Many visitors to this temple say that the this 11th century temple is truly a classical hindu temple as well as a tourist location that any tourist visit this part of the country can miss visiting. The Kanipakam Vinayak Temple has the swayam-bhu idol of Lord Vinayaka (Ganesh).
Some of the daily prayers offered at this temple are Suprabatham, Binduteerthaabishekham (4:30 AM to 5.45 AM), Paalabhishekam(7:30 AM to 8:00 AM), SankataHaraGanapati Vratham(9:00 AM to 12:00 Noon), Special Abhishekam(9:00 AM to 10:00 AM & 11:00 AM to 12:00 Noon)
The Pavalimpu Seva (Ekantha Seva) is conducted between 9:00 PM to 9:30 PM
The Annual Brahmotsavams Festival will be conducted for 21-days starting on the Hindu festival of Vinayaka Chavithi (or Ganesh Chaturthi) that generally falls in the months of August/September of every year. People from all parts of the state will be taking the darshan of Lord Ganesh during this festive season. Lord Ganesh will appear in a different avatar each day to his devotees. These include Gramotsavam, Hamsa Vahanam, Peacock Vahanam, Mooshika Vahanam, Shasha Vahanam, Vrishabha Vahanam, Gaja Vahanam, Rathotsavam(in which the Lord ascends a traditional Chariot), Thiru Kalyanam and Vadayathu Utsavam.
The Temple is located in the village town of Kanipakam which is 12 km from Chittoor and 70 km from Tirupati.
This temple-town is well connected with Road and Railroad.
There are 6 rooms run by the Kanipakam Devasthanam and 14 rooms run by Tirumala Tirupati Devasthanams (TTD) Choultries.
Sri Swayambu Varasidhi Vinayakaswamy
Vari Devasthanam,
Kanipakam, Irala Mandal
Chittoor
Andhra Pradesh India
Kanipakam Brahmotsavams
Temple Location
Reaching the Temple
Accommodation
Contacting the Temple authorities
Chandi Sadhana Discussion
- Devyah Kavacham
- Argala Stotram
- Kilakam
- Vedoktam Ratri Suktam and Devi Suktam
- Siddha Kunjika Stotram
- Navarna Viddhi
CHANDI ---BIHAR
Etymology
Caṇḍī or Caṇḍīika is the name by which the Supreme Goddess is referred to in Devi Mahatmya. According to Coburn, "Caṇḍīika is "the violent and impetuous one". In the light of the primacy of this designation of the goddess, it is striking that the word Caṇḍīka has virtually no earlier history in Sanskrit. There are no instances of its occurrence in the Vedic literature we have surveyed. The epics are similarly barren: neither the Ramayana nor the Mahabharata give evidence of the epithet, although in one of the hymns inserted in the latter Caṇḍa and Caṇḍī are applied to the deity they praised."[1]
The reason for the absence of the name Chandi in any ancient Sanskrit work is because of the deity belonging to the non-Sanskrit or non-brahminical tradition of Hinduism, and originates in Bengal as a non-aryan tribal deity, which is further explained below.
The designation of Chandi or Chandika is used twenty-nine times in the Devi Mahatmya, which is agreed by many scholars to have had originated in Bengal, the primary seat of the Shakta or Goddess tradition and tantric sadhana since ancient times. It is the most common epithet used for the Goddess. In Devi Mahatmya, Chandi, Chandika, Ambika and Durga have been used synonymously.[2]
[edit] Legends
The origin of the Goddess is given in the second chapter of Devi Mahatmya.
"The great Goddess was born from the energies of the male divinities when the gods became impotent in the long-drawn-out battle with the asuras. All the energies of the Gods became united and became supernova, throwing out flames in all directions. Then that unique light, pervading the Three Worlds with its lustre, combined into one, and became a female form."
"The Devi projected an overwhelming omnipotence. The three eyed goddess was adorned with the crescent moon. Her multiple arms held auspicious weapons and emblems, jewels and ornaments, garments and utensils, garlands and rosaries of beads, all offered by the gods. With her golden body blazing with the splendour of a thousand suns, seated on her lion vehicle, Chandi is one of the most spectacular of all personifications of Cosmic energy." [3]
In other scriptures, Chandi is portrayed as "assisting" Kali in her battle with demon Raktabija. While Kali drank Raktabija's blood, which created new demons on falling on the ground; Chandi would desstroy the armies of demons created from his blood and finally killed Raktabija himself.[4] In Skanda Purana, this story is retold and another story of Chandika killing demons Chanda and Manda is added.[5]
Iconography
The dhyana sloka preceding the Middle episode of Devi Mahatmya the iconographic details are given. The Goddess is described as eighteen armed bearing string of beads, battle axe, mace, arrow, thunderbolt, lotus, bow, water-pot, cudgel, lance, sword, shield, conch, bell, wine-cup, trident, noose and the discus (sudarsana). She has a complexion of coral and is seated on a lotus.[6]
In some temples the images of Maha Kali, Maha Lakshmi, and Maha Saraswati are kept separately. The Goddess is also portrayed as four armed in many temples.
Temples
Temples devoted to Chandi are located in many places including the following:
- Gandaki Chandi, Gandaki near Pokhara, Nepal. (Shakti Peethas)
- Mangal Chandika, Ujjaani, West Bengal. (Shakti Peethas)
- Saptashrangi Temple, Vani, (Maharashtra). (Ashtadasa Bhuja Mahalakshmi)
- Mahalaxmi Temple, Mumbai (Maharashtra). (Three separate images).
- Hemadpanthi Chandika Devi Mandir,Katol (Maharashtra).
- Vaishno Devi temple, Khatra, Jammu and Kashmir. (Three Pindas (stones)).
- Katak Chandi Temple, Cuttack, Orissa. (Four armed).
- Ashtadasa Bhuja Mahalakshmi temple, Skandhashramam, Salem, Tamil Nadu.
- Mangal Chandi temple, Guwahati, Assam.
- Mangal Chandi temple, Chandithala, Kolkata.
- Chandi Devi Temple, Neel Parvat, Haridwar [7]
- Chandi Mandir, Chandigarh. The city of Chandigarh (lit. "fort of Chandi") derives its name from this temple.
- Chandi Mata Mandir Machail, Kishtwar,J&K Sphire valley Paddar
- Chandi Mata Mandir Chinnot, Badherwah,J&K
In folklore of Bengal
Chandi is one of the most popular folk deities in Bengal, and a number of poems and literary compositions in Bengali called Chandi Mangala Kavyas were written from 13th century to early 19th century. These had the effect of merging the local folk and tribal goddesses with mainstream Hinduism. The Mangal kavyas often associate Chandi with goddess Kali or Kalika.[8] and recognize her as a consort of Shiva and mother of Ganesha and Kartikeya, which are characteristics of goddesses like Parvati and Durga.[9] The concept of Chandi as the supreme Goddess also underwent a change. The worship of the goddess became heterogeneous in nature.
Chandi is associated with good fortune as well as disaster. Her auspivcious forms like Mangal Chandi, Sankat Mangal Chandi, Rana Chandi bestow joy, riches, children , good hunting and victory in battles while other forms like Olai Chandi cure diseases like cholera, plague and cattle diseases.[10]
These are almost all village and tribal Goddesses with the name of the village or tribe being added on to the name Chandi. The most important of these Goddesses is Mangol Chandi who is worshipped in the entire state and also in Assam. Here the word "Mangol" means auspicious or benign.[11]
Notes
- ^ Coburn, Thomas B., Devī Māhātmya. p 95
- ^ Coburn, Thomas B., Devī Māhātmya.
- ^ Mookerjee, Ajit, Kali, The Feminine Force, p 49
- ^ Wilkins p.255-7
- ^ Wilkins p.260
- ^ Sankaranarayanan. S., Devi Mahatmyam, P 148.
- ^ Chandi Devi Haridwar.
- ^ McDaniel(2004) p.21
- ^ McDaniel(2004) pp. 149-150
- ^ McDaniel(2002) pp. 9-11
- ^ Manna, Sibendu, Mother Goddess, Chaṇḍī, pp. 100-110
GANAPATI
What does a snake around Ganesha’s stomach represent?
Ganesh Chaturthi or Ganesha’s Birthday comes on the 4th day of Bhadarva Shukla-Paksh of Hindu calendar in (August/September). Milk is offered to idols of Lord Ganesh at home and at temples, and worshippers visit Ganesh temples for Ganesh Puja. Ganesha’s vehicle is the Mooshak. Lord Ganesh is very fond of modak. On one of His birthday’s Mata Parvati, cooked for him twenty-one types of delicious food and a lot of of modak. Ganesha ate so much that even his big belly could not contain it. Then he set out moving on his mouse at night. Suddenly the mouse stumbled as it had seen a snake and became frightened with the result of that Ganesha fell down.
His stomach burst open and all the sweet puddings came out. But Ganeshji stuffed them back into his stomach and, caught hold of the snake and tied it around his belly. Seeing all this, the moon in the sky had a hearty laugh. This unseemly behavior of the moon annoyed him immensely and so he pulled out one of his tusks and hurled it against the moon, and cursed that no one should look at the moon on the Ganesh Chaturthi day. If anyone does, he will surely earn a bad name.
The symbology behind the mouse and snake and Ganesha’s big belly and its relationship to the moon on his birthday is highly philosophic. The whole cosmos is known to be the belly of Ganesha (hence, his other name is Mahodara) .Parvati or Shakti is the primordial energy. The seven realms above, seven realms below and seven oceans, are inside the cosmic belly of Ganesha, held together by the cosmic energy (kundalini ) symbolized as a huge snake which Ganesha ties around Him. The mouse is nothing but our ego. Ganesha, using the mouse as a vehicle, exemplifies the need to control our ego. One who has controlled the ego has Ganesha consciousness or God-consciousness.
At other times, the snake is shown around Ganesha’s neck. Here, it represents kundalini, the coil of psychic energy that lies at the base of our spine.
Why is Ganesha called the remover of obstacles (Vighneshwara)?
Ganesha is known as Vigneshwara because his devotees believes Ganesha roots out obstacles and difficulties from their lives and ensure success.
“Eshwara’” is the embodiment of all riches – physical beauty and strength, knowledge, wisdom, material wealth, spiritual enlightenment. “Vighna” translates as an unforeseen obstacle or impediment.
Abhinandan, king started a Yagya in order to fulfill his goal of becoming the Indra ( or King of Heaven). When the news of the yagya spread, Lord Brahma tried to block King Abhinandan’s overweening ambition of ruling the heavens and decided to create obstacles in the his path. He summoned Kalapurush and asked him to destroy the Yagya. After killing Abhinandan and destroying the yagya Kalapurush acquired the name Vighnasura, the creator of obstacles. But Vighnasura, ran amok himself and and destroyed all Vedic practices on earth. He could be thwarted by none, except Ganesha who in those days was at the ashram of Sage Parashar.
Gajanan took birth as Parshwaputra and Deepvatsala son and fought valiantly with Vighnasura, who had to except defeat. He abdicated himself to the Lord and asked to be blessed. Ganesha spared Vighnasura’s life, on the condition that the demon would not appear in any place where Ganesha was worshipped. Before disappearing, the demon extracted a promise from Ganesha, that he incorporates his name with that of the Lord. Thus, Ganesha acquired the name Vighneswara or “Destroyer of Obstacles”. Legend also has it that the very same Devtas installed an image of Vigneshwara at Ozar on Ganesh Chaturti and offered worship.
THE BIRTH OF LORD GANESHA
Birth of Lord Ganesha
There are many interesting stories about Ganesha been born and how he got the Elephant head. Shiva purana is the most widely known
Parvati (Wife of Lord Shiva) was rather disappointed that none of the guards she appointed out of Lord Shiva’s army failed to stop him from barging into her private chambers. She decided to have someone who would be entirely her own and place no one above her. She creates Ganesha from scurf of her body.
One day Parvati stations Ganesha at the door on guard and goes to take bath. Meanwhile Shiva returns and as he is coming in he was stopped by Lord Ganesha, who was following the orders. Seeing Shiva come in – Stop!’ says Ganesha. ‘You cannot enter my mother’s house!’
Shiva stepped back in amazement. ‘Do you not know who I am?’ he asked the child. ‘I am Shiva, and no one may stop me from going where I will!’
Shiva sends his Gana army to attack. But Ganesha defeats them. Shiva requests Brahma to come; taking the form of a peaceful brahman, he tries gently to make the boy listen to reason. Vainly, Ganesh remains intractable. Then, Shiva asks Kartikeya and Indra, to intervene and to mobilize their armies; Ganesha resists victoriously and routs the armies. Finally, the enraged Shiva decides to enter himself in the battle; while Ganesha strives against Vishnu, treacherously, he attacks him in the rear and cuts off his head.
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When Parvati comes to know about this she burst into tears and was inconsolable. In order to console her Shiva ordered his servants (Gana) to bring the head of any creature that they come across sleeping with his head pointing towards the north. The Gana’s spread in all direction and found an elephant sleeping thus and brought back its head. Shiva then attached the elephant’s head to the body of the boy and revived him. After looking at the child (Ganesha), Parvati asked Shiva that who will consider this god with the face of an elephant. Trying to repair his big mistake, Shiva blessed the child, Ganesha that he will be the lord of beginning and people will worship him first before any other God in any kind of undertaking – PratamaPujya and empowered him on all his servants; so he became “Ganapati”.
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KASI GANESH
This hand made, bronze sculpture is a one-of-a-kind statue, hand cast by the artists of south India.
Special Features: There is no such subject of Ganesh holding an umbrella in Hindu mythology. The pose is a later day creation by the artisans of south India. This Ganesh is called Mappilai (bride-groom) Ganesh. In the Hindu, brahman marriage ritual, the bridegroom (mappilai) has to carry a umbrella and a pot-filled with water-as a part of ritual. Ganesh looking his usually care free self seemingly out on a Sunday afternoon stroll. The bells encircling the removable umbrella showcases the pieces magnificence. The 16 moving, and ringing bells dangle from the spectacular umbrella. Any hint of a breeze sets the bells in motion and they begin to ring.
The details are impressive. His feet are perfectly detailed with every nail and crease of skin being accurately portrayed. Ganesh is wearing high heeled clogs adding to the delight of the piece. The water vessel he carries in his left hand is decorated in its entirety. The long string of malas dangling from Ganesh's shoulders are wonderful and unique.
The base of the statue has two horns sticking up from it. The horns are used to tie poles to the piece so that Hindu Devotees can carry the Ganesh in procession during festivals.
GANESH NAVARATRI
GaneshChandi Nava' means 'nine' and 'Ratri' is made up of 'Ra' which also means 'night' and 'Tri' meaning the 'the three aspects of our life, Body, Mind and Soul. So 'Navaratri' means 'giving rest to all the three aspects of our life,for nine days'.The first three days of Navaratri, are 'Tamasic' days, followed by three 'Rajasic' days and ending with three 'Sattvic' days. At night all the artis are performed for the Devi - the enjoyer of everything. So there is classical dance, music and various musical instruments being played. Each day has special implications, yagnas, poojas and homas are performed. Among the things offered to the fire are hundreds of different herbs, fruits, garments, and mantras, all creating a gloriously divine atmosphere to drown in? Our ancestors felt the inadequacy of words and so they expressed themselves with symbols ... for instance, we offer flowers and fruit to God. The 'flower' is a symbol of what we are - so full, attractive and so light - so beautiful. Fruits are symbols of completeness. In the life cycle ofa plant, fruits signify completeness. Also the fruit is the ultimate result. That is how we feel when we offer the symbolic fruit to God with all the gratitude for contentment in life.We also light lamps. Indian tradition involves tall brass lamps with a swan carved at the top. This is a very beautiful symbol. It meansthat with the light of knowledge, one attains 'Viveka' a characteristic of the swan. In Sanskrit, it is called 'Neerakshiraviveka' meaning aswan can differentiate between milk and water even though both may be mixed. Similarly, in the context of Navaratri, there is a symbolism behind the 'bull' being destroyed by the 'Devi'. What do we call someone who is very dull, thick skinned and insensitive? A buffalo! Only the Mother Divine can destroy this buffalo with the collective energy of Brahma, Vishnu and Mahesh! Just as a baby takes nine months to be born, the Devi took nine days to rest and what was born on the tenth day was pure love and devotion, with which the Devi conquered the buffalo of inertia and dullness! Devi Ma is not somebody holding a big 'trishool' in one hand.She is a form of energy, a manifestation of the Divine itself. Therefore, sometimes, the forms taken by this Divine may be that ofGanesha, Chandi (Devi), Vishnu, Shiva..... and the manifestation, in this creation, happens in a mother's womb.... in silence, secretly. So during these nine days of Navaratri when the Master goes into silence, the energy is in the process of getting more and more refined,well-tuned, to welcome the Mother Divine. This is called 'Aradhana'. Now these yagnas are not for the sages who perform them, but for the entire Universe for all the misery, sorrow, and pain in the world. The blessings of the yagnas and poojas teach the whole of humanity and a lot of good comes out of these - peace, strength, prosperity, success and faith - which by itself, is the best blessing. Gurudev says that the ninth day is a day for honoring everything that we have, no matter how seemingly insignificant, and the tenth day is 'Vijaya Dashmi' the 'victory day'. It is only after we have honored something that we can gain victory over it. This day is celebrated as the victory of the Devi over the evil forces - which is also just 'Maya'.b)The Nine Nights of Navaratri------------------------------Navaratri means nine nights and the new night. Creation happens in darkness,in the womb of the mother and underneath thesoil.Nine months in the womb are like nine long nights where the spirit takes human form. Night provides rejuvenation and rest.People come home from work at night and celebrate,rejoice,and pray.At night,the entire creation goes to sleep,including the Ashram night watchman These nine nights of Navaratri are precious; they are enriched with subtle energy.Sixty-four impulses of the Divine Mother govern the subtle creation and are responsible for restoring all earthly and spiritual benefits.These impulses are contained within one's awakened consciousness.The nine nights of Navaratri are celebrated to rekindle those divine impulses and to renew the inner depthof our lives. Cleanse your body and cleanse your soul.Cleanse your body with water;Cleanse your soul with Knowledge, pranayam,Sudarshan Kriya, and meditation.c)NavratriAs we take nine months in our mother's womb, before we are born, we take these nine days to go back to our source. These nine days are to be spent in meditation, satsangs, silence and knowledge. During this period, the first three days are of the Kaali,the Adhishthata (the Authority) of Tamo Guna, the next three days are of Mahalakshmi, the Adhishthata of RajoGuna and the last three days are of Saraswati, the Adhishthata of Sata Guna.And when we move from Tamo through to Satva, the Victory happens; victory over our own devilish tendencies, like RaagDvesh (cravings-aversions), Raktabijakshur (inherent 'tendencies in our DNA.: which can be changed ,only through satsang) and Dhumralochan (the laziness of Mahishasur, the"bull; one who's eyes are clouded with small-mindedness)Upavaas (what is normally understood as Fasting) actually means 'sitting close'; close to the Guru. And when you are close to the Guru, the Self, you are in so much bliss, that you forget to eat or drink! You don't feel Hungry or thirsty. And now that has become a false notion about' Upavaas'.We relate it to fasting. It is good, to fast once in a while, for a day or two. However, it is not worth eating fried foods in the name of Upavaas (Saboodana wada, fried potato, etc). Eat fruits. The main thing is to listen to the body. Give it abreak from the daily grind of digesting three meals, etc.NAVRATRI -Devi Shakti
As the nine sacred nights of Navratri arrive, each nook and corner of the Ashram reverberates with the glory of its Dweller. And as Gurudev goes in silence, the space around echoes the unsung song of Divine Love.Navratri is celebrated to honor the creation and rekindle the impulses of the Mother Divine contained in our consciousness. There are 64impulses that govern the entire creation. Nights signify darkness. Creation takes place in darkness, like in the mother's womb. The ninemonth's in the mother's womb are like nine long nights when the spirit takes the human form. Night also provides rest and rejuvenation and these nine nights represent eternal rest and freedom from bondage of the mind. This nine day period also has a great impact on the environment and surrounding. During the first three nights the energy is dominated by tamas, transforming to rajas during the next three and dominated by satva in the last three days.The divinity is present in every atom of creation. This dormant divinity is enlivened through the process called yagya. The yagyas conducted during these nine days cover every aspect of the vast Vedic tradition.They are performed for the health, happiness and prosperity of all the people in the world, to nullify the negative karmas and create positive vibrations and celebration.The yagyas begin with Ganesha Homa to clear all obstacles and hurdles.Navagraha Homa and Sudarshana Homa are performed before the grand Chandi Homa on Ashtami day. The most powerful of all Homas, the Chandi Homa covers 700 verses and 13 chapters of the Devi Mahatmaya. Through the yagyas the divinity is enlivened in the five elements, and in every possible thing in creation. The potency of the mantra is enlivened in our consciousness through various herbs, fruit and other substances which are all offered in the fire; and that shakti(energy) is transferred into the water in the kalash(the pot) which represents the Devi(Mother Divine).The worshipper is Divine, the worship is Divine and the objects with which you worship are also Divine. During arati, all the species arerepresented, because all living beings are expressions of Shakti. Cows, elephants, children, couples - in everyone the Devi is recognized and invoked. Just as white light contains all the colors, so all the different aspects of divinity are of the nature of the self. The yagyathus is a prism through which the Self manifests.Explaining the underlying meaning, Guruji once said, "During homas, Virupaksha is used in addressing the Divine. Virupa means formless and Aksha means eyes. So Virupaksha is one who is formless but can see everything. Our chetna or atma is like that. We perceive things through the senses, but its the consciousness that sees everything".
ABOUT LORD GANESHA
Lord Ganesha - the Hindu deity in a human form but with the head of an elephant - represents the power of the Supreme Being that removes obstacles and ensures success in human endeavors. For this reason, Hindus worship Ganesha first before beginning any religious, spiritual or worldly activity. In Hindu mythology, Lord Ganesha is the first son of Lord Shiva and the Divine Mother Parvati. Their second son is Lord Subramanya and their daughter is Jyoti. As explained below, the portrayal of Lord Ganesha as the blend of human and animal parts symbolizes the ideals of perfection as conceived by Hindu sages and illustrates some philosophical concepts of profound spiritual significance.
1. Elephant head, wide mouth, and large ears: The large head of an elephant symbolizes wisdom, understanding, and a discriminating intellect that one must possess to attain perfection in life. The wide mouth represents the natural human desire to enjoy life in the world. The large ears signify that a perfect person is the one who possesses a great capacity to listen to others and assimilate ideas.
2. The trunk and two tusks with the left tusk broken: There is no known human instrument that has an operating range as wide as that of an elephant's trunk. It can uproot a tree and yet lift a needle off the ground. Likewise, the human mind must be strong enough to face the ups and downs of the external world and yet delicate enough to explore the subtle realms of the inner world. The two tusks denote the two aspects of the human personality, wisdom and emotion. The right tusk represents wisdom and the left tusk represents emotion. The broken left tusk conveys the idea that one must conquer emotions with wisdom to attain perfection.
3. Elephant eyes: The elephant eyes are said to possess natural deceptiveness that allows them to perceive objects to be bigger than what they really are. Thus the elephant eyes symbolize the idea that even if an individual gets "bigger and bigger" in wealth and wisdom, he should perceive others to be bigger than himself; that is, surrender one's pride and attain humility.
4. The four arms and various objects in the four hands: The four arms indicate that the Lord is omnipresent and omnipotent. The left side of the body symbolizes emotion and the right side symbolizes reason. An axe in the upper left hand and a lotus in the upper right hand signify that in order to attain spiritual perfection, one should cut worldly attachments and conquer emotions. This enables one to live in the world without being affected by earthly temptations, just as a lotus remains in water but is not affected by it. A tray of Laddus (a popular snack) near the Lord denotes that He bestows wealth and prosperity upon His devotees. The lower right hand is shown in a blessing pose, which signifies that Ganesha always blesses His devotees.
5. A human body with a big belly: The human body possesses a human heart, which is a symbol of kindness and compassion toward all. Ganesha's body is usually portrayed wearing red and yellow clothes. Yellow symbolizes purity, peace and truthfulness. Red symbolizes the activity in the world. These are the qualities of a perfect person who perforrns all duties in the world, with purity, peace, and truthfulness. The big belly signifies that a perfect individual must have a large capacity to face all pleasant and unpleasant experiences of the world.
6. A mouse sitting near the feet of Ganesha and gazing at the tray of Laddus: A mouse symbalizes the ego that can nibble all that is good and noble in a person. A mouse sitting near the feet of Ganesha indicates that a perfect person is one who has conquered his (or her) ego. A mouse gazing at the Laddus, but not consuming them, denotes that a purified or controlled ego can live in the world without being affected by the worldly temptations. The mouse is also the vehicle of Ganesha, signifying that one must control ego in order for wisdom to shine forth.
7. Right foot dangling over the left foot: As stated above, the left side of the body symbolizes emotion and the right side symbolizes reason and knowledge. The right foot dangling over the left foot illustrates that in order to live a successful life one should utilize knowledge and reason to overcome emotions.
IN MAHABHARATA------GENESH
The Mahabharata is the longest and the oldest poem ever written.It comprises one hundred thousand verses and was written around 5000 years BC.The revered sage Vyasa first composed the poem and when he was ready to narrate it,he needed someone who could write it. He meditated on Lord Brahma the creator who appeared before him and instructed him to seek the assistance of Lord Ganesh.Vyasa prayed to Lord Ganesh who manifested himself before him.After paying his respects to Lord Ganesh he requested His help to write the poem. Lord Ganesh agreed but on condition that Vyasa would not pause during his narration.Vyasa agreed to this condition but requested that Lord Ganesh first understand the verse before writing it. Lord Ganesh agreed to Vyasa's condition and then they both began the narration and the documentation of the Mahabharata. Occassionally Lord Ganesh would write a bit fast and Vyasa would then compose some complex verses so that Lord Genesh would have to slow down to grasp it's meaning.Vyasa would then use these few moments to his advantage in composing the verses. This poem deals mainly with the disputes between two families who found themselves at the crossroads between good and evil,righteousness and unrighteousness.Historical facts about personalities and events as it relates to the civilisations at that time were also recorded and adds to the splendor and the glory of this great epic.
Pandit Bhadase Maharaj.
Pandit Bhadase Maharaj.
SRI CHANDI
SRI CHANDI -- CHAMUNDASWARI
The twin warrior goddesses, Chandi and Chamunda, represent a curious tradition in
Hinduism of female warriors, often depicted in pairs, who ride together in battle
defeating men and exhibiting extraordinary strength and prowess. Throughout India
they are assigned different names in different traditions—Dayamava-Durgamma in
Karnataka, Chotila-Chamunda in Gujarat, Keliamma-Chamunda in Uttar Pradesh,
etc.—but the stories related to them are all very similar.
Sri Chandi and Sri Chamunda are expansions of the goddess Durga and the story of t
heir appearance is as follows: There were once two demons, Chanda and Munda, who
performed great austerities for thousands of years in order to please Lord Brahma.
After some time, Brahma appeared before them and they asked for the benediction to
become great warriors, strong enough to rule the world and conquer heaven. Brahma
granted the request but, because the two were demons, chaos quickly ensued. They
became more and more greedy and even tried to violate the abodes of Brahma, Siva
and Vishnu. It was agreed that Durga-devi should handle the matter and the goddess
expanded herself into two forms, Chandi and Chamunda, who fiercely fought against
the demons and emerged victorious.
Sri Chandi-Chamunda is said to be the embodiment of Durga’s power and strength.
The two deities assume fierce forms with large eyes, tridents in their hands, and ride a
single lion together. They are dressed in red and green and adorned with flower
garlands. There are temples to these twin goddesses scattered throughout India—a
famous one is situated on the Chotila Hill in Gujarat. Festivals are celebrated during
Durga-puja in the month of Ashvina (September-October).
SRI Durga devi is the universal mother and goddess of the material cosmos. She is the
wife and shakti of Lord Siva and, like her husband, has many different expansions such
as Kali, Parvati, Sati, Uma, Bhagavati, and so on. Durga rides on a tiger or lion and
has eight arms holding the four symbols of Vishnu (a lotus, conch, discus and club), a
bow and arrow, a trident, and a machete-like ax (khadagh). One of her hands is raised,
Sri Durga-devi can be both loving and fierce. As the universal mother she offers
protection and shelter to all conditioned souls, but as the supreme chastiser she never
hesitates to punish her children when they are bad or misbehaved. Since mothers are
always very compassionate and understanding of their children, goddess Durga is a
favorite of the third sex. The first nine days of the waxing moon of Ashvina
(September-October) mark a festival known as Navaratri, which is celebrated all over
India in honor of the goddess. During this time, Hindus offer respects to Durga-devi
and at many temples there is a tradition of crossdressing. In Tamil Nadu, for instance,
girl children are blessed with new dresses and sweets during Navaratri and treated as
representations of the goddess. In homes where there are no girls, small boys are
crossdressed and honored in their place. At some Krsna temples, the Deity is dressed
up as a beautiful young girl with saris, jewelry and so on, while at certain Siva temples,
priests wear saris and headdresses of the goddess while offering puja to Lord Siva on
her behalf. In Kulasekarapattinam in Tamil Nadu, men traditionally dress up as
women during NavaratriDasara, they go crossdressed to the Mutharamma Durga
temple to offer prayers and receive blessings from the goddess. Durga-puja is held on
the seventh day of the festival and during this time, Durga-devi’s divine yoni
and go house-to-house asking for festival donations. On the tenth day of (womb) is
worshiped as a symbol of fertility and the female principle........ !!!!!!
MAHAKALI TEMPLES IN INDIA
TEMPLES
Mahakali Temple of Gangolihat : Tehsil and block Gangolihat is at a distance of 77 Km. from Pithoragarh. It is rich in folk culture, music and religious traditions and had been chosen by Sankaracharya for the installation of Mahakali shaktipith. Amidst the cluster of pine trees is situated
Maha Kali Temple, Gangolihat
the shakti temple. The Goddess Kali as represented in her fierce form conquering the demon, is offered sacrifices of lambs and goats. In the direction opposite of the Kali temple about 2 Km. away is situated the Chamunda temple which is believed to be in the centre of an area of wilderness exclusively possessed by spirits and demons conquered by the Goddess in her fierce aspect. The temple has an aura of mystery and weird charm and during the dark hours of night the spirits are believed to have a free sway outside the temple premises.
Patal Bhuvaneshwar : The exposure of Patal Bhuvaneshwar (Lord Shiva in the underground temple complex) is one of this unique way to help mankind. 16 Km. to the north-east of Gangolihat and 20 Km. to the south of Berinag is situated the Patal Bhuvaneshwar cave temple. It is 91 Km. away from the district head quarter and situated at a height of 1350 meters above sea level. The temple place comes under village Bhuvneshwar which is in the tehsil Didihat.The way to the temple is through a narrow tunnel shaped cave, giving a very thrilling experience. The main passage way opens into several small caves which have in them the stone carvings of many traditional Gods & Goddesses and can evoke weird romantic fancies and images in the religiously inclined person. The cave temple of Patal Bhuvaneshwar is traditionally believed to be the abode of thirty three crore deities.
Bhuwneshwar Cave Temple
Mostamanu : Some six Km. by bus and then 2 Km. on foot to the north of Pithoragarh is situated the temple dedicated to Mosta God. The temple premises are a center of a big lively fair held in August - September every year.
Mostamanu Temple
Nagmandir of Berinag : About one Km uphill to the south of Berinag proper in a romantic setting flanked in the north by a cluster of trees andto the further south by a ravine, is the location of the famous snake temple which is dedicated to one of several manifestations of Lord Vishnu. Legends say that the place was named Berinag after the Nagveni King Benimadhava. It is believed that when the pants from Maharashtra came to settle here they saw coiled snakes of allcolours in a very large number and as a mark of reverence to them they built a snake temple sometimes in the fourteenth century. It is a popular belief that Lord Krishna after conquering Kalinag advised him to leave river Jamuna and settle somewhere amidst the snowy peaks, and that, Kalinag followed by many others came to a place somewhere around here.
Lateshwar Temple, Barabe Photo : Deep Chauhan
Sirakot : Built by Reka Kings, the Sirakot fort cum temple is situated at a distance of 2 Kms away from Didihat town which is some 52 Kms from the district headquarters.The outer part of the fort was used by the King as household accommodation
Sirakot Temple Photo : Deep Chauhan
where the temples of Shiva & Bhairab were built in the inner part. They are now in a state of ruins. The hilltop on which the fort is situated offers a remarkably clear and fascinating view of the Himalayan ranges.
Ghunsera Devi Temple : The Ghunsera caves are located in the middle of a lofty hill on the top of which is situated the Asurchula temple. The stone images of Gods and Goddesses are believed to have been installed by the Khol kings of Kartikeya pura. Two of the stone images found here are said to belong to the Gupta period.Thal Kedar : Eight Kms on motor roads to the south of Pithoragarh and thence after a climb along a narrow pathway flanked by dense vegetation is reached the Kedar temple situated at a height of 2000 meters.
Nakuleshwar Temple : This temple has its location at a place about two km. removed from the village Shiling which it self is about four Km away from Pithoragarh. The word Nakuleshwar is derived from a combination of two words : Nakul
meaning Himalaya and Ishwar meaning God and hence, Shiva the Himalaya God. The architectural design of the main temple is splendid and appears to have been modeled on the stylistic pattern of Khajuraho. In all, there are some thirty eight stone images of Shiva-parwati, Uma-Vasudev, Nauvarga, Surya, Mahishasur mardini, Vaman, Kurma, Narsingh etc. many of which are broken and disfigured because of neglect and age. Kamaksha Temple : To the north east of Pithoragarh at a distance of about 7 Kms near the army contonment base is situated the Kamaksha temple on the top of a hillock over looking the surrounding mountain ranges.Kapileshwar Mahadev : In the Soar Valley right above the villages of Takaura and Takari overlooking Pithoragarh town, is situated the cave temple dedicated to Mahadeva. The legend goes that the great sage kapil meditated here. The passage through the cave is very long and branches out to several indeterminate destinations and has hence been closed. The temple is situated some ten meters deep inside the cave. There is another cave temple of this kind also dedicated to Mahadev at a place called Rai which is about half a Km to the north-east on Dharchula-Pithoragarh road.<-- Mahishasur Mardini at Nakuleshwar
Ulkadevi Temple : On Pithoragarh chandak motor road close to where the tourist rest house is situated stands the Ulkadevi temple besides which has also been built a memorial for the martyrs who laid down their lives in defense of the mother land. The temple offers a remarkable view of the sprawling Soar Valley.
UlkadeviTemple Photo: Mrigesh Pandey
Jayanti Temple Dhwaj : Eighteen Km from Pithoragarh on Didihat road is situated a place called Totanaula from where after a 3 Km long steep and tough climb is reached the Jayanti temple. On the way, some 200 ft. below the main
temple, is situated the cavetemple of Lord Shiva. Fromthe hill top where the Jayantitemple is situated the Panch-chuli and Nandadevi peaks of Himalayas in all their splendour can be clearly sighted.Arjuneshwar : Ten Km from the west of Pithoragarh town on the top of a hill at a heightof 6000 ft. is situated the Shiva temple called Arjune- shwar believed to have been built by Arjuna the greatwarrior & the supreme archer.
Dhwaj Temple Photo : Mrigesh Pandey
The principal among them are Laxminarayan temple and Shivalaya in the town and Shiva, Hanuman, Chatkeshwar, Gurna Devi and Igyara devi around the town.
Buddha Temple, Sukoli (Pithoragarh)
Then again there are temples dedicated to local Gods like Gangnath, Bhumia, Airi, Chamu, Badan, Haru, Balchan, Churmal, Gabila, Chipla and so on. These latter Gods are a class apart from the divine order and are Gods restricted to specific areas, families and castes. KOT GARI Devi : Situated about 9 Kms from Thal the temple of Kotgari is held to be the final divine court of appeal for the deprived and the victim
Aatwar at Kot Gari
Mrigesh Pande
of cruelty and injustice.
Mahakali Temple of Gangolihat : Tehsil and block Gangolihat is at a distance of 77 Km. from Pithoragarh. It is rich in folk culture, music and religious traditions and had been chosen by Sankaracharya for the installation of Mahakali shaktipith. Amidst the cluster of pine trees is situated
Maha Kali Temple, Gangolihat
the shakti temple. The Goddess Kali as represented in her fierce form conquering the demon, is offered sacrifices of lambs and goats. In the direction opposite of the Kali temple about 2 Km. away is situated the Chamunda temple which is believed to be in the centre of an area of wilderness exclusively possessed by spirits and demons conquered by the Goddess in her fierce aspect. The temple has an aura of mystery and weird charm and during the dark hours of night the spirits are believed to have a free sway outside the temple premises.
Patal Bhuvaneshwar : The exposure of Patal Bhuvaneshwar (Lord Shiva in the underground temple complex) is one of this unique way to help mankind. 16 Km. to the north-east of Gangolihat and 20 Km. to the south of Berinag is situated the Patal Bhuvaneshwar cave temple. It is 91 Km. away from the district head quarter and situated at a height of 1350 meters above sea level. The temple place comes under village Bhuvneshwar which is in the tehsil Didihat.The way to the temple is through a narrow tunnel shaped cave, giving a very thrilling experience. The main passage way opens into several small caves which have in them the stone carvings of many traditional Gods & Goddesses and can evoke weird romantic fancies and images in the religiously inclined person. The cave temple of Patal Bhuvaneshwar is traditionally believed to be the abode of thirty three crore deities.
Bhuwneshwar Cave Temple
Mostamanu : Some six Km. by bus and then 2 Km. on foot to the north of Pithoragarh is situated the temple dedicated to Mosta God. The temple premises are a center of a big lively fair held in August - September every year.
Mostamanu Temple
Nagmandir of Berinag : About one Km uphill to the south of Berinag proper in a romantic setting flanked in the north by a cluster of trees andto the further south by a ravine, is the location of the famous snake temple which is dedicated to one of several manifestations of Lord Vishnu. Legends say that the place was named Berinag after the Nagveni King Benimadhava. It is believed that when the pants from Maharashtra came to settle here they saw coiled snakes of allcolours in a very large number and as a mark of reverence to them they built a snake temple sometimes in the fourteenth century. It is a popular belief that Lord Krishna after conquering Kalinag advised him to leave river Jamuna and settle somewhere amidst the snowy peaks, and that, Kalinag followed by many others came to a place somewhere around here.
Lateshwar Temple, Barabe Photo : Deep Chauhan
Sirakot : Built by Reka Kings, the Sirakot fort cum temple is situated at a distance of 2 Kms away from Didihat town which is some 52 Kms from the district headquarters.The outer part of the fort was used by the King as household accommodation
Sirakot Temple Photo : Deep Chauhan
where the temples of Shiva & Bhairab were built in the inner part. They are now in a state of ruins. The hilltop on which the fort is situated offers a remarkably clear and fascinating view of the Himalayan ranges.
Ghunsera Devi Temple : The Ghunsera caves are located in the middle of a lofty hill on the top of which is situated the Asurchula temple. The stone images of Gods and Goddesses are believed to have been installed by the Khol kings of Kartikeya pura. Two of the stone images found here are said to belong to the Gupta period.Thal Kedar : Eight Kms on motor roads to the south of Pithoragarh and thence after a climb along a narrow pathway flanked by dense vegetation is reached the Kedar temple situated at a height of 2000 meters.
Nakuleshwar Temple : This temple has its location at a place about two km. removed from the village Shiling which it self is about four Km away from Pithoragarh. The word Nakuleshwar is derived from a combination of two words : Nakul
meaning Himalaya and Ishwar meaning God and hence, Shiva the Himalaya God. The architectural design of the main temple is splendid and appears to have been modeled on the stylistic pattern of Khajuraho. In all, there are some thirty eight stone images of Shiva-parwati, Uma-Vasudev, Nauvarga, Surya, Mahishasur mardini, Vaman, Kurma, Narsingh etc. many of which are broken and disfigured because of neglect and age. Kamaksha Temple : To the north east of Pithoragarh at a distance of about 7 Kms near the army contonment base is situated the Kamaksha temple on the top of a hillock over looking the surrounding mountain ranges.Kapileshwar Mahadev : In the Soar Valley right above the villages of Takaura and Takari overlooking Pithoragarh town, is situated the cave temple dedicated to Mahadeva. The legend goes that the great sage kapil meditated here. The passage through the cave is very long and branches out to several indeterminate destinations and has hence been closed. The temple is situated some ten meters deep inside the cave. There is another cave temple of this kind also dedicated to Mahadev at a place called Rai which is about half a Km to the north-east on Dharchula-Pithoragarh road.<-- Mahishasur Mardini at Nakuleshwar
Ulkadevi Temple : On Pithoragarh chandak motor road close to where the tourist rest house is situated stands the Ulkadevi temple besides which has also been built a memorial for the martyrs who laid down their lives in defense of the mother land. The temple offers a remarkable view of the sprawling Soar Valley.
UlkadeviTemple Photo: Mrigesh Pandey
Jayanti Temple Dhwaj : Eighteen Km from Pithoragarh on Didihat road is situated a place called Totanaula from where after a 3 Km long steep and tough climb is reached the Jayanti temple. On the way, some 200 ft. below the main
temple, is situated the cavetemple of Lord Shiva. Fromthe hill top where the Jayantitemple is situated the Panch-chuli and Nandadevi peaks of Himalayas in all their splendour can be clearly sighted.Arjuneshwar : Ten Km from the west of Pithoragarh town on the top of a hill at a heightof 6000 ft. is situated the Shiva temple called Arjune- shwar believed to have been built by Arjuna the greatwarrior & the supreme archer.
Dhwaj Temple Photo : Mrigesh Pandey
The principal among them are Laxminarayan temple and Shivalaya in the town and Shiva, Hanuman, Chatkeshwar, Gurna Devi and Igyara devi around the town.
Buddha Temple, Sukoli (Pithoragarh)
Then again there are temples dedicated to local Gods like Gangnath, Bhumia, Airi, Chamu, Badan, Haru, Balchan, Churmal, Gabila, Chipla and so on. These latter Gods are a class apart from the divine order and are Gods restricted to specific areas, families and castes. KOT GARI Devi : Situated about 9 Kms from Thal the temple of Kotgari is held to be the final divine court of appeal for the deprived and the victim
Aatwar at Kot Gari
Mrigesh Pande
of cruelty and injustice.
Located atop Neel Parvat Hardwar, Chandidevi temple is one of the most ancient temples of north India. This is a Sidhapeeth (holy places where one's wishes are fulfilled). Chandidevi alongwith Mansadevi and Mayadevi temple form a Siddhapeeth triangle in the holy city of Hardwar. The main deity is said to have been installed in the 8th century by Adishankaracharya.
According to legends, in ancient times, demon kings Shumbh and Nishumbh had captured the kingdom of Lord Indra and thrown out gods from heaven. After intense prayers to gods, incarnation of power and strength, Chandika Devi appeared from the cells of the body of Goddess Parvathi. She assumed the form of an exceptionally beautiful woman and Shumbh wished to marry her. On being refused, Shumbh sent his demon chief Chanda and Munda to kill her. They were killed by Kalika devi born out of Chandika Devi's anger. Shumbh and Nishumbh then tried to kill Chandika Devi but were slain by the Goddess. Thereafter Chandika Devi is said to have rested for a short while at the temple location. 200 metres from Goddess Chandidevi temple, the temple of Anjanadevi, mother of Hanuman is located.
Goddess Chandidevi has been fulfilling wishes of millions of devotees for thousands of years.
According to legends, in ancient times, demon kings Shumbh and Nishumbh had captured the kingdom of Lord Indra and thrown out gods from heaven. After intense prayers to gods, incarnation of power and strength, Chandika Devi appeared from the cells of the body of Goddess Parvathi. She assumed the form of an exceptionally beautiful woman and Shumbh wished to marry her. On being refused, Shumbh sent his demon chief Chanda and Munda to kill her. They were killed by Kalika devi born out of Chandika Devi's anger. Shumbh and Nishumbh then tried to kill Chandika Devi but were slain by the Goddess. Thereafter Chandika Devi is said to have rested for a short while at the temple location. 200 metres from Goddess Chandidevi temple, the temple of Anjanadevi, mother of Hanuman is located.
Goddess Chandidevi has been fulfilling wishes of millions of devotees for thousands of years.
GOD GANESH
GOD GANESH
Ganesh - This God of knowledge and the remover of obstacles is also the second son of Lord Shiva. Lord Ganesha is also called Vinayak ( knowledgeable ) or Vighneshwer (god to remove obstacles). He is worshipped, and always remembered in the beginning of any auspicious performance for blessings and auspiciousness. He has four hands, elephant's head and a big belly. His vehicle is a tiny mouse. In his hands he carries a rope (to carry devotees to the truth), an axe (to cut devotees' attachments), and a sweet dessert ball -laddoo- (to reward devotees for spiritual activity). His fourth hand's palm is always extended to bless people. A unique combination of his elephant-like head and a quick moving tiny mouse vehicle represents tremendous wisdom, intellegence, and presence of mind.
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