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According to the Indian Scriptures, Gabbar tirth, situated on the bank of the origin of the Vedic virgin river Saraswati, is in the hills of Aarasur in Ambika forest, towards south-west side of old hills of Aravalli, one of the 51 Shakti peethas is situated, where Sati's heart had fallen, when Vishnu with his Sudarshan-chakra, cut her body into pieces as described in the scripture "Tantra Chudamani". The Ambaji temple which is situated on the Arasur hill in the Aravali Range does not contain any idol.
There is an Akhand Jyot burning in the temple, which is situated opposite to the Yantra of Ambaji temple.
The original seat of Ambaji mata is on gabbar hilltop. On the Gabbar Hill the footsteps of Goddess are imprinted. The imprint of Her chariot is also found here.
The Legend of Mahamaya
Mangal & his wife were devotee of Mata Ambaji, used to go for cow grazing near Gabbar Hill, where they saw an unknown white cow, usually grazing near theirs & then disappearing over Gabbar Hill. One day they followed the cow. They went to the hills of Gabbar & at night reached to a big ground, floored with marbles & wonderful pillars, doors decorated with flowers like heaven, the door simply opened by voice of the holy cow. They went inside & found the Goddess Adhya Shakti sitting in her palace. The cow grazing couple requested for remuneration from Amba mata for the service of the white cow. Mataji gave them some grains of Jav. While returning, they carelessly threw some of the grain on the hills of Gabbar. In the morning they found the grains had turned into Gold. They repented & went back to the hills to see Mataji & prayed for mercy. Ultimately She was pleased & told them, she will be born as their daughter in future. This couple was born as Nand & Yashoda, Mataji was born as their daughter Maha Maya, who disappeared in jail after warning Kans.
As per Mahabharat, on the full Moon Day Of the month Bhadrapad, Rukmini had worshipped her Kul-devata Mata Ambika on the mountain of Gababr Hill, to marry Lord Krishna, who abducted her from the templr. After Rukmimi became Lord Krishna's pat-rani, she had celebrated the well known festival of Navaratri on the earth, in the Garbh-Deep Nritya in Gujarati garaba style with her friends & relatives in Dwaraka
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The 52 Shakti Peethas
The names of Bhairavs are not mentioned in other books except Tantra-Chudamani . All the Shakti-Peeths have secondary deity as Bhairav, besides the primary deity- Shakti. While having a darshan of Shakti-Peeth, a devotee should also have a darshan of Bhairav.
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THE DAKSHINA KASI
Situated on the left bank of the sacred Tunga Bhadra, at a spot, where the river takes a northerly course, Alampur popularly known as 'Dakshina Kasi' happens to be a place of great interest, spiritually and Historically. It is also a store house of sculptural art pieces and are exquisite beauty spot, Where nature reveals itself in all its grandeur
Skanda and other Maha Puranas, extolling the spiritual importance of Alampur, described it, significantly as Southern Kasi, western gate-way to Srisailam, Bhaskarakshetra and Parasuramaksherta. May be, some other kshetras also go by the name of Dakshina Kasi,but the close similarities that are most pronounced between Varanasi and Alampur, are conspicuously absent in the case of others, as will be evident from the following.
|64 Ghats & 18 Tirthas||64 Ghats & 18 Tirthas|
|Ganga & Jamuna||Krishna & Tungabhadra|
|Varuna & Asi||eda & Nadavati|
|In Gaya||In Papanasini|
According to mythology, 'Brahma' Carried on penance at Alampur for propitiating laswara by installing and worshipping a Rasalinga, on account of which the presiding deity, at the "Kshetra" came to be known as Brahmeswara. Alampur does not happen to be mainly a Saiva Kshetra only, The Deities pertaining to the 'Shanmata' of vedic originviz, Saiva, Vaishnava, Shakteya, Ganapatya , Koumara and Soura, also grace this Kshetra, Further, the 'Murtis' representing even the sub-sects of each of the main streams of the aforesaid religions systems, find a place here.
What is more striking is the idol of Bhudevi, (Mother Goddess) installed opposite to Brahmeswara Swamy in the main temple, a blessing to all sterile women, This Deity is worshipped by one and all irrespective of caste or creed. In addition to the ' Nava Brahma' temples, the Shrines of Venkateswara, Yoganarasimha, Suryanarayana, Basava, Vighneswara are also there from time immemorial, bestowing celestial bliss on numerous devotees, that visit the place.
The skhetra happens to be a sacred place for the Muslims also. According to tradition, one Muslim Pahilwar, Shah Ali Pasha met his end at this place while engaged with his associates, in acts of vandalism in the temple, A Darga was raised in his Name and a 'URS' organised in the month of Zilkhad.
Alampur is a veritable mine of Historical sources, pertaining to the Western Andhras. A bout 70 copper Plates and stone inscriptions, relating to the several Dynasties that ruled over the South from the 7th to the 17th century are available here. Vaidic Dharma, almost lying dormant for some time, due to the flourishing glory of Buddhism and Jainism. Gained Prominence by about the 5th century in North India, under the protective wings of the Gupta Empire. In view of the salvaging efforts, in this direction by the charnpions of Hinduism ' Chandra Gupta, Samudra Gupta, and Narendra Gupta ' Vaidika Dharma' established supremacy again through ' out Bharat, resulting in the building of majestic temples all over the land.
The program of 'Dharma Raksha' initiated by the Gupta rulers, was taken over and fully implemented in the south, by the Badami Chalukyas and Kanchi Pallavas. Fascinating shrines came into existence, on account of the healthy rivalries among the various rulers of the times.
Parameswara Pulakesi, the Chalukya emperor, Vanquished Harshavardhana, the ruler of the Northern region, in a battle and extended his sway to Kanchi in the South and Kalinga in the East During his regime, Alampur rose to prominence as could seen by the temples with superb architectural beauty that were brought into existence After the Chalukyas Balavarma the army general of Dhara Varsha Dhruva Maharaja of the Rashtra Kutas, who conquered the area, not only completed the temple work left un-finished but also built the Mahadwara of the temple.
Subsequently Alampur passed in to the hands of Kalayani Chalukyes of whom Jagadekamalla Trllokyamalla, Bhuvanaikamalla. Tribhuvanamalla, who visited the kshetra donated lands to the temple and the Vidya peetha, (A University of sculpture and architecture) connected to the same Trilochana Muninatha. Vyalasimha , Ekanta Desika, Isana Rasi, Bhuvana Sakti, Kukkuteswara, Dharanindra Rasi, B r a h m a Rasi Bhattaraka. Vitaranendra Rasi, Someswara Rasi, happen to be some of the most erudite Acharyas that adorned the Vidya peetha. Stone images of some of these Acharyas are found in the Main temple. The installation of the image of 'Kapila Maharshi' at the place, gives credence to the belief that Sankya Darsana was given a prominent place in the curriculum of studies of the Vidya Peetha.
Kalyana Chalukyas were succeeded by Kalachuryas who is turn gave place to kakatiyas Subsequently Vijayanagar emperors extended their sway over the area, which later came under the rule of the Kutubshahi and then the Asafjahi Dynasty. Idols of Veerabhadra were installed in the temple area, by the Chalukyas. Bijjula Timma Bhupala, who ruled over Alampur, under the suzerainty of the Kutubshahi kings, rendered Murari's Sanskrit play, ' Anargha Ragava' into a high class Telugu Prabandhas. The Fort wall of the township was built during the regime of Sri Krishna Devaraya, for the protection of the temples.
Chalukya style of architecture predominates in the temple structures, in Alampur, Chariot shaped sanctum, sanctorum a frontal ' Antaralam' leading to Ranga Mantapam with a ' Pradakshina ratha surrounding the whole images of Ganga and Yamuna together with Dwara Palakas carved on either side of the entrance, Vimana on the Garbhalaya, witla Amalaka, and Sikhara adorning the same are the chief characteristics of the Chalukyan Architecture.
The temples were built on a rectangular bace, with the entrance facing
east. The outer surface of the temple walls are decorated with elegant
sculptural desingns. Figuras of Dikpalas are fitted in attractive Deva
Koshtas ( niche) and Kosta Panjaras, Sculptural figures pertaining to
Mythology are also gracefully carved there on. The walls Presort a
picture of Triloka, the upper part adorned with Khechara Midhuna motifs,
the middle part with human Midhuna & the lower to the third showing
demonic forms carved with grace & elegance.
The principal deities are Jogulamba and Balabrahmeshwara. Goddess Jogulamba
is the 5th Shakti Peeta among 18 shakta peetas in India. Goddess Jogulamba,
seated on the Corpse here sports with scorpion, frog, lizard on its head. She
is naked with her tongue stretched out. This is the fierce goddess that grants
the Siddhi in Yoga and hence she is called Jogulamba. This word is corrupted
form of "Yogula Amma" in telugu which implies Mother of Yogis. Her dhyana sloka
"Lamba Sthaneem Vikrutaaksheem – Ghora rupaam Mahaabalaam
Prethasana Samaarudhaam – Jogulaambaam Namamyaham"
There is a popular legend which says that there was a great saint in 6th
century by name Rasa Siddha who used to convert base metal into gold. It was
this saint in association with chalukya king Pulakesi II who was instrumental in
construction of chain of temples called 'Nava Brahmas'. It is said that there
is a secret tunnel from the garbhalaya of Bala Brahma leading to Srisailam.
According to the legend, these 9 names of Siva are the names of medicinal herbs
put forth by Rasa Siddhas.
Swarga Brahma Temple
Padma Brahma Temple
Arka Brahma Temple
Vishva Brahma Temple
Garuda Brahma Temple
Bala Brahma Temple
Taraka Brahma Temple
Kumara Brahma Temple
Vira Brahma Temple
further information can be accessed through following website
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The history of Shri Mangireesh or (Shri Mangueesh or Shri Mangesh) dates back to the Puranas. The Sahyadri Khand of Skand Purana says that Parshuram invited 66 Panch Gaud Brahmins belonging to 10 gotras from Trihotra (believed to be Tirhut in Bihar) to Kushasthal (now known as Kutthal, Goa) for performing the Yadnya after wiping out the Kshatriyas.
Each group had brought with it the idol they used to worship and installed it in the villages donated by Parshuram out of the land reclaimed by him from the sea.
Those belonging to the Vatsa and Kaundinya gotra received Kushasthal as gram dan and installed in the village their family deity, Shri Mangireesh. The Purana explains that the Bramha had established the Shivalinga at Monghir in Trihotra and it came to be known as Mangireesh or Mangeesh.
It is stated that when Parvati was in search of Shiva, she was scared at the site of a tiger that was Shiva himself and shouted for help from him. However, instead of saying "Trahiman Gireesh" she said: "Trahimangeesh!!" out of fear and nervousness. The Gomantak Kshetra Mahatmya reports the second avatar of Shri Mangireesh in Goa in the same fashion.
Lord Shiva settled down in Kushasthal and Parvati in a neighboring village.
In 1560, anticipating the onslaught of the Portuguese, the devotees had moved Shri Mangesh Shivalinga from Kutthal to a safer place under a Hindu prince. Surrounded by hillocks and covered by forests, the Shivalinga was kept at a place, which now is known as Mangeshi.
this is how the Shiv Ling is dressed up during the Ter-what we call it,Goans call it Jatra
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