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Gajakacchapa Akhyana (गजकच्छप-आख्यानम्)

2018-12-27T07:54:32Z

JSaketha:

Gajakacchapa Akhyana (Samskrit : गजकच्छप-आख्यानम्) refers to the anecdote (akhyana) involving Gaja (गजः elephant) and Kacchapa (कच्छपः tortoise) in the Mahabharata (Adiparva Adhyaya 29). Maharshi Kashyapa advises his son Garuda to consume these animals on his way to get Amrtam to free his mother Vinata from bondage.<ref name=":1">Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Page 613 and 614)</ref>

== Story ==
Long long time ago, two brothers, Vibhaasa and Suprateeka used to live. Both of them used to wake before Suuryodayam, do Snaana-sandhyaavandana aadi Kaaryams and then with Niyama-vratam used to do Parabrahma aaraadhana.

However once the younger brother, Suprateeka asked Vibhaasa to give him his share of the father’s property. Then Vibhaasa replied “Priya Sodara! People with Pralobham only divide things. We are brothers. We must not have Pralobham. In addition Dhana-kaaksha leads to duhkhas. Some dushtas may interfere between us and increase the conflict. With that both of us will be destroyed. Hence let us share and live, forget about division. Jyeshtha Bhraata is equivalent to Pita and you are like my putra”.

However Suprateeka didnt accept. He said that property must be divided. Seeing this, Vibhaasa got Krodham and said “you dont have respect to elders. Become a Gajam (Elephant) in a mahaaranyam”. With greater Krodham Suprateeka replied “In a pushkarini in the same Aranyam you will become a Kachchhapam (Tortoise)”. Both of them left pavitra maanava-shariiram and took birth according to their shaapas.

Gajam used to come near pushkarini and do ghiinkaaram; the Kachchhapam used to created huge waves. The battle used to start. Everyday they used to fight each other. Also both of them had bahu-sthuula-kaayam (they were extremely huge). So no other animal was able to peacfully live. No one could use the pushkarini. In that Aranyam all the animals were being disturbed by these huge creature’s fights.” said Kashyapa maharshi to Garuda, when Garuda Bhagavaan asked His Pita, Kashyapa maharshi, to show him some aahaaram before going to bring Amruta-kalasham from Devendra to save His Maata, Vinata, from Daasyam to Kadruva.

Kashyapa continued “Putra! If you take these two creatures as Your aahaaram, then all the animals in the Aranyam will live happily. The pushkarini will then again become aadhaaram for many creatures”. Garuda Bhagavaan then did Namaskaaram to His Pita and flew to the Aranyam.

Even today if two people always fight each other we say “why are you fighting like Gaja-kachchhapas?”.

== '''Morals in the story:''' ==
# The Pitrubhakti and Vinayam of Garuda deva are well shown in the story. Though He was extra-ordinarily strong, capable, still He asked His Pita to show Himself some aahaaram! The greatest sad-gunam of Sat-purushas is Vinayam.
# Nyaayam is what is concerned to an individual. Whereas Dharmam concerns a society. Hence in order to protect the creatures in the Aranyam, the two trouble causing animals had to be killed. Hence, the Dharmagnya, Kashyapa maharshi, asked his putra to take the Gaja-kachchhapas as His aahaaram.
# The amruta vaakyas of Vibhaasa must be remembered. Pralobham and Dhana-kaaksha always lead to difficulties.
# A family where brothers remain united like Shri Raama and Lakshmana will always prosper; a family where the brothers fight each other like Vibhaasa and Suprateeka will be destroyed with their own Krodham.

== References ==
<references />
[[Category:Devatas]]

Garuda (गरुडः)

2018-12-27T07:54:07Z

JSaketha:

{{One source}}

Garuda (Samskrit : गरुडः) once went to devaloka and brought Amrtam from there to be given to the Nagas, but Devendra came down and took it back. This story is given in Mahabharata from Chapter 27 onwards. Agni Purana, Chapter 19 refers to Garuda and Aruna as the sons of Vinata.

== Birth and Family ==
Vinata, a wife of Kasyapa gave birth to Garuda and Kadru and her sister gave birth to the Nagas. Once there was a dispute between Vinata and Kadru. Vinata said that the hairs on the tail of [[Ucchaishrava (उच्चैःश्रवस्)|Uchaishravas]], Devendra's horse, were white but Kadru asserted that they were black. To settle the dispute they made a bet. The condition was that the loser must become the servant maid of the winner. As instructed by Kadru, some of the Nagas went in advance and hung down from the tail of Uccaissravas, thus giving the false appearance of a tail with black hairs. By this trick Vinata lost the bet and had to become Kadru's servant maid. As a result of it, the task of looking after Kadru's children became Garuda's duty. Kadru told him that if he fetched Amrtam from devaloka and gave it to the Nagas, she was prepared to release him from the bondage. So Garuda flew up to devaloka, fought with the gods and defeated them. He returned with the pot of Amrtam and gave it to the Nagas. The Nagas went to take their bath after placing the pot on darbha grass spread on the floor. Just then Devendra swooped down and carried away the pot of Amrtam to devaloka. When the Nagas returned after their purifying bath, the pot was not to be seen. In their greed they began to lick the darbha grass on which the pot was placed. The sharp edge of the grass cut their tongues into two. This is why the Nagas (snakes) came to have forked tongues.<ref name=":1">Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Page 613 and 614)</ref>

== Garuda and Valakhilyas ==
Garuda (Eagle) who went to the realm of devas (gods) for Amrta (ambrosia) took rest on the branch of a banyan tree, and that branch was broken from the tree. Sixty thousand [[Valakhilyas (वालखिल्याः)|Valakhilyas]] were doing penance hanging head downwards on that branch. Garuda knew this only after the branch was broken. Feiring the curse form them he took the branch in his beak and flew about here and there. At last, according to the advice of Kasyapa, he took the branch to the mount Gandhamadana and without causing any harm to the small hermits placed it there (M.B., Adi Parva, Chapter 30).

== Gajakacchapa Akhyana ==
After saluting his mother Garuda set out on his quest for Amrta. All the fourteen worlds shook at the lashing of his wings. He reached Nisadalaya, where while consuming whole lots of Nisadas a brahmin and his wife also happened to get into his throat. Garuda felt their presence immediately in his throat and requested them to get out of his mouth. Accordingly they got out and also blessed Garuda, who continued on his journey. Next Garuda reached the forest where his father Kasyapa was engaged in tapas. He told him about his mission and requested him for something to eat. Kasyapa then tells him the [[Gajakacchapa Akhyana (गजकच्छप-आख्यानम्)]] about the origin of the elephant (gaja) and kacchapa (tortoise). (Mahabharata Adiparva Adhyaya 29)

== Amrtam ==
Amrtam which has been thus recovered after many such adventures, is still preserved carefully in devaloka. [ (1) M.B., Adi Parva, Chapter 17. (2) M.B., Adi Parva, Chapter 27, verse 16. (3) M.B. Adi Parva, Chapter 30, Verse 2. (4) Valmlki Ramayana, Aranya Kanda, 35th Sarga. (5) Visnu Purana, Section 1, Chapter 9. (6) Agni Purana, Chapter 152. (7) Bhagavata, 8th Skandha. (8) Uttara Ramayana.]

== References ==
<references />
[[Category:Devatas]]

2018-12-27T07:07:48Z

JSaketha:

Gautama maharshi is one of the Brahma-maanasa-putras and is one of the great Saptarishis. Gautama maharshi is a mantra-drashta and gave us the famous “Gautama Smruti” in which he showed us many Dharma-sutras. Proving the Shodasha (16) Padaarthas like Pratignya, Hetu, Udaaharana, he wrote a Nyaayashaastram too. He gave us the Jyotishshaastra Grantham by the name “Gautama Samhita”. Sitadevi’s gotram is Gautama gotram only!

== Ahalya ==
Once Brahmadeva did srushti of Ahalya (Na halyati iti Ahalya. She lacked nothing). She was a divya Soundarya Murty. Brahmadeva wondered who derserved to be the Bharta of this apuurva Gunavati. He decided that a person with Akhanda Teevra Brahmacharya Nishtha and Nigraham can only be her Bharta and saw that Gautama maharshi was the one. He decided to test the Indriya Nigraham of Gautama maharshi. He came to Gautama maharshi’s aashramam and said “she is Ahalya. I will leave her in your aashramam. I will come back after some time”. Many years passed and since Gautama maharshi was a Samyami and his manas was always with Brahma (hence a Brahmachaari), he never even had faint skhalanam seeing Ahalya. Gautama maharshi, the parama Shiva Bhakta, easily passed the test of Brahmadeva. Brahmadeva then did Kalyaanam of Gautama maharshi and Ahalya. Their’s was an aadarsha daapatyam. They lived in Brahmagiri, which is in Dakshina-Bhaaratam.

Unlike modern technology, which tries to exploit Nature, our Bhaarateeya Vignyaanam explians ways how to use Nature without disturbing the Nature’s eco-system. Combining Bhautika Vignyaanam and Aadhyaatmika Vignyaanam is the speciality of Bhaarateeya maharshis. Gautama maharshi was a master of Bhuu, Jala, Vyavasaaya Shastras. Gautama maharshi, once for Kshaama-nivaaranam did Tapas for Varunadeva and made a reservoir filled with Akshayajalam. Shiva Puraanam tells that with this Jalam, many lands become fertile: (here goes the story)

Once a Kshaamam came and life of people became difficult. Except Yogis everyone was running for their life. Gautama maharishi, who had karuna-svabhaavam, was not able to see the difficulties of the people. He decided to do Tapas for Varunadeva to ask him from rain. Varunadeva appeared and said “this is Kaala-niyamam. I cannot go against it. Kaala-karta, Parameshvara, only controls Pancha-bhuutas and Grahas. Doing anusandhaanam of Punya-Paapas of people, using Us, Parama Shiva controls Nature (Aadi Shakti). According to this I must not rain now. Ask Me anything else”. Gautama maharshi, who had loka-shreyas in mind, asked Varunadeva “if You are really satisfied with my Tapas, give me Akshajalam. Other than that I dont need anything”. Varunadeva replied “Gautama! I must give phalitam to your Tapas. I am bound to My Mantram. You dig a reservoir and I will put Akshyajalam in it. Dayaalu like you will do only Praja-kshemam. Jayostu”. Thus Gautama maharshi saved many people. '''Aadhaaram to this Prapancham are four: “a person who has Bhuutadaya, a person who has no garvam, a person who has upakaara-buddhi, a person who has Indriya Nigraham”.'''

== Godavari ==
The seva that Gautama maharshi did to Dakshina Bhaaratam and in particular to Andhra Pradesh is also memorable. Using his Vyavasaaya Shaastram and Godaavari he turned this land fertile. He also changed the course of Krishnaa-nadii-jalam, using his Tapas-shakti, and made still many more lands fertile.

Once the munis and muni-patnis decided that somehow they must drive away Gautama-Ahalya from their place. They thought of doing apakaaram to the great Upakaari who saved them from Praanaapaaya-kshaamam. They used their Mantra-shakti and did puuja of Ganapati. Ganapati gave His divya-darshanam and asked the munis for a varam. They asked Ganapati to somehow make Gautama-Ahalya go away.

Devatas are aadhinas to Their Mantras. Many things which cannot be done otherwise can be done through Mantras. What the munis did was kaamyopaasana (they used their Mantras for satisfying their wants). Since Bhakti had no sthaanam in it, the munis were entirely responsible for their varam. For such upaasana their will be no Aadhyaatmika gains. The Tapas of Bhasmaasura and others were of similar nature (Svaartham is the only reason).

Vighneshvara was surprised by the Krutaghnata of the munis. He told munis “you thought of doing apakaaram to that person due to whom you are existing. Uttamas do Upakaaram to apakaaris. What should I say about you people who do apakaaram to a Upakaari? This will never cause Kshemam to you (so dont ask for it)”. Munis didnt like the hita-vaakyas of Mahaganapati. They still insisted on it. Ganapati said “ok. Praarabdham can never be changed. But you can never ever escape the phalitam of this Krutaghnata. Even though Gautama-Ahalya leave this place, because of them this Prapancham will only gain” and gave them the varam.

Ganapati did Shrushti of a maaya-dhenu. It started spoiling the crops (which Gautama-Ahalya were growing for Annadaanam). Knowing that a Gomaata must never even be driven away harshly, he took darbhas and put on the Gomaata. To his great surprise the maaya-dhenu died there only. Seeing this the muni-patnis and the munis did Haahaakaaras. They said “we thought that Gautama maharshi is an Uttama, but he did Go-hatya!”.

Gautama maharshi became a Vihvala. He called Ahalya and said “what is this Vidhi-vaipariityam? Did Paramashiva get angry on me? What must be done now? With Darbhas a Gomaata getting killed is unbelievable — and Go-hatya-mahaapaatakam!”. The munis and muni-patnis continued “we must never see your face. Devatas wont come to this aashramam to recieve Havis if such patitas stay here. You must immediately go away from here”. They started throwing stones on Gautama-Ahalya.

With Teevra-vedana, that he did Go-hatya-mahaapaatakam, Gautama-Ahlaya left the place and returned after going for some distance (1 krosha) to ask the munis for Praayashchittam.

This is Saampradaayam. One must immediately go to elders and ask for a way of Praayashchittam if one knows he committed a paapam. Munis replied “Gautama! You can either do (and try saving yourself from Go-hatya-paatakam):

1. 3 times Bhu-pradakshinam and do a maasa-vratam here.

2. Do 101 times Giri-pradakshina of this Brahma-giri. After that do 1 crore Linga-aaraadhana. Then Ganga-snaanam.”

Gautama maharshi did Brhama-giri Pradakshina and then Paarthiva-Linga-aaraadhana. Paarvatii-Parameshvara became prasanna seeing the puuja of Gautama-Ahalya and gave them Their Divya-darshanam, along with Pramadha-gana. Gautama maharshi did stotram of Shiva and then asked Him to save himself from Go-hatya-mahaapaatakam. Maheshvara said

“Gautama! My boy! You are a Krutaartha. You are a Dhanya. There is no paapam for you. You are an aajamna-shuddha. You were cheated by the kutantram of these Braahmanas who were bitten by asuuya. If anyone even does your naamasmaranam or has your Darshanam will loose all his paapams.

There is no praayashchittam for these krutaghnas (see this too). From today they will be Bhrashtas. They will be away from Me, leave Veda-Dharmas and their entire santaanam will become patitas. You please ask Me a varam”.

Gautama maharshi with great Vinayam and aanandam replied “Saamba-Mahaadeva! I think these Braahmanas did Upakaaram to me. Because of them only today I had the adrushtam of Your Darshanam”. Aadi-deva became happy seeing the Kshamaa-gunam of Gautama maharshi. Gautama maharshi continued “Parameshvara! If You are really impressed with me, please give Ganga for Loka-kalyaanam”. Ganga-devi appeared as soon as Parama Shiva did Sankalpam. Seeing Ganaga-maata Gautama maharshi said

“Ammaa! You are the one who makes the Trijagas pavitras. Once you blessed Bhagiiratha and saved the Sagara-kumaaras. Entire Uttara-Bhaaratam became sasya-shyaamalam because of You. Please bless the Dakshina-Bhaaratam too.”

Taking Shiva-aagnya Gangadevi took Jala-ruupam and said like this to Parama Shiva “I will go make Gautama and his parivaaram puniitam and return soon to Your Lotus feet”. Shankara said “Gangaa! You stay till the end of Kaliyugam in the 28th Mahaayugam (present Mahaayugam) of Vyvasvata-manvantaram (see this too). Then You return to Your nija-dhaamam”. Gangadevi agreed and requested Parama Shiva “Svaami! Please stay on My nadii-tiiram and bless Us”.

Shankara then became a Jyotirlingam at Tryambakeshvara. Ganga then became paravasha and started flowing from a tree (Medi chettu) on Brahma-giri. This pavitra sthaanam became Gangaa-dvaaram and Ganga got the name Gautamii because Gautama maharshi brought Her. It also got the name Godaavarii because it flowed on the place where a maayaa-gomaata fell. Many great rushis like Vasishtha and Bharadvaaja, with thier Tapobalam, did vistaaram of Godaavarii. There are many Shiva-Keshava kshetras on Godaavarii-nadii-tiiram.

== Niti ==
Atithi-seva and Praja-sankshemam were the important Dharmas which Gautama maharshi showed us. One Sajjana/Dushta is enough to save/destroy a whole Vamsham. Many maharshi’s in Gautama maharshi’s Vamsham are Mantra-drashtas. Gautama maharshi and Ahalya’s putra was Shataananda, the Purohita of Janaka maharaja.

Gautama maharshi after making one place fertile used to shift to the next place. Like this many maharshis bless the place with their Tapas and move on. The aashramams used by such Divya-rushis later become Siddha-aashramams. Aditi and Kashyapa maharshi did Tapas for Mahaavishnu in Gautama maharshi’s aashramam and got Mahaavishnu as their child. Mahaavishnu was born to them as Vaamana, Shri Raama and Shri Krishna. (Kaushalya, Dasharatha; and Devaki-Vasudeva are Aditi, Kashyapa only)
[[Category:Rishis]]

Gautama (गौतमः)

2018-12-27T07:04:21Z

JSaketha: added content

Vyaghrapada (व्याघ्रपादः)

2018-12-21T06:13:09Z

JSaketha: added template

{{NeedCitation}}

Vyaghrapada (व्याघ्रपादः) was the father of Upamanyu Maharshi who was Sri Krishna's Guru.

Vyaaghrapaada maharshi was an akunthita Shiva deekshaapara and a Shiva bhakti paraayana. He was a shadkaala Shivapuuja-dhurandhara. Vyaaghrapaada Brahmarshi used to goto the aranyas and carefully collect Bilva-dalas, vividha-kusumas, with a lot of prema, for Shiva puuja.

Once Sadaashiva, the Bhaktavatsala, gave His durlabha darshanam to Vyaaghrapaada maharshi. Parama Shiva asked the Brahmarshi to ask for abhiishtam. Vyaaghrapaada maharshi replied “nirantara Shiva bhakti is enough for me”. He had nirmala, nishkaama, nishchala Bhakti on Parameshvara. However Parama Shiva insisted the Brahmarshi to ask for something.

With that Vyaaghrapaada maharshi replied “Karunaamaya! I get Divyaanandam doing Your puuja. Collecting vividha-kusumas, dalas for Your puuja, using them for Your archana — these things give immense aanandam to me. When I try to collect these Vana-dravyas, huge thorns and sharp stones prick and cause pain to me. So make my paadas as kathinam as a Vyaaghra’s”. (In Aadhyaatma tattvam, Vyaaghram represents Moksham) Parama Shiva, with a chiru-mandahaasam, replied “tathaastu”. Vishveshvara was happy with the avyaaja-prema of the Bhakta. Thus the Brahmarshi got the name Vyaaghrapaada.

The great Chidambara Kshetram is known as “Vyaaghrapuri” or “Puliyuur” because Vyaaghrapaada maharshi did Shiva-upaasana here and saw the Divya Shiva Taandavam here. He is the Mantra-drashta of many Mantras in Rug-vedam. The great Paandavas were from Vaiyaaghrapada-gotram, for which Vyaaghrapaada maharshi is the Pravataka.

For Loka-shrayas and to protect Sanaata-Dharmam, Vyaaghrapaada maharshi also wrote “Vyaaghrapaada-smruti”. One can learn about Yuga-dharmas, Aashrama-dharmas, Pinda pradaana – Pitru tarpana Mahaatmyam, Teertha-Kshetra praashastyam, Shraaddhaadi Vignyaanam, Abhisheka, Snaana vidhis etc., by reading this Mahaa-grantham:
# On seeing a Deva-pratima, a Yati, a Sanyaasi, immediately one must do Namaskaaram. If one doesnt then praayashchittam is required.
# When doing Namaskaaram one must do Yathaavidhi by folding both the hands. If one does with one hand, then he will loose all the Punyam which he earned in that janma.

Vyaghrapada (व्याघ्रपादः)

2018-12-21T06:12:43Z

JSaketha: added content

Vyaghrapada (व्याघ्रपादः) was the father of Upamanyu Maharshi who was Sri Krishna's Guru.

Vyaaghrapaada maharshi was an akunthita Shiva deekshaapara and a Shiva bhakti paraayana. He was a shadkaala Shivapuuja-dhurandhara. Vyaaghrapaada Brahmarshi used to goto the aranyas and carefully collect Bilva-dalas, vividha-kusumas, with a lot of prema, for Shiva puuja.

Once Sadaashiva, the Bhaktavatsala, gave His durlabha darshanam to Vyaaghrapaada maharshi. Parama Shiva asked the Brahmarshi to ask for abhiishtam. Vyaaghrapaada maharshi replied “nirantara Shiva bhakti is enough for me”. He had nirmala, nishkaama, nishchala Bhakti on Parameshvara. However Parama Shiva insisted the Brahmarshi to ask for something.

With that Vyaaghrapaada maharshi replied “Karunaamaya! I get Divyaanandam doing Your puuja. Collecting vividha-kusumas, dalas for Your puuja, using them for Your archana — these things give immense aanandam to me. When I try to collect these Vana-dravyas, huge thorns and sharp stones prick and cause pain to me. So make my paadas as kathinam as a Vyaaghra’s”. (In Aadhyaatma tattvam, Vyaaghram represents Moksham) Parama Shiva, with a chiru-mandahaasam, replied “tathaastu”. Vishveshvara was happy with the avyaaja-prema of the Bhakta. Thus the Brahmarshi got the name Vyaaghrapaada.

The great Chidambara Kshetram is known as “Vyaaghrapuri” or “Puliyuur” because Vyaaghrapaada maharshi did Shiva-upaasana here and saw the Divya Shiva Taandavam here. He is the Mantra-drashta of many Mantras in Rug-vedam. The great Paandavas were from Vaiyaaghrapada-gotram, for which Vyaaghrapaada maharshi is the Pravataka.

For Loka-shrayas and to protect Sanaata-Dharmam, Vyaaghrapaada maharshi also wrote “Vyaaghrapaada-smruti”. One can learn about Yuga-dharmas, Aashrama-dharmas, Pinda pradaana – Pitru tarpana Mahaatmyam, Teertha-Kshetra praashastyam, Shraaddhaadi Vignyaanam, Abhisheka, Snaana vidhis etc., by reading this Mahaa-grantham:
# On seeing a Deva-pratima, a Yati, a Sanyaasi, immediately one must do Namaskaaram. If one doesnt then praayashchittam is required.
# When doing Namaskaaram one must do Yathaavidhi by folding both the hands. If one does with one hand, then he will loose all the Punyam which he earned in that janma.

Chyavana (च्यवनः)

2018-12-20T06:56:47Z

JSaketha: added niti

The story of the great Cyavana maharṣhi, the vaidyanipuṇa, is well known. Cyavana was the son of Bhṛgu maharṣhi and Pulomā devi. Once Bhṛgu maharṣhi asked Agnideva to protect Pulomā, who was a garbhavati, till he comes back and went away. A rākṣhasa by name Puloma came and asked Agnideva "is she Pulomā?" (if yes then he was planning to take her away!). Agnideva did not know what to do. If he tells the truth Bhṛgu maharṣhi may get angry, else he may get anṛta-doṣham. So finally after being forced by Puloma, Agnideva said "She is the wife of Bhṛgu maharṣhi." Immediately Puloma took the form of a varāham and forcibly took Pulomā. In this, from her garbham, the baby slipped and fell down (and hence was known as "Cyavana").

The baby had the tejas of Brahma and Puloma rākṣhasa turned into ashes on seeing Cyavana. Later Cyavana did many years of tapas and became a very great ṛṣhi. He and his wife Sukanya had dadhīci, pramati and āpravān as santānam. After a long time passed, once Cyavana maharṣhi did 12 years of tapas inside water. During his tapas, some fishermen came and as usual threw thier fishing net and were trying to catch fish. To their surprise, they saw Cyavana maharṣhi caught in their nets. The fishermen trembled with fear. But Cyavana maharṣhi said "it is not wrong to do your duty. Please do not be afraid that you disturbed my tapas". But the fishermen thought they were responsible for stopping the tapas of the maharṣhi and reported their mistake to their King, Nahusha.

The maharṣhi told the King that it was not the mistake of the fishermen, they were just doing their duty. In addition he said "Please decide a rate for me and give that money to the fishermen, since their effort must not go waste." King Nahuṣha did not know how to rate the maharṣhi. He offered his artha-rājyam. Cyavana said that wont be enough. Then the King said then take my entire rājyam! Cyavana said that is not the approriate rate for him. Meanwhile a maharṣhi named Kavijāta came and told the King "Please offer one cow. That will be equivalent to a ṛṣhi." Knowing the greatness of the cow from Cyavana, Nahuṣha gave away a best quality cow to the fishermen and sent them off.

The fishermen were not any less in good character. They thought "we can get money anytime. Let us utilize this chance and get godāna phalitam by giving this cow to the great maharṣhi." Thus they gave off their cow to Cyavana. Cyavana blessed all of them with svargalokam.

=== '''Morals in the story:''' ===
# Cyavana, though his deep tapas was disturbed by the fishermen, did not get angry on them. This is because the fishermen did their duty and were unware of the presence of Cyavana.
# The fishermen, knowing that if not now sometime or the other the must face consequence of their acts, reported their mistake (what they thought was a mistake) to the King.
# Importance of Gomāta and Godānam is well displayed in the story.
# Nahuṣha was prepared to give away his entrire sāmrājyam for doing his duty as a King.

Chyavana (च्यवनः)

2018-12-20T06:55:39Z

JSaketha: added content

Rantideva (रन्तिदेवः)

2018-12-20T06:46:16Z

JSaketha:

Rantideva (रन्तिदेवः) was a king who belonged to the lineage of Chandravamsha kings. Known for his hospitality, he was the Kindest, most liberal kings who ruled ancient Bharatavarsha.

The grandson of Nara (the brother of Garga) and son of Samkriti, Rantideva is to be remembered with reverence at morning and dusk, for his unique kindness very famous in history.<ref name=":1">Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>

== Importance ==
After the great war was over Narada once narrated the stories of sixteen kings to Yudhisthira. They are Marutta, Suhotra, Paurava, Shibi, SriRama, Bhagiratha, Dilipa (Khatvanga), Mandhata, Yayati, Ambarisha, Shashabindu, Gaya, Rantideva, Bharata, Pruthu and Parasurama. (Maha. Drona. 61 -70)

According to Puranic Encyclopedia, Rantideva has been mentioned for his hospitality in history. He is known to have engaged 20,000 people to cook food for the guests who came to the palace everyday. He was very vigilant about treating guests day and night alike (Atithimaryada). He gifted away all wealth which was righteously earned to brahmins. A learned in Vedas he subdued enemies by Dharma. He performed the yajnas, with great shraddha, the havyas of which were received by the devatas themselves. <ref name=":1" /> 67th Adhyaya of the Drona Parva describes the greatness of Rantideva.<blockquote>यस्य द्विशतसाहस्रा आसन्सूदा महात्मनः॥ 7-67-1 </blockquote><blockquote>गृहानभ्यागतान्विप्रानतिथीन्परिवेषकाः। पक्वापक्वं दिवारात्रं अपर्याप्तं धनं तदा[वरान्नममृतोपमम्]॥ 7-67-2</blockquote><blockquote>न्यायेनाधिगतं वित्तं ब्राह्मणेभ्यो ह्यमन्यत। वेदानधीत्य धर्मेण यश्चक्रे द्विषतो वशे॥ 7-67-3 </blockquote>

== राज्ञो रन्तिदेवस्य महिमवर्णनम् ॥ Greatness of Rantideva ==
The merit of sacrificing even one's creature comforts for the welfare of others has been hailed in the spiritual tradition. This is especially important in the case of food and water, which are necessary to sustain life in the body. Needless to say it requires immense self-control to forego these fundamental requirements. Among the examples cited in the Puranas, Raja Rantideva in the lineage of Bharata attained immortal glory by his great sacrifice.

In his discourse, Sengalipuram Sri B.Damodara Dikshitar said Rantideva once went without food and water for 48 days. One can imagine the kind of famine that must have struck his kingdom for a king to be reduced to such dire straits. He was such a noble ruler that he would give away whatever anyone sought. On that occasion even though he had become weak and suffered intense hardship he remained calm. As if by divine intervention on the 49th morning there came to him some porridge (rice cooked in milk with sugar and ghee), and when he was intending to eat it, a brahmana appeared before him.

A great devotee who had the insight to see the Paramatma in every being, Rantideva welcomed his guest and gave him a portion of the dish and he left gladly. When he was about to eat the remaining porridge, another guest a shudra came before him. The king who treated every visitor as the Paramatma Himself offered a share of the porridge to him. After he left another stranger appeared in his place surrounded by dogs. Without any hesitation Rantideva apportioned all the porridge that was left between his guest and his dogs.

Finally, only some water remained to quench his thirst and when he was about to drink it, a person from the lowest rung of society sought some water from him. The king took great pity on him who was stricken with exhaustion and said, "I do not seek from the Paramatma, the highest position attended with the eightfold Yogic power or even Moksha (cessation of rebirth). Dwelling in their heart (as the sufferer) I would rather undergo the suffering of all embodied souls so that they may be relieved of misery," and gladly gave him the water. The Trinity, Brahma, Vishnu and Siva, who had tested his forbearance as his guests, revealed themselves and blessed him.<ref>Article on Rantideva : Merit of Sacrifice published in ''The Hindu'' (The Hindu, February 6, 2006)</ref>

== नीतिः ॥ Moral ==
# The importance and greatness of the daanam, helping others self-lessly is very well protrayed in the story of Rantideva.
# Reluctance to earn for himself and sharing everything he had show the detatchment of Rantideva from materialistic world.
# Rantideva truely realized God everywhere, thus did not see any difference between all the atithis and himself.
# All the qualities of an uttama daanam are showed clearly in the story. All the daana-grahitas were hungry and thus deserved to be given food. Rantideva expecting nothing in return gives them everthing he has. He shows great respect to the atithis, without any kind of pride of being a daata.

== Reference ==
[[Category:Danas]]

Rantideva (रन्तिदेवः)

2018-12-20T06:40:57Z

JSaketha: added niti

Rantideva (रन्तिदेवः) was a king who belonged to the lineage of Chandravamsha kings. Known for his hospitality, he was the Kindest, most liberal kings who ruled ancient Bharatavarsha.

The grandson of Nara (the brother of Garga) and son of Samkriti, Rantideva is to be remembered with reverence at morning and dusk, for his unique kindness very famous in history.<ref name=":1">Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>

== Importance ==
After the great war was over Narada once narrated the stories of sixteen kings to Yudhisthira. They are Marutta, Suhotra, Paurava, Shibi, SriRama, Bhagiratha, Dilipa (Khatvanga), Mandhata, Yayati, Ambarisha, Shashabindu, Gaya, Rantideva, Bharata, Pruthu and Parasurama. (Maha. Drona. 61 -70)

According to Puranic Encyclopedia, Rantideva has been mentioned for his hospitality in history. He is known to have engaged 20,000 people to cook food for the guests who came to the palace everyday. He was very vigilant about treating guests day and night alike (Atithimaryada). He gifted away all wealth which was righteously earned to brahmins. A learned in Vedas he subdued enemies by Dharma. He performed the yajnas, with great shraddha, the havyas of which were received by the devatas themselves. <ref name=":1" /> 67th Adhyaya of the Drona Parva describes the greatness of Rantideva.<blockquote>यस्य द्विशतसाहस्रा आसन्सूदा महात्मनः॥ 7-67-1 </blockquote><blockquote>गृहानभ्यागतान्विप्रानतिथीन्परिवेषकाः। पक्वापक्वं दिवारात्रं अपर्याप्तं धनं तदा[वरान्नममृतोपमम्]॥ 7-67-2</blockquote><blockquote>न्यायेनाधिगतं वित्तं ब्राह्मणेभ्यो ह्यमन्यत। वेदानधीत्य धर्मेण यश्चक्रे द्विषतो वशे॥ 7-67-3 </blockquote>

== राज्ञो रन्तिदेवस्य महिमवर्णनम् ॥ Greatness of Rantideva ==
The merit of sacrificing even one's creature comforts for the welfare of others has been hailed in the spiritual tradition. This is especially important in the case of food and water, which are necessary to sustain life in the body. Needless to say it requires immense self-control to forego these fundamental requirements. Among the examples cited in the Puranas, Raja Rantideva in the lineage of Bharata attained immortal glory by his great sacrifice.

In his discourse, Sengalipuram Sri B.Damodara Dikshitar said Rantideva once went without food and water for 48 days. One can imagine the kind of famine that must have struck his kingdom for a king to be reduced to such dire straits. He was such a noble ruler that he would give away whatever anyone sought. On that occasion even though he had become weak and suffered intense hardship he remained calm. As if by divine intervention on the 49th morning there came to him some porridge (rice cooked in milk with sugar and ghee), and when he was intending to eat it, a brahmana appeared before him.

A great devotee who had the insight to see the Paramatma in every being, Rantideva welcomed his guest and gave him a portion of the dish and he left gladly. When he was about to eat the remaining porridge, another guest a shudra came before him. The king who treated every visitor as the Paramatma Himself offered a share of the porridge to him. After he left another stranger appeared in his place surrounded by dogs. Without any hesitation Rantideva apportioned all the porridge that was left between his guest and his dogs.

Finally, only some water remained to quench his thirst and when he was about to drink it, a person from the lowest rung of society sought some water from him. The king took great pity on him who was stricken with exhaustion and said, "I do not seek from the Paramatma, the highest position attended with the eightfold Yogic power or even Moksha (cessation of rebirth). Dwelling in their heart (as the sufferer) I would rather undergo the suffering of all embodied souls so that they may be relieved of misery," and gladly gave him the water. The Trinity, Brahma, Vishnu and Siva, who had tested his forbearance as his guests, revealed themselves and blessed him.<ref>Article on Rantideva : Merit of Sacrifice published in ''The Hindu'' (The Hindu, February 6, 2006)</ref>

=== नीतिः ॥ Moral ===
# The importance and greatness of the daanam, helping others self-lessly is very well protrayed in the story of Rantideva.
# Reluctance to earn for himself and sharing everything he had show the detatchment of Rantideva from materialistic world.
# Rantideva truely realized God everywhere, thus did not see any difference between all the atithis and himself.
# All the qualities of an uttama daanam are showed clearly in the story. All the daana-grahitas were hungry and thus deserved to be given food. Rantideva expecting nothing in return gives them everthing he has. He shows great respect to the atithis, without any kind of pride of being a daata.

== Reference ==
[[Category:Danas]]

Srikalahasti

2018-12-19T10:54:38Z

JSaketha: adding content

{{ToBeEdited}}

Srikalahasti is a famous Shivaite temple situated on the banks of river Suvarnamukhi in the state of Andhra Pradesh, India. There are many rishis and bhaktas associated with this sacred place. Also called as Dakshina Kailasam, this kshetra has many tirthas nearby.

Once Kailaasa (the one which is beyond all Lokams) Himself thought He will become a dhanya by serving Shiva at this great Kshetram. At once, He sent one of His Shrungams (peaks) to this divya-kshetram and started to serve Shiva in the form of a hillock. This is the same hillock on which we can see Shiva in the form of ShriKaalaHasteeshwara today! Since the hillock is Kailaasa Himself and is the only such in South India, it is popular by the name Dakshina Kailaasam. It is one of the five Pancha-Kailaasams on the Earth. Ever since this teertha-kshetram became Kailaasam, all Devatas, including Trimurti‘s and ultimately, Parvati Devi, come here to perform archana of Shiva. Moreover, Paarvati Devi decided to stay back here as Gnyaana Prasoonaamba.

Gajakaananam or Srikalahasti became a Swayambhu Kshetram, then a Teertham, then one with Divya-Parvatam.

== Legends ==

=== Suvarnamukhi River ===
Once Lopaamudra and Agastya came to Gajakaananam (ShriKaalaHasti), where Vasishtha had Saakshaatkaram of Parameshwara. There they had Divya-darshanamof Dakshina-murthy, who promised Vasishtha that He will stay back and bless the Bhaktas who come.

Since Shiva is Jalapriya, Agastya thought that it would be appropriate if this great Punya-Kshetram also has Divya-jalam (Ganga). He then performed severe Tapas for Gangaadhara. Shiva then sent Brahmadeva to tell Agastya that Gangawill soon appear in this Kshetram. Then Ganga, from the enormous Jatajootamof Shiva, came down to this Kshetram. While She came down, the waters glittered like Gold (Suvarnam) and sounded very pleasantly (Mukhari-dhvani). Hence the Ganga in ShriKaalaHasti is known by the name SuvarnaMukhari. Thus Lopaamudraagastya, with their Tapasshakti, turned this Kshetram into a Teertha-Kshetram.

The greatness of Suvarnamukhari cannot be described in words. It’s punya-jalam can wash severe of the severest paapams. Also, many other Kshetrams, like Tirumala, also are located on the banks of this river. In Shiva Panchaayatanam, the loham used to make Ambika is found only in this river bed! Another speciality is Suvarnamukhari is Uttara-Vaahini here. Later, 36 other Divya-Teerthams also appeared in this kshetram.

=== Natkeera ===
The mahima of this Dakshina Kailaasam is well illustrated by Natkeera‘s story. Natkeera was a great scholar, great Kavi, and more than all, a great Bhakta of Shiva. However, he had slight Kavita-Ahankaaram (he used to have pride in his poetry). Needless to say, Bhagavaan will always protect His true bhakta by removing such negative qualities (if any); And, then grant His divya-gnyaanam. At the right moment, Shiva decided to kill this Ahankaaram in Natkeera and started the following Divya-leela:

Once there was a great famine in Pandya kingdom, where Natkeera was a Raja-aasthaana-pandita. There lived a temple archaka in the same kingdom, who was a great Bhakta too. For a long time he managed to some how offer Naivedyam to Shiva everyday, inspite of the severe drought. Things worsened and there was a situation where he could even get anything to offer as Naivedyam. Unable to see this unfortunate situation, he decided to leave the village and go elsewhere for sometime. Atleast then he need not witness Shivanot being offered daily Naivedyam! Seeing his pure Bhakti, Shiva appeared before the priest and gave him a shloka (composed by Shiva Himself). He then directed the priest to take this shloka to the Pandya King and recite it as if the priest was its composer. The king would then offer enough gold in the happiness of hearing to that divya-shlokam. The priest can use the gold for Shiva-archana.

However, when the priest recited the Shlokam, though the King was deeply impressed, Natkeera found a fault in Shiva‘s Shlokam! At one point in the shloka, a woman having hair with natural aroma was referred to. Natkeera argued that as per the Lakshana–shaastra of Kshemendra, such an impossibility cannot be referred to in a natural description. Hence the shloka recited by the priest is wrong. The priest then went back depressed and cried before Shiva. Parameshwara then came along with the priest in disguise to defend the correctness of His Shloka. He defended saying that Parvati‘s hair has natural aroma (and She is the ONLY woman whom He knew naturally :). Even after this clarification, Natkeera continued the argument. Then Shiva showed His third eye (Gnyaana Netram) to Natkeera. Out of Kavita-ahankaaram, Natkeera, even after realising that the composer (and defender) of the Shloka was none other than Shiva Himself, said “Even if one with eyes all around the head argues, this shlokam is definitely wrong”. The great Karuna-samudra, Ambika-pati, then gave a shaapam to Natkeera in order to remove his Kavita-Ahankaaram. As a result Natkeera got leprosy.

Natkeera then realized his mistake. He then began to experience the fact that Shiva, the gnyaana-pradaata, was the very reason behind Natkeera‘s scholarship. And now with the pride of the same scholarship he rejected Shiva. Natkeerathen fell on Shiva‘s feet and requested Parameshwara to enlighten him and remove the dreadful disease. Kaameshwara, the dayaalu, then told Natkeera that the disease will be cured once he has darshan of Kailaasam.

Natkeera then immediately sets out for Kailaasa darshanam (in Himalayas). However, as the disease intensity increased it became very more and more difficult to travel. In course of the journey Natkeera reached a thick forest. He took rest nearby a sacred river flowing through the forest. He observed that leaves falling into the river’s water were turning into birds and flying off. While he was watching this mysterious happening, a Brahmaraakshasa caught him and put him in a cave and closed its entrance. To Natkeera’s surprise there were 99 more people in that cave, all of whom started crying on seeing Natkeera. On enquiry, they told Natkeera that the raakshasa’s hunger wont be satisfied unless he eats 100 people at a time and now that Natkeera came as the 100th person, they were afraid that the Brahmaraakshasa would now eat them off.

Natkeera, being a bhakta, was not afraid. He immediately did dhyaanam and stotram of Subrahmanya Swamy, who appeared and slayed the raakshasa. Kumaraswamy then freed all. Natkeera told his unfortunate story and seeked help from Subrahmanya as Kailaasam was still very very far and the disease already was in its advanced stage. Bhagavaan then, out of Karuna, asked Natkeera to take a dip inside the river’s holy water and to Natkeera’s surprise when he came out of the water, he was at Dakshina Kailaasam (ShriKaalaHasti). Immediately his disease was cured and Natkeera sang 100 shlokams (Shatakam) in praise of Shiva residing in this punya teertha-kshetram. In due course of time, he reached Paramaatma. This story is hence an illustrious example of how ShriKaalaHasti is equivalent to Kailaasam.

Kanchi Paramaachaarya, Shri Chandrashekharendra Saraswati Swaami, also did prarikrama of this Dakshina Kailaasam, and performed Sadyomukti vratam here. He used to advise all to have darshan of this Dakshina Kailaasam that is far more accessible nevertheless equivalent to Kailaasam.

=== Devendra and Chitguha ===
The following story from Upanishad narrates how it became one having a Divya-Guha. Shaastras say that in a popular, ancient, swayambhu Kshetram there is 25% of Daiva-Saannidhyam. Additionally, if it has a teertham, then there is 50% of Daiva-Saannidhyam. Additionally, if Trimurtis, Indra and other Devatas perform archana, then there is 75% Daiva-Saannidhyam. Finally, if additionally, there is a Divya-Parvatam with a Divya-Guha, then that Teertha-Kshetram will have 100% Daiva-Saannidhyam. And such a Kshetram is called as a Bhaaskara Kshetram. Thus this story ascertains that ShriKaalaHasti is a Bhaaskara Kshetram.

Once Devatas won a long lasting war against daityas. Devatas naturally have the sense that it is Paramatma‘s Vibhuti in them that is giving them Shakti and hence they never have unnecessary abhimaanam on their Shakti (i.e., they naturally do not have possessiveness of their talents). However, this time, due to Bhagavaan‘s maaya, they felt that the Shakti is their’s own! Hence they decided to celebrate their victory.

In the celebration, everyone started to praise his own powers. VaayuDeva said without his power to blow things away, victory was impossible. Varuna said without his power to flood things away, the victory was impossible. Yama said, without his consent no Daitya would have died! Similarly all devatas praised their own powers. Seeing this, Paramaatma, out of mere Karuna, wanted to remove this swaabhimaanam in Devatas and performed the following Leela:

He appeared in the form of a Divya-Jyoti in the middle of all the devatas. Then the Jyoti turned into a Yaksha. The Yaksha then put a test to the powers of the Devatas. However, VaayuDeva, who can even blow huge mansions away, was not able to blow a small grass shoot placed by the Yaksha! Varuna was not able to wet the grass shoot. Yama was not able to destroy it. All Devatas, except Devendra, tried their powers but nothing happened to the small grass shoot!

Then Devendra realized that the Yaksha is none ordinary and seeked Sharanaagati of Him. As soon as Indra did Sharanaagati, the Yaksha turned into a Devi. Indra was surprised, and asked the Devi who she was, and who the Yaksha was. She replied “The Yaksha is Parameshwara. As soon as You did Sharanagati, His Kaarunyam came out as Me (Paarvati)”. Then Indra did a great Stotram and the Devi gave Her Divya-gnyaanam to Indra.

The divine place at which this divya-leela happened, where Indra had Saakshaatkaaram of Paramaatma, is situated in the Dakshina Kailaasa giri (in ShriKaalaHasti) in a Guha (cave) known as Chit-guha or Yaksha Guha. Even today one can, with effort, have darshan of this Guha. The Paarvati Devi, who blessed Indra, stayed back at this kshetram by the name Gnyaana-Prasoonaamba. This story and Kshetram hence have equal importance to both Shaivas as well as Shaakteyas.

{{NeedCitation}}

Mahalakshmi Temple

2018-12-19T10:42:18Z

JSaketha: image

[[Category:Temples]]
[[File:Mahalaxmi-temple-mumbai.jpg|thumb]]
'''Location:''' Mahalakshmi area, Mumbai.

'''Timings:''' 6am-10pm.

'''Kṣhetra Purāṇam''': The story of this temple is connected to the Hornby Vellard project, where the goal was to block the Worli creek and prevent the low-lying areas of Mumbai from being flooded at high tide. However inspite of multiple attempts, many portions of the sea wall collapsed. Then one night, Goddess ''Mahālakṣhmī'' appeared in the dream of the chief engineer, ''Śri Rāmjī Śivjī'', and instructed him to find three idols of ''Mahālakṣhmī'', ''Mahākālī'', ''Mahāsarasvatī'' lying in the seabed and build a temple for them. She gave a boon that the sea-walls will then not collapse. ''Śri Rāmjī Śivjī'' did as instructed by the Goddess and built the present temple, in around the year 1785. One can now have ''darśan'' of the three ''swayambhū'' idols of the Goddesses. Needless to say, the sea-wall never collapsed subsequently.

''' About the Temple:''' The idols of the Goddesses are covered with beautiful golden masks. However, one can have ''darśan'' of the ''swayambhū'' idols either in the morning during ''abhiṣhekam'' at 6am or at around 9:30pm in the night. The ''swayambhū'' idols are covered with ''sindhūr'', as is common in Maharashtra. One has to ascend around 25 steps to reach the temple. The temple is located on the banks of the Arabian sea. One can even reach the sea by descending around 50 steps from the back of the temple. This place is very beautiful especially during sunrise and sunset. There small temples of ''Gaṇeśa'' and ''Hanumān'' near this sea-side area of the temple.

Srisailam

2018-12-19T10:41:01Z

JSaketha:

{{ToBeEdited}}

== Legends ==

=== Parvata ===
Once upon a time there was a great maharshi popular by the name “Shilaada“. He had great Tapas-shakti and was a maha-gnyaani. He once thought it will be nice if he has santaanamwho will continue his lineage of divine knowledge. He then again did a great tapas for Shiva for getting Satsantaanam. Parameshwara appeared and blessed him with two children: Nandi, and Parvata. All of us know the story of Nandi,who went on to become the Vaahanam of Shiva.

Parvata, also followed the foot steps of his father and brother, and did a great tapas for Shiva. Parameshwara appeared and Parvata was filled with brahmaanandam. He did not ask for anything as he attained Brahma-gnyaanamat the very sight of Shiva. However Shiva insisted that Parvata must ask some Varam. Parvata then wished that he will become a mountain and Parameshwara should always stay on him. Shiva blessed the same and said he would stay on Parvata as Parvateshwara in a Jyotirlinga form. Parvata was extremely happy. Shiva went on and said, “not only this, you will also become Me (You will get Shiva-aikyam)”. Then Parvata went on to ask that Shiva must bless all those who come to this mountain.

As blessed by Parameshwara, Parvata took the form of a huge mountain range with 5 main shikharams:
# the main shikharam is what we call today as ShriShailam. This became the “Eeshaana” mukham of Shiva.
# On the East, Tripurantakam-shikharam became the “Tatpurusha” mukham
# On the West, Brahmeshwaram–shikharam (Alampuram) became the “Sadyojaata” mukham
# On the North, Maheshwaram-shikharam (Uma-Maheshwaram) became the “Vaamadeva” mukham
# On the South, Siddhavatam-shikharam became the “Aghora” mukham
Thus, Parvata, with 5 shikharams, became the sthaavara-shareeram of Parameshwara. And on top of the main shikharam, again Shiva stayed back as Parvateshwara Jyotirlingam, which later on became Mallikaarjuna-Jyotirlingam.

A thousand Namaskaarams to the great bhakta, Parvata, who brought Shiva to earth, in and as, the great ShriShaila Kshetram!

=== Vasumati ===
Once upon a time there was a princess by name Vasumati. She was a great Shiva bhakta. She did Tapas for a long time. Brahmadeva then appeared and said “O Vasumati! As a result of your severe Tapas you now have poorna-gnyaanam of all Vedic knowledge, and hence I am giving you the title `Shri‘ “.

`Shri‘ then humbly replied to Brahma “O Pitaamaha! What is the use of such titles? They only increase one’s ahankaaram. I think one who merely has good name and fame is not a dhanya, but one who has additionally has given it up to Shiva (one who does Shiva-arpanam of his Naamam) is a real dhanya. I heard that the great bhakta Parvata not only did Shivaarpanam of his name (his name was taken by Shiva as Parvateshwara), but also he gave-up his roopam (his mountain form became Parvateshwara‘s body). Parvata attained Shiva-aikyamby giving up his Naama-Roopas!”.

Brahmadeva was happy to see the Gnyaana-Vairagyam in Shri. He then advised her to continue her Tapas for Shiva and then her desire to do Shiva-arpanam of her Naamam (equivalently Shiva-arpanam of her divine Vedic knowledge) will be fulfilled. Shri then performed a very long and severe tapas for Parameshwara. The Lord appeared, accepted her name, and Shri attained the un-attainable moksham. From then onwards the Parvata mountain range became popular as “ShriParvatam” or equivalently “ShriShailam” and Parvateshwara jyotirlinga became popular as “ShriParvateshwara“. Thus Shiva, the ''Bhaktavatsala'', included Her name in His name.

This story is indeed an eye-opener, as most perform ''tapas'' to merely obtain something from God. However, ''Vasumati'' performed ''tapas'' not only for obtaining divine knowledge, but also to give it up to ''Paramaatma''.

=== Chandravati ===
Once upon a time there was a princess by name ''Chandraavati''. Because of ''janma-janmaantara mahaa-punyams'' she was a ''Shiva bhakta'' from childhood. She used to like doing ''pooja'' of ''Shiva'' with ''mallika'' flowers. Because ''Parameshwara''‘s color is described in ''Shaatra''s as spotless white (''Arjuna Varnam''), she considered ''mallika'' flowers the best suit for His ''pooja''.

She performed such ''nischala pooja'' with ''mallika haaram''s to the ''ShriParvateshwara Jyotirlingam''. Her ''tapas'' in the form of ''mallika pooja''continued for so many years that the nearby ''teertha kundam'' became popular as ''Mallika Kundam''! Even today one can have ''darshan'' of this ''Divya Kundam'' in ''ShriShailam,'' which as per ''Shaastra''s contains the ''punya-jalam'' of ''Saraswati'' river.

''Shiva'', the ''Dayaalu'', was deeply moved by ''Chandraavati’s nirmala bhakti'' and appeared before her and asked her wish. ''Chadraavati'' replied saying “O ''Parameshwara''! I only have one wish. Please accept this ''mallika haaram''. Please wear it on your forehead, just below the crescent moon and above Your third eye. I will be a ''dhanya'' seeing You decorated like this”. It is indeed difficult for us common people to even partially understand such ''nishkaama bhakti'' as ''Chandraavati''‘s. When ''Mahaadeva'', who controls all the 14 ''lokam''s, appeared as a result of so many years of severe ''tapas'', and asked for a wish, she had nothing to ask for herself and only wanted to see her ''ishta-daivam'' decorated with ''mallika haarams''.

''Chandrashekhara'' was impressed with the selfless wish and immediately took the ''mallika haaram'' and decorated Himself with it in exactly the same position as was desired by ''Chandraavati''. While decorating Himself, few drops of ''Ganga''from ''Shiva''‘s ''Jataajuutam'' and few drops of ''makarandam'' from the ''mallikaahaaram'' also fell into the ''MallikaKundam'', multiplying its divinity further.

He then asked “O dear ''Chandraavati''! How do I look now?”. ''Chandraavati''experienced ''brahmaanandam'' and replied “O ''Bhagavaan''! I am unable to decide whether You are fairer or the ''mallika haaram'' decorating you is fairer. Since ''Shaastra''s describe You as ''Arjuna'' (one who is white by color and by deeds), please accept the name ''Mallikaarjuna''“. From then onwards ''ShriParvateshwara Jyotirlingam'' became popular as ''Mallikarjuna Jyotirlingam''. ''Chandraavati'' then attained ''Shiva-aikyam''. ''Paramaatma'' is the only one who makes a ''Sharanaagati''as Himself, showing that His ''Karuna'' has no limits!

While this story gives one meaning of ''Mallikaarjuna'', there are others as summarised below:
# When ''Subrahmanya'' stayed back at ''Kumaaragiri'' in ''Tripuraantaka kshetram'', ''UmaaDevi'' (''Parvati)'' and ''Shiva'' could not stay in ''Kailaasam'' without seeing their dear son, hence both came down to earth as a ''Jyotirlingam'' on ''ShriShailam'' centered in a ''Arjuna-Vruksham'' around which a ''Mallika'' creeper was there. Hence the ''ShriShaila Jyotirligam'' is called as ''Mallikaarjuna''. This ''Jyotirlingam'' can now be seen in ''ShriShailam'' by the name ''VruddhaMallikaarjuna''. ''UmaaDevi'' then performed ''Tapas'' for ''Parameshwara'' in ''UmaMaheshwaram'' and became ''Ardhanaareeshwari'', who is the one of the main ''ShaktiPeethams'' in ''ShriShailam''. Even today one can see ''Ardhanaareeshwari Devi''on the left of main ''Mallikaarjuna’s Garbhaalayam''.
# ''Shaastra''s described ''Shiva'' as one who is with ''Shuddha-Sattva Gunam'' and appears white like a ''Mallika''. Hence a ''siddha-naamam'' for Shiva in ''Shaastra''s is ''Mallikaarjuna''. Accordingly, there are many other ''Arjuna-kshetra''s too in our glorious India.

=== Indra and Other Devatas ===
Once there was a ''Raakshasa'' by name ''Arunaasura''. His ''tapasshakti'' was equal to that of ''Mahishaasura'', ''ShumbhaNishumbha'', ''MadhuKaitabha'', ''Chanda-Munda'', ''Bhandaasura'' all put together! Like weapons in hands of the wicked are dangerous, such enormous ''shakti'' with ''Arunaasura'' turned out to be devastating for all the 14 ''lokams''. ''Asuras'' from all corners of all the worlds, joined him and chose him as their leader.

Once the wicked get powerful, they show their power on everyone indiscriminately. Like how the barbaric ''Mughals'' and ''Portugese'' destroyed the magnificent and majestic Temples of India, ''Arunaasura'' destroyed the divine ''Nandana-Vanam'' of ''Indra'' (for no explicit reason!). Then ''Devendra'' and other ''devata''s fought with ''Arunaasura'' and his armies. However, at that point of time, the ''tapasshakti'' of ''Devata''s was lesser than that of the ''asura''s, and hence were defeated in the war.

All the ''Devatas'' then went to ''Vishnu'' for protection. ''Mahaavishnu'' then gave the following memorable ''upadesham'' to ''Devata''s (and indirectly to us): “Previously when ''Bhandaasura'' attacked You, My Sister (''Vaishnavi'') Lalita Devi gave You ''abhayam'', and slayed ''Bhandaasura''. Since then for a long time all of You enjoyed very favourable conditions. However, because everything was being favourable, there was a small slack in Your ''Devata-aaraadhana'' and ''Tapas''. You all ended up spending unnecessarily more time on ''bhogam'' than on ''Bhagavat-Yogam''. Hence severe ''Bhagavat-Upaasana'' is a must not only during difficulties, but also during favourable times.”.

''Devatas'' immediately followed ''Vishnu''‘s ''Upadesham'' and went to ''Pavitra Himavat Parvatam''s for doing ''Devi-Upaasana''. Some did ''anthar-yaagam'' by doing ''Shodhana'' of ''Shadchakram''s, while some others did ''Upaasana'' of ''Shri-Chakram''. Some did ''Mantra-Japam''s, some did ''Homam''s, while some performed ''Shodashopachaara-pooja''s, and some others did ''stotra-paaraayana''. Some listened to ''Punya-katha''s of ''Devi'' while some others listened to ''Vedanta-pravachanam''s. Like this, everyone did ''Upasaana'' of ''Devi'' in one or the other ways as prescribed by the ''Shaastras'', and as per their likings. Their ''Upaasana'' continued for many years, however they did not get ''Devi-Saakshaatkaaram''! Finally, they all cried for ''Devi'' with ''nishchala bhakti'', then ''Devi'' appeared first as a ''Mahaa-Naadam'', which slowly took form as ''Devi'' in ''Sowmya-roopam''.

She then gave ''abhayam'' to ''Devatas'' and slayed the army of ''Arunaasura'' taking ''Ugra-roopam''. Then there was a fierce battle between ''Arunaasura'' and ''Devi.'' Finally, ''Devi'' took the form of a ''Bhramaram'' making ''Mahaa-naadam'' and slayed ''Arunaasura''. ''Devata''s happily performed a ''Divya-stotram'' of ''BhramaraambaDevi,'' in ''Sowmya-roopam''.

''BhramaraambaDevi'' was deeply moved by the ''Stotram'' (and ''tapas'') of ''Devata''s and asked them for their wish. They all said that ''Devi'' had already given them ''abhayam,'' slayed the ''asura,'' and hence they did not wish for anything else. When ''BhramaraambaDevi'' insisted they all requested Her to stay back in this ''Divya-roopam'' and bless other ''bhakta''s. ''Devi'' was impressed with their self-less wish. “''Bhramara''“''amba'' then decided to stay with “''Mallika''“''arjuna'' at ''ShriShailam''as ''Bhramaraamba Shaktipeetham'' (along with ''Ardhanaareeshwari Shaktipeetham''and 10 crore other ''Shaktipeetham''s in ''ShriShailam'').

Since all ''mantra''s are made from ''Akshara''s, and all ''akshara''s are in-turn made from (''Bhramara'') ''Naadam'', ''Bhramaraamba'' is described in ''Shaastras'' as ''Sarva-mantratmika.'' Hence elders say that if one does any ''mantra japam''near ''Bhramaraamba Shaktipeetham,'' then the ''japa''–''phalitam'' will be multiplied several times. Also, ''Praana-Naadam'' (''Anaahatanaadam'') is what is inside us as ''praana-shakti''. Hence ''Bhramaraamba'' also refers to ''mukhya-praana-shakti''. Because of these two reasons, ''Bhramaraamba'' is same as ''Gaayatri Devi''. ''BhramaraambaDevi'' is also known as ''ShrungagraahikaaDevi'', as She chose this ''divya-shrungam'' to stay back.

=== Karavira ===
Once upon a time there was an ''asura'' by name ''Karaveera''. Though he was born as an ''asura'', he was a great ''Shiva Bhakta''. With ''Yama-niyama''s, he controlled his natural ''asura''–''guna''s and performed ''sattvika tapas'' for ''Parameshwara'' at the ''ShriShaila-Shikharam''. As a result of his ''nishchala-tapas'', ''Karaveera'' had ''divya-saakshaatkaaram'' of ''Parameshwara'' and attained ''Shivaikyam''. The ''lingam'' worshipped by this great ''bhakta'' is known as ''Karaveereshwara''. Even today one can have ''darshanam'' of this ''divya-lingam'' in ''Shikhareshwaram'' at ''ShriShailam'' (now people call it ''ShikhareshwaraLingam'').
----Comments:
# ''ShriShailam'' is also referred to as “''Krouncha'' ''parvatam''” and “''Mandara'' ''paravatam''” in ''Shaastras''.
# ''ShriShailam'' is 30 ''yojana''s wide, 30 ''yojana''s long and 1 ''yojana'' high. Has five main ''shikharam''s, and totally eight ''Shikharam''s:
## Main ''ShriShaila Suvarna Shrungam:'' decorated with ''Markata Mani''s, ''Kalpa Vruksham''s. Here ''Shiva'' stays with His ''parivaaram''. Many ''teertha''s flow in this Kshetram. Main 24 are ''Aananda, Nandini, Shukla, Gomati, Keerthi, Mangala, Bhadra, Vipula, Ramya, Vichitra, Jaahnavi, Taamra, Aaruni, ChaaruGhosha, Bhaarati, Vijaya, Jaya, Jyotis, Archis, Pruthuvu, Vaktra, Shuddha, Kshemotsava, Nitya.''
## ''Ahobalam'': decorated with ''Marakata Mani''s. Here ''Narasimha Swamy'' stays with His ''Parivaaram'' and worships ''Shiva''. Here three teerthas flow: ''Bhadra, Vipula, Ramya.''
## ''Brahmeshwaram'': Decorated with ''Indra-neela Mani''s. Here ''BrahmaDeva'' stays with His ''parivaaram'' and worships ''Shiva''. Here three teerthas flow: ''Vichitra, Jaahnavi, Taamra.''
## ''SkandaSomeshwaram'': Decorated with various ''Ratna''s. Here ''Subrahmanya Swamy'' stays with His parents and ''Parivaaram'' and worships ''Shiva''. Here three teerthas flow: ''Aaruni, ChaaruGhosha, Bhaarati.''
## ''Tripurantakam'': Decorated with ''Vaidhuryam''s. Here ''Ashta Vasu''s stay with ''Parivaaram''s and worships ''Shiva''. Here three teerthas flow: ''Vijaya, Jaya, Jyotis.''
### ''Nandeeshwaram'': Decorated with ''Gairika aadi dhaatu''s. Here ''Nandi'' ''aadi. Pramatha Gana''s stay and worship ''Shiva''. Here three teerthas flow: ''Pruthuvu, Vaktra, Shuddha, Kshemotsava.''
## ''Maheshwaram:'' Decorated various ''Mani''s. Here ''PaarvatiDevi'' worships ''Shiva''. Here one teertham flows: ''Nitya.''
## ''Pushpagiri'': Decorated with ''Pravaalam''s. Here ''Urvashi'' and other ''Apsara''s stay and worship ''Shiva''. Here three ''teertha''s flow: ''Utsava, Kshema, Shlukla.''
# There are five main ways in which one Has to worship ''Mallikarjuna Jyotirlingam''. One has to do all of them to get ''poorna-anugraham'':
## ''Namaskaaram''
## ''Praarthana''
## ''Darshana''
## ''Sparshana''
## ''Bhaavana''
# If one does ''darshanam'' after three ''Pradakshina''s to ''ShriGiri'', then he will get ''Shuddha Chittam'' and ''Shiva'' ''Gnyaanam''.
# Once if ''Archana'' of ''Mallikaarjuna'' is done with ''Trikarana-Shuddhi'', then he gets same ''punyam'' as doing huge ''daanam'' in ''Kurukshetra'', Ganga-snaanam 2000 times, Long Tapas in Narmada-teeram, Long stay in Vaaranaasi, together.
# If one does ''keertana'' or ''stotram'' for ''Mallikaarjuna'', then he and his entire ''parivaaram'' will reach ''Shiva''.
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[[Category:Temples]]

2018-12-18T11:12:02Z

JSaketha:

Ancient temple of Devi Padmavati, this temple is located in the premises of Indian Institute of Bombay, Mumbai.

'''About the Temple:''' This is an ancient temple dating back to around 10th century, according to śilāśasanās (stone inscriptions) retrieved from the near-by Powai lake. The main deity of the temple was Lord Śiva, in the name of Nagajeśvara Svāmi (Lord of daughter of Himalayas). The temple was later maintained by Simhappa, a mahāsāmant under the Silhara kings. An agricultural land (the present IIT campus) was also donated by him to the Temple. Chattrapati Śivāji, later installed Goddess Padmāvatī‘s idol and from then the temple became famous after Her name. Padmāvatī Devi, though an incarnation of Goddess Lakṣhmī, has many striking resemblances with Mumbādevi: Devi does not have a mouth and the idol is covered with sindhūr. Also, the Devi’s chālīsa mentions Her name as Pavaīsvarī, based on which the locality is known as Powai. Perhaps this shows that Mātā Śakti is the same whether called as Pārvatī or Lakṣhmī or Sarasvatī. Currently, inside the temple premises there are three temples: Padmāvatī Devi, Nagajeśvara Svāmi and a new temple of Lord Ganeśa.

'''Location:''' Inside the IIT Campus in Powai, Mumbai (map).

'''Timings:''' 6am-12pm and 4pm-9pm.
[[Category:Temples]]

Veeranjaneya Devasthanam

2018-12-18T11:11:12Z

JSaketha:

Ancient Hanuman temple, located near Hyderabad, Telangana, this temple has a large murthy of svayambhu Hanuman covered with sindhuram.

'''Highlights:'''
# Swayambhu murti of Lord Hanuman.
# Around 500 year old temple.
'''Timings:'''Closes in afternoon.

'''Location:'''Map(17.120613, 78.394742) 40kms from Hyderabad. In Gattupalli (Ghatpally) village, in Kandukur.

'''Kṣhetra Purāṇam:''' The swayambhu murti of Veeraanjaneya was found by some locals around 500 years back. When they wanted to move the murti to Maheshwaram, a near by well-populated area, and consecrate it, they could not move the murti. Then Lord Hanuman appeared in the dream of the locals and said that He wished to stay in the place as the current temple.

'''Details of the Temple:''' The current temple structure is renovated and is well-maintained. The temple attracts huge number of devotees everyday and is quite popular in the surrounding villages. The Swayambhu murti of Veeraanjaneya is very large and is covered with Sindhur. There are new temples of Lord Rama, Shiva and Navagrahas inside the premises. The temple is under endowments department and hence sells archana/pooja and Prasadam (Tamarind rice, laddu) tickets.

{{#evt:
service=youtube
|id=https://www.youtube.com/watch?v=24ETpSU5oo0
|alignment=center
|dimensions=500x248
}}
[[Category:Temples]]

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