Dans la ville de Cochin nous assistons aux préparatifs minutieux des acteurs du kathakali. C'est une forme de théâtre dansé originaire de l'État du Kerala qui mêle plusieurs histoires la vie de Lord Krishna, le Mahabharata et le Rāmāyana. Le maquillage d'une grande minutie demande plus de 1 heure de préparation.

Les acteurs danseurs sont accompagnés par des musiciens et le spectacle est vraiment de toute beauté.

.

In the city of Cochin we attend the meticulous preparations for the actors of the kathakali. It is a shape of danced theater native of the State of Kerala that mixes(involves) several stories(trouble) Lord Krishna's life, Mahabharata and Ramayana. The make-up of a big accuracy asks more than 1 hour of preparation. The actors dancers are accompanied by musicians and the show(entertainment) is really extremely beautiful.

Photographed at annual flower show, organized at Eden garden, Kolkata, by Department of forestry, West Bengal, India.

 

Chhau dance is a genre of Indian tribal martial dance which is popular in the Indian states of Odisha, Jharkhand and West Bengal. There are three subgenres of the dance, based on its places of origin and development, Seraikella Chhau, Mayurbhanj Chhau and Purulia Chhau.

Chhau is perhaps the oldest masked dance in the world having originated in the soldiers barracks (chhauni) of the past when Rarh (part of Bengal and Bihar state of India) was a mighty military nation.

The Chhau dance is mainly performed during regional festivals, especially the spring festival of Chaitra Parva which lasts for thirteen days and in which the whole community participates. The Chhau blends within it forms of both dance and martial practices employing mock combat techniques, stylized gaits of birds and animals and movements based on the chores of village housewives. The dance is performed by male dancers from families of traditional artists or from local communities and is performed at night in an open space with traditional and folk music, played on the reed pipes mohuri and shehnai. A variety of drums accompany the music ensemble including the dhol (a cylindrical drum), dhumsa (a large kettle drum) and kharka or chad-chadi. The themes for these dances include local legends, folklore and episodes from the Ramayana and Mahabharata and other abstract themes like Mahishasura Mardini.

The Chhau dance is mainly performed by the Munda, Mahato, Kalindi, Pattnaik, Samal, Daroga, Mohanty, Acharya, Bhol, Kar, Dubey, and Sahoo communities. The musical accompaniment for the dance is provided by people of communities known as Mukhis, Kalindis, Ghadheis and Dhadas who are also involved in the making of the instruments. Masks form an integral part of Chhau Dance in Purulia and Seraikella where the craft of mask-making is undertaken by communities of traditional painters known as Maharanas, Mohapatras and Sutradhars.

 

In 2010 the Chhau dance was inscribed in the UNESCO's Representative List of the Intangible Cultural Heritage of Humanity

  

The Story of Mahisasuramardini : The myth.

 

Durga, meaning "the inaccessible" or "the invincible", is a popular fierce form of the Hindu Goddess or Devi. She is depicted with multiple arms,carrying various weapons and riding a ferocious lion( in Bengal). She is pictured as battling or slaying demons, particularly Mahishasura, the buffalo demon.

Her triumph as Mahishasura Mardini, Slayer of the buffalo Demon is a central episode of the scripture Devi Mahatmya. Her victory is celebrated annually in the festivals of Durga Puja.

The word Shakti means divine energy/force/power, and Durga is the warrior aspect of the Divine Mother/Brahman(Supreme Absolute Godhead).

As a goddess, Durga's feminine power contains the combined energies of all the gods. Each of her weapons was given to her by various gods: Rudra's trident, Vishnu's discus, Indra's thunderbolt, Brahma's kamandalu, Kuber's Ratnahar, etc.

According to a narrative in the Devi Mahatmya story of the Markandeya Purana text, Durga was created as a warrior goddess to fight an asura (demon) named Mahishasura. Brahma had given Mahishasura the power not to be defeated by a male. Mahishasura had unleashed a reign of terror on earth, heaven and the nether worlds, and he could not be defeated by any man or god, anywhere. The gods were helpless. Shiva, realizing that no man or god (male) can defeat Mahishasura, made a request to his wife Parvati(Durga) to take the role of a female goddess warrior in order to slay the demon. Parvati took his request and went to the Ashram of priest disciple named Katyayan to assume the role of a warrior. Meanwhile, the gods went to Brahma for help and, with Brahma, then made their way to Vaikuntha—the place where Vishnu lay on Ananta Naag. They found both Vishnu and Shiva, and Brahma eloquently related the reign of terror Mahishasur had unleashed on the three worlds. To save the worlds, Vishnu, Shiva and all of the gods emitted beams of fierce light from their bodies. The blinding sea of light reached Parvati at the Ashram of the priest Katyayan and Durga emerged from this pool of light. The goddess Durga took the name Katyaayani from the priest. She introduced herself in the language of the Rig-Veda, saying she was the form of the supreme female aspect of Brahman (Prakriti) who had created all the gods. Now she had come to fight the demon to save the three Worlds. They did not create her; it was her lila that she emerged from their combined energy. The gods were blessed with her compassion.

To combat the evil Mahishasura, she had appeared in a great blinding light, to combat this demon and end it for all to be in peace. The terrible Mahishasura rampaged against her, changing forms many times. First he was a buffalo demon, and she defeated him with her sword. Then he changed forms and became an elephant that tied up the goddess's lion and began to pull it towards him. The goddess cut off his trunk with her sword. The demon Mahishasur continued his terrorizing, taking the form of a lion, and then the form of a man, but both of them were gracefully slain by Durga.

Then Mahishasur began attacking once more, starting to take the form of a buffalo again. When Mahishasur had half emerged into his buffalo form, he was paralyzed by the extreme light emitting from the goddess's body. The goddess then resounded with laughter before cutting Mahishasur's head down with her sword.

Thus Durga slew Mahishasur, thus is the power of the fierce compassion of Durga. Hence, MataDurga is also known as Mahishasuramardhini—the slayer of Mahishasur.

 

Worshiping Durga, As I feel :

 

To me worshiping goddess Durga encompasses so many deeply seated aspects of human lives and nature. The imagination of such a Goddess-form has its age old story depicted in the Hindu Puranas and that had been fabricated by the wisdom of ages as a symbolic one for Bio-Geo-Socio-Economic-Cultural and Aesthetical upliftment of humankind and its relationship with nature, through the practice of worshiping.

 

Once in a year She, The Mother Durga, is thought to come from her abode at mount Kailash in Himalaya to the land of Bengal at the time of Autumn, the finest of all six seasons when Bengal turns into a nature’s paradise. The snow white clouds against the deep azure of the sky, the gentle cool breeze carrying the sweet fragrance of flowers, the turning colors of the leaves, the golden sunlit lush green paddy fields and the waving clusters of dazzling white inflorescence of Kash dramatically prepare the minds of Bengal apt for celebration of life. Artists of versatile talents from Bengal and other states culminate their finest ever skill and efforts for making the idols of Durga using conventional natural resources like clay, wood, organic colors, that are all biodegradable. The pandals( the temporary abodes of Devi Durga) all over Bengal, especially in urban cities turn into the finest galleries of art and culture covering an unimaginably wide range of form and traditions, represented by Bengal and neighboring states of India. Durga puja becomes a wide open opportunity to discover and re-discover the art and artistry of Bengal, and not only that, this is the biggest festival of Bengal that provides a great competitive platform for innumerable artists and workers to learn and earn.

The time of Puja is the time for togetherness, is the time for sharing and caring. The traditional concept of making the idols of Durga, her four children and her husband Lord Shiva against a single background structure( which is in Bengali: Ek chalchitra) seems to me a very symbolic one! It implicates to me a strong bondage between the family members, or in a greater sense the relationships between individuals. An example of unity in diversity.

 

To save the world, Brahmma(the god of creation), Vishnu( the god of sustenance), Moheshwara/ Shiva(the god of destruction) and all of the gods emitted beams of fierce light from their bodies. The blinding sea of light reached Parvati, and Durga emerged from this pool of light. This is very symbolic. I see durga as a domain where there have been convergence of all form of energies; she is the symbolic epitome of unified force, as it is the most cherished theory of modern-day physics- “the unified field theory”. And therefore, She is the Symbolic epitome of concentrated knowledge and wisdom. She can create(sristi), She can sustain( sthiti), and She can destroy(loy). She comes over here to create all good things and to sustain them on this earth, and to destroys all evil power, as depicted by triumph over Mahisasura.

 

Her four children are very symbolic to me for four aspects of socio-economic- cultural upliftment. These are the four aspects to create a balanced nation or a person as an individual.

“Lakhsmi”, her elder daughter, is a symbol of wealth. She carries with her a bunch of ripe paddy and a container of vermilion. Ripened paddy is the symbol of agricultural success. And vermilion is the symbol of peaceful marriage in Hindu custom.

“Swaraswati”, her younger daughter, is a symbol of art and culture. She carries with her a sitar, a classical Indian instrument depicting music, that is the highest form of the faculty of art.

“Kartika”, her elder son, is the commander-in-chief of the gods for war. He is the warrior and protector from enemies. He carries a bow and arrows. He knows how to target an enemy. And he is the symbol of leadership qualities.

“Ganesha”, her youngest son. He is the symbol of knowledge and wisdom.

And Mother Durga is the creator of all her four children, the four faculties associated with biological, social, cultural and intellectual evolution of man.

Therefore, She is the idealistic epitome of Gunas (qualities), that we all her children should acquire for. And there lies the true meaningfulness of worshiping our mother, Durga.

On the tenth day after the triumph, the day of Vijaya Dashami, mother along with her family sets her journey back to her final adobe in himalaya, leaving the earthly world behind. The clay idol is thus immersed in the holy water of Ganges to symbolize her journey. And thus the whole celebration comes to an end.

 

Source: Wikipedia.

   

"This is a part of the Tapkeshwar Temple, Dehradun, Uttarakhand, India.

Vyasa is a central and revered figure in most Hindu traditions. He is also sometimes called Krishna Dvaipāyana. He is the author of the Mahabharata, as well as a character in it. He is considered to be the scribe of both the Vedas and Puranas. According to Hindu beliefs, Vyasa is an avatar of the God Vishnu. Vyasa is also considered to be one of the seven Chiranjivins (long lived, or immortals), who are still in existence according to Hindu belief. The festival of Guru Purnima is dedicated to him. It is also known as Vyasa Purnima, for it is the day believed to be both his birthday and the day he divided the Vedas.

Father and son demonstrate the art of Wayang, or shadow puppets. The performance is traditionally played in a puppet theatre on a screen, and the audience watch from both sides of the screen. The dramatic stories depict mythologies, such as episodes from the Hindu epics the Ramayana and the Mahabharata, as well as local adaptations of cultural legends. Wayang was designated a UNESCO intangible cultural heritage of humanity in 2003.

காஞ்சிபுரம், தமிழகம்

Parijat Flowers (Nyctanthes arbor-tristis) is native to Indo-China, Himalaya and Indonesia. It grows in dry deciduous forests and hillsides.

 

"The parijata is a divine tree featured in Hindu mythology. The Mahabharata and the Puranas describe the parijata tree, as one of five trees, to have emerged during the legend of the Samudra Manthana. Krishna is described to have battled with Indra to uproot the parijata from his capital of Amaravati and plant it in his own city of Dvaraka. In regional tradition, Satyabhama grew aggrieved when Krishna offered his chief consort Rukmini a parijata flower. "

The Kangra Fort is located 20 kilometers from the town of Dharamsala on the outskirts of the town of Kangra, India.

The Kangra Fort was built by the royal Rajput family of Kangra State (the Katoch dynasty), which traces its origins to the ancient Trigarta Kingdom, mentioned in the Mahabharata epic. It is the largest fort in the Himalayas and probably the oldest dated fort in India.

Katasraj Temple (Urdu: کٹاس راج مندر‎) is a Hindu temple complex situated in Katas village near Choa Saidanshah in the Chakwal district of Punjab, Pakistan. Dedicated to Shiva, the temple has, according to Hindu legend, existed since the days of Mahābhārata and the Pandava brothers spent a substantial part of their exile at the site and later Krishna himself laid the foundation of this temple and established his hand made Shiv ling in it. The Pakistan Government is considering nominating the temple complex for World Heritage Site status.

From Sariska National Park (Rajasthan, India). This place is historically relevant for it finds mention in the epic Mahabharata and is named after the Pandavas.

Triveni Ghat in Somnath is the meeting point of three holy rivers – Kapil, Hiran and a mystical River Saraswati, which are believed to be flowing to their ultimate destination – Arabian Sea. These stages of rivers where they meet and then flow together to the sea symbolises human birth, life and death.

 

Considered as a sacred location for taking a holy dip to get rid of all curses and diseases, Triveni Ghat holds a significant place in the Hindu Mythology and Puranas and also finds a mention in the Hindu epics Ramayana and Mahabharata. It is believed that Lord Krishna visited this holy spot when he was hurt by an arrow shot by Jara – a hunter. The popular temples Gita Mandir and Lakshminarayan temple are located on the banks of Triveni Ghat.

 

This shot was taken in the evening orange light.

Daily Photo - The Purple Portal

When I was in Agra, I wandered around the streets surrounding the Taj Mahal for a few hours. The textures and details everywhere are an absolute field-day for photographers! There is so much to see and capture... it was totally overwhelming trying to grab all of that, while still thinking about getting into the Taj Mahal for another full slate of shooting!

 

So many of the little homes here are richly painted in every possible shade in the most interesting textures and shapes. This is one of many little snaps I got while walking around.

 

New Print Available - Hindu Ascent

There is a new Limited Edition Numbered Print available. It is called "Hindu Ascent". This was taken as this old woman, who has never cut her hair, ascended hundreds of steps on her daily pilgrimage to a Hindu shrine.

The Kangra Fort is located 20 kilometers from the town of Dharamsala on the outskirts of the town of Kangra, India.

The Kangra Fort was built by the royal Rajput family of Kangra State (the Katoch dynasty), which traces its origins to the ancient Trigarta Kingdom, mentioned in the Mahabharata epic. It is the largest fort in the Himalayas and probably the oldest dated fort in India.

Dans la ville de Cochin nous assistons aux préparatifs minutieux des acteurs du kathakali. C'est une forme de théâtre dansé originaire de l'État du Kerala qui mêle plusieurs histoires la vie de Lord Krishna, le Mahabharata et le Rāmāyana. Le maquillage d'une grande minutie demande plus de 1 heure de préparation.

Les acteurs danseurs sont accompagnés par des musiciens et le spectacle est vraiment de toute beauté.

.

In the city of Cochin we attend the meticulous preparations for the actors of the kathakali. It is a shape of danced theater native of the State of Kerala that mixes(involves) several stories(trouble) Lord Krishna's life, Mahabharata and Ramayana. The make-up of a big accuracy asks more than 1 hour of preparation. The actors dancers are accompanied by musicians and the show(entertainment) is really extremely beautiful.

An ancient temple in Kalkaji, New Delhi, built by the Pandavas during the Mahabharata.

It is dedicated to the deity Lord Bhairav. Unlike other Hindu temples, it has the unique tradition of offering alcohol to the holy deity Lord Bhairav.

.........................................................

Ein alter Tempel in Kalkaji, Neu-Delhi, der von den Pandavas während des Mahabharata erbaut wurde.

Er ist der Gottheit Lord Bhairav gewidmet. Im Gegensatz zu anderen Hindu-Tempeln hat er die einzigartige Tradition, der heiligen Gottheit Lord Bhairav Alkohol zu opfern.

"Birth is obscure and men are like rivers whose origine are often unknown." The Mahabharata

 

www.dimitrovthroughthelens.wordpress.com/

Yakshagana is a dance form that is not so very well known.In India, it is confined mostly to the coastal part of Karnataka and is a highly stylised medium, and for its dance dramas enacts stories from the great Hindu epics like Ramayana and Mahabharata.

 

The dancers are also from Karnataka and the dressing up is a major ritual associated with Yakshagana as it is in Theyyam from Kerala. Elaborate paint work on the faces, fancy dresses and huge headgear are the norm for the ritual.

 

Shri Idagunji Mahaganapati Yakshagana Mandali, Keremane is based in Honnavar in Karnataka and this and the other photos in this series are of the performers from that acclaimed group.

 

The performance that I was witness to had them doing a story out of the Mahabharata with the 5 Pandava brothers taking on the might of the brave Duryodhana of the Kauravas played by the leader of the group Shri Keremane Shivanand Hegde.

 

One of the Pandava brothers expresses the enactment with his eyes and a bit with his hands.

  

Thanks V Saudamani from SPIC MAcay for the lead in.

Notes on Photography

 

This is a portrait shot at 900 ISO and hand held. The place was lit up for the make up with two large lamps. The framing here is like a deck of cards and maybe I could do a series of all te performers in that mode. This is a slightly different framing to give the photo more dynamic feel. Please check out the original framing in the comments below

 

The shallow DOF was a function of trying to get a steady shot at a reasonable shutter speed (1/60). Thus the ISO of 900. Would have loved to have the aperture at about 3 or 4 to take care of the entire body of the performer. No time to even change any setting, this just happened in the twinkle of an eye.

 

Dates

Taken on January 30, 2011 at 5.58pm IST (edit)

Posted to Flickr July 14, 2012 at 8.49AM IST (edit)

Exif data

Camera Nikon D300

Exposure 0.017 sec (1/60)

Aperture f/1.8

Focal Length 50 mm

ISO Speed 900

Exposure Bias 0 EV

Flash No Flash

  

_DSC9316 nef retweaked non sharp rfm

Pandu Leni (also known as Trirashmi Caves and other variations) (Leni is Marathi word for caves), are a group of 24 caves carved between the 3rd century BC and the 2nd century AD, representing the Hinayana Buddhist caves and has nothing to do with the characters of Mahabharata (the Pandavas). Most of the caves are Viharas except for the 18th cave which is a Chaitya. The location of the caves is a holy Buddhist site and is located about 8 km south of Nashik, Mahara shtra, India.

The longest epic in the world Mahabharata was narrated by Sage Vyasa and written by Ganesha. Ganesha put one condition that Vyasa should recite the Mahabharat non-stop. Vyasa agreed. But the wise sage put one condition before Ganesha that he should write only after understanding the lines that he dictated. Ganesha agreed to this condition.

 

Daily Photo - The Mighty Temple

I can't wait to get back to India for more photography. I shot nonstop while I was there, but I feel like I did not take enough! As you may know, I process these images out-of-order, and I still have plenty to go through, but the pile is thinning with each ensuing week!

 

This is a beautiful and huge temple in Agra, India. I was there in the morning, barefoot, and it was quite cool and arid. I felt a little strange running around a temple, barefooted, holding my giant camera... but it was really fun! These wonderful old temples have countless angles and compositions of interest. I did my best from this vantage to capture the grandeur of the fort.

A Collection of Art

I try to share a bunch of inspirational art links throughout the week. I drop these into Twitter from time to time. I need to update this page with new stuff, but you will find a bunch of cool inspiration art on the "Things I've Found That Inspire Me" page.

The real name of the temple is unknown as no stone inscription was found.

Srikandi is taken from a popular female archer in the epic of Mahabharata.

Srikandi Candi temple has carvings depicting Hindu Trimurti gods, Shiva, Vishnu, Brahma, and uniquely Srikandi.

Picture taken from the 8th century Srikandi Hindu temple, Dieng Plateau, Central Java, Indonesia.

+++++++ FROM WIKIPEDIA +++++++

 

Nepal (English: /nɪˈpɔːl/;[19] Nepali: नेपाल [nepal]), officially the Federal Democratic Republic of Nepal,[20] is a sovereign country in South Asia. It is mainly in the Himalayas, but also includes parts of the Indo-Gangetic Plain. It is the 49th largest country by population and 93rd largest country by area. It is landlocked and borders Tibet in the north and India in the south, east and west, while Bangladesh is located only 27 km (17 mi) from its southeastern tip and Bhutan is separated from it by the Indian state of Sikkim. Nepal has a diverse geography, including fertile plains, subalpine forested hills, and eight of the world's ten tallest mountains, including Mount Everest, the highest point on Earth. Kathmandu is the capital and the largest city. Nepal is a multiethnic country, with Nepali as the official language.

 

The name "Nepal" is first recorded in texts from the Vedic period of the Indian subcontinent, the era in ancient Nepal when Hinduism was founded, the predominant religion of the country. In the middle of the first millennium BC, Gautama Buddha, the founder of Buddhism, was born in Lumbini in southern Nepal. Parts of northern Nepal were intertwined with the culture of Tibet. The centrally located Kathmandu Valley is intertwined with the culture of Indo-Aryans, and was the seat of the prosperous Newar confederacy known as Nepal Mandala. The Himalayan branch of the ancient Silk Road was dominated by the valley's traders. The cosmopolitan region developed distinct traditional art and architecture.

 

By the 18th century, the Gorkha Kingdom achieved the unification of Nepal. The Shah dynasty established the Kingdom of Nepal and later formed an alliance with the British Empire, under its Rana dynasty of premiers. The country was never colonized but served as a buffer state between Imperial China and British India. Parliamentary democracy was introduced in 1951 but was twice suspended by Nepalese monarchs, in 1960 and 2005. The Nepalese Civil War in the 1990s and early 2000s resulted in the establishment of a secular republic in 2008, ending the world's last Hindu monarchy.

 

The Constitution of Nepal, adopted in 2015, affirms Nepal as a secular federal parliamentary republic divided into seven provinces. It remains the only multi-party, fully democratic nation in the world currently ruled by a communist party. Nepal was admitted to the United Nations in 1955, and friendship treaties were signed with India in 1950 and the People's Republic of China in 1960. Nepal hosts the permanent secretariat of the South Asian Association for Regional Cooperation (SAARC), of which it is a founding member. Nepal is also a member of the Non-Aligned Movement and the Bay of Bengal Initiative. The military of Nepal is the fifth largest in South Asia; it is notable for its Gurkha history, particularly during the world wars, and has been a significant contributor to United Nations peacekeeping operations.

 

Etymology

Before the unification of Nepal, the Kathmandu Valley was known as Nepal.[a] The precise origin of the term Nepāl is uncertain. Nepal appears in ancient Indian literary texts dated as far back as the fourth century BC. However, an absolute chronology can not be established, as even the oldest texts may contain anonymous contributions dating as late as the early modern period. Academic attempts to provide a plausible theory are hindered by the lack of a complete picture of history and insufficient understanding of linguistics or relevant Indo-European and Tibeto-Burman languages.[22]

 

According to Hindu mythology, Nepal derives its name from an ancient Hindu sage called Ne, referred to variously as Ne Muni or Nemi. According to Pashupati Purāna, as a place protected by Ne, the country in the heart of the Himalayas came to be known as Nepāl.[b] According to Nepāl Mahātmya,[c] Nemi was charged with protection of the country by Pashupati.[23] According to Buddhist mythology, Manjushri Bodhisattva drained a primordial lake of serpents to create the Nepal valley and proclaimed that Adi-Buddha Ne would take care of the community that would settle it. As the cherished of Ne, the valley would be called Nepāl.[24] According to Gopalarājvamshāvali, the genealogy of ancient Gopala dynasty compiled circa 1380s, Nepal is named after Nepa the cowherd, the founder of the Nepali scion of the Abhiras. In this account, the cow that issued milk to the spot, at which Nepa discovered the Jyotirlinga of Pashupatināth upon investigation, was also named Ne.

 

Norwegian indologist Christian Lassen had proposed that Nepāla was a compound of Nipa (foot of a mountain) and -ala (short suffix for alaya meaning abode), and so Nepāla meant "abode at the foot of the mountain". He considered Ne Muni to be a fabrication.[25] Indologist Sylvain Levi found Lassen's theory untenable but had no theories of his own, only suggesting that either Newara is a vulgarism of sanskritic Nepala, or Nepala is Sanskritization of the local ethnic;[26] his view has found some support though it does not answer the question of etymology.[27][28][29][22] It has also been proposed that Nepa is a Tibeto-Burman stem consisting of Ne (cattle) and Pa (keeper), reflecting the fact that early inhabitants of the valley were Gopalas (cowherds) and Mahispalas (buffalo-herds).[22] Suniti Kumar Chatterji believed Nepal originated from Tibeto-Burman roots – Ne, of uncertain meaning (as multiple possibilities exist), and pala or bal, whose meaning is lost entirely.

 

History

 

Ancient Nepal

The painting depicts Gautam Buddha taking seven steps immediately after birth; seven lotuses mark his steps. His mother, Maya, watches over him while grabbing on a Sal tree branch for support, gods and angels celebrate the occasion by showering flowers and playing music.

 

By 55,000 years ago, the first modern humans had arrived on the Indian subcontinent from Africa, where they had earlier evolved.[31][32][33] The earliest known modern human remains in South Asia date to about 30,000 years ago.[34] The oldest discovered archaeological evidence of human settlements in Nepal dates to around the same time.

 

After 6500 BC, evidence for the domestication of food crops and animals, construction of permanent structures, and storage of agricultural surplus appeared in Mehrgarh and other sites in what is now Balochistan.[36] These gradually developed into the Indus Valley Civilization,[37][36] the first urban culture in South Asia.[38] Prehistoric sites of palaeolithic, mesolithic and neolithic origins have been discovered in the Siwalik hills of Dang district.[39] The earliest inhabitants of modern Nepal and adjoining areas are believed to be people from the Indus Valley Civilization. It is possible that the Dravidian people whose history predates the onset of the Bronze Age in the Indian subcontinent (around 6300 BC) inhabited the area before the arrival of other ethnic groups like the Tibeto-Burmans and Indo-Aryans from across the border.[40] By 4000 BC, the Tibeto-Burmese people had reached Nepal either directly across the Himalayas from Tibet or via Myanmar and north-east India or both.[41] Another possibility for the first people to have inhabited Nepal are the Kusunda people. According to Hogdson (1847), the earliest inhabitants of Nepal were perhaps the Kusunda people, probably of proto-Australoid origin.[42] Stella Kramrisch (1964) mentions a substratum of a race of pre-Dravidians and Dravidians, who were in Nepal even before the Newars, who formed the majority of the ancient inhabitants of the valley of Kathmandu.

 

By the late Vedic period, Nepal was being mentioned in various Hindu texts, such as the late Vedic Atharvaveda Pariśiṣṭa and in the post-Vedic Atharvashirsha Upanishad.[44] The Gopal Bansa was the oldest dynasty to be mentioned in various texts as the earliest rulers of the central Himalayan kingdom known by the name 'Nepal'.[45] The Gopalas were followed by Kiratas who ruled for over 16 centuries by some accounts.[46] According to the Mahabharata, the then Kirata king went to take part in the Battle of Kurukshetra. In the south-eastern region, Janakpurdham was the capital of the prosperous kingdom of Videha or Mithila, that extended down to the Ganges, and home to King Janaka and his daughter, Sita.

Changu Narayan Temple is one of the oldest temples in Nepal. This two-storied pagoda, rebuilt c. 1700 AD, showcases exquisite woodcraft in every piece of its timber, probably the finest in Nepal.

In the premises of the Changu Narayan Temple, is a stone inscription dated 464 AD, the first in Nepal since the Ashoka inscription of Lumbini (c. 250 BC).

 

Around 600 BC, small kingdoms and confederations of clans arose in the southern regions of Nepal. From one of these, the Shakya polity, arose a prince who later renounced his status to lead an ascetic life, founded Buddhism, and came to be known as Gautama Buddha (traditionally dated 563–483 BC).[47] Nepal came to be established as a land of spirituality and refuge in the intervening centuries, played an important role in transmitting Buddhism to East Asia via Tibet,[48] and helped preserve Hindu and Buddhist manuscripts.

 

By 250 BC, the southern regions had come under the influence of the Maurya Empire. Emperor Ashoka made a pilgrimage to Lumbini and erected a pillar at Buddha's birthplace, the inscriptions on which mark the starting point for properly recorded history of Nepal.[49] Ashoka also visited the Kathmandu valley and built monuments commemorating Gautam Buddha's visit there. By the 4th century AD, much of Nepal was under the influence of the Gupta Empire.

 

In the Kathmandu valley, the Kiratas were pushed eastward by the Lichchhavis, and the Lichchhavi dynasty came into power c. 400 AD. The Lichchhavis built monuments and left a series of inscriptions; Nepal's history of the period is pieced together almost entirely from them.

 

In 641, Songtsen Gampo of the Tibetan Empire sends Narendradeva back to Licchavi with an army and subjugates Nepal. Parts of Nepal and Licchavi was later under the direct influences of the Tibetan empire.

 

The Licchavi dynasty went into decline in the late 8th century and was followed by a Thakuri rule. Thakuri kings ruled over the country up to the middle of the 11th century AD; not much is known of this period that is often called the dark period.

 

Geography

Nepal is of roughly trapezoidal shape, about 800 kilometres (500 mi) long and 200 kilometres (120 mi) wide, with an area of 147,516 km2 (56,956 sq mi). It lies between latitudes 26° and 31°N, and longitudes 80° and 89°E. Nepal's defining geological processes began 75 million years ago when the Indian plate, then part of the southern supercontinent Gondwana, began a north-eastward drift caused by seafloor spreading to its south-west, and later, south and south-east.[78] Simultaneously, the vast Tethyn oceanic crust, to its northeast, began to subduct under the Eurasian plate.[78] These dual processes, driven by convection in the Earth's mantle, both created the Indian Ocean and caused the Indian continental crust eventually to under-thrust Eurasia and to uplift the Himalayas.[78] The rising barriers blocked the paths of rivers creating large lakes, which only broke through as late as 100,000 years ago, creating fertile valleys in the middle hills like the Kathmandu Valley. In the western region, rivers which were too strong to be hampered, cut some of the world's deepest gorges.[79] Immediately south of the emerging Himalayas, plate movement created a vast trough that rapidly filled with river-borne sediment[80] and now constitutes the Indo-Gangetic Plain.[81] Nepal lies almost completely within this collision zone, occupying the central sector of the Himalayan arc, nearly one-third of the 2,400 km (1,500 mi)-long Himalayas, with a small strip of southernmost Nepal stretching into the Indo-Gangetic plain and two districts in the northwest stretching up to the Tibetan plateau.

Mount Everest, the highest peak on earth, lies on the Nepal-China border.

 

Nepal is divided into three principal physiographic belts known as Himal-Pahad-Terai.[e] Himal is the mountain region containing snow and situated in the Great Himalayan Range; it makes up the northern part of Nepal. It contains the highest elevations in the world including 8,848.86 metres (29,032 ft) height Mount Everest (Sagarmāthā in Nepali) on the border with China. Seven other of the world's "eight-thousanders" are in Nepal or on its border with Tibet: Lhotse, Makalu, Cho Oyu, Kangchenjunga, Dhaulagiri, Annapurna and Manaslu. Pahad is the mountain region that does not generally contain snow. The mountains vary from 800 to 4,000 metres (2,600 to 13,100 ft) in altitude, with progression from subtropical climates below 1,200 metres (3,900 ft) to alpine climates above 3,600 metres (11,800 ft). The Lower Himalayan Range, reaching 1,500 to 3,000 metres (4,900 to 9,800 ft), is the southern limit of this region, with subtropical river valleys and "hills" alternating to the north of this range. Population density is high in valleys but notably less above 2,000 metres (6,600 ft) and very low above 2,500 metres (8,200 ft), where snow occasionally falls in winter. The southern lowland plains or Terai bordering India are part of the northern rim of the Indo-Gangetic Plain. Terai is the lowland region containing some hill ranges. The plains were formed and are fed by three major Himalayan rivers: the Koshi, the Narayani, and the Karnali as well as smaller rivers rising below the permanent snowline. This region has a subtropical to tropical climate. The outermost range of the foothills called Sivalik Hills or Churia Range, cresting at 700 to 1,000 metres (2,300 to 3,280 ft), marks the limits of the Gangetic Plain; however broad, low valleys called Inner Terai Valleys (Bhitri Tarai Upatyaka) lie north of these foothills in several places.

 

Köppen climate classification for Nepal

The Indian plate continues to move north relative to Asia at about 50 mm (2.0 in) per year.[88] This makes Nepal an earthquake prone-zone, and periodic earthquakes that have devastating consequences present a significant hurdle to development. Erosion of the Himalayas is a very important source of sediment, which flows to the Indian Ocean.[89] Saptakoshi, in particular, carries a huge amount of silt out of Nepal but sees extreme drop in Gradient in Bihar, causing severe floods and course changes, and is, therefore, known as the sorrow of Bihar. Severe flooding and landslides cause deaths and disease, destroy farmlands and cripple the transport infrastructure of the country, during the monsoon season each year.

 

Nepal has five climatic zones, broadly corresponding to the altitudes. The tropical and subtropical zones lie below 1,200 metres (3,900 ft), the temperate zone 1,200 to 2,400 metres (3,900 to 7,900 ft), the cold zone 2,400 to 3,600 metres (7,900 to 11,800 ft), the subarctic zone 3,600 to 4,400 metres (11,800 to 14,400 ft), and the Arctic zone above 4,400 metres (14,400 ft). Nepal experiences five seasons: summer, monsoon, autumn, winter and spring. The Himalayas block cold winds from Central Asia in the winter and form the northern limits of the monsoon wind patterns.

 

Biodiversity

Nepal contains a disproportionately large diversity of plants and animals, relative to its size.[91][92] Nepal, in its entirety, forms the western portion of the eastern Himalayan biodiversity hotspot, with notable biocultural diversity.[93] The dramatic differences in elevation found in Nepal (60 m from sea level in the Terai plains, to 8,848 m Mount Everest)[94] result in a variety of biomes.[91] The Eastern half of Nepal is richer in biodiversity as it receives more rain, compared to western parts, where arctic desert-type conditions are more common at higher elevations.[92] Nepal is a habitat for 4.0% of all mammal species, 8.9% of bird species, 1.0% of reptile species, 2.5% of amphibian species, 1.9% of fish species, 3.7% of butterfly species, 0.5% of moth species and 0.4% of spider species.[92] In its 35 forest-types and 118 ecosystems,[91][f] Nepal harbours 2% of the flowering plant species, 3% of pteridophytes and 6% of bryophytes.

 

Nepal's forest cover is 59,624 km2 (23,021 sq mi), 40.36% of the country's total land area, with an additional 4.38% of scrubland, for a total forested area of 44.74%, an increase of 5% since the turn of the millennium.[95] The country had a 2019 Forest Landscape Integrity Index mean score of 7.23/10, ranking it 45th globally out of 172 countries.[96] In the southern plains, Terai-Duar savanna and grasslands ecoregion contains some of the world's tallest grasses as well as Sal forests, tropical evergreen forests and tropical riverine deciduous forests.[97] In the lower hills (700 m – 2,000 m), subtropical and temperate deciduous mixed forests containing mostly Sal (in the lower altitudes), Chilaune and Katus, as well as subtropical pine forest dominated by Chir Pine are common. The middle hills (2,000 m – 3,000 m) are dominated by Oak and Rhododendron. Subalpine coniferous forests cover the 3,000 m to 3,500 m range, dominated by Oak (particularly in the west), Eastern Himalayan fir, Himalayan pine and Himalayan hemlock; Rhododendron is common as well. Above 3,500 m in the west and 4,000 m in the east, coniferous trees give way to Rhododendron-dominated alpine shrubs and meadows.

The greater one-horned rhinoceros roams the sub-tropical grasslands of the Terai plains.

 

Among the notable trees, are the astringent Azadirachta indica, or neem, which is widely used in traditional herbal medicine,[98] and the luxuriant Ficus religiosa, or peepal,[99] which is displayed on the ancient seals of Mohenjo-daro,[100] and under which Gautam Buddha is recorded in the Pali canon to have sought enlightenment.

 

Most of the subtropical evergreen broad-leaved forest of the lower Himalayan region is descended from the Tethyan Tertiary flora.[102] As the Indian Plate collided with Eurasia forming and raising the Himalayas, the arid and semi-arid Mediterranean flora was pushed up and adapted to the more alpine climate over the next 40–50 million years.[102][103] The Himalayan biodiversity hotspot was the site of mass exchange and intermingling of the Indian and Eurasian species in the neogene.[104] One mammal species (Himalayan field mouse), two each of bird and reptile species, nine amphibia, eight fish and 29 butterfly species are endemic to Nepal.[92][g]

Himalayan monal (Danphe), the national bird of Nepal,[106] nests high in the himalayas.

 

Nepal contains 107 IUCN-designated threatened species, 88 of them animal species, 18 plant species and one species of "fungi or protist" group.[107] These include the endangered Bengal tiger, the Red panda, the Asiatic elephant, the Himalayan musk deer, the Wild water buffalo and the South Asian river dolphin,[108] as well as the critically endangered Gharial, the Bengal florican,[91][109] and the White-rumped Vulture, which has become nearly extinct by having ingested the carrion of diclofenac-treated cattle.[110] The pervasive and ecologically devastating human encroachment of recent decades has critically endangered Nepali wildlife. In response, the system of national parks and protected areas, first established in 1973 with the enactment of National Parks and Wildlife Conservation Act 1973,[111] was substantially expanded. Vulture restaurants[92] coupled with a ban on veterinary usage of diclofenac has seen a rise in the number of white-rumped vultures.[112][110] The community forestry program which has seen a third of the country's population directly participate in managing a quarter of the total forested area has helped the local economies while reducing human-wildlife conflict.[113][114] The breeding programmes[115] coupled with community-assisted military patrols,[116] and a crackdown on poaching and smuggling, has seen poaching of critically endangered tigers and elephants as well as vulnerable rhinos, among others, go down to effectively zero, and their numbers have steadily increased.[117] Nepal has ten national parks, three wildlife reserves, one hunting reserve, three Conservation Areas and eleven buffer zones, covering a total area of 28,959.67 km2 (11,181.39 sq mi), or 19.67% of the total land area,[118] while ten wetlands are registered under the Ramsar Convention.

 

Politics and government

Politics

Nepal is a parliamentary republic with a multi-party system.[120] It has three political parties recognised in the federal parliament: Nepal Communist Party (NCP), Nepali Congress (NC),[120] and Janata Samajbadi Party, Nepal (JSPN).[120] Of the two major parties both of which officially espouse democratic socialism, NCP is considered leftist while Nepali Congress is considered centrist.[121] During most of the brief periods of democratic exercise in the 1950s and the 1990s, Nepali Congress held majority of seats in parliament; CPN (UML) was its competitor in the 1990s.[122] After the Maoists entered the political process in 2006, they emerged as the third largest party.[123] In the aftermath of the 2017 elections, the first one according to the new constitution, NCP, formed by the merger of CPN (UML) and CPN (Maoist Centre) has become the ruling party at the federal level and in six out of seven provinces.[124] The Madhesi coalition, comprising Samajbadi Party, Nepal and Rastriya Janata Party, Nepal, which later merged to form JSPN, formed the provincial government in Province No. 2, though it has negligible presence in the rest of the country.[125][126][127] Though Nepali Congress has a significantly reduced representation, it is the only major opposition to the ruling communist party in all levels of government.

 

In the 1930s, a vibrant underground political movement arose in the capital, birthing Nepal Praja Parishad in 1936,[129] which was dissolved seven years later, following the execution of the four great martyrs. Around the same time, Nepalis involved in the Indian independence movement started organizing into political parties, leading to the birth of Nepali Congress and Communist Party of Nepal.[130] As communism was trying to find its footing, Nepali Congress was successful in overthrowing the Rana regime in 1951 and enjoyed the overwhelming support of the electorate.[131] In the partyless Panchayat system initiated in 1962 by King Mahendra, monarchy loyalists took turns leading the government; political leaders remained underground, exiled or in prison.[129] A communist insurgency was crushed in its cradle in the 1970s, which led to the eventual coalescence of hitherto scattered communist factions under the United Left Front.

 

After the joint civil resistance launched by the United Left Front and Nepali Congress overthrew the Panchayat in 1990,[131][132] the Front became CPN (UML), adopted multi-party democracy, and in the brief period, it was in government, introduced welfare programs that remain popular.[122] After the Maoist Party joined mainstream politics, in the aftermath of the peaceful revolution of 2006, it also adopted multi-party democracy as its official line. The transition period between 2006 and 2015 saw sustained protests from the newly formed ethnocentric nationalist movements, principal among them the Madhes Movement. RJPN and SPN advocating equal rights and self-governance for the Madhesi people became major political parties in the Terai, Province No. 2 in particular.

It is a lesson to see the dressing up and the making up part of the performers who comprise the Yakshagana team.

 

There is a flicker of a flame and incense smoke that sanctifies the place and lights up a small dedication to God and there is tonnes of sombre, serene and reverant atmosphere without chatter and noise as the 2-3 hours session unfolds. Each artist does his own make up with a small mirror in one had or placed on the floor in front. This is quite unlike Kathakali and Theyyam where the work is done mostly by others.

 

The changing room is always cramped, and there are so many trinkets to be adorned, dresses to be laid out. Steel trunks , many in number, lie open. The lighting was provided by two large tungsten lamps on a circular raised stand and the artists formed a neat semi circle around it for the act of getting ready.

 

Here is a closer full length take of one of the performers in the act of getting ready !

 

Dates

 

Taken on January 30, 2011 at 4.35pm IST

Posted to Flickr February 9, 2011 at 8.36AM IST

 

Exif data

 

Camera Nikon D300

Exposure 0.017 sec (1/60)

Aperture f/1.8

Focal Length 50 mm

ISO Speed 400

Exposure Bias 0 EV

Flash No Flash

_DSC9093 nef2exp sel cu sh

  

This grand temple of Puthia, the Govinda Temple was erected between 1823-1895 by the queen of Puthia. This ornate temple is an imposing and excellent example of the five spire style (Pancha Ratna) temple architecture mixed with typical Jor-Bangla. The temple is dedicated to Lord Krishna, as the Puthia royal family were converted to Vaishnavism by Radhamohana Thakura. The temple has exquisite terracotta ornamentation depicting the divine romance between Krishna and Radha and also battle scenery from Ramayana and Mahabharata. The temple's survival is threatened by the lack of conservation efforts.

 

Location: Puthia, Rajshahi, Bangladesh

 

NO GRAPHICS PLEASE

The flower has been given names related to this symbolism throughout Europe since that time. In Spain, it is known as espina de Cristo ("thorn of Christ'"). Older Germanic names include Christus-Krone ("Christ's crown"), Christus-Strauss ("Christ's bouquet"), Dorn-Krone ("crown of thorns"), Jesus-Lijden ("Jesus' passion"), Marter ("passion") or Muttergottes-Stern ("Mother of God's star").

 

Outside the Christian heartland, the regularly shaped flowers have reminded people of the face of a clock. In Israel they are known as "clock-flower" (שעונית) and in Greece as "clock plant" (ρολογιά); in Japan too, they are known as tokeisō (時計草, "clock plant"). In Hawaiian, they are called lilikoʻi; lī is a string used for tying fabric together, such as a shoelace, and liko means "to spring forth leaves".

 

In India, blue passionflowers are called Krishnakamala in Karnataka and Maharashtra, while in Uttar Pradesh and generally north it is colloquially called "Paanch Paandav" (referring to the five Pandavas in the Hindu epic, the Mahabharata). The five anthers are interpreted as the five Pandavas, the divine Krishna is at the centre, and the radial filaments are opposing hundred. The colour blue is moreover associated with Krishna as the colour of his aura.

  

Passiflora 'Soi Fah' aka Krishnakamala in India

In northern Peru and Bolivia, the banana passionfruits are known as tumbos. This is one possible source of the name of the Tumbes region of Peru.

 

In Turkey, the shape of the flowers have reminded people of Rota Fortunae, thus it called Çarkıfelek.

 

The galleries of Angkor Wat have many openings and the walls are covered with bas-relief sculptures of very high quality, representing Hindu gods and ancient Khmer scenes as well as scenes from the Mahabharata and the Ramayana.

I think maybe these are the Pandava brothers Yudhishthira, Arjuna, Nakula and Sahadeva and their wife Draupadi, carried by the fifth Panadava the great worrier Bhima. Howeve I might well be wrong. Any suggestions?

Explored on 2015/9/30 No.104

 

All the Explore photos from YoyoFreelance

 

別稱東陞蘇鐵小灰蝶

Chilades pandava subsp. peripatria Hsu, 1989

 

Etymology：

Chilades：希臘七賢（Seven Sages of Greece）之一的Chilo，加希臘語字尾詞ades「源自於、有關於」所組成，意謂「Chilo的後裔」。Chilo是第一位建議設立五位Ephor（監管官）輔佐Sparta國王的制度，並於西元前556年遴選出任此一職務，以智慧聞名，傳有眾多名言，曾主導成立Peloponnesia聯盟。Chilo的後代曾嫁給Anaxandridas二世為妃，生有一子成為後來的Cleomenes一世。國王第三子即是率領300壯士於第二次波希戰爭Thermopylae（溫泉關）一役中壯烈犧牲的Leonidas一世。

pandava：意謂「Pandu的後裔」。古印度兩大著名梵文史詩之一《摩訶婆羅多》（Mahabharata），敘述Pandu（本意「蒼白」，中譯般度，因皮膚白皙，故名）國王在森林中狩獵時，誤殺由仙人Kindama和其妻化身正在交媾的野鹿，仙人臨死前詛咒國王不能與王后行房，否則一死。Pandu遂放棄王位，和兩位妻子Kunti和Madri歸隱山林。因Kunti在少女時曾細心招待過仙人Durvasa，仙人十分滿意並教她咒語，可召喚任何天神前來交合。Kunti為使Pandu有後，便用咒語召來5位大神，自己和Madri共生了五位兒子：Yudhisthira（堅戰）、Bhima（怖軍）、Arjuna（阿周那）、Nakula、Sahadeva，合稱Pandava。

peripatria：由拉丁語字首詞peri「圍繞、周圍」與patria「家園的、家鄉的、祖國的」組合而成。

 

鱗翅目 Order Lepidoptera

灰蝶科 Family Lycaenidae

綺灰蝶屬 Genus Chilades

So, I took the photo below from across a slow-moving river. After shooting, I explored a bit more as the sun was setting, then returned to the same spot, rotating the camera about 45 degrees to the right. This is what I saw.

 

In the distance, you can see how it is a layer of smoke in the air. This is where families come from all over the Agra area to burn the bodies of recently deceased loved ones. They then throw some ashes in the river to begin the cycle again. Indians come from all over the area to visit this river, see the Taj Mahal, and visit other local temples. It's a very peaceful place... I hope this photo helps to describe the general feeling of the place.

 

From the blog at www.stuckincustoms.com

Ceilings of the Mandapa is full of mural Paintings depicting stories from Mahabharata,Ramayana and different mythological stories to be seen.

 

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Shot it at Kumbha Mela 2010.Its a greatest show on Earth.

In Hindu mythology, its origin is found in one of the popular creation myths and the Hindu theories on evolution, the Samudra manthan episode (Churning of the ocean of milk), which finds mention in the Bhagavata Purana, Vishnu Purana, the Mahabharata, and the Ramayana.

 

The Gods had lost their strength, and to regain it, they thought of churning the Ksheera Sagara (primordial ocean of milk) for amrit (the nectar of immortality), this required them to make a temporary agreement with their arch enemies, the demons or Asuras, to work together with a promise of sharing the nectar equally thereafter. However, when the Kumbha (urn) containing the amrita appeared, a fight ensued. For twelve days and twelve nights (equivalent to twelve human years) the gods and demons fought in the sky for the pot of amrita. It is believed that during the battle, Lord Vishnu flew away with the Kumbha of elixir, and that is when drops of amrita fell at four places on earth: Prayag, Haridwar, Ujjain and Nashik, and that is where the Kumbh Mela is observed every twelve years.

 

First written evidence of the Kumbha Mela can be found in the accounts of Chinese traveller, Huan Tsang or Xuanzang (602 - 664 A.D.) who visited India in 629 -645 CE, during the reign of King Harshavardhana.

Source:-Wikipedia.

 

For more photos,click MY SITE subirbasak.orgfree.com.....

  

P.S."Copyright © – Subir Basak.

The reproduction, publication, modification, transmission or exploitation of any work contained herein for any use, personal or commercial, without my prior written permission is strictly prohibited. All rights reserved."

 

Hindu epic Mahabharata scene on carvings. Story of warrior Abhimanyu entering the Chakravyuha on stone artworks of the 12th century Hoysaleshwara temple in Halebidu.

Shot it at Kumbha Mela 2010.

In Hindu mythology, its origin is found in one of the popular creation myths and the Hindu theories on evolution, the Samudra manthan episode (Churning of the ocean of milk), which finds mention in the Bhagavata Purana, Vishnu Purana, the Mahabharata, and the Ramayana.

 

The Gods had lost their strength, and to regain it, they thought of churning the Ksheera Sagara (primordial ocean of milk) for amrit (the nectar of immortality), this required them to make a temporary agreement with their arch enemies, the demons or Asuras, to work together with a promise of sharing the nectar equally thereafter. However, when the Kumbha (urn) containing the amrita appeared, a fight ensued. For twelve days and twelve nights (equivalent to twelve human years) the gods and demons fought in the sky for the pot of amrita. It is believed that during the battle, Lord Vishnu flew away with the Kumbha of elixir, and that is when drops of amrita fell at four places on earth: Prayag, Haridwar, Ujjain and Nashik, and that is where the Kumbh Mela is observed every twelve years.

 

First written evidence of the Kumbha Mela can be found in the accounts of Chinese traveller, Huan Tsang or Xuanzang (602 - 664 A.D.) who visited India in 629 -645 CE, during the reign of King Harshavardhana.

Source:-Wikipedia.

 

For more photos,click MY SITE subirbasak.orgfree.com.....

  

P.S."Copyright © – Subir Basak.

The reproduction, publication, modification, transmission or exploitation of any work contained herein for any use, personal or commercial, without my prior written permission is strictly prohibited. All rights reserved."

Chennai - JANUARY 15: Bharathanatyam performer Sheela Unnikrishnan in Chennai on January 15, 2013 in South India. Bharathanatyam is the ancient classical dance form of Tamilnadu

Chennai - Oct 26: Bharathanatyam performer Meera SreeNArayanan in Chennai on Oct 26, 2013 in South India. Bharathanatyam is the ancient classical dance form of Tamilnadu

Daily Photo - Doors of India

 

India is filled with all sorts of amazing temples and fine examples of Mughal architecture. When visiting the famous places, there are often a lot of "periphery" buildings that are quite empty. The crowds flock to the centers of these places, but all kinds of little treasures wait around the edges. I think being a photographer (beginner or advanced) helps you to enjoy the other bits as much as the major bits.

 

The only problem, if it can be considered a problem, is that you are constantly over-stimulated by any place that is remotely interesting! There is a bit of sensory-overload, but I guess there are worse things in life!

 

Comments on the Site

We have thousands of posts here and other subpages. Comments get sprinkled in all over the place every day. I do my best to respond, so please do not take it personally if I can't get back and answer a question. I was thinking about hiring someone to do it for me - but that seems kinda strange... so I'll just keep trying to do my best!

 

I noticed a sour grape over on the About Me page. I always leave up negative and critical comments (unless they are outright offensive). We run about 99% positive around here, but I'm always open to dissenting opinions, as in this one from "TRC" below:

   

Submitted on 2010/04/20 at 7:21pm

 

sorry, but your photos look way to clarified and contrasted that it completely defeats the purpose of SLR photography. . . . . .

 

If i wanted wanted a shot that has every thing sharp in it, i’d use a point and shoot.

 

Where is the shallow depth of field, its like you’ve maxed out the clarity levels in every photo and crushed the blacks in every photo. . . . .

 

You photos look crap.

Mahabharatha is an ancient epic of India purportedly collated and written down during the period 5th century BC to 4thcentury AD. It is perhaps the longest epic ever written with about 90000 verses that recount the role of good and evil, greed and goodness, godliness and being a human on this Earth.

 

Unfolding from the Mahabharatha are these enactments of the most dramatic events in the iconography of Hindu religion and practices and philosophy.

 

Here Lord Krishna with his dark cast skin holds aloft a chariot wheel which for all intent andpurposes appears glowing like his great"sudarshana chakra" a weapon of mass destruction aimed at the grand old man of warriors, Lord Bhishma, who has a serene sense of upliftment as he welcomes Lord Krishna to use it against him as it will surely be the best deliverance possible.

 

Arjuna the legendary warrior of the epic on whose side Krishna, the God is, and who appears to be waging a losing battle against BHishma, tries to hold back Krishna from using the WMD as it would annul the vow that no God could take up or use any weapons in the wars of the human beings.

 

DSC_0063 with exp le nik sharp dobu

Tungnath is the highest Shiva temple in the world and is the highest of the five Panch Kedar temples located in the mountain range of Tunganath in Rudraprayag district, in the Indian state of Uttarakhand. The Tunganath (literal meaning: Lord of the peaks) mountains form the Mandakini and Alaknanda river valleys. Located at an altitude of 3,680 m (12,073 ft), and just below the peak of Chandrashila, Tungnath temple is the highest Hindu shrine dedicated to Lord Shiva. The temple is believed to be 1000 years old and is the third (Tritiya Kedar) in the pecking order of the Panch Kedars. It has a rich legend linked to the Pandavas, heroes of the Mahabharata epic.

A pilgrim at Brahma Sarovara, Kurukshtera (India).

 

Kurukshtera, in the Haryana state of North India, is one of the most revered places of pilgrimage in Hinduism. It's the site of the epic battle of Mahabharata (the Great Bharata War) where the Hindu God, Krishna, expounded the laws of 'Dharma' (Eternal Religion) in the form of most powerful and thought provoking religio-philosophical poetry perhaps ever known to the mankind, Bhagavad-gita. Every year hundreds of thousands of pilgrims come here to take bath in the huge pools of water, Brahma Sarovara, which is said to be created by Brahma at the time of creating this universe. Pilgrims come every year to the city to commemorate the day when Bhagavad-gita was spoken by Krishna to Prince Arjuna almost 5000 years ago. A week long celebration takes place to mark the occasion known as Gita Jayanti.

 

This photo was taken around 6:30 in the morning. This holy man or Sadhu, as they are commonly known had just finished taking his regular morning dip when I asked for his permission take his photo. He gladly agreed and on conversation with him, I learned that he was a devotee of Shiva, an ex-police-man and an ex-teacher. How's that for a combination! Once a happily married man with 2 children decided at the age of 32 after the death of his wife to embark on a spiritual journey in an 'attempt to break free from the bondages of maya' .

 

He said he now takes pleasure in simply going from one holy place to another thus being constantly engaged in his quest to be at one with the cosmic energy.

en.wikipedia.org/wiki/Thar_Desert

  

The Thar Desert (Rajasthani: थार मरुधर), also known as the Great Indian Desert, is a large, arid region in the northwestern part of the Indian subcontinent and forms a natural boundary running along the border between India and Pakistan. With an area of more than 200,000 km2 (77,000 sq mi),[1] it is the world's 9th largest subtropical desert.[2]

It lies mostly in the Indian State of Rajasthan, and extends into the southern portion of Haryana and Punjab states and into northern Gujarat state. In Pakistan, the desert covers eastern Sindh province and the southeastern portion of Pakistan's Punjab province. The Cholistan Desert adjoins the Thar desert spreading into Pakistani Punjab province.

  

Location and description

In India the Thar Desert extends from the Sutlej River, surrounded by the Aravalli Range on the east, on the south by the salt marsh known as the Rann of Kutch (parts of which are sometimes included in the Thar), and on the west by the Indus River. Its boundary to the large thorny steppe to the north is ill-defined, about 3/5th of the total geographical area of the State.

In Pakistan, the desert covers the eastern Sindh province and the southeastern portion of Pakistan's Punjab province. The Tharparkar District is one of the major parts of the desert area. Tharparkar consists of two words: Thar means ‘desert’ while Parkar stands for ‘the other side’. Years back, it was known as Thar and Parkar but subsequently became just one word ‘Tharparkar’ for the two distinct parts of Sindh province. On the western side, Parkar is the irrigated area whereas Thar, the eastern part, is known as the largest desert of Pakistan.

Rainfall in the area is very low, from 100-500mm per year, all falling between July and September, and the climate is harsh with temperatures ranging from near freezing up to 50°C.

  

Physiography and geology

 

There are three principal landforms in the desert region — the predominantly sand covered Thar, the plains with hills including the central dune free country and the semi-arid area surrounding the Aravalli range.

On the whole the Thar Desert slopes imperceptibly towards the Indus Plain and surface unevenness is mainly due to sand dunes. The dunes in the south are higher, rising sometimes to 152 m whereas in the north they are lower and rise to 16 m above the ground level.

The Aravalli forms the main landmark to the south-east of Thar Desert.

Desert soil - The soils of the Arid Zone are generally sandy to sandy-loam in texture. The consistency and depth vary according to the topographical features. The low-lying loams are heavier and may have a hard panSome of these soils contain a high percentage of soluble salts in the lower horizons, turning water in the wells poisonous.

  

Origin

The origin of the Thar Desert is a controversial subject. Some consider it to be 4000 to 1,000,000 years old, whereas others state that aridity started in this region much earlier.

Another theory states that area turned to desert relatively recently: perhaps around 2000 - 1500 BC. Around this time the Ghaggar ceased to be a major river. It now terminates in the desert but at one time was a watersource for the Indus Valley Civilization centre of Mohenjo-daro.

It has been observed through remote sensing techniques that Late Quaternary climatic changes and neotectonics have played a significant role in modifying the drainage courses in this part and a large number of palaeochannels exist.

Most of the studies did not share the opinion that the palaeochannels of the Sarasvati coincide with the bed of present day Ghaggar and believe that the Sutlej along with the Yamuna once flowed into the present Ghaggar riverbed. It has been postulated that the Sutlej was the main tributary of the Ghaggar and that subsequently the tectonic movements might have forced the Sutlej westwards, the Yamuna eastwards and thus dried up the Ghaggar.

The studies about Kalibanga in the desert region by Robert Raikes[3] indicate that Kalibangan was abandoned because the river dried up. Prof. B. B. Lal (retd. Director General of Archaeological Survey of India) supports this view by asserting: "Radiocarbon dating indicates that the Mature Harappan settlement at Kalibangan had to be abandoned around 2000-1900 BCE. And, as the hydrological evidence indicates, this abandonment took place on account of the drying up of the Sarasvati (Ghaggar). This latter part is duly established by the work of Raikes, an Italian hydrologist, and of his Indian collaborators".

 

Thar in ancient literature

 

The Indian epics describe this region as Lavanasagara (Salt-ocean).

Ramayana mentions about Lavanasagara (Salt-ocean) when Rama goes to attack Lanka with the army of vanaras. Rama uses his agneyashtra-amogha to dry up the sea named drumakulya situated on north of Lavanasagara. A fresh water source named Pushkar surrounded by Marukantara was created.[5]

According to Jain cosmology, Jambūdvīpa is at the centre of Madhyaloka, or the middle part of the universe, where the humans reside. Jambūdvīpaprajñapti or the treatise on the island of Roseapple tree contains a description of Jambūdvīpa and life biographies of Ṛṣabha and King Bharata. Jambūdvīpa continent is surrounded by ocean Lavanoda (Salt-ocean).

The Sarasvati River is one of the chief Rigvedic rivers mentioned in ancient Hindu texts. The Nadistuti hymn in the Rigveda (10.75) mentions the Sarasvati between the Yamuna in the east and the Sutlej in the west, and later Vedic texts like Tandya and Jaiminiya Brahmanas as well as the Mahabharata mention that the Sarasvati dried up in a desert.

Most scholars agree that at least some of the references to the Sarasvati in the Rigveda refer to the Ghaggar-Hakra River, while the Helmand River is often quoted as the locus of the early Rigvedic river. Whether such a transfer of the name has taken place, either from the Helmand to the Ghaggar-Hakra, or conversely from the Ghaggar-Hakra to the Helmand, is a matter of dispute.

There is also a small present-day Sarasvati River (Sarsuti) that joins the Ghaggar river.

Mahabharata mentions about Kamyaka Forest situated on the western boundary of the Kuru Kingdom (Kuru Proper + Kurujangala), on the banks of the Saraswati River. It lay to the west of the Kurukshetra plain. It contained within it a lake called the Kamyaka lake (2,51). Kamyaka forest is mentioned as being situated at the head of the Thar desert,[6] near the lake Trinavindu (3,256). The Pandavas on their way to exile in the woods, left Pramanakoti on the banks of the Ganga and went towards Kurukshetra, travelling in a western direction, crossing the rivers Yamuna and Drishadvati. They finally reached the banks of the Saraswati River. There they saw the forest of Kamyaka, the favourite haunt of ascetics, situated on a level and wild plain on the banks of the Saraswati (3-5,36) abounding in birds and deer (3,5). There the Pandavas lived in an ascetic asylum (3,10). It took 3 days for Pandavas to reach the Kamyaka forest, setting out from Hastinapura, on their chariots (3,11).

In Rigveda we also find mention of a River named Aśvanvatī along with river Drishadvati.[7] Some scholars consider both Saraswati and Aśvanvatī same river.[6]

The human habitations on the banks of rivers Saraswati and Drishadvati had shifted to the east and south directions prior to Mahabharata period. During those days The present day Bikaner and Jodhpur areas were known as Kurujangala and Madrajangala provinces.[8]

The Desert National Park, Jaisalmer has a collection of fossils of animals and plants of 180 million years old. Some fossils of Dinosaurs of 6 million years old have also been found in the area.

 

Biodiversity

Stretches of sand in the desert are interspersed by hillocks and sandy and gravel plains. Due to the diversified habitat and ecosystem, the vegetation, human culture and animal life in this arid region is very rich in contrast to the other deserts of the world. About 23 species of lizard and 25 species of snakes are found here and several of them are endemic to the region.

Some wildlife species, which are fast vanishing in other parts of India, are found in the desert in large numbers such as the Great Indian Bustard (Ardeotis nigriceps), the Blackbuck (Antilope cervicapra), the Indian Gazelle (Gazella bennettii) and the Indian Wild Ass (Equus hemionus khur) in the Rann of Kutch. They have evolved excellent survival strategies, their size is smaller than other similar animals living in different conditions, and they are mainly nocturnal. There are certain other factors responsible for the survival of these animals in the desert. Due to the lack of water in this region, transformation of the grasslands into cropland has been very slow. The protection provided to them by a local community, the Bishnois, is also a factor. Other mammals of the Thar area include a subspecies of Red Fox (Vulpes vulpes pusilla) and a wild cat, the caracal.

The region is a haven for 141 species of migratory and resident birds of the desert. One can see eagles, harriers, falcons, buzzards, kestrel and vultures. Short-toed Eagles (Circaetus gallicus), Tawny Eagles (Aquila rapax), Spotted Eagles (Aquila clanga), Laggar Falcons (Falco jugger) and kestrels. There are also a number of reptiles.

The Indian Peafowl is a resident breeder in the Indian subcontinent particularly Thar region. The peacock is designated as the national bird of India and the provincial bird of the Punjab (Pakistan). It can be seen sitting on Khejri or Pipal trees in villages or Deblina.

 

Natural vegetation

The natural vegetation of this dry area is classed as Northern Desert Thorn Forest [9] occurring in small clumps scattered more or less openly. Density and size of patches increase from west to east following the increase in rainfall. Natural vegetation of Thar Desert is composed of following tree, shrub and herb species

 

Tree species

Acacia jacquemontii, Acacia leucophloea, Acacia senegal, Albizia lebbeck, Azadirachta indica, Anogeissus rotundifolia, Prosopis cineraria, Salvadora oleoides, Tecomella undulata, Tamarix articulata

Small trees and shrubs

Calligonum polygonoides, Acacia jacquemontii, Balanites roxburghii, Ziziphus zizyphus, Ziziphus nummularia, Calotropis procera, Suaeda fruticosa, Crotalaria burhia, Aerva tomentosa, Clerodendrum multiflorum, Leptadenia pyrotechnica, Lycium barbarum, Grewia populifolia, Commiphora mukul, Euphorbia neriifolia, Cordia rothii, Maytenus emarginata, Capparis decidua. Mimosa hamata

Herbs and grasses

Eleusine compressa, Dactyloctenium scindicum, Cenchrus biflorus, Cenchrus setigerus, Lasiurus hirsutus, Cynodon dactylon, Panicum turgidum, Panicum antidotale, Dichanthium annulatum, Sporobolus marginatus, Saccharum spontaneum, Cenchrus ciliaris, Desmostachya bipinnata, Erogrostis species, Ergamopagan species, Phragmitis species, Tribulus terrestris, Typha species, Sorghum halepense, Citrullus colocynthis

  

Threats and preservation

There are eleven national parks in the Thar desert area, the largest of which are the Nara Desert Wildlife Sanctuary and the Rann of Kutch.

Others include: the Desert National Park, Jaisalmer (3162 km²) is an excellent example of the ecosystem of the Thar Desert, and its diverse fauna. The endangered Great Indian Bustard (Chirotis nigricaps), Blackbuck, chinkara, fox, Bengal fox, wolf, and caracal can be seen here. Seashells and massive fossilized tree trunks in this park record the geological history of the desert; Tal Chhapar Sanctuary a very small sanctuary in Churu District, 210 km from Jaipur, in the Shekhawati region. This sanctuary is home to a large population of Blackbuck while fox and caracal can also be spotted along with typical avifauna such as partridge and sand grouse; Jalore Wildlife Sanctuary (130 km from Jodhpur) is another small sanctuary that is privately owned where a sizeable population of rare and endangered wildlife is present including the Asian-Steppe Wildcat([Ornata]), Leopard, Zird, Desert Fox and herds of Indian Gazelle.

 

Dans la ville de Cochin nous assistons aux préparatifs minutieux des acteurs du kathakali. C'est une forme de théâtre dansé originaire de l'État du Kerala qui mêle plusieurs histoires la vie de Lord Krishna, le Mahabharata et le Rāmāyana. Le maquillage d'une grande minutie demande plus de 1 heure de préparation.

Les acteurs danseurs sont accompagnés par des musiciens et le spectacle est vraiment de toute beauté.

.

In the city of Cochin we attend the meticulous preparations for the actors of the kathakali. It is a shape of danced theater native of the State of Kerala that mixes(involves) several stories(trouble) Lord Krishna's life, Mahabharata and Ramayana. The make-up of a big accuracy asks more than 1 hour of preparation. The actors dancers are accompanied by musicians and the show(entertainment) is really extremely beautiful.

The Kathak dance is traditional to Northern India; originally it developed to ritually interpret the Mahabharata epic.

 

Катхак - традиционный танец Северной Индии; изначально он возник как ритуальная интерпретация эпоса Махабхарата.

Katasraj Mandir (Punjabi: کٹاس راج مندر (Shahmukhi), कटासराज मन्दिर (Devanagari)) is a Hindu mandir situated in Katas village in the Chakwal district of Punjab in Pakistan. Dedicated to Shiva, the temple has existed since the days of Mahābhārata and the Pandava brothers spent a substantial part of their exile at the site. The Pakistan Government is considering nominating the temple complex for World Heritage Site status.

 

The Katas site houses the Satgraha, a group of seven ancient temples, remains of a Buddhist stupa, a few medieval temples, havelis and some recently constructed temples, scattered around a pond considered holy by Hindus. The temples at Katas are mostly constructed on square platforms. The elevation of the sub shrines seems to form a series of cornices with small rows of pillars, crowned by a ribbed dome.

The Ramachandra Mandir is situated to the east of the Hari Singh Haveli and is closed from all sides except for an entrance on the east. The double-storied structure has eight rooms of various dimensions on the ground floor and a staircase at the south leading to the first floor. The mandir has two jharokas (balconies) that have been severely damaged.

The Hanuman Mandir is on the western extreme of a high rectangular enclosure with entrances on the south and the north. The temple's ceiling is undecorated, and lime-plastered. The Shiva temple is also built on a square platform. Its entrance is a recessed round arch with faint cusps and a rectangular opening to the north.

Katasraj temple complex is believed to date back to the Mahabharata era. There are stories about the Pandavas spending time there during their long exile. The lake in the complex is believed to have magical powers and supposed to be where Yudhisthira defeated the Yaksha with his wisdom to bring his brothers back to life.

 

More details, en.wikipedia.org/wiki/Katasraj_temple

 

— with Muhammad Tanwir, Rizwan Buttar and Mansoor Haq in Katas, Punjab, Pakistan.

Meet the Indonesian version of Krishna and Arjuna. They look like Yogi and Wayan, two guys I met in Bali. And their physiques too - typical Balinese. Bali is full of such enormously large statues of mythical characters from Ramayana and Mahabharata. Even the Indians probably don't have that many intricately built gigantic statues in their country.

A hundred and thirty year old traditional house, architecture of the indo-British days, harboured in the heart of South Kolkata, a couple of months back. I inherited this from my ancestral family, who migrated long back into this city. It had a beautiful garden, ill-maintained lately, huge overlooking verandah, railings of which were made up of carved wood and cast iron, and a huge roof, where as a child I’d grow plants with my grandfather. I would spent hours looking at the garden and the skies above, from the balcony. As a kid, I had a number of make-belief games after listening to the epics; Ramayana and Mahabharata, from my grandmother, in the summer afternoons, at around 4:00 p.m, everyday, when she would retire after a busy day to dry her hair in the soft evening sun. Like many families, of that time, I too belonged to a big joint family. The day would begin early up in the morning for some, and a little later for the others, but time flew fast, and during these times, I made some memories, some happy, others not so happy, but they were memories that I’d remember always...yes just always! Time changes, so did my time change, I got married, today as I write, I complete 23 years of marriage, and in these beautiful years, me and my wife saw our two children grow, to whom, this house too holds an important place, I believe. These days, parts of the house would fall off, neighbours would complain, and the other side of the story being, I could not make time to look after it, as it deserved to be. So, as they say, don’t keep something which you can’t maintain, I decided, with a stone in my heart to reconstruct it. Yes, it will be replaced with a modern house, the wooden verandah, the wooden staircase will be gone, but I belief this is a better option, than to just let it fall. And this is maybe, how owners of all old houses think, and thus they are vanishing from Kolkata, taking away with them, identities, and may be much more, for which we calcuttans are known.

  

My house is no more. But her memories are still with me. Last year one afternoon it was raining hard and the whole atmosphere turned dramatical. I was listening to a wonderful song by Rabindranath Tagore, “Emono Dine Kare Bola Jay...”, a song in Bengali, meaning---“with whom will I share these moments of the day?”.

  

I tried to capture a very personal emotion through this movie. Hope my friends feel it.

   

en.wikipedia.org/wiki/Thar_Desert

  

The Thar Desert (Rajasthani: थार मरुधर), also known as the Great Indian Desert, is a large, arid region in the northwestern part of the Indian subcontinent and forms a natural boundary running along the border between India and Pakistan. With an area of more than 200,000 km2 (77,000 sq mi),[1] it is the world's 9th largest subtropical desert.[2]

It lies mostly in the Indian State of Rajasthan, and extends into the southern portion of Haryana and Punjab states and into northern Gujarat state. In Pakistan, the desert covers eastern Sindh province and the southeastern portion of Pakistan's Punjab province. The Cholistan Desert adjoins the Thar desert spreading into Pakistani Punjab province.

  

Location and description

In India the Thar Desert extends from the Sutlej River, surrounded by the Aravalli Range on the east, on the south by the salt marsh known as the Rann of Kutch (parts of which are sometimes included in the Thar), and on the west by the Indus River. Its boundary to the large thorny steppe to the north is ill-defined, about 3/5th of the total geographical area of the State.

In Pakistan, the desert covers the eastern Sindh province and the southeastern portion of Pakistan's Punjab province. The Tharparkar District is one of the major parts of the desert area. Tharparkar consists of two words: Thar means ‘desert’ while Parkar stands for ‘the other side’. Years back, it was known as Thar and Parkar but subsequently became just one word ‘Tharparkar’ for the two distinct parts of Sindh province. On the western side, Parkar is the irrigated area whereas Thar, the eastern part, is known as the largest desert of Pakistan.

Rainfall in the area is very low, from 100-500mm per year, all falling between July and September, and the climate is harsh with temperatures ranging from near freezing up to 50°C.

  

Physiography and geology

 

There are three principal landforms in the desert region — the predominantly sand covered Thar, the plains with hills including the central dune free country and the semi-arid area surrounding the Aravalli range.

On the whole the Thar Desert slopes imperceptibly towards the Indus Plain and surface unevenness is mainly due to sand dunes. The dunes in the south are higher, rising sometimes to 152 m whereas in the north they are lower and rise to 16 m above the ground level.

The Aravalli forms the main landmark to the south-east of Thar Desert.

Desert soil - The soils of the Arid Zone are generally sandy to sandy-loam in texture. The consistency and depth vary according to the topographical features. The low-lying loams are heavier and may have a hard panSome of these soils contain a high percentage of soluble salts in the lower horizons, turning water in the wells poisonous.

  

Origin

The origin of the Thar Desert is a controversial subject. Some consider it to be 4000 to 1,000,000 years old, whereas others state that aridity started in this region much earlier.

Another theory states that area turned to desert relatively recently: perhaps around 2000 - 1500 BC. Around this time the Ghaggar ceased to be a major river. It now terminates in the desert but at one time was a watersource for the Indus Valley Civilization centre of Mohenjo-daro.

It has been observed through remote sensing techniques that Late Quaternary climatic changes and neotectonics have played a significant role in modifying the drainage courses in this part and a large number of palaeochannels exist.

Most of the studies did not share the opinion that the palaeochannels of the Sarasvati coincide with the bed of present day Ghaggar and believe that the Sutlej along with the Yamuna once flowed into the present Ghaggar riverbed. It has been postulated that the Sutlej was the main tributary of the Ghaggar and that subsequently the tectonic movements might have forced the Sutlej westwards, the Yamuna eastwards and thus dried up the Ghaggar.

The studies about Kalibanga in the desert region by Robert Raikes[3] indicate that Kalibangan was abandoned because the river dried up. Prof. B. B. Lal (retd. Director General of Archaeological Survey of India) supports this view by asserting: "Radiocarbon dating indicates that the Mature Harappan settlement at Kalibangan had to be abandoned around 2000-1900 BCE. And, as the hydrological evidence indicates, this abandonment took place on account of the drying up of the Sarasvati (Ghaggar). This latter part is duly established by the work of Raikes, an Italian hydrologist, and of his Indian collaborators".

 

Thar in ancient literature

 

The Indian epics describe this region as Lavanasagara (Salt-ocean).

Ramayana mentions about Lavanasagara (Salt-ocean) when Rama goes to attack Lanka with the army of vanaras. Rama uses his agneyashtra-amogha to dry up the sea named drumakulya situated on north of Lavanasagara. A fresh water source named Pushkar surrounded by Marukantara was created.[5]

According to Jain cosmology, Jambūdvīpa is at the centre of Madhyaloka, or the middle part of the universe, where the humans reside. Jambūdvīpaprajñapti or the treatise on the island of Roseapple tree contains a description of Jambūdvīpa and life biographies of Ṛṣabha and King Bharata. Jambūdvīpa continent is surrounded by ocean Lavanoda (Salt-ocean).

The Sarasvati River is one of the chief Rigvedic rivers mentioned in ancient Hindu texts. The Nadistuti hymn in the Rigveda (10.75) mentions the Sarasvati between the Yamuna in the east and the Sutlej in the west, and later Vedic texts like Tandya and Jaiminiya Brahmanas as well as the Mahabharata mention that the Sarasvati dried up in a desert.

Most scholars agree that at least some of the references to the Sarasvati in the Rigveda refer to the Ghaggar-Hakra River, while the Helmand River is often quoted as the locus of the early Rigvedic river. Whether such a transfer of the name has taken place, either from the Helmand to the Ghaggar-Hakra, or conversely from the Ghaggar-Hakra to the Helmand, is a matter of dispute.

There is also a small present-day Sarasvati River (Sarsuti) that joins the Ghaggar river.

Mahabharata mentions about Kamyaka Forest situated on the western boundary of the Kuru Kingdom (Kuru Proper + Kurujangala), on the banks of the Saraswati River. It lay to the west of the Kurukshetra plain. It contained within it a lake called the Kamyaka lake (2,51). Kamyaka forest is mentioned as being situated at the head of the Thar desert,[6] near the lake Trinavindu (3,256). The Pandavas on their way to exile in the woods, left Pramanakoti on the banks of the Ganga and went towards Kurukshetra, travelling in a western direction, crossing the rivers Yamuna and Drishadvati. They finally reached the banks of the Saraswati River. There they saw the forest of Kamyaka, the favourite haunt of ascetics, situated on a level and wild plain on the banks of the Saraswati (3-5,36) abounding in birds and deer (3,5). There the Pandavas lived in an ascetic asylum (3,10). It took 3 days for Pandavas to reach the Kamyaka forest, setting out from Hastinapura, on their chariots (3,11).

In Rigveda we also find mention of a River named Aśvanvatī along with river Drishadvati.[7] Some scholars consider both Saraswati and Aśvanvatī same river.[6]

The human habitations on the banks of rivers Saraswati and Drishadvati had shifted to the east and south directions prior to Mahabharata period. During those days The present day Bikaner and Jodhpur areas were known as Kurujangala and Madrajangala provinces.[8]

The Desert National Park, Jaisalmer has a collection of fossils of animals and plants of 180 million years old. Some fossils of Dinosaurs of 6 million years old have also been found in the area.

 

Biodiversity

Stretches of sand in the desert are interspersed by hillocks and sandy and gravel plains. Due to the diversified habitat and ecosystem, the vegetation, human culture and animal life in this arid region is very rich in contrast to the other deserts of the world. About 23 species of lizard and 25 species of snakes are found here and several of them are endemic to the region.

Some wildlife species, which are fast vanishing in other parts of India, are found in the desert in large numbers such as the Great Indian Bustard (Ardeotis nigriceps), the Blackbuck (Antilope cervicapra), the Indian Gazelle (Gazella bennettii) and the Indian Wild Ass (Equus hemionus khur) in the Rann of Kutch. They have evolved excellent survival strategies, their size is smaller than other similar animals living in different conditions, and they are mainly nocturnal. There are certain other factors responsible for the survival of these animals in the desert. Due to the lack of water in this region, transformation of the grasslands into cropland has been very slow. The protection provided to them by a local community, the Bishnois, is also a factor. Other mammals of the Thar area include a subspecies of Red Fox (Vulpes vulpes pusilla) and a wild cat, the caracal.

The region is a haven for 141 species of migratory and resident birds of the desert. One can see eagles, harriers, falcons, buzzards, kestrel and vultures. Short-toed Eagles (Circaetus gallicus), Tawny Eagles (Aquila rapax), Spotted Eagles (Aquila clanga), Laggar Falcons (Falco jugger) and kestrels. There are also a number of reptiles.

The Indian Peafowl is a resident breeder in the Indian subcontinent particularly Thar region. The peacock is designated as the national bird of India and the provincial bird of the Punjab (Pakistan). It can be seen sitting on Khejri or Pipal trees in villages or Deblina.

 

Natural vegetation

The natural vegetation of this dry area is classed as Northern Desert Thorn Forest [9] occurring in small clumps scattered more or less openly. Density and size of patches increase from west to east following the increase in rainfall. Natural vegetation of Thar Desert is composed of following tree, shrub and herb species

 

Tree species

Acacia jacquemontii, Acacia leucophloea, Acacia senegal, Albizia lebbeck, Azadirachta indica, Anogeissus rotundifolia, Prosopis cineraria, Salvadora oleoides, Tecomella undulata, Tamarix articulata

Small trees and shrubs

Calligonum polygonoides, Acacia jacquemontii, Balanites roxburghii, Ziziphus zizyphus, Ziziphus nummularia, Calotropis procera, Suaeda fruticosa, Crotalaria burhia, Aerva tomentosa, Clerodendrum multiflorum, Leptadenia pyrotechnica, Lycium barbarum, Grewia populifolia, Commiphora mukul, Euphorbia neriifolia, Cordia rothii, Maytenus emarginata, Capparis decidua. Mimosa hamata

Herbs and grasses

Eleusine compressa, Dactyloctenium scindicum, Cenchrus biflorus, Cenchrus setigerus, Lasiurus hirsutus, Cynodon dactylon, Panicum turgidum, Panicum antidotale, Dichanthium annulatum, Sporobolus marginatus, Saccharum spontaneum, Cenchrus ciliaris, Desmostachya bipinnata, Erogrostis species, Ergamopagan species, Phragmitis species, Tribulus terrestris, Typha species, Sorghum halepense, Citrullus colocynthis

  

Threats and preservation

There are eleven national parks in the Thar desert area, the largest of which are the Nara Desert Wildlife Sanctuary and the Rann of Kutch.

Others include: the Desert National Park, Jaisalmer (3162 km²) is an excellent example of the ecosystem of the Thar Desert, and its diverse fauna. The endangered Great Indian Bustard (Chirotis nigricaps), Blackbuck, chinkara, fox, Bengal fox, wolf, and caracal can be seen here. Seashells and massive fossilized tree trunks in this park record the geological history of the desert; Tal Chhapar Sanctuary a very small sanctuary in Churu District, 210 km from Jaipur, in the Shekhawati region. This sanctuary is home to a large population of Blackbuck while fox and caracal can also be spotted along with typical avifauna such as partridge and sand grouse; Jalore Wildlife Sanctuary (130 km from Jodhpur) is another small sanctuary that is privately owned where a sizeable population of rare and endangered wildlife is present including the Asian-Steppe Wildcat([Ornata]), Leopard, Zird, Desert Fox and herds of Indian Gazelle.

 

++++++FROM WIKIPEDIA ++++

 

The Shree Jagannath Temple of Puri is an important Hindu temple dedicated to Lord Jagannath, a form of lord Maha Vishnu , located on the eastern coast of India, at Puri in the state of Odisha. The temple is an important pilgrimage destination The present temple was rebuilt from the 10th century onwards, on the site of an earlier temple, and begun by King Anantavarman Chodaganga Deva, first of the Eastern Ganga dynasty.[1]

 

The Puri temple is famous for its annual Ratha yatra, or chariot festival, in which the three principal deities are pulled on huge and elaborately decorated temple cars. These gave their name to the English term Juggernaut. Unlike the stone and metal icons found in most Hindu temples, the image of Jagannath is made of wood and is ceremoniously replaced every twelve or nineteen years by an exact replica.[2]

 

The temple is sacred to all Hindus and especially in those of the Vaishnava traditions. Many great saints, such as Ramananda and Ramanuja were closely associated with the temple. Ramanuja established the Emar Mutt near the temple and the Govardhan Mutt, which is the seat of one of the four Shankaracharyas. It is also of particular significance to the followers of the Gaudiya Vaishnavism whose founder Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.[citation needed]

Deities

 

Jagannath, Balarama and Subhadra are a trio of deities worshipped at the temple. The inner sanctum of the temple contains statues of these three Gods carved from sacred neem logs known as daru sitting on the bejewelled platform or ratnabedi, along with statues of Sudarshana Chakra, Madanmohan, Sridevi and Vishwadhatri.[3] The deities are adorned with different clothing and jewels according to the season. Worship of these deities pre-dates the building of the temple and may have originated in an ancient tribal shrine.[4]

Legends

Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara.

 

According to legend, the construction of the first Jagannath temple was commissioned by King Indradyumna, son of Bharata and Sunanda, and a Malava king, mentioned in the Mahabharata and the Puranas.[5]

 

The legendary account as found in the Skanda-Purana, Brahma Purana and other Puranas and later Odia works state that Lord Jagannath was originally worshipped as Lord Neela Madhaba by a Savar king (tribal chief) named Viswavasu. Having heard about the deity, King Indradyumna sent a Brahmin priest, Vidyapati to locate the deity, who was worshipped secretly in a dense forest by Viswavasu. Vidyapati tried his best but could not locate the place. But at last he managed to marry Viswavasu's daughter Lalita. At repeated request of Vidyapti, Viswavasu took his son-in-law blind folded to a cave where Lord Neela Madhaba was worshipped.

 

Vidyapati was very intelligent. He dropped mustard seeds on the ground on the way. The seeds germinated after a few days, which enabled him to find out the cave later on. On hearing from him, King Indradyumna proceeded immediately to Odra desha (Odisha) on a pilgrimage to see and worship the Deity. But the deity had disappeared. The king was disappointed. The Deity was hidden in sand. The king was determined not to return without having a darshan of the deity and observed fast unto death at Mount Neela, Then a celestial voice cried 'thou shalt see him.' Afterward, the king performed a horse sacrifice and built a magnificent temple for Vishnu. Sri Narasimha Murti brought by Narada was installed in the temple. During sleep, the king had a vision of Lord Jagannath. Also an astral voice directed him to receive the fragrant tree on the seashore and make idols out of it. Accordingly, the king got the image of Lord Jagannath, Balabhadra, Subhadra and Chakra Sudarshan made out of the wood of the divine tree and installed them in the temple.

 

Indradyumna's prayer to Lord Brahma

 

King Indradyumna put up for Jagannath the tallest monument of the world. It was 1,000 cubits high. He invited Lord Brahma, the cosmic creator, consecrate the temple and the images.[6] Brahma came all the way from Heaven for this purpose. Seeing the temple he was immensely pleased with him. Brahma asked Indradyumna as to in what way can he (Brahma) fulfill the king's desire, since was very much pleased with him for his having put the most beautiful Temple for Lord Vishnu. With folded hands, Indradyumna said, "My Lord if you are really pleased with me, kindly bless me with one thing, and it is that I should be issueless and that I should be the last member of my family." In case anybody left alive after him, he would only take pride as the owner of the temple and would not work for the society.

Legend surrounding the Temple origin

 

The traditional story concerning the origins of the Lord Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Treta yuga manifested near a banyan tree, near seashore in the form of an Indranila mani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the God Dharma or Yama wanted to hide it in the earth, and was successful. In Dvapara Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penances to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.

 

The King found the log of wood. He did a yajna from which God Yajna Nrisimha appeared and instructed that Narayana should be made as fourfold expansion, i.e. Paramatma as Vasudeva, his Vyuha as Samkarshana, Yogamaya as Subhadra, and his Vibhava asSudarsana. Vishwakarma appeared in the form of an artisan and prepared images of Jagannath, Balabhadra and Subhadra from the tree.[7]

 

When this log, radiant with light was seen floating in the sea, Narada told the king to make three idols out of it and place them in a pavilion. Indradyumna got Visvakarma, the architect of Gods, to build a magnificent temple to house the idols and Vishnu himself appeared in the guise of a carpenter to make the idols on condition that he was to be left undisturbed until he finished the work.

 

But just after two weeks, the Queen became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work at which the latter abandoned his work leaving the idols unfinished. The idol was devoid of any hands. But a divine voice told Indradyumana to install them in the temple. It has also been widely believed that in spite of the idol being without hands, it can watch over the world and be its lord. Thus the idiom.

The Rath Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background.

Invasions and desecrations of the Temple

 

The temple annals, the Madala Panji records that the Jagannath temple at Puri has been invaded and plundered eighteen times.[8] The invasion by Raktabahu has been considered the first invasion on the temple by the Madalapanji. In 1692, Mughal emperor Aurangzeb ordered the demolition of the temple, but the local Mughal officials who came to carry out the job were somehow bribed out of it. The temple was merely closed. It was re-opened after Aurangzeb’s death in 1707.

Entry and Darshan

 

Only Hindus and Buddhist and Jain groups able to prove their Indian ancestry are permitted to enter the temple.[9][10][11] Visitors not allowed to enter may view the temple and precinct from the roof of the nearby Raghunandan Library and pay their respects to the image of God Jagannath known at the main entrance to the temple.[12] There is some evidence that this policy came into force following a series of invasions by foreigners into the temple and surrounding area.

 

The temple is open from 5:00am to midnight. Unlike in many other temples devotees, can go around and behind the idols. During the special darshan, or parimanik darshan, devotees pay a small fee to go right up to the statues. All devotees are allowed to go right up to the deities during the sahana mela (general appearance) 7-8:00am without paying any fees.[13]

Cultural integrity

Giant Rakhis are made in Puri Temple.

 

Starting from Lord Jagannath himself, history has it that he was a tribal deity, adorned by the Sabar people, as a symbol of Narayan. Another legend claims him to be Nilamadhava, an image of Narayana made of blue stone and worshipped by the aboriginals. He was brought to Nilagiri (blue mountain) or Nilachala and installed there as Shri Jagannath in company with Balabhadra and Subhadra. The images made of wood are also claimed to have their distant linkage with the aboriginal system of worshipping wooden poles. To cap it all the Daitapatis, who have a fair share of responsibilities to perform rituals of the Temple, are claimed to be descendants of the aboriginals or hill tribes of Odisha. So we may safely claim that the beginning of the cultural history of Shrikshetra is found in the fusion of Hindu and Tribal Cultures. This has been accepted as a facet of our proud heritage. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita usually regarded as Triratha (of the Jain cult), an assimilation of which leads to Moksha (salvation) or the ultimate bliss...

 

Jagannath is worshipped as Vishnu or Narayana or Krishna and Lord Balabhadra as Shesha. Simultaneously, the deities are regarded as the bhairava with Vimala (the devi or the consort of Shiva) installed in the campus of the temple. So ultimately we find a fusion of Saivism, Shaktism and Vaishnavism of the Hindu religion with Jainism and up to an extent Buddhism in the culture of Jagannath and the cultural tradition so reverently held together in Shrikshetra.

Acharyas and Jagannatha Puri

 

All of the renowned acharyas including Madhvacharya have been known to visit this kshetra. Adi Shankara established his Govardhana matha here. There is also evidence that Guru Nanak, Kabir, Tulsidas, Ramanujacharya, and Nimbarkacharya had visited this place. Sri Chaitanya Mahaprabhu of Gaudiya Vaishnavism stayed here for 24 years, establishing that the love of God can be spread by chanting the Hare Krishna mantra. Srimad Vallabhacharya visited Jagannath Puri and performed a 7-day recitation of Srimad Bhagvat. His sitting place is still famous as "baithakji." It confirms his visit to Puri.[14]

 

A famous incident took place when Vallabhachrya visited. There was a discourse being held between the Brahmins and 4 questions were asked. Who is the highest of Gods, What is the highest of mantras, What is the highest scripture and What is the highest service. The discourse went on for many days with many schools of thought. Finally Shri Vallabh said to ask Lord Jagannath to confirm Shri Vallabh's answers. A pen and paper were left in the inner sanctum. After some time, the doors were opened and 4 answers were written. 1) The Son of Devaki (Krishna) is the God of Gods 2) His name is the highest of mantras 3) His song is the highest scripture (Bhagavat Geeta) 4) Service to Him is the Highest service. The king was shocked and declared Shri Vallabh the winner of the discourse. Some of the pandits who participated became jealous of Shri Vallabh and wanted to test Him. The next day was Ekadashi, a fasting day where one must fast from grains. The pandits gave Shri Vallabh rice Prasad of Shri Jagannathji (The temple is famous for this). If Shri Vallabh ate it, He would break His vow of fasting but if He did not take it, He would disrespect Lord Jagannath. Shri Vallabh accepted the prasad in his hand and spent the rest of the day and night explaining slokas of the greatness of Prasad and ate the rice the next morning.

Char Dham

 

The temple is one of the holiest Hindu Char Dham (four divine sites) sites comprising Rameswaram, Badrinath, Puri and Dwarka.[15] Though the origins are not clearly known, the Advaita school of Hinduism propagated by Sankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer.[16] The four monasteries lie across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Ramanathaswamy Temple at Rameswaram in the South. Though ideologically the temples are divided between the sects of Hinduism, namely Saivism and Vaishnavism, the Char Dham pilgrimage is an all Hindu affair.[17] There are four abodes in Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri - all of these lie at the foot hills of Himalayas [18][full citation needed] The name Chota was added during the mid of 20th century to differentiate the original Char Dhams.[citation needed] The journey across the four cardinal points in India is considered sacred by Hindus who aspire to visit these temples once in their lifetime. Traditionally the trip starts at the eastern end from Puri, proceeding in clockwise direction in a manner typically followed for circumambulation in Hindu temples.[19]

Structure

 

The huge temple complex covers an area of over 400,000 square feet (37,000 m2), and is surrounded by a high fortified wall. This 20 feet (6.1 m) high wall is known as Meghanada Pacheri.[20] Another wall known as kurma bedha surrounds the main temple.[21] It contains at least 120 temples and shrines. With its sculptural richness and fluidity of the Oriya style of temple architecture, it is one of the most magnificent monuments of India.[22] The temple has four distinct sectional structures, namely -

 

Deula, Vimana or Garba griha (Sanctum sanctorum) where the triad deities are lodged on the ratnavedi (Throne of Pearls). In Rekha Deula style;

Mukhashala (Frontal porch);

Nata mandir/Natamandapa, which is also known as the Jagamohan (Audience Hall/Dancing Hall), and

Bhoga Mandapa (Offerings Hall).[23]

 

The main temple is a curvilinear temple and crowning the top is the 'srichakra' (an eight spoked wheel) of Vishnu. Also known as the "Nilachakra", it is made out of Ashtadhatu and is considered sacrosanct.[24] Among the existing temples in Orissa, the temple of Shri Jagannath is the highest. The temple tower was built on a raised platform of stone and, rising to 214 feet (65 m) above the inner sanctum where the deities reside, dominates the surrounding landscape. The pyramidal roofs of the surrounding temples and adjoining halls, or mandapas, rise in steps toward the tower like a ridge of mountain peaks.[25]

Nila Chakra

The transformation of old bodies into new bodies made of neem wood is called Nabakalebar.

 

The Nila Chakra (Blue Discus) is the discus mounted on the top shikhar of the Jagannath Temple. As per custom, everyday a different flag is waved on the Nila Chakra. The flag hoisted on the Nila Cakra is called the Patita Pavana (Purifier of the Fallen) and is equivalent to the image of the deities placed in the sanctum sanctorum.[26]

 

The Nila Chakra is a disc with eight Navagunjaras carved on the outer circumference, with all facing towards the flagpost above. It is made of alloy of eight metals (Asta-dhatu) and is 3.5 Metres (11 feet and 8 inches) high with a circumference of about 11 metres (36 feet).[27] During the year 2010, the Nila Chakra was repaired and restored by the Archaeological Survey of India.

 

The Nila Chakra is distinct from the Sudarshana chakra which has been placed with the deities in the inner sanctorum.

 

Nila Chakra is the most revered iconic symbol in the Jagannath cult. The Nila Chakra is the only physical object whose markings are used as sacrament and considered sacred in Jagannath worship. It symbolizes protection by Shri Jagannath.

The Singhadwara

The Singhadwara in 1870 showing the Lion sculptures with the Aruna Stambha Pillar in the foreground

 

The Singahdwara, which in Sanskrit means The Lion Gate, is one of the four gates to the temple and forms the Main entrance. The Singhadwara is so named because two huge statues of crouching lions exist on either side of the entrance. The gate faces east opening on to the Bada Danda or the Grand Road.[28] The Baisi Pahacha or the flight of twenty two steps leads into the temple complex. An idol of Jagannath known as Patitapavana, which in Sanskrit, means the "Saviour of the downtrodden and the fallen" is painted on the right side of the entrance. In ancient times when untouchables were not allowed inside the temple, they could pray to Patita Pavana. The statues of the two guards to the temple Jaya and Vijaya stand on either side of the doorway.[29] Just before the commencement of the Rath Yatra the idols of Jagannath, Balabhadra and Subhadra are taken out of the temple through this gate. On their return from the Gundicha Temple they have to ceremonially placate Goddess Mahalakshmi, whose statue is carved atop the door, for neglecting to take her with them on the Yatra. Only then the Goddess allows them permission to enter the temple. A magnificent sixteen-sided monolithic pillar known as the Arun stambha stands in front of the main gate. This pillar has an idol of Arun, the charioteer of the Sun God Surya, on its top. One significant thing about Arun stambha is that prior it was located in the Konark Sun temple,[30][31] later, the Maratha guru Brahmachari Gosain brought this pillar from Konark.[32]

Other entrances

The Ashwadwara Gate.

 

Apart from the Singhadwara, which is the main entrance to the temple, there are three other entrances facing north, south and west. They are named after the sculptures of animals guarding them. The other entrances are the Hathidwara or the Elephant Gate, the Vyaghradwara or the Tiger Gate and the Ashwadwara or the Horse Gate.

Minor temples

Cluster of minor temples in the southern part of Jagannath temple complex, including the Vimala Temple (extreme right). c. 1890.

 

There are numerous smaller temples and shrines within the Temple complex where active worship is regularly conducted. The Vimala Temple (Bimala Temple) is considered one of the most important of the Shaktipeeths marks the spot where the Goddess Sati's navel fell. It is located near Rohini Kund in the temple complex. Until food offered to Jagannath is offered to Goddess Vimala it is not considered Mahaprasad.

 

The temple of Mahalakshmi has an important role in rituals of the main temple. It is said that preparation of naivedya as offering for Jagannath is supervised by Mahalakshmi. The Kanchi Ganesh Temple is dedicated to Uchchhishta Ganapati. Tradition says the King of Kanchipuram (Kanchi) in ancient times gifted the idol, when Gajapati Purushottama Deva married Padmavati, the kanchi princess. There are other shrines namely Muktimandap, Surya, Saraswati, Bhuvaneshwari, Narasimha, Rama, Hanuman and Eshaneshwara.

The Mandapas

The Dola Mandapa in 1890 where the annual Dol Yatra is held.

 

There are many Mandapas or Pillared halls on raised platforms within the temple complex meant for religious congregations. The most prominent is the Mukti Mandapa the congregation hall of the holy seat of selected learned Brahmins.[33]

 

Here important decisions regarding conduct of daily worship and festivals are taken. The Dola Mandapa is noteworthy for a beautifully carved stone Torana or arch which is used for constructing a swing for the annual Dol Yatra festival. During the festival the idol of Dologobinda is placed on the swing. The Snana Bedi is a rectangular stone platform where idols of Jagannath, Balabhadra and Subhadra are placed for ceremonial bathing during the annual Snana Yatra.

Daily food offerings

Main article: Mahaprasad (Jagannath Temple)

 

Daily offerings are made to the Lord six times a day. These include:

 

The offering to the Lord in the morning that forms his breakfast and is called Gopala Vallabha Bhoga. Breakfast consists of seven items i.e. Khua, Lahuni, Sweetened coconut grating, Coconut water, and popcorn sweetened with sugar known as Khai, Curd and Ripe bananas.

The Sakala Dhupa forms his next offering at about 10 AM. This generally consists of 13 items including the Enduri cake & Mantha puli.

Bada Sankhudi Bhoga forms the next repast & the offering consists of Pakhala with curd and Kanji payas. The offerings are made in the Bhog Mandapa, about 200 feet from the Ratnabedi. This is called Chatra Bhog and was introduced by Adi Shankaracharya in the 8th century to help pilgrims share the temple food.

The Madhyanha dhupa forms the next offering at the noon.

The next offering to the Lord is made in the evening at around 8 PM it is Sandhya Dhupa.

The last offering to the Lord is called the Bada Simhara Bhoga.[34]

 

The Mahaprasad of Lord Jagannath are distributed amongst the devotees near the Ratnavedi inside the frame of Phokaria, which is being drawn by the Puja pandas using Muruj, except for the Gopal Ballav Bhog and Bhog Mandap Bhoga which are distributed in the Anabsar Pindi & Bhoga Mandap respectively.

Rosaighara

Main article: Rosaghara

 

The temple's kitchen is the largest in the world.[22][35][36][37] Tradition holds that all Mahaprasad cooking in the temple kitchens is supervised by the Goddess Mahalakshmi, the empress of Srimandir herself, and that if the food prepared has any fault in it, a shadow dog appears near the temple kitchen, a sign of her displeasure. If the shadow dog is seen, the food is promptly buried and a new batch cooked.[38] All 56 varieties of food produced are vegetarian and prepared without onions, garlic, or chillis, as prescribed by Hindu religious texts.[39] Cooking is done only in earthen pots using water drawn from two special wells near the kitchen called Ganga and Yamuna. The most awaited offering is Kotho Bhoga or Abadha, offered after midday. After being offered to Jagannath and the other deities, the food is sold at Ananda Bajara, an open market near the temple.

Festivals

Ratha Yatra Festival in Puri. Painting by James Fergusson.

Main article: List of festivals observed at Jagannatha Temple, Puri

 

There are elaborate daily worship services. There are many festivals each year attended by millions of people. The most important festival is the Rath Yatra or the Chariot festival in June. This spectacular festival includes a procession of three huge chariots bearing the idols of Jagannath, Balabhadra and Subhadra through the Bada Danda meaning the Grand Avenue of Puri till their final destination the Gundicha Temple.[40]

 

Early European observers told tales of devotees being crushed under the wheels of these chariots, whether by accident or even as a form of meritorious suicide akin to suttee. These reports gave rise to the loan word juggernaut suggesting an immense, unstoppable, threatening entity or process operated by fanatics. Many festivals like Dol Yatra in spring and Jhulan Yatra in monsoon are celebrated by temple every year. Pavitrotsava and Damanaka utsava are celebrated as per panchanga or panjika.There are special ceremonies in the month of Kartika and Pausha.

 

The annual shodasha dinatmaka or 16 day puja beginning 8 days prior to Mahalaya of Ashwin month for Goddess Vimala and ending on Vijayadashami, is of great importance, in which both the utsava murty of lord Madanmohan and Vimala take part.

 

Pana Sankranti: Also known or Vishuva Sankranti and Mesha Sankranti: Special rituals are performed at the temple.[41]

 

Chandan Yatra

Main article: Chandan Yatra

 

In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra.

Snnana Yatra

 

On the Purnima of the month of Jyestha the Gods are ceremonially bathed and decorated every year on the occasion of Snana Yatra.

Anavasara or Anasara

Main article: Snana Yatra

 

Literally means vacation. Every year, the main idols of Jagannath, Balabhadra, Subhadra & Sudarshan after the holy Snana Yatra on the jyestha purnima, go to a secret altar named Anavasara Ghar where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu.[42] Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the Gods fall in fever after taking a huge bath and they are treated by the special servants named, Daitapatis for 15 days. During this period cooked food is not offered to the deities.[43]

Rath Yatra at Puri

Main article: Ratha-Yatra (Puri)

Pahandi Bije during Ratha Yatra at Puri.

 

The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel (3 km) to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is approximately 45 feet high and 35 feet square and takes about 2 months to construct.[44] The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne.[45] The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut.[46] The Ratha-Yatra is also termed as the Shri Gundicha yatra.

 

The most significant ritual associated with the Ratha-Yatra is the chhera pahara. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.[47] Chera pahara is held on two days, on the first day of the Ratha Yatra, when the deities are taken to garden house at Mausi Maa Temple and again on the last day of the festival, when the deities are ceremoniously brought back to the Shri Mandir.

 

As per another ritual, when the deities are taken out from the Shri Mandir to the Chariots in Pahandi vijay.

 

In the Ratha Yatra, the three deities are taken from the Jagannath Temple in the chariots to the Gundicha Temple, where they stay for nine days. Thereafter, the deities again ride the chariots back to Shri Mandir in bahuda yatra. On the way back, the three chariots halt at the Mausi Maa Temple and the deities are offered Poda Pitha, a kind of baked cake which are generally consumed by the Odisha people only.

 

The observance of the Rath Yatra of Jagannath dates back to the period of the Puranas. Vivid descriptions of this festival are found in Brahma Purana, Padma Purana, and Skanda Purana. Kapila Samhita also refers to Rath Yatra. In Moghul period also, King Ramsingh of Jaipur, Rajasthan has been described as organizing the Rath Yatra in the 18th Century. In Orissa, Kings of Mayurbhanj and Parlakhemundi were organizing the Rath Yatra, though the most grand festival in terms of scale and popularity takes place at Puri.

 

Moreover, Starza[48] notes that the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. Friar Odoric of Pordenone visited India in 1316-1318, some 20 years after Marco Polo had dictated the account of his travels while in a Genoese prison.[49] In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.[50] [51]

Niladri Bije

Temple main gate

Jagannath living in Sri Mandir.

 

Celebrated on Asadha Trayodashi.[52] Niladri Bije is the concluding day of Ratha yatra. On this day deities return to the ratna bedi.[53] [54] Lord Jagannath offers Rasgulla to Goddess Laxmi to enter into the temple.[55][56]

Gupta Gundicha

 

Celebrated for 16 days from Ashwina Krushna dwitiya to Vijayadashami.[57] As per tradition, the idol of Madhaba, along with the idol of Goddess Durga (known as Durgamadhaba), is taken on a tour of the temple premises. The tour within the temple is observed for the first eight days. For the next eight days, the idols are taken outside the temple on a palanquin to the nearby Narayani temple situated in the Dolamandapa lane. After their worship, they are brought back to the temple.[58]

Nabakalebara

The backside of the Jagannath temple with the 'Koili Baikuntha' garden in the foreground.

Main article: Nabakalevara

 

One of the most grandiloquent events associated with the Lord Jagannath, Nabakalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha. This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that are currently being worshipped in the temple premises were installed in the year 1996.Next ceremony will be held on 2015.[59] More than 3 million devotees are expected to visit the temple during the Nabakalevara of 2015[60] making it one of the most visited festivals in the world.

Management

 

After independence, the State Government, with a view to getting better administrative system, passed " The Puri Shri Jagannath Temple (Administration) Act, 1952.[61] It contained provisions to prepare the Record of Rights and duties of Sevayats and such other persons connected with the system of worship and management of the temple. Subsequently Shri Jagannath Temple Act, 1955 " was enacted to reorganize the management system of the affair of the temple and its properties.

Shri Dibyasingha Deb, Chief Servitor of the Temple.

 

Gajapati Maharaj Shri Dibyasingha Deb is the "adhyasevak" (chief servitor) of the temple.[62][63] He took the role in 1970 at the age of 17, after the death of his father, Birakishore Deb, then the Maharaja of Puri.[64]

Security

 

The security at the 12th century Jagannath Temple has increased ahead of Ratha Yatra, the homecoming festival of the deities of Jagannath temple. In the wake of terror alert on 27 June 2012, the security forces were increased to ensure smooth functioning of the crowded Ratha Yatra and Suna Besha.[65]

 

Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.

Puri

 

ପୁରୀ

 

Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.

 

The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city.

 

Puri has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.

Geography and climateEdit

GeographyEdit

The Atharanala Bridge dating back to the 16th century at the entrance of Puri

 

Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could be cut through by the streams. Because of the sand hills, the Bhargavi River, flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons, known as Sar and Samang, on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]

ClimateEdit

 

According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]

 

HistoryEdit

Main article: Timeline of Puri

Names in historyEdit

 

Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on an altar or mandapa was venerated near the coast and prayers offered with Vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri, and the Purusha came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]

 

Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]

Ancient periodEdit

king Indradyumna of Ujjayani credited with building the original temple in 318 AD

 

According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]

 

S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]

 

Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-Jagannatha, and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in India today, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Ratha Yatra.[14]

Medieval and early modern periodsEdit

 

The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]

Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple

1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]

2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]

3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]

4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]

5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]

6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]

7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]

8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]

9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]

10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]

11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]

12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]

13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]

14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]

15 Amir Fateh Khan, 1647 Not known Not known[24]

16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]

17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]

18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]

 

Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]

 

In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]

 

In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]

 

The iconic representation of the images in the Jagannatha temple is believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritualistically by special group of carpenters.[27]

Govardhana matha main gate

 

The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]

 

The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]

Modern historyEdit

H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri

 

In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]

 

The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]

 

For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library, located within the precincts of the temple, for a small donation.[34]

DemographicsEdit

See also: List of cities in Odisha

 

According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).

EconomyEdit

 

The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]

City management and governanceEdit

Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha

 

The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]

 

The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]

LandmarksEdit

Jagannatha temple

Jagannatha Temple at PuriEdit

Main article: Jagannath Temple (Puri)

Left: Jagannath Temple at Puri Right: View of the temple at night

 

The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]

Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.

Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara

 

The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four gates are decorated with guardian statues in the form of lion, horse mounted men, tigers, and elephants in the name and order of the gates.[34] A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed to possess "spiritual animation". Children are made to roll down these steps, from top to bottom, to bring them spiritual happiness. After entering the temple, on the left side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]

The main entrance of the Jagannatha Temple

 

According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]

The Pancha Tirtha of PuriEdit

Main article: Pancha Tirtha of Puri

Markandeshwar Tank

 

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]

Gundicha TempleEdit

Main article: Gundicha Temple

The Main Gate of the Gundicha Temple

 

The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]

 

The temple is built using light-grey sandstone, and, architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]

 

Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]

SwargadwarEdit

The Sea at Swargadwar of Puri

 

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]

BeachEdit

Puri sea sunrise

Puri Sea Beach viewed from the light house

 

The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]

District museumEdit

 

The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]

Raghunandana libraryEdit

 

Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]

Festivals of PuriEdit

Main article: List of festivals observed at Jagannatha Temple, Puri

The Grand Road near the Jagannatha Temple

 

Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]

Ratha Yatra at PuriEdit

Main article: Ratha-Yatra (Puri)

The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background

 

The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]

 

Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]

 

The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]

Pahandi bije during Ratha Yatra at Puri

Chhera PaharaEdit

 

The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]

Chandan YatraEdit

The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed

Main article: Chandan Yatra

 

The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]

Snana YatraEdit

Main article: Snana Yatra

 

Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of the religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later, during the night, the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]

Anavasara or AnasaraEdit

Images during the Snana Yatra.

 

Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmag

Wayang wong also known as Wayang orang (literally human wayang) is a type of Javanese dance theatrical performance with themes taken from episode of Ramayana or Mahabharata.

 

Location : Jakarta - Wayang Orang Bharata Building

Terima kasih Isna ..

Hidimbi Devi Temple, also known variously as the Hadimba Temple,is located in Manāli,a hill station in the State of Himāchal Pradesh in north India.It is an ancient cave temple dedicated to Hidimbi Devi, sister of Hidimba,who was a character in the Indian epic, Mahābhārata.The temple is surrounded by a cedar forest at the foot of the Himālayas. The sanctuary is built over a huge rock jutting out of the ground, which was worshiped as an image of the deity. The structure was built in 1553.

  

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The Hidimba Devi temple is built around a cave where Hidimba performed mediatation. Hidimba was supposed to live here with her brother Hidimb, and not much is known about their parents. Born in the Rakshas family, Hidimba vowed to marry one who would defeat her brother Hidimb, who was supposed to be very brave and fearless. During the Pandava's en.wikipedia.org/wiki/Pandava exile, when they visited Manali Bhima, one of the five Pandvas, killed Hidimb. Thus, Hidimba married Bhima, and gave birth to their son Ghatotkacha.

 

The Hidimbi Devi Temple has intricately carved wooden doors and a 24 meters tall wooden "shikhar" or tower above the sanctuary. The tower consists of three square roofs covered with timber tiles and a fourth brass cone-shaped roof at the top. The earth goddess Durga forms the theme of the main door carvings. The temple base is made out of whitewashed, mud-covered stonework. An enormous rock occupies the inside of the temple, only a 7.5 cm (3 inch) tall brass image representing goddess Hidimbi Devi. A rope hangs down in front of the rock,and according to a legend,in bygone days religious zealots would tie the hands of "sinners" by the rope and then swing them against the rock.

About 70 metres away from the temple,there is a shrine dedicated to Goddess Hidimbi's son, Ghatotkacha who was born after she married Bhima. The most surprising feature of the temple or what believers could call the most reassuring feature of the temple is the fact that inside the temple the imprint of the feet of the Goddess carved on a block of stone are worshipped and if you goto Google Satellite and zoom into the area where the temple is located, you can clearly see the imprint of a giant foot spanning across the valley in the area near the temple.

The Indian epic Mahabharata narrates that Pāndavas stayed in Himachal during their exile. In Manali, a strongest person named Hidimba,a brother of Hidimdi, attacked them, and in the ensuing fight,Bhima,the strongest Pandav, killed him. Bhima and Hidimba's sister, Hidimbi, then got married and had a son, Ghatotkacha, (who later proved to be a great warrior in the war against Kauravas).When Bhima and his brothers returned from exile, Hidimbi did not accompany him,but stayed back and did tapasyā (a combination of meditation, prayer, and penance) so as to eventually attain the status of a goddess.

Source : en.wikipedia.org/wiki/Hidimba_Devi_Temple

The ruins of Siddhanath temple at Omkareswar, Madhya Pradesh, India, which is believed to be built by the Pandavas--the heroes in "The Mahabharata"