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Mathura is believed to be the birthplace of Krishna and is one of the Sapta Puri, the seven cities considered holy by Hindus: Ayodhya (Rama), Mathura (Krishna), Haridwar (Vishnu), Varanasi (Shiva), Kanchipuram (Parvati), Ujjain (Shiva) and Dwarka (Krishna).
Deepawali or Diwali, is a festival of lights symbolising the victory of righteousness and the lifting of spiritual darkness. The word 'Deepawali' literally means rows of diyas (clay lamps). This is one of the most popular festivals in the Hindu calendar.
The most beautiful of all Indian festivals, Diwali is a celebration of lights. Streets are illuminated with rows of clay lamps and homes are decorated with colours and candles. This festival is celebrated with new clothes, spectacular firecrackers and a variety of sweets in the company of family and friends. All this illumination and fireworks, joy and festivity, signify the victory of divine forces over those of wicked.
The Goddess Lakshmi (consort of Vishnu), who is the symbol of wealth and prosperity, is also worshipped on this day.
It is believed that on this day Lord Rama came to his home Ayodhya after an exile of fourteen years in junlge. It was a big celebrations as Lord Rama returned after killing Ravana, the symbol of evil, in a war. People of Ayodhya welcomed Lord Rama by lighting rows of earthen lamps, which gave this festival the name of Deepawali. It is believed that Lord Rama traveled from South India to Ayodhya and this is the main reason that Deepawali is celebrated one day in advance in Southern part of India.
Mathura is believed to be the birthplace of Krishna and is one of the Sapta Puri, the seven cities considered holy by Hindus: Ayodhya (Rama), Mathura (Krishna), Haridwar (Vishnu), Varanasi (Shiva), Kanchipuram (Parvati), Ujjain (Shiva) and Dwarka (Krishna).
City of Ayodhya. I wish we were able to stop there - it looked like a place where you can easily spend a day. Even from here you can count six or seven different temples.
Celebrating the victory of good over evil
Celebrated across India and by Indians around the word with local community
Common feature: Lighting lamps, bursting firecrackers, exchanging greetings and sweets among friends and family.
Across culture
Hinduism: Return of Lord Rama to Ayodhya, Incarnatin of Goddess Lakshmi, Killing of demon king Narakasura by Lord Krishna, Return of Pandavas from exile.
Buddhism: Day when Emperor Ashoka got converted to Buddhism
Jainism: Anniversary of Mahavir’s attainment of nirvana/moksha
Sikhism: To seek blessings of their guru Goindwal
Ayodhya est une des villes sacrées de l'hindouisme: c'est la ville natale du dieu Rama, héros du Ramayana.
La fête de Diwali (une semaine en Novembre) célèbre la victoire de la lumière sur les ténèbres, de la connaissance sur l'ignorance, du bien sur le mal. C'est la plus grande fête de l'Inde et elle commémore le retour de Rama dans sa ville natale Ayodhya. A cette occasion, des petites lampes à huile sont disposées le long des ghats et Ayodhya a battu le Guinness World Reords avec 2 400 000 lampes.
Des 2 côtés des ghats, des coupelles sont disposées. Elles seront remplies d'huile, munies d'une mêche et allumées le 12 Novembre au soir. 2000 étudiants ont été mobilisés pour l'allumage...
Vente de lampes à huile sur le marché...
Photographed 29 May 2018, Ayutthaya Historical Park, Ayutthaya, Phra Nakhon Si Ayutthaya Province, Thailand
Visakha Bucha Day - the celebratory day to commemorate the Buddha's birth, enlightenment, and passing, took place on 31 May 2018. In Ayutthaya, the former Siamese capital, this holiest Buddhist holiday was marked by spectacular candlelight processions through ancient ruins and tranquil monasteries.
Visakha Bucha is a national public holiday in Thailand. In Ayutthaya, the day was a profound cultural and spiritual event, blending ancient history with vibrant local participation. Devotees circumambulated the main chapel or stupa three times holding a lighted candle, three incense sticks, and lotus flowers, symbolizing the Three Jewels (the Buddha, the Dhamma, and the Sangha).
Diwali (also spelled Devali in certain regions) or Deepavali, popularly known as the "festival of lights", is an important five-day festival in Hinduism, Jainism, and Sikhism, occurring between mid-October and mid-November. For Hindus, Diwali is the most important festival of the year and is celebrated in families by performing traditional activities together in their homes. Deepavali is an official holiday in India, Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad & Tobago, Suriname, Malaysia, Singapore, and Fiji.
The name Diwali is itself a contraction of the word "Deepavali" (Sanskrit: दीपावली Dīpāvalī), which translates into "row of lamps". Diwali involves the lighting of small clay lamps (diyas, or dīpa in Sanskrit: दीप) filled with oil to signify the triumph of good over evil. During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. Most Indian business communities begin the financial year on the first day of Diwali.
Diwali commemorates the return of Lord Rama along with Sita and Lakshman from his fourteen-year-long exile and vanquishing the demon-king Ravana. In joyous celebration of the return of their king, the people of Ayodhya, the Capital of Rama, illuminated the kingdom with earthen diyas (oil lamps) and burst crackers.
In Jainism, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC. In Sikhism, Deepavali commemorates the return of Guru Har Gobind Ji to Amritsar after freeing 52 Hindu kings imprisoned in Fort Gwalior by defeating Emperor Jahangir; the people lit candles and diyas to celebrate his return. This is the reason Sikhs also refer to Deepavali as Bandi Chhorh Divas, "the day of release of detainees". Deepavali is widely celebrated in both India and Nepal.
The first day of the festival Naraka Chaturdasi marks the vanquishing of the demon Naraka by Lord Krishna and his wife Satyabhama. Amavasya, the second day of Deepawali, marks the worship of Lakshmi, the goddess of wealth in her most benevolent mood, fulfilling the wishes of her devotees. Amavasya also tells the story of Lord Vishnu, who in his dwarf incarnation vanquished the tyrant Bali, and banished him to hell. Bali was allowed to return to earth once a year, to light millions of lamps to dispel the darkness and ignorance, and spread the radiance of love and wisdom. It is on the third day of Deepawali — Kartika Shudda Padyami - that Bali steps out of hell and rules the earth according to the boon given by Lord Vishnu. The fourth day is referred to as Yama Dvitiya (also called Bhai Dooj) and on this day sisters invite
In each legend, myth and story of Deepawali lies the significance of the victory of good over evil; and it is with each Deepawali and the lights that illuminate our homes and hearts, that this simple truth finds new reason and hope. From darkness unto light — the light that empowers us to commit ourselves to good deeds, that which brings us closer to divinity. During Diwali, lights illuminate every corner of India and the scent of incense sticks hangs in the air, mingled with the sounds of fire-crackers, joy, togetherness and hope. Diwali is celebrated around the globe. Outside India, it is more than a Hindu festival, it's a celebration of South-Asian identities.
While Deepavali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Deepavali as the "victory of good over evil", refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings Ananda (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light.
While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman).
Source : en.wikipedia.org/wiki/Diwali
Ayutthaya Historical Park (Thai: อุทยานประวัติศาสตร์พระนครศรีอยุธยา (Pronunciation)) covers the ruins of the old city of Ayutthaya, Phra Nakhon Si Ayutthaya Province, Thailand. The city of Ayutthaya was founded by King Ramathibodi I in 1351, though it is likely to be significantly older, based on evidence showning that the area was already populated during the Mon Dvaravati period. Sources further mention that around 850 AD, the Khmers occupied the area and established a stronghold there, naming it Ayodhya after one of the holiest Hindu cities in India of the same name. The early history of Ayutthaya is connected to this Khmer settlement. Additionally, Prince Damrong has also attested to the existence of a city named Ayodhya, founded by the Khmers ruling from Lopburi at the point where the three rivers meet. An excavation map shows traces of an ancient baray (water reservoir) close to the southwestern tip of Wat Yai Chai Mongkhon, which could have been built on a former important Khmer temple complex.
The city was captured by the Burmese in 1569. Though not pillaged, it lost "many valuable and artistic objects.":42–43 It was the capital of the country until its destruction by the Burmese army in 1767.
In 1969, the Fine Arts Department of Thailand began renovations of the ruins, scaling up the project after the site was declared a historical park in 1976. Part of the park was declared a UNESCO World Heritage Site in 1991.
Rama
Rama (: Rāma, pronounced [ˈraːmɐ] (audio speaker iconlisten); Sanskrit: राम), Ram, Raman or Ramar,] also known as Ramachandra ( Rāmacandra, Sanskrit: रामचन्द्र), is a major deity in Hinduism. He is the seventh and one of the most popular avatars of Vishnu. In Rama-centric traditions of Hinduism, he is considered the Supreme Being.
Rama is said to have been born to Kaushalya and Dasharatha in Ayodhya, the ruler of the Kingdom of Kosala. His siblings included Lakshmana, Bharata, and Shatrughna. He married Sita. Though born in a royal family, their life is described in the Hindu texts as one challenged by unexpected changes such as an exile into impoverished and difficult circumstances, ethical questions and moral dilemmas. Of all their travails, the most notable is the kidnapping of Sita by demon-king Ravana, followed by the determined and epic efforts of Rama and Lakshmana to gain her freedom and destroy the evil Ravana against great odds. The entire life story of Rama, Sita and their companions allegorically discusses duties, rights and social responsibilities of an individual. It illustrates dharma and dharmic living through model characters.
Mathura is believed to be the birthplace of Krishna and is one of the Sapta Puri, the seven cities considered holy by Hindus: Ayodhya (Rama), Mathura (Krishna), Haridwar (Vishnu), Varanasi (Shiva), Kanchipuram (Parvati), Ujjain (Shiva) and Dwarka (Krishna).
The Bara Imambara was built in 1783, a year of a devastating famine, and one of Asaf-ud-Daula's objectives in embarking on this grandiose project was to provide employment for people in the region. According to reports, the famine continued for over a decade and the construction of the building continued for this time. It is said that ordinary people used to work in the day building up the edifice, while noblemen and other elite were called at night to break down all the structure raised, as they were incapable of doing anything else, according to a chronicle of the period. This see-saw efforts continued till the famine period was over. It was a project that preceded a Keynesian like intervention for employment generation.
en.wikipedia.org/wiki/Bara_Imambara
The ancient history of Lucknow is mired in mystries and folk sayings. It is popularly believed that Lucknow (लखनऊ) derives its name from Lakshman (लक्ष्मण) (also known as Lakhan (लखन)), younger brother of Lord Rama, greatest hero of Suryawanshi kshatriya clan of India. Ram ordered Lakshman to establish a new town near Ayodhya, the capital of Rama. Lakshman came and built a strong fort. The present Lakshman Teela (लक्ष्मण टीला) in Lucknow is believed to be the site of ancient city of Lakhanpur built by Lakshman.
texture by vintage findings. . thanks
Lokmanya Tilak Terminus Ayodhya Saket Express beautifully curves into scenic Kasara on a monsoon afternoon with Bankers awaiting their turn. These Bankers were waiting for Saket Express to get attached from behind for climbing Ghats.
Arzan Kotval
Mathura is believed to be the birthplace of Krishna and is one of the Sapta Puri, the seven cities considered holy by Hindus: Ayodhya (Rama), Mathura (Krishna), Haridwar (Vishnu), Varanasi (Shiva), Kanchipuram (Parvati), Ujjain (Shiva) and Dwarka (Krishna).
Ayutthaya Historical Park (Thai: อุทยานประวัติศาสตร์พระนครศรีอยุธยา (Pronunciation)) covers the ruins of the old city of Ayutthaya, Phra Nakhon Si Ayutthaya Province, Thailand. The city of Ayutthaya was founded by King Ramathibodi I in 1351, though it is likely to be significantly older, based on evidence showning that the area was already populated during the Mon Dvaravati period. Sources further mention that around 850 AD, the Khmers occupied the area and established a stronghold there, naming it Ayodhya after one of the holiest Hindu cities in India of the same name. The early history of Ayutthaya is connected to this Khmer settlement. Additionally, Prince Damrong has also attested to the existence of a city named Ayodhya, founded by the Khmers ruling from Lopburi at the point where the three rivers meet. An excavation map shows traces of an ancient baray (water reservoir) close to the southwestern tip of Wat Yai Chai Mongkhon, which could have been built on a former important Khmer temple complex.
The city was captured by the Burmese in 1569. Though not pillaged, it lost "many valuable and artistic objects.":42–43 It was the capital of the country until its destruction by the Burmese army in 1767.
In 1969, the Fine Arts Department of Thailand began renovations of the ruins, scaling up the project after the site was declared a historical park in 1976. Part of the park was declared a UNESCO World Heritage Site in 1991.
Mathura is believed to be the birthplace of Krishna and is one of the Sapta Puri, the seven cities considered holy by Hindus: Ayodhya (Rama), Mathura (Krishna), Haridwar (Vishnu), Varanasi (Shiva), Kanchipuram (Parvati), Ujjain (Shiva) and Dwarka (Krishna).
Mathura is believed to be the birthplace of Krishna and is one of the Sapta Puri, the seven cities considered holy by Hindus: Ayodhya (Rama), Mathura (Krishna), Haridwar (Vishnu), Varanasi (Shiva), Kanchipuram (Parvati), Ujjain (Shiva) and Dwarka (Krishna).
Diwali Brief Description :
Jains This festival has been celebrated for quite a long time.It is the day of Nirvana Kalyanaka of Lord Mahavir. Gautam Swami, the chief Ganadhar, had done the true worship of Lord Mahavir. He got the Omniscience- the ultimate knowledge after the Nirvana of Lord Mahavir. In the absence of Mahavir Swami, he lamented so much that his soul became free from all the bondages of Karmas. This day is the 'New Year Day' in worldly sense. It can also be called the 'New Year of Your Life'.
Hindus
Ravana, who had ten arms and ten heads, was the wicked king of the island of Sri Lanka, who kidnapped the wife of Rama. Rama had been in exile for 14 years because of a disagreement as to whether he or his brother should be the next king in Ayodhya.
After a great battle Rama killed the demon and recovered his wife. Rama's return with his wife Sita to Ayodhya and his subsequent coronation as king is celebrated at Diwali.
When Rama and Sita first returned to Ayodhya it was a dark moonless night and they couldn't see where they were going. Their people put little lamps outside their houses so that the new king and queen could find their way, thus beginning the tradition of the festival of lights.
source :
www.bbc.co.uk/religion/religions/hinduism/holydays/diwali...
Alright folks, this is straight out of the camera, no crop, no photoshop editing, nothing, simple resizing and here we are. Now about the picture...
It is Diwali today in India. Diwali is the festival of lights. Celebrated right from ancient times, this day is said to be the one when lord Rama returned home to his kingdom Ayodhya after an exile of 14 years. We celebrate it by lighting oil lamps all over the house and decorating it. Women folk (as seen above) wear colourful clothes and light these lamps. We also celebrate by burning fire crackers.
The Technique:
The lights of the lamp and the match stick were not enough to illuminate her face, so I asked a friend to hold a flash light with the bean pointing to her face. I had to bump up the ISO to 1000, as my Nikkor 60mm can't do more than a F2.8 at it's best. Increasing DOF was out of question, as the D80 is virtually unusable at higher ISOs, and ofcourse she was not 'stil life' hence long exposure was again ruled out!
BTW, I was told by a friend about a similar picture and why ,mine was inferior. I had a look and believe me, now I strongly think mine should not even be on display. This guy achieved exactly was in my mind when I took this picture, and is much much more beautiful than mine. Here is the link.
I wish to all my friends a very happy Diwali, particularly those who are in India. (Diwali 2009 : 17th Oct to 21rst Oct)
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It is also popularly known as the Festival of Lights. Diwali is official holiday in India and Nepal as well. The aesthetic aspect of the festival is enjoyed around the world regardless of faith.
Diwali is celebrated for 5 days according to the lunar Hindu Calendar. It begins in late Ashwin (September-October) and ends in early Kartika (October-November). The first day is Dhan Teras, 13th day of the dark half of Ashwin. The last day is Yama Dvitiya, the 2nd day of the light half of Kartika. Each day marks celebrates one of the six principle stories associated with the festival.
The word diwali literally translates as a row of lamps in Sanskrit. It is traditional for adherents of Diwali-celebrating faiths to light small clay lamps filled with oil to signify victory over the the evil within an individual. During Diwali, many wear new clothes and share sweets/snacks with each other. Some Indian business communities start their financial year by opening new account books on the first day of Diwali.
In Hinduism, Diwali marks the return of Lord Rama to his kingdom Ayodhya after defeating Ravana - the ruler of Lanka in the epic story of Ramayana. It also celebrates the slaying of the demon king Narakasura by Lord Krishna. Both signifying the victory of good over evil. In Jainism, Diwali marks the attainment of moksa by Mahavira in 527 BC. In Sikhism, Diwali commemorates the return of Guru Har Gobind Ji to Amritsar after freeing 52 other Hindu kings imprisoned in Fort Gwalior by Emperor Jahangir. He was welcomed by the people who lit candles and divas to celebrate his return. Which is why Sikhs also refer to Diwali also as Bandi Chhorh Divas meaning "the day of release of detainees".
The 5 days of Diwali:
Vasu Baras (27 Ashvin or 12 Krishna Paksha Ashvin): Baras means 12th day and vasu means cow. On this day cow and calf are worshipped.
Dhanatrayodashi or Dhan teras (28 Ashvin or 13 Krishna Paksha Ashvin): Dhan means "wealth" and Trayodashi means "13th day". Thus, as the name implies, this day falls on the 13th day of the second half of the lunar month. It is an auspicious day for shopping of utensils and gold.This day is also regarded as the Jayanti of God Dhanvantri who came out during the churning of the great ocean by the gods and the demons.
Naraka Chaturdashi (29 Ashvin or 14 Krishna Paksha Ashvin): Chaturdashi is the fourteenth day on which demon Narakasura was killed by god Krishna - an inacranation of god Vishnu. It signifies the victory of good over evil and light over darkness (Gujarati: Kali Chaudas, Rajasthan : Roop Chaudas). In south India, this is the actual day of festivities. Hindus wake up well before dawn, as early as two in the morning, have a fragrant oil bath and wear new clothes. They light small lamps all around the house and draw elaborate kolams /rangolis outside their homes. They perform a special puja with offerings to Krishna or Vishnu, as he liberated the world from the demon Narakasura on this day. It is believed that taking a bath before sunrise, when the stars are still visible in the sky is equivalent to taking a bath in the holy Ganges. After the puja, children burst firecrackers heralding the defeat of the demon. As this is a day of rejoicing, many will have very elaborate breakfasts and lunches and meet family and friends.
Lakshmi Puja (30 Ashvin or 15 Krishna Paksha Ashvin): Lakshmi Puja marks the most important day of Diwali celebrations in North India. Hindu homes worship Lakshmi, the goddess of wealth, and Ganesh, the God of auspicious beginnings, and then light lamps all across the streets and homes to welcome prosperity and well-being.
Bali Pratipada and Govardhan Puja (1 Kartika or 1 Shukla Paksha Kartika) : In North India, this day is celebrated as Govardhan Puja, also called Annakut, is celebrated as the day Krishna - an incaranation of god Vishnu - defeated god Indra and by the lifting of Govardhana hill to save his kinsmen and cattle from rain and floods. For Annakut, a mountain of food is decorated symbolizing Govardhan hill lifted by Krishna. In Maharashtra, Tamil Nadu and Karnataka, it is celebrated as Bali-Pratipada or Bali Padyami. The day commemorates the victory of Vishnu in his dwarf form Vamana over demon-king Bali, who was pushed to the nether world and the return of Bali to earth from the nether-world. In Maharashtra, it is called as Padava or Nava Diwas ("new day"). Men present gifts to their wives on this day. It is celebrated as the first day of the Vikram Samvat calender, in Gujarat.
Bhaiduj (also Bhayyaduj, Bhaubeej or Bhayitika) (2 Kartikaor 2 Shukla Paksha Kartika): on this day, brothers and sisters meet to express their love and affection for each other (Gujarati: Bhai Bij, Bengali: Bhai Phota). It is based on a story when Yam, lord of Death, visited his sister Yami. Yami welcomed yam with an Aarti and they had a feast together. Yam gave a gift to Yami while leaving as a token of his appreciation. So, the day is also called 'YAM DWITIYA'. Most Indian festivals bring together families, Bhaiduj brings together sisters and brothers, and is a significant festive day for them. This festival is ancient, and pre-dates 'Raksha Bandhan' another brother-sister festival celebrated in the present day.
Ayutthaya Historical Park (Thai: อุทยานประวัติศาสตร์พระนครศรีอยุธยา (Pronunciation)) covers the ruins of the old city of Ayutthaya, Phra Nakhon Si Ayutthaya Province, Thailand. The city of Ayutthaya was founded by King Ramathibodi I in 1351, though it is likely to be significantly older, based on evidence showning that the area was already populated during the Mon Dvaravati period. Sources further mention that around 850 AD, the Khmers occupied the area and established a stronghold there, naming it Ayodhya after one of the holiest Hindu cities in India of the same name. The early history of Ayutthaya is connected to this Khmer settlement. Additionally, Prince Damrong has also attested to the existence of a city named Ayodhya, founded by the Khmers ruling from Lopburi at the point where the three rivers meet. An excavation map shows traces of an ancient baray (water reservoir) close to the southwestern tip of Wat Yai Chai Mongkhon, which could have been built on a former important Khmer temple complex.
The city was captured by the Burmese in 1569. Though not pillaged, it lost "many valuable and artistic objects.":42–43 It was the capital of the country until its destruction by the Burmese army in 1767.
In 1969, the Fine Arts Department of Thailand began renovations of the ruins, scaling up the project after the site was declared a historical park in 1976. Part of the park was declared a UNESCO World Heritage Site in 1991.
Ayodhya est une des villes sacrées de l'hindouisme: c'est la ville natale du dieu Rama, héros du Ramayana.
La fête de Diwali (une semaine en Novembre) célèbre la victoire de la lumière sur les ténèbres, de la connaissance sur l'ignorance, du bien sur le mal. C'est la plus grande fête de l'Inde et elle commémore le retour de Rama dans sa ville natale Ayodhya.
Vente de drapeaux à l'effigie de Rama destinés aux pèlerins.
Diwali (also spelled Devali in certain regions) or Deepavali, popularly known as the "festival of lights", is an important five-day festival in Hinduism, Jainism, and Sikhism, occurring between mid-October and mid-November. For Hindus, Diwali is the most important festival of the year and is celebrated in families by performing traditional activities together in their homes. Deepavali is an official holiday in India, Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad & Tobago, Suriname, Malaysia, Singapore, and Fiji.
The name Diwali is itself a contraction of the word "Deepavali" (Sanskrit: दीपावली Dīpāvalī), which translates into "row of lamps". Diwali involves the lighting of small clay lamps (diyas, or dīpa in Sanskrit: दीप) filled with oil to signify the triumph of good over evil. During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. Most Indian business communities begin the financial year on the first day of Diwali.
Diwali commemorates the return of Lord Rama along with Sita and Lakshman from his fourteen-year-long exile and vanquishing the demon-king Ravana. In joyous celebration of the return of their king, the people of Ayodhya, the Capital of Rama, illuminated the kingdom with earthen diyas (oil lamps) and burst crackers.
In Jainism, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC. In Sikhism, Deepavali commemorates the return of Guru Har Gobind Ji to Amritsar after freeing 52 Hindu kings imprisoned in Fort Gwalior by defeating Emperor Jahangir; the people lit candles and diyas to celebrate his return. This is the reason Sikhs also refer to Deepavali as Bandi Chhorh Divas, "the day of release of detainees". Deepavali is widely celebrated in both India and Nepal.
The first day of the festival Naraka Chaturdasi marks the vanquishing of the demon Naraka by Lord Krishna and his wife Satyabhama. Amavasya, the second day of Deepawali, marks the worship of Lakshmi, the goddess of wealth in her most benevolent mood, fulfilling the wishes of her devotees. Amavasya also tells the story of Lord Vishnu, who in his dwarf incarnation vanquished the tyrant Bali, and banished him to hell. Bali was allowed to return to earth once a year, to light millions of lamps to dispel the darkness and ignorance, and spread the radiance of love and wisdom. It is on the third day of Deepawali — Kartika Shudda Padyami - that Bali steps out of hell and rules the earth according to the boon given by Lord Vishnu. The fourth day is referred to as Yama Dvitiya (also called Bhai Dooj) and on this day sisters invite
In each legend, myth and story of Deepawali lies the significance of the victory of good over evil; and it is with each Deepawali and the lights that illuminate our homes and hearts, that this simple truth finds new reason and hope. From darkness unto light — the light that empowers us to commit ourselves to good deeds, that which brings us closer to divinity. During Diwali, lights illuminate every corner of India and the scent of incense sticks hangs in the air, mingled with the sounds of fire-crackers, joy, togetherness and hope. Diwali is celebrated around the globe. Outside India, it is more than a Hindu festival, it's a celebration of South-Asian identities.
While Deepavali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Deepavali as the "victory of good over evil", refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings Ananda (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light.
While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman).
Source : en.wikipedia.org/wiki/Diwali
Diwali (also spelled Devali in certain regions) or Deepavali, popularly known as the "festival of lights", is an important five-day festival in Hinduism, Jainism, and Sikhism, occurring between mid-October and mid-November. For Hindus, Diwali is the most important festival of the year and is celebrated in families by performing traditional activities together in their homes. Deepavali is an official holiday in India, Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad & Tobago, Suriname, Malaysia, Singapore, and Fiji.
The name Diwali is itself a contraction of the word "Deepavali" (Sanskrit: दीपावली Dīpāvalī), which translates into "row of lamps". Diwali involves the lighting of small clay lamps (diyas, or dīpa in Sanskrit: दीप) filled with oil to signify the triumph of good over evil. During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. Most Indian business communities begin the financial year on the first day of Diwali.
Diwali commemorates the return of Lord Rama along with Sita and Lakshman from his fourteen-year-long exile and vanquishing the demon-king Ravana. In joyous celebration of the return of their king, the people of Ayodhya, the Capital of Rama, illuminated the kingdom with earthen diyas (oil lamps) and burst crackers.
In Jainism, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC. In Sikhism, Deepavali commemorates the return of Guru Har Gobind Ji to Amritsar after freeing 52 Hindu kings imprisoned in Fort Gwalior by defeating Emperor Jahangir; the people lit candles and diyas to celebrate his return. This is the reason Sikhs also refer to Deepavali as Bandi Chhorh Divas, "the day of release of detainees". Deepavali is widely celebrated in both India and Nepal.
The first day of the festival Naraka Chaturdasi marks the vanquishing of the demon Naraka by Lord Krishna and his wife Satyabhama. Amavasya, the second day of Deepawali, marks the worship of Lakshmi, the goddess of wealth in her most benevolent mood, fulfilling the wishes of her devotees. Amavasya also tells the story of Lord Vishnu, who in his dwarf incarnation vanquished the tyrant Bali, and banished him to hell. Bali was allowed to return to earth once a year, to light millions of lamps to dispel the darkness and ignorance, and spread the radiance of love and wisdom. It is on the third day of Deepawali — Kartika Shudda Padyami - that Bali steps out of hell and rules the earth according to the boon given by Lord Vishnu. The fourth day is referred to as Yama Dvitiya (also called Bhai Dooj) and on this day sisters invite
In each legend, myth and story of Deepawali lies the significance of the victory of good over evil; and it is with each Deepawali and the lights that illuminate our homes and hearts, that this simple truth finds new reason and hope. From darkness unto light — the light that empowers us to commit ourselves to good deeds, that which brings us closer to divinity. During Diwali, lights illuminate every corner of India and the scent of incense sticks hangs in the air, mingled with the sounds of fire-crackers, joy, togetherness and hope. Diwali is celebrated around the globe. Outside India, it is more than a Hindu festival, it's a celebration of South-Asian identities.
While Deepavali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Deepavali as the "victory of good over evil", refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings Ananda (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light.
While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman).
Source : en.wikipedia.org/wiki/Diwali
Diwali (also spelled Devali in certain regions) or Deepavali, popularly known as the "festival of lights", is an important five-day festival in Hinduism, Jainism, and Sikhism, occurring between mid-October and mid-November. For Hindus, Diwali is the most important festival of the year and is celebrated in families by performing traditional activities together in their homes. Deepavali is an official holiday in India, Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad & Tobago, Suriname, Malaysia, Singapore, and Fiji.
The name Diwali is itself a contraction of the word "Deepavali" (Sanskrit: दीपावली Dīpāvalī), which translates into "row of lamps". Diwali involves the lighting of small clay lamps (diyas, or dīpa in Sanskrit: दीप) filled with oil to signify the triumph of good over evil. During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. Most Indian business communities begin the financial year on the first day of Diwali.
Diwali commemorates the return of Lord Rama along with Sita and Lakshman from his fourteen-year-long exile and vanquishing the demon-king Ravana. In joyous celebration of the return of their king, the people of Ayodhya, the Capital of Rama, illuminated the kingdom with earthen diyas (oil lamps) and burst crackers.
In Jainism, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC. In Sikhism, Deepavali commemorates the return of Guru Har Gobind Ji to Amritsar after freeing 52 Hindu kings imprisoned in Fort Gwalior by defeating Emperor Jahangir; the people lit candles and diyas to celebrate his return. This is the reason Sikhs also refer to Deepavali as Bandi Chhorh Divas, "the day of release of detainees". Deepavali is widely celebrated in both India and Nepal.
The first day of the festival Naraka Chaturdasi marks the vanquishing of the demon Naraka by Lord Krishna and his wife Satyabhama. Amavasya, the second day of Deepawali, marks the worship of Lakshmi, the goddess of wealth in her most benevolent mood, fulfilling the wishes of her devotees. Amavasya also tells the story of Lord Vishnu, who in his dwarf incarnation vanquished the tyrant Bali, and banished him to hell. Bali was allowed to return to earth once a year, to light millions of lamps to dispel the darkness and ignorance, and spread the radiance of love and wisdom. It is on the third day of Deepawali — Kartika Shudda Padyami - that Bali steps out of hell and rules the earth according to the boon given by Lord Vishnu. The fourth day is referred to as Yama Dvitiya (also called Bhai Dooj) and on this day sisters invite
In each legend, myth and story of Deepawali lies the significance of the victory of good over evil; and it is with each Deepawali and the lights that illuminate our homes and hearts, that this simple truth finds new reason and hope. From darkness unto light — the light that empowers us to commit ourselves to good deeds, that which brings us closer to divinity. During Diwali, lights illuminate every corner of India and the scent of incense sticks hangs in the air, mingled with the sounds of fire-crackers, joy, togetherness and hope. Diwali is celebrated around the globe. Outside India, it is more than a Hindu festival, it's a celebration of South-Asian identities.
While Deepavali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Deepavali as the "victory of good over evil", refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings Ananda (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light.
While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman).
Source : en.wikipedia.org/wiki/Diwali
Rama (/ˈrɑːmə/; Sanskrit: राम Rāma) also known as Raghava, is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his idealistic ideas and his greatness. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar.
Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood.
Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. For the sake of his father's honour, Rama abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice - a period known as Ram Rajya.
The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty.
ETYMOLOGY
The name Rama appears repeatedly in Hindu scriptures. Besides the name of the protagonist of the Ramayana (subject of the current article), the name is also given to other heroes including Parashu-Rama (Bhargava Rama) and Balarama (Bala-Rama).
In the Vishnu sahasranama, Rama is the 394th name of Vishnu. In the interpretation of Adi Shankara's commentary, translated by Swami Tapasyananda of the Ramakrishna Mission, Rama has two meanings: the supreme Brahman who is the eternally blissful spiritual Self in whom yogis delight, or the One (i.e., Vishnu) who out of His own will assumed the enchanting form of Rama, the son of Dasaratha.
Other names of Rama include Ramavijaya (Javanese), Phreah Ream (Khmer), Phra Ram (Lao and Thai), Megat Seri Rama (Malay), Raja Bantugan (Maranao) and Ramar (Tamil).
The greatness of chanting of Rama's name is mentioned in the Ramacharitamanasa.
In Sanskrit, the word Rama (राम) means 'charming'. The name is commonly given to male in India and Nepal.
Some of the popular names of Rama are:
Rama - charming
Ramachandra - Rama with a moon Raghava - descendent of Raghu
Siyaavar - husband of Sita
Ayodhyapati - king of Ayodhya
Dashrathaputra - son of Dasharatha
Maryada-Purushottam - best ideal man
Shriram
Dashrathi - Son of King Dashrath
SOURCES
The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabharata. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka.
Composition of Ramayana in its current form is usually dated to 7th - 4th Century BCE. However, other scriptures in Sanskrit also reflect the life of Ramayana. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adhyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhaṭṭikāvya of Bhatti who lived in Gujarat, is a retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and Ramcharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darshanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.
The essential tale of Rama has also spread across Southeast Asia, and evolved into unique renditions of the epic – incorporating local history, folktales, religious values as well as unique features from the languages and literary discourse. The Kakawin Ramayana of Java, Indonesia, the Ramakavaca of Bali, Hikayat Seri Rama of Malaysia, Maradia Lawana of the Philippines, Ramakien of Thailand (which calls him Phra Ram) are great works with many unique characteristics and differences in accounts and portrayals of the legend of Rama. The legends of Rama are witnessed in elaborate illustration at the Wat Phra Kaew temple in Bangkok. The national epic of Myanmar, Yama Zatdaw is essentially the Burmese Ramayana, where Rama is named Yama. In the Reamker of Cambodia, Rama is known as Preah Ream. In the Phra Lak Phra Lam of Laos, Gautama Buddha is regarded as an incarnation of Rama.
The mythological sources propose that Rama was born about 1.2 million years ago, during the Treta Yuga, age that lasted 1,296,000 years and his birthday Rama Navami is celebrated in the month of April/May To the Valmiki Ramayana, Rama was born in Ayodhya, India, on 9th day (now celebrated across India as Ram Navami) of Chaitra lunar month (March–April), when Moon and Jupiter were rising in the east in Cancer sign and four other planets (Sun, Mars, Saturn, Venus) were exalted in their exaltation signs. Based on these star alignments, a few astrologers claimed to have calculated the exact date of birth of Lord Rama as 10 January 5114 BC between 12 noon and 1pm.
Childhood
BIRTH AS AN AVATAR
The Ramayana speaks of how the earth goddess Bhudevi, came to the creator-god Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The deva (gods) also came to Brahma fearful of the rule of Ravana, the ten-headed rakshasa emperor of Lanka. Ravana had overpowered the devas and now ruled the heavens, the earth and the netherworlds. Although a powerful and noble monarch, he was also arrogant, destructive and a patron of evil doers. He had boons that gave him immense strength and was invulnerable to all living and celestial beings, except man and animals.
Brahma, Bhumidevi and the other gods requested Vishnu, the Preserver, to intervene and free the Earth from Ravana's tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man – the eldest son of Kosala's king Dasharatha. According to the Ramayana, king Dasharata remained childless for a long time and finally decided to perform a putrakameshti yaga under the supervision of the royal priest. During the ritual, Prajapati arose from the sacrificial fire and gave a vessel of sacred potion to Dasharata for distribution to his three wives. The three queens drank the divine potion and conceived four sons: Rama, Bharata, Lakshmana and Shatrughna.
Goddess Lakshmi took birth as Sita in order to accompany her consort Vishnu and was found by king Janaka of Mithila while he was ploughing a field. Vishnu's eternal companion, the Shesha is said to have incarnated as Lakshmana to stay at his Lord's side on earth. Throughout his life, no one, except a few select sages (among which are included Vasishta, Sharabhanga, Agastya and Vishwamitra) know of his destiny. Rama is continually revered by the many sages he encounters through his life, but only the most learned and exalted know of his true identity. At the end of the war between Rama and Ravana, just as Sita passes her Agni pariskha, Brahma, Indra and the gods, the celestial sages and Shiva appear out of the sky. They affirm Sita's purity and ask him to end this terrible test. Thanking the avatar for delivering the universe from the grips of evil, they reveal Rama's divine identity upon the culmination of his mission.
Other scriptures provide other reasons for the avatar. The chastity of Vrinda, wife of the demon Jalandhara, that protects the life of her husband is destroyed by Vishnu by deceit so that Shiva can slay the demon. She curses Vishnu to be born on earth and that in this birth of his, his wife's (Lakshmi as Sita) purity and chastity will be a question in his mind throughout his life and he will be separated from her and live with sadness and grief.
Another legend narrates that Jaya and Vijaya, the gatekeepers of Vishnu, were cursed by the Four Kumaras to be born on earth three lives; Vishnu took avatars each time to free them of their earthy existence. They as born as Ravana and his brother Kumbhakarna, who are both killed by Rama. Also, due to a boon, Kashyapa and Aditi are born as the parents of Rama, Dasharatha and Kausalya. In another version, Svayambhuva Manu and his wife Satarupa are blessed to be born as Rama's parents.
Another tale says that the sage Narada cursed Vishnu to be born on earth as a king, to be helped by monkeys and suffer separation from his wife. Narada also curses Jaya and Vijaya to be born as the demon brothers.
INITIATION OF THE AVATAR
Sage Vishwamitra takes the two princes, Rama and Lakshmana, to his ashram, as he needs Rama's help in slaying several Rakshasas that have been harassing him and several other sages living in the area. Rama's first encounter is with a Rakshasi named Taataka, who is a celestial nymph cursed to take the form of a demoness. Vishwamitra explains that she has polluted much of the habitat where the sages reside and there will not be any contentment until she is destroyed. Rama has some reservations about killing a woman, but since Taataka poses such a big threat to the Rishis and he is expected to follow their word, he fights with Taataka and kills her with an arrow. After her death, the surrounding forest becomes greener and cleaner. Vishwamitra presents Rama with several astras and sastras (divine weapons) that will be of use to him in the future, and Rama masters the knowledge of all the weapons and their uses. Vishwamitra then tells Rama and Lakshmana that soon, he along with some of his disciples, will perform a yagna for seven days and nights that will be of great benefit to the world, and the two princes must keep close watch for the two sons of Taadaka, Mareecha and Subahu, who will try to defile the yagna at all costs. The princes therefore keep a strong vigil for all of the days, and on the seventh day they spot Maricha and Subahu coming with a whole host of Raakshasas ready to pour bones and blood into the fire. Rama points his bow at the two, and with one arrow kills Subahu, and with the other arrow flings Mareecha thousands of miles away into the ocean. Rama deals with the rest of the demons. The yagna is completed successfully
Rama also frees Ahalya, the wife of Gautama Maharishi, from a curse. She was cursed to turn into stone by her husband after a displeasing incident. However, the dust on Rama's feet touched the stone and turned it back into a woman again. Gautama Maharishi was gratified that everything was back to normal again.
Sage Vishwamitra then takes the two princes to the Swayamvara a wedding ceremony for Sita. The challenge is to string the bow of Shiva (Pinaka) and shoot an arrow from it. This task is considered impossible for any ordinary king or living being, as this is the personal weapon of Shiva, more powerful, holy and of divine creation than conceivable. While attempting to string the bow, Rama breaks it in two. This feat of strength spreads his fame across the worlds and seals his marriage to Sita, celebrated as Vivaha Panchami.
After Rama weds Sita and the entire royal family and the Ayodhya army begin their journey back, the great rishi Parashurama (Bhargava Rama) appears before them, having descended from his mountainous hermitage. Parashurama is an extremely powerful rishi, responsible for killing all of the world's tyrannical and oppressive emperors and kings 21 times. He is the sixth Avatara of Vishnu, and finds it unbelievable that anybody could break the bow of Shiva. Considering himself to still be the most powerful warrior-rishi on earth, he brings with them the bow of Vishnu (Saranga), and intends to challenge Rama to prove his strength by stringing it, and then fighting a battle with him to prove superiority. Although the entire Ayodhya army is forestalled by his mystical power, Rama is himself angered. He respectfully bows to Parashurama, and within a twinkling of an eyelid snatches the bow of Vishnu, (that is his own, an example of irony here) strings it, places an arrow and points it straight at the challenger's heart. Rama asks Parashurama what he will give as a target to the arrow. At this point, Parashurama feels himself devoid of the tremendous mystical energy he possessed for so long. He realizes that Rama is Vishnu incarnate, his successor and definitely his superior. He accepts Rama's superiority, devotes his tapasya to him, pays homage to Rama and promises to return to his hermitage and leave the world of men.Rama then shoots the arrow up into the sky with Vishnu's bow, performing a feat true to his supreme, divine nature with his natural weapon. His overpowering of Parashurama and using the supreme weapon with incredible ease and perfection dazzle the spectators and his relatives, but no one save Parashurama and Vasishta associate this with his true identity. It is said that the Rama's arrow is still flying across space, across time and across all of the universe. The day it will return to earth, it is said, it will bring the end of the world. Others say that the flying arrow destroys all evil on earth to uphold dharma and righteousness.
DHARMA OF EXILE
King Dasaratha announces to Ayodhya that he plans to crown Rama, his eldest child the Yuvaraja (crown prince). While the news is welcomed by everyone in the kingdom, the mind of queen Kaikeyi is poisoned by her wicked maid-servant, Manthara. Kaikeyi, who is initially pleased for Rama, is made to fear for the safety and future of her son Bharata. Fearing that Rama would ignore or possibly victimize his younger brother for the sake of power, Kaikeyi demands that Dasaratha banish Rama to a forest exile for fourteen years, and that Bharata be crowned in Rama's place. She had been granted two boons by the king when she had saved his life a long time ago in battle, and the queen now used them to serve her purpose. The king's court and the people are outraged at this turn of events. Dasaratha loved and cherished Rama dearly, and is in personal turmoil. Completely estranged now from his younger wife, he abhors the prospect of separation from Rama. But Rama realizes that the king must not break a solemn promise at any time, and neither should a son disobey his father's command. Sita joins her husband in exile despite his discouraging her, as it is her duty and out of love for Rama that she must be at his side at all times. His younger brother Lakshmana also immediately decides to join Rama rather than remain in the city. As he leaves for exile, the people of Ayodhya are deeply saddened and angered at Dasaratha and Kaikeyi. Dasaratha's heart is broken and he collapses and dies during the night of the sixth day, unable to bear the agony of separation from Rama. Despite the reasoning of Vashistha and the pleas of his brothers, Rama refuses to return. Although horrified at the news of his father's death, Rama finds it impossible that he should break his dead father's word. Rama does not bear any anger towards Kaikeyi, believing firmly in the power of destiny. According to the explanation of the classic, this exile actually presents Rama the opportunity to confront Ravana and his evil empire.
RAMA AND SITA
Rama and Sita are the protagonists in one of the most famous[peacock term] love stories of all time. Described as being deeply in love, Sita and Rama are theologically understood as Incarnations of Lakshmi and Vishnu respectively. When Rama is banished from the kingdom, he attempts to convince Sita not to join him in a potentially dangerous and certainly arduous existence in the jungle, but Sita rejects this. When Rama orders her in his capacity as husband, Sita rejects it, asserting that it was an essential duty of a wife to be at her husband's side come good or ill. Rama in turn is assiduously protective and caring for Sita throughout the exile.
When Sita is kidnapped by Ravana, both Sita and Rama undergo great personal hardships during their separation. Sita protects her chastity assiduously, and survives over a year in captivity on the strength of her love and attention to religious values and duty. She is completely unfettered in her resolve despite Ravana's courting, cajoling and threats. Meanwhile, Rama, not knowing who had kidnapped Sita or where was she taken, often succumbs to despair and tears, denouncing himself for failing to defend her and agonizing over her safety and pain. Sita knows that it is in Rama's destiny to fight to rescue her (she refuses to be rescued thus by Hanuman, who discovers her), but is deeply anxious for his safety and fearful of Ravana's power.
The 'Wedding of Rama and Sita' concerns two entities coming together to form a whole. An Indian marriage forges an alliance not only between two people, but also two families. The marriage of Sita and Rama creates an alliance between two people, two families, and two kingdoms: Mithila, home of Sita, and Kosala, home of Rama. Furthermore, Rama's marriage to Sita on earth parallels the celestial union of Vishnu and Lakshmi; each deity took birth on earth, and so when Rama marries Sita, he is actually reuniting with his divine consort Lakshmi, Goddess of Good Fortune, who brings prosperity to Kosala. At an allegorical level, the union of Rama and Sita represents the relationship between God and the devotee, with Rama as the beloved divine king and Sita as his devotee. Finally, at a societal level, the dance drama brings together north and south Indian dance traditions.
AGNI PARIKSHA
Lord Rama sent a messenger to Ravana that said, "Come to me and I will forgive you," before he slays Ravana. After Rama slays Ravana and wins the war, Sita wants to come before him in the state which over a year's imprisonment had reduced her to, but Rama arranges for Sita to be bathed and given beautiful garments before they are re-united. But even as Sita comes before him in great excitement and happiness,the society starts doubting Sita's purity so Rama decided to prove that his Sita is still pure and chaste in front of the society, so he tells her that she has to give Agni pariksha. At this sudden turn of events, all the vanaras, rakshasas, Sugriva, Hanuman and Lakshmana are deeply shocked.
Sita begs Lakshmana to build her a pyre upon which she could end her life, as she could not live without Rama. At this point, Lakshmana is angered at Rama for the first time in his life, but following Rama's nod, he builds a pyre for Sita. At the great shock and sorrow of the watchers, Sita sits into the flames. But to their astonishment and wonder, she is completely unharmed. Instead, she glows radiantly from the centre of the pyre. But the gods headed by Brahma and Shiva appear, reveal Rama's and Sita's true identity and requests that Rama take Sita back as she is truly pure. Rama replies that he had never doubted her purity for a second, but, the people of the world would not have accepted or honoured her as a queen or a woman if she had not passed this Agni pariksha before the eyes of hundreds. Agni would destroy the impure and sinful, but not touch the pure and innocent, irrespective of Parvati's/Adishakti's curse on him. There is a version of Tulsidas's Ramacharitamanasa, which is popular, which states that Rama had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god.[50] This finds echo in the sthala purana of Tirupathi. Another version of this, used in Ramanand Sagar's Ramayan, was that Rama had known Sita was going to be abducted by Ravana ahead of time. So he entrusted her to Agni, the god of fire. Rama did this so that he, who in reality was Vishnu, could kill Ravana. Sita, in turn, left behind a "shadow", or twin-like version of herself behind. The "shadow" Sita had been abducted by Ravana. Therefore, the lila of Agni Pariksha was to retrieve the genuine Sita from the temporary care of Agni Deva. Rama explains this to Lakshmana before the "Pariksha" is done. This version has also been written in the Ram Charit Manas.
SITAS´S EXILE
In the Uttara Kanda, Rama banishes his wife Sita, even as she is pregnant, asking Lakshmana to deliver her safely to the forest. He does so after receiving word that some of his subjects in Ayodhya believed that Sita was unfit due to her long captivity in Ravana's city. As a king is expected to uphold moral principles, Rama reluctantly banished Sita in order to uphold his duty. Sita took refuge under the noble sage Valmiki.
A legend by Rishi Agastya in the epic states that Vishnu in a previous age had been cursed by Rishi Bhrigu, whose wife had been killed by Vishnu for sheltering his enemies escaping from battle. The Rishi condemns Vishnu to be denied for a long age the companionship of his soul mate, just as Vishnu, had deprived the Rishi of his loving wife. Thus Rama, Vishnu's incarnation, must live the rest of his life without Sita.
Many Hindus, such as the followers of Sri Vaishnavism, consider this entire section of the Ramayana to be interpolated, and thus they do not accept the authenticity of this story claiming that Sita was banished. An alternate narration of Ramayana does not state it so. It says that Sita later lived in her father's kingdom of Mithila with her sons Lava and Kusha as per the North Indian (especially in Uttar Pradesh and Bihar) custom that children be brought up in their nanihal, or maternal grandmother's place. Sita and her sons later live in Valmiki's ashram for the boys' education and military training. As per Tulsidas's Ramcharitmanas, both the princes grew extremely intelligent and strong under Rishi Valmiki's tutelage.
CHILDREN
According to legend, Kusha and Lava are the twin sons of Lord Rama and Sita. Born in the forest after the banishment of Sita from Ayodhya, the twins were educated and trained in military skills as their mother took refuge in Sage Valmiki's ashram, located in a forest on the banks of the River Tamsa.
As Rama performed the Ashvamedha Yajna, a horse strayed into their forest, Rama sent Hanuman to retrieve the horses. Rama's sons Luv and Kush captured the horses. Hanuman, seeing Luv and Kush recognised that they were the son's of Rama. He let them capture him and tie him up. There Hanuman started meditating on the name Rama. Worried Rama sent his brothers to look for the horses. As they saw Hanuman tied up and two boys guarding him, they thought that the two boy had stolen the horses. So Ramas brothers started attacking Luv and Kush. Although Rama's brothers should have won, but Luv and Kush defeated them all, knocking them unconscious. Luv and Kush were protected by Hanuman. Then Rama himself went looking for the horses fearing that Hanuman and his brothers had been attacked. On his way there, Rama intuitively knew that Luv and Kush were his sons and purposely slept on his chariot to delay tension and confrontation with his sons as he knew it would be inappropriate for a father to fight his sons. Upon reaching the battlefield, the sage Valmiki interrupted the potential battle between father and sons by explaining to Rama that Luv and Kush were his sons. A familial reunion took place.
When Devi Sita found out that Lava and Kusha had defeated Ayodhya's forces, she proudly revealed their/her identity. Rama desired Sita and his sons to live with him in his kingdom but as this took place, the general population of the kingdom resented Sita from returning. In response, Sita forsaked her like and sought final refuge in the arms of her mother Bhumidevi, the Goddess Mother Earth and ultimately returned to Rama in the form of Vishnu in Vishnu's abode - indicating that forced separation from her beloved husband is only limited in life on earth compared to her eternal union with her beloved in life after death.
LATER LIFE
Rama's reign is known as the Rama Rajya which lasted for 11,000 years. During this period, people were healthy, holy, satisfied and lived with complete peace and harmony. There was no evil, no wars, no natural calamity and no diseases. Rama ruled the whole earth without using military force as all kings submitted themselves to him. His brothers Bharata and Shatrughna settled in their later lives. Bharata, with the help of his uncle Yudhajita, conquered the eastern land of the Gandharvas and ruled it. Shatrughna slew the Asura Lavana and founded the city of Mathura. Rama acquired a rare gem from Rishi Agastya which entombed the powers of the gods Indra, Varuna, Yama and Kubera, which helped the king rule efficiently. After his reign, Rama and his brothers and his allies peacefully left the earth on the river Sarayu abandoning their mortal bodies. Valmiki Ramayana mentions an abode named Santanaka invested with all spiritual qualities and located beyond Brahmaloka, which was attained by all followers of Rama, after Rama along with his brothers, entered into Vaishnava potency. Lava and Kusha ruled Kosala and continued the solar race.
MARYADA PURUSHOTTAMA
As a person, Rama personifies the characteristics of an ideal person (purushottama) who is to be emulated. He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations (maryada). Rama's purity and piety in his intentions and actions inspires affection and devotion for him from a variety of characters from different backgrounds. For example, he gave up his rightful claim to the throne, and agreed to go into exile for fourteen years, to fulfill the vow that his father had given to Kaikeyi, one of King Dashratha's wives. This is in spite of the fact that Kaikeyi's son, Bharat, begged him to return to Ayodhya and said that he did not want to rule in place of Rama. But Rama considered his dharma as a son above that of his own birthright and his life's ambition. For such supreme sacrifices, and many other qualities, Rama is considered a maryada purushottamor the best of upholders of Dharma, a basically human but exemplary figure Some of his ideals are as follows: 1. At the time when it was normal for kings to have more than one wife, Rama gave the ideal of having a single wife. In Balakanda of Valmiki Ramayana it is written that Rama and Sita resided in each other's heart.
2. Rama always followed his promise at any cost. In fact, he went to forest to make his father's promise to Kaikeyi true. Another instance was when, he had promised the Spirit of Time that during their conversation, if anyone was to intrude, Rama would have pronounce an instant death sentence upon the individual. They were intruded upon by his beloved younger brother Lakshmana, and to keep his part of the promise, pronounced the death sentence. There are many examples of Rama's promises which he kept. Most important are the promise to sages to save their lives from Rakshasas, getting back Sugreeva's kingdom, making Vibhishana the king of Lanka.
3. Excellent friend: Rama had very touching relations with his friends irrespective of their status. Some of his friends are Nishada-raja Guha, King of Nishaadas (a caste whose profession was hunting the birds), Sugreeva (the Vanara king) and Vibhishana a Rakshasa.
4. Even towards his enemies, Rama showed great nobility and virtue. To gather information about the enemy army's strengths and weaknesses, Ravana sent two of his spies, Suka and Sarana, to the Vanara camps. Disguised as Vanaras they blended into the enemy camp, but Vibhishana saw through their deceit. The duo sought Rama's protection when the monkey warriors thrashed them. Rama gave them refuge. He then asked them what their mission was and whether they fulfilled it. After listening to them, he sent for a Vanara to give them a proper tour of all the Vanara camps and give them all the information they desired about the major soldiers and their strengths. He then told the spies to give this message to Ravana. "Tomorrow morning, I will destroy all of Lanka. Keep all sides of your palace well defended and be ready with all of your men by sunrise." The spies were greatly astonished with Rama's charisma, courage, and adherence to the codes of war. After Rama gave them leave, they knew that their king was bound to lose against this virtuous and courageous man. When Ravana first fought with Rama, Rama defeated him to such an extent that Ravana lost his charioteer, horses, chariot, flag, weapons and armor. Though the situation was at his advantage, Rama instead praised Ravana for a great fight that day, and asked him to retire and take rest, as he must be quite tired. Ravana was greatly embarrassed at this, but he was also gratified that Rama saved his life, and this led him to consider for a moment whether to retreat and give Sita back...
COMPANIONS
Even as Rama is the ideal conception of manhood, he is often aided and complemented in different situations by the characteristics by those who accompany him. They serve Rama devotedly, at great personal risk and sacrifice.
BHARATA AND LAKSHMANA
Absent when Rama is exiled, upon his return Bharata is appalled to learn of the events. And even though Kaikeyi had done all this for his benefit, Bharata is angered at the suggestion that he should take Ayodhya's throne. Denouncing his mother, Bharata proclaims to the city that he would go to the forest to fetch Rama back, and would serve out his term of exile himself. Although initially resentful and suspicious, the people of Ayodhya hail Bharata's selfless nature and courageous act. Despite his fervent pleas to return, Rama asserts that he must stay in the forest to keep his father's word. He orders Bharata to perform his duty as king of Ayodhya, especially important after Dasaratha's death, and orders Shatrughna to support and serve him. Returning saddened to the city, Bharata refuses to wear the crown or sit on the throne. Instead, he places the slippers of Rama that he had taken back with him on the throne, and rules Ayodhya assiduously keeping Rama's beliefs and values in mind. When Rama finally returns, Bharata runs personally to welcome him back. Bharata is hailed for his devotion to his elder brother and dharma, distinguished from Lakshmana as he is left on his own for fourteen years. But he unfailingly denies self-interest throughout this time, ruling the kingdom only in Rama's name. Vasishtha proclaims that no one had better learnt dharma than Bharata, and for this piety he forms an essential part of the conception of perfect manhood, of the Seventh Avatara of Vishnu. Shatrughna's role to Bharata is akin to that of Lakshmana to Rama. Believed to be one-quarter of Vishnu incarnated, or as the incarnation of his eternal companion, Ananta Sesha, Lakshmana is always at Rama's side. Although unconstrained by Dasaratha's promise to Kaikeyi, Lakshmana resists Rama's arguments and accompanies him and Sita into the forest. During the years of exile, Lakshmana constantly serves Rama and Sita – building huts, standing guard and finding new routes. When Sita is kidnapped, Rama blazes with his divine power and in his immense rage, expresses the desire to destroy all creation. Lakshmana prays and pleads for Rama to calm himself, and despite the shock of the moment and the promise of travails to come, begin an arduous but systematic search for Sita. During times when the search is proving fruitless and Rama fears for Sita, and expresses despair in his grief and loneliness, Lakshmana encourages him, providing hope and solace.When Rama in his despair fears that Sugriva has forgotten his promise to help him trace Sita, Lakshmana goes to Kishkindha to remind the complacent monarch of his promise to help. Lakshmana twangs the bow inside the hall quaking the entire building and threatens to destroy Sugriva and the monkey kingdom with his own divine power. Lakshmana is unable to tolerate Sugriva breaking his vow to Rama while enjoying material and sensual pleasures while Rama suffers alone. It is only through the diplomatic intervention of Queen Tara, Sugriva's wife, that Lakshmana is pacified. Tara then scolds and galvanises Sugriva into honoring his promise to Rama. Sugriva and Rama are then reconciled with the help of Lakshmana and Tara. Sugriva sends the monkey hoards to find the location of Sita and lead the monkey army into battle against the demonic forces of Ravana.Lakshmana is uniquely responsible for slaying Indrajit, the invincible son of Ravana who had humiliated Indra and the devas, and outwitted the brothers and the Vanaras on several occasions. Rishi Agastya later points out that this victory was the turning point of the conflict. Rama is often overcome with emotion and deep affection for Lakshmana, acknowledging how important and crucial Lakshmana's love and support was for him. He also trusts Lakshmana to carry out difficult orders – Lakshmana was asked to take Sita to the ashrama of Valmiki, where she was to spend her exile. Lakshmana's deep love for Rama, his unconditional service and sacrifice, as well as qualities of practical judgment and clear-headedness make him Rama's superior in certain situations and perspectives. Lakshmana symbolizes a man's duty to his family, brothers and friends, and forms an essential part of the conception of ideal manhood, that Rama primarily embodies.
JATAYU, HANUMAN AND VIBHEESHNA
When Rama and Lakshmana begin the desperate search to discover where Sita had been taken, after traversing a distance in many directions, they come across the magical eagle Jatayu, who is dying. They discover from Jatayu that a rakshasa was flying away with a crying, struggling Sita towards the south. Jatayu had flown to the rescue of Sita, but owing to his age and the rakshasa's power, had been defeated. With this, Jatayu dies in Rama's arms. Rama is overcome with love and affection for the bird which sacrificed its own life for Sita, and the rage of his death returns to him in the climactic battle with Ravana.Rama's only allies in the struggle to find Sita are the Vanaras of Kishkindha. Finding a terrified Sugriva being hunted by his own brother, king Vali, Rama promises to kill Vali and free Sugriva of the terror and the unjust charge of plotting to murder Vali. The two swear everlasting friendship over sacred fire. Rama's natural piety and compassion, his sense of justice and duty, as well as his courage despite great personal suffering after Sita's kidnapping inspire devotion from the Vanaras and Sugriva, but especially Hanuman, Sugriva's minister. Devoted to Rama, Hanuman exerts himself greatly over the search for Sita. He is the first to discover that Sita was taken to Lanka, and volunteers to use his divine gifts in a dangerous reconnaissance of Lanka, where he is to verify Sita's presence. Hanuman hands Rama's ring to Sita, as a mark of Rama's love and his imminent intention of rescuing her. Though captured, he candidly delivers Rama's message to Ravana to immediately release Sita, and when his tail is burned, he flies and sets Lanka on fire. When Lakshmana is struck down and near death and Rama overcome with love and concern for his brother, Hanuman flies to the Himalayas on the urgent mission to fetch the sanjeevani medicinal herbs, bringing the entire mountain to Lanka so that no time is lost in saving Lakshmana. The Vanaras fight the rakshasas, completely devoted to Rama's cause. They angrily dismiss Ravana's efforts to create international divisions within their army when he suggested that Rama considered them, monkeys, as mere animals. At the end of the war, Indra restores life to the millions of fallen Vanaras.Before the onset of war, rakshasa prince Vibheeshana, Ravana's youngest brother comes to join Rama. Although he loves his brother and Lanka, he fails in repeated efforts to make Ravana follow religious values and return Sita. Vibheeshana believes that Ravana's arrogance and callousness will cause the destruction of Lanka, which is a gross violation of a king's duty, and that Ravana's actions have only propagated evil. Vibheeshana refuses to defend the evil of Ravana's ways and inspired by Rama's compassion and piety, leaves Lanka to join the Vanara Army. His knowledge of rakshasa ways and Ravana's mind help Rama and the Vanaras overcome black magic and mystical weapons. At the end of the war, Rama crowns Vibheeshana as the king of Lanka. Vibheeshana, and to a greater extent Hanuman, embody the perfect devotee in the wider conception of perfect manhood.
RAMA IN WAR
When Rama is thirteen years old, he and his brother Lakshmana are taken by Vishwamitra to the forests, with the purpose of killing rakshasas who are wrecking the tapasya and sacrifices of brahmins. When asked to slay the demoness, Rama demurs, considering it sinful to kill a woman. But Vishwamitra explains that evil has no gender. Rama replies that "My father asked me to follow your orders, I will obey them even if it is a sin". Rama proceeds to slay Tadaka, a cursed yaksha demoness. The killing of Tadaka liberates the yaksha soul who was cursed for a sin, and had to adopt a rakshasi's body. It restores the purity of the sacrifices of the brahmins who live nearby, and protects the animals who live in the forest, and travelers. Rama and Lakshmana are taught the advanced military arts and given the knowledge of all celestial weapons by Vishwamitra. The main purpose of Vishwamitra's exursion is to conduct his yagna without interruption from two evil demons, Maricha and Subahu sons of Tadaka. Rama and Lakshmana guard the sacrifice, and when the two demons appear, Rama shoots an arrow named Manava Astra that carries Maricha across the lands and into the ocean, but does not kill him. Rama and his brother then proceed to kill Subahu and accompanying demons. Rama explains to Lakshmana that leaving Maricha alive was an act of compassion, but the others did not heed the point and chose to attack. During the forest exile, sages plead for protection and help against evil rakshasas who spoil their sacrifices and religious activities and terrorize them. Many rakshasas had even killed and eaten sages and innocent people. At Janasthana, Rama uses his exceptional prowess to single-handedly kill over fourteen thousand demon hordes led by the powerful Khara, who is a cousin of Ravana and Dushana . . .
WIKIPEDIA
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Bishnupur is a town and a municipality in Bankura District in the state of West Bengal, India. It is famous for its terracotta temples and the balucheri sarees.
HISTORY
Bishnupur was ruled under the Gupta period by local Hindu kings who paid tribute to Samudra Gupta[citation needed]. Following a long period of obscurity, where the land oscillated between being a minor independent principality and a vassal state . The land is also called Mallabhum after the Malla rulers of this place. It was much later in 994 AD that the place was named bishnupur.The name is derived from the name of the Hindu God 'Vishnu'. The Malla rulers were Vaishnavites and built the famous terracotta temples during the 17th and 18th century at this place. The terracotta temples here are the best specimen of the classical style of Bengal architecture. The legends of Bipodtarini Devi are associated with Malla Kings of Bishnupur.
Bishnupur (the distance from Kolkata is 132 km), now the headquarters of the subdivision of the same name in Bankura district, is a seat of crafts and culture.
For almost a thousand years it was the capital of the Malla kings of Mallabhum, of which Bankura was a part, till their power waned during the times when Mughal Empire weakened under the last monarchs of the dynasty.
The patronage of Malla king Veer Hambir and his successors Raja Raghunath Singha Dev and Veer Singha made Bishnupur one of the principal centres of culture in Bengal.Most of the exquisite terracotta temples for which town is justly famous were built during this period.
Apart from the unique architecture of the period, Bishnupur is also famous for its terracotta craft and its own Baluchari sarees made of tussar silk.
Royal patronage also gave rise to Bishnupur Gharana (school) of Hindustani classical music in late 18th-century
and the Bishnupur school of painting.
WIKIPEDIA
The Vaishnavite Paribhasha (colloquial) for wearing Thiruman (Auspicious Clay) is Thiruman Kappu Saatal. The key word here seems to be Kappu or Protection. That protection is achieved thru the Lord’s weapons celebrated in Panchaayudha Sthotram. Like Dig Bhandhanam before Mantra recitation, the request for protection of the limbs of one body and protection from above, behind, sides etc is a well known practice in Ahnikaas (Performance of Daily rituals prescribed).Hence, ThirumaN Kappu can be viewed as a Kavacham, that confers protection on the Vaishnavas wearing that by invoking the weapons and the power of the Lord. The freedom from fear of the ThirumaN Kappu wearing Vaishnavas referred to in Eswar's note relates to the Mahaviswasam of the Vishnu Bhaktas in Lord's protection from the three kinds of afflictions of life.
Thiruman (White lines) is sported using the white clay. The white clay that we purchase from the shops or from temples nearby comes majorly from Thirunarayanapuram, Thiruvahindrapuram, Ayodhya and few other divya kshterams where this white clay is found. The Yellow or Red line in the center- Srichurnam is basically prepared from turmeric and rice. One should be careful while buying Srichurnam as several varieties of Srichurnam are available at different retail outlets, some of which are made from Maida flour and chemical dye, which may not be suitable for certain types of skin, while there are also shops and outlets selling Srichurnam without adulteration.
Ayutthaya Historical Park (Thai: อุทยานประวัติศาสตร์พระนครศรีอยุธยา (Pronunciation)) covers the ruins of the old city of Ayutthaya, Phra Nakhon Si Ayutthaya Province, Thailand. The city of Ayutthaya was founded by King Ramathibodi I in 1351, though it is likely to be significantly older, based on evidence showning that the area was already populated during the Mon Dvaravati period. Sources further mention that around 850 AD, the Khmers occupied the area and established a stronghold there, naming it Ayodhya after one of the holiest Hindu cities in India of the same name. The early history of Ayutthaya is connected to this Khmer settlement. Additionally, Prince Damrong has also attested to the existence of a city named Ayodhya, founded by the Khmers ruling from Lopburi at the point where the three rivers meet. An excavation map shows traces of an ancient baray (water reservoir) close to the southwestern tip of Wat Yai Chai Mongkhon, which could have been built on a former important Khmer temple complex.
The city was captured by the Burmese in 1569. Though not pillaged, it lost "many valuable and artistic objects.":42–43 It was the capital of the country until its destruction by the Burmese army in 1767.
In 1969, the Fine Arts Department of Thailand began renovations of the ruins, scaling up the project after the site was declared a historical park in 1976. Part of the park was declared a UNESCO World Heritage Site in 1991.
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord Narayana is mentioned as the supreme being. The first verse of Narayana Suktam mentions the words "paramam padam", which literally mean "highest post" and may be understood as the "supreme abode for all souls". This is also known as Param Dhama, Paramapadam, or Vaikuntha. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "Although the gods are sometimes distinctly invoked as the great and the small, the young and the old (Rig veda 1:27:13), this is only an attempt to find the most comprehensive expression for the divine powers, and nowhere is any of the gods represented as the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. According to Holt the veneration of Vishnu in Sri Lanka is evidence of a remarkable ability, over many centuries, to reiterate and reinvent culture as other ethnicities have been absorbed into their own. Though the Vishnu cult in Ceylon was formally endorsed by Kandyan kings in early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
Ayodhya est une des villes sacrées de l'hindouisme: c'est la ville natale du dieu Rama, héros du Ramayana.
Le Temple d'Hanuman , le dieu singe serviteur de Rama, a été fondé au X ème siècle mais sa construction actuelle date du XVIII ème. Il est construit comme un fort et 76 marches permettent d'y accéder.
Des pèlerins, nombreux pendant les fêtes de Diwali...
A demo.....
Chhau dance and Chhau mask
Chhau dance is a genre of Indian tribal martial dance, and 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. It 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.
In 2010 the Chhau dance was inscribed in the UNESCO's Representative List of the Intangible Cultural Heritage of Humanity.
The Chhau dance is mainly performed during spring festival of Chaitra Parva which lasts for thirteen days. 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, and is performed at night in an open space with traditional and folk music, played on the reed pipes mohuri and shehnai with a variety of drums accompanying the music ensemble including the dhol, 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 are the 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.
Charida - the village of traditional ‘Chhau mask’ makers.
Charida village is a must see tourist destiny in Purulia district within the state of West Bengal, India, for its traditional artisans of ‘Chhau masks’. Being located in the foothills of Ayodhya it is 5 kilometers from Bagmundih and 29 kilometers from Balarampur. The nearest railway station is Balarampur which is just 16 kilometers from Charida. From Kolkata you can reach Purulia town by train, bus or car and then to Bagmundih or Balrampur from where you can plan your visit to Charida to experience and see the artisans at work.
Chhau is famous for its colorful dress and the mask. Charida is a village of artisans who for generations have been engaged in the making of Chau mask. They are called sutradhars or wood carvers by caste. Surprisingly, these artisans know their Gods and Goddesses and their stories by heart. About 250 artisan families in Charida are involved in this art of mask making. It requires deft hands to create these large masks having powerful expression of the characters, because the facial expressions cannot be shown during the act.
Subject of Chau dance has changed with time. Earlier it used to be mythological stories from the Ramayana but now a days storyline has changed with time in few performances. Certain acrobatic form has been incorporated, performed by an individual, not connected to the storyline, rather for mere entertainment, as I have seen very recently at Gope Garh Eco Park, West Midnapore, West Bengal. I will share these photographs later on.
Diwali (also spelled Devali in certain regions) or Deepavali, popularly known as the "festival of lights", is an important five-day festival in Hinduism, Jainism, and Sikhism, occurring between mid-October and mid-November. For Hindus, Diwali is the most important festival of the year and is celebrated in families by performing traditional activities together in their homes. Deepavali is an official holiday in India, Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad & Tobago, Suriname, Malaysia, Singapore, and Fiji.
The name Diwali is itself a contraction of the word "Deepavali" (Sanskrit: दीपावली Dīpāvalī), which translates into "row of lamps". Diwali involves the lighting of small clay lamps (diyas, or dīpa in Sanskrit: दीप) filled with oil to signify the triumph of good over evil. During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. Most Indian business communities begin the financial year on the first day of Diwali.
Diwali commemorates the return of Lord Rama along with Sita and Lakshman from his fourteen-year-long exile and vanquishing the demon-king Ravana. In joyous celebration of the return of their king, the people of Ayodhya, the Capital of Rama, illuminated the kingdom with earthen diyas (oil lamps) and burst crackers.
In Jainism, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC. In Sikhism, Deepavali commemorates the return of Guru Har Gobind Ji to Amritsar after freeing 52 Hindu kings imprisoned in Fort Gwalior by defeating Emperor Jahangir; the people lit candles and diyas to celebrate his return. This is the reason Sikhs also refer to Deepavali as Bandi Chhorh Divas, "the day of release of detainees". Deepavali is widely celebrated in both India and Nepal.
The first day of the festival Naraka Chaturdasi marks the vanquishing of the demon Naraka by Lord Krishna and his wife Satyabhama. Amavasya, the second day of Deepawali, marks the worship of Lakshmi, the goddess of wealth in her most benevolent mood, fulfilling the wishes of her devotees. Amavasya also tells the story of Lord Vishnu, who in his dwarf incarnation vanquished the tyrant Bali, and banished him to hell. Bali was allowed to return to earth once a year, to light millions of lamps to dispel the darkness and ignorance, and spread the radiance of love and wisdom. It is on the third day of Deepawali — Kartika Shudda Padyami - that Bali steps out of hell and rules the earth according to the boon given by Lord Vishnu. The fourth day is referred to as Yama Dvitiya (also called Bhai Dooj) and on this day sisters invite
In each legend, myth and story of Deepawali lies the significance of the victory of good over evil; and it is with each Deepawali and the lights that illuminate our homes and hearts, that this simple truth finds new reason and hope. From darkness unto light — the light that empowers us to commit ourselves to good deeds, that which brings us closer to divinity. During Diwali, lights illuminate every corner of India and the scent of incense sticks hangs in the air, mingled with the sounds of fire-crackers, joy, togetherness and hope. Diwali is celebrated around the globe. Outside India, it is more than a Hindu festival, it's a celebration of South-Asian identities.
While Deepavali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Deepavali as the "victory of good over evil", refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings Ananda (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light.
While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman).
Source : en.wikipedia.org/wiki/Diwali
Sculpture @Kelaniya, Sri Lanka,
According to Ramayana, After King Ravana’s death, Vibeeshana was coroneted as King of Lanka by Lakshmana at Kelaniya. There are murals enshrined outside the Buddhist temple depicting the crowning of Vibeeshana. The Kelani River is mentioned in the Valmiki Ramayana and Vibeeshana palace was said to be on the banks of this river. The reason Lakshmana crowned Vibeeshana, was because Rama had to return to India as he had to continue his self-exile of 14 years to honour the commitment to his father, King Dasarath of Ayodhya.
Source: Wikipedia
Ayutthaya Historical Park (Thai: อุทยานประวัติศาสตร์พระนครศรีอยุธยา (Pronunciation)) covers the ruins of the old city of Ayutthaya, Phra Nakhon Si Ayutthaya Province, Thailand. The city of Ayutthaya was founded by King Ramathibodi I in 1351, though it is likely to be significantly older, based on evidence showning that the area was already populated during the Mon Dvaravati period. Sources further mention that around 850 AD, the Khmers occupied the area and established a stronghold there, naming it Ayodhya after one of the holiest Hindu cities in India of the same name. The early history of Ayutthaya is connected to this Khmer settlement. Additionally, Prince Damrong has also attested to the existence of a city named Ayodhya, founded by the Khmers ruling from Lopburi at the point where the three rivers meet. An excavation map shows traces of an ancient baray (water reservoir) close to the southwestern tip of Wat Yai Chai Mongkhon, which could have been built on a former important Khmer temple complex.
The city was captured by the Burmese in 1569. Though not pillaged, it lost "many valuable and artistic objects.":42–43 It was the capital of the country until its destruction by the Burmese army in 1767.
In 1969, the Fine Arts Department of Thailand began renovations of the ruins, scaling up the project after the site was declared a historical park in 1976. Part of the park was declared a UNESCO World Heritage Site in 1991.
Hanuman is a Hindu god and an ardent devotee of Rama. He is a central character in the Indian epic Ramayana and its various versions. He also finds mentions in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara, Hanuman participated in Rama's war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is the son of Kesari, and is also described as the son of Vayu, who according to several stories, played a role in his birth. Several sects including Arya Samaj believe that Hanuman was a human and not vanara.
ETYMOLOGY & OTHER NAMES
The Sanskrit texts mention several legends about how Sri Hanuman got his name. One legend is that Indra, the king of the deities, struck Sri Hanuman's jaw during his childhood (see below). The child received his name from the Sanskrit words Hanu ("jaw") and -man (or -mant, "prominent" or "disfigured"). The name thus means "one with prominent or disfigured jaw". Another theory says the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed". Some Jain texts mention that Sri Hanuman spent his childhood on an island called Hanuruha, which is the origin of his name.
According to one theory, the name "Hanuman" derives from the proto-Dravidian word for male monkey (ana-mandi), which was later Sanskritized to "Hanuman" (see historical development below). Linguistic variations of "Hanuman" include Hanumat, Anuman (Tamil), Anoman (Indonesian), Andoman (Malay) and Hunlaman (Lao).
Hanuman came to be regarded as an avatar (incarnation) of Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE). Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts like Mahabhagvata Purana, Skanda Purana, Brhaddharma Purana and Mahanataka among others. This development might have been a result of the Shavite attempts to insert their ishta devata (cherished deity) in the Vaishnavite texts, which were gaining popularity. The 17th century Oriya work Rasavinoda by Divakrsnadasa goes on to mention that the three gods – Brahma, Vishnu and Shiva – combined take to the form of Hanuman.
Hanuman became more important in the medieval period, and came to be portrayed as the ideal devotee (bhakta) of Rama. His characterization as a lifelong brahmachari (celibate) was another important development during this period. The belief that Hanuman's celibacy is the source of his strength became popular among the wrestlers in India. The celibacy or brahmacharya aspect of Hanuman is not mentioned in the original Ramayana.
BIRTH & CHILDHOOD
Hanuman was born to the vanaras. His mother Anjana was an apsara who was born on earth due to a curse. She was redeemed from this curse on her giving birth to a son. The Valmiki Ramayana states that his father Kesari was the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana. Anjana and Kesari performed intense prayers to Shiva to get a child. Pleased with their devotion, Shiva granted them the boon they sought. Hanuman, in another interpretation, is the incarnation or reflection of Shiva himself.
Hanuman is often called the son of the deity Vayu; several different traditions account for the Vayu's role in Hanuman's birth. One story mentioned in Eknath's Bhavartha Ramayana (16th century CE) states that when Anjana was worshiping Shiva, the King Dasharatha of Ayodhya was also performing the ritual of Putrakama yagna in order to have children. As a result, he received some sacred pudding (payasam) to be shared by his three wives, leading to the births of Rama, Lakshmana, Bharata, and Shatrughna. By divine ordinance, a kite snatched a fragment of that pudding and dropped it while flying over the forest where Anjana was engaged in worship. Vayu, the Hindu deity of the wind, delivered the falling pudding to the outstretched hands of Anjana, who consumed it. Hanuman was born to her as a result. Another tradition says that Anjana and her husband Kesari prayed Shiva for a child. By Shiva's direction, Vayu transferred his male energy to Anjana's womb. Accordingly, Hanuman is identified as the son of the Vayu.
Another story of Hanuman's origins is derived from the Vishnu Purana and Naradeya Purana. Narada, infatuated with a princess, went to his lord Vishnu, to make him look like Vishnu, so that the princess would garland him at swayamvara (husband-choosing ceremony). He asked for hari mukh (Hari is another name of Vishnu, and mukh means face). Vishnu instead bestowed him with the face of a vanara. Unaware of this, Narada went to the princess, who burst into laughter at the sight of his ape-like face before all the king's court. Narada, unable to bear the humiliation, cursed Vishnu, that Vishnu would one day be dependent upon a vanara. Vishnu replied that what he had done was for Narada's own good, as he would have undermined his own powers if he were to enter matrimony. Vishnu also noted that Hari has the dual Sanskrit meaning of vanara. Upon hearing this, Narada repented for cursing his idol. But Vishnu told him not repent as the curse would act as a boon, for it would lead to the birth of Hanuman, an avatar of Shiva, without whose help Rama (Vishnu's avatar) could not kill Ravana.
BIRTH PLACE
Multiple places in India are claimed as the birthplace of Hanuman.
According to one theory, Hanuman was born on 'Anjaneya Hill', in Hampi, Karnataka. This is located near the Risyamukha mountain on the banks of the Pampa, where Sugreeva and Rama are said to have met in Valmiki Ramayana's Kishkinda Kanda. There is a temple that marks the spot. Kishkinda itself is identified with the modern Anegundi taluk (near Hampi) in Bellary district of Karnataka.
Anjan, a small village about 18 km away from Gumla, houses "Anjan Dham", which is said to be the birthplace of Hanuman. The name of the village is derived from the name of the goddess Anjani, the mother of Hanuman. Aanjani Gufa (cave), 4 km from the village, is believed to be the place where Anjani once lived. Many objects of archaeological importance obtained from this site are now held at the Patna Museum.
The Anjaneri (or Anjneri) mountain, located 7 km from Trimbakeshwar in the Nasik district, is also claimed as the birthplace of Hanuman.
According to Anjan Dham, Hanuman was born on Lakshka Hill near Sujangarh in Churu district, Rajasthan.
CHILDHOOD
As a child, believing the sun to be a ripe mango, Hanuman pursued it in order to eat it. Rahu, a Vedic planet corresponding to an eclipse, was at that time seeking out the sun as well, and he clashed with Hanuman. Hanuman thrashed Rahu and went to take sun in his mouth.[18] Rahu approached Indra, king of devas, and complained that a monkey child stopped him from taking on Sun, preventing the scheduled eclipse. This enraged Indra, who responded by throwing the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name. Upset over the attack, Hanuman's father figure Vayu deva (the deity of air) went into seclusion, withdrawing air along with him. As living beings began to asphyxiate, Indra withdrew the effect of his thunderbolt. The devas then revived Hanuman and blessed him with multiple boons to appease Vayu.
Brahma gave Hanuman a boon that would protect him from the irrevocable Brahma's curse. Brahma also said: "Nobody will be able to kill you with any weapon in war." From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Shiva assured safety of Hanuman with a band that would protect him for life. Indra blessed him that the Vajra weapon will no longer be effective on him and his body would become stronger than Vajra. Varuna blessed baby Hanuman with a boon that he would always be protected from water. Agni blessed him with immunity to burning by fire. Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form. Yama, the God of Death blessed him healthy life and free from his weapon danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons. Vayu also blessed him with more speed than he himself had. Kamadeva also blessed him that the sex will not be effective on him.So his name is also Bala Bramhachari.
On ascertaining Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister.
Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. The curse is highlighted in Kishkindha Kanda and he was relieved from the curse by the end of Kishkindha Kanda when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita and in Sundara Kanda he used his supernatural powers at his best.
ADVANTURES IN RAMAYANA
The Sundara Kanda, the fifth book in the Ramayana, focuses on the adventures of Hanuman.
MEETING WITH RAMA
Hanuman meets Rama during the Rama's 14-year exile. With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by Ravana. Their search brings them to the vicinity of the mountain Rishyamukha, where Sugriva, along with his followers and friends, are in hiding from his older brother Vali.
Having seen Rama and Lakshmana, Sugriva sends Hanuman to ascertain their identities. Hanuman approaches the two brothers in the guise of a brahmin. His first words to them are such that Rama says to Lakshmana that none could speak the way the brahmin did unless he or she had mastered the Vedas. He notes that there is no defect in the brahmin's countenance, eyes, forehead, brows, or any limb. He points out to Lakshmana that his accent is captivating, adding that even an enemy with sword drawn would be moved. He praises the disguised Hanuman further, saying that sure success awaited the king whose emissaries were as accomplished as he was.
When Rama introduces himself, the brahman identitifies himself as Hanuman and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven with that of Rama. Hanuman then brings about friendship and alliance between Rama and Sugriva; Rama helps Sugriva regain his honour and makes him king of Kishkindha. Sugriva and his vanaras, most notably Hanuman, help Rama defeat Raavana and reunite with Sita.
In their search for Sita, a group of Vanaras reaches the southern seashore. Upon encountering the vast ocean, every vanara begins to lament his inability to jump across the water. Hanuman too is saddened at the possible failure of his mission, until the other vanaras and the wise bear Jambavantha begin to extol his virtues. Hanuman then recollects his own powers, enlarges his body, and flies across the ocean. On his way, he encounters a mountain that rises from the sea, proclaims that it owed his father a debt, and asks him to rest a while before proceeding. Not wanting to waste any time, Hanuman thanks the mountain, touches it briefly, and presses on. He then encounters a sea-monster, Surasa, who challenges him to enter her mouth. When Hanuman outwits her, she admits that her challenge was merely a test of his courage. After killing Simhika, a rakshasi, he reaches Lanka.
FINDING SITA
Hanuman reaches Lanka through flight and marvels at its beauty. After he finds Sita in captivity in a garden, Hanuman reveals his identity to her, reassures her that Rama has been looking for her, and uplifts her spirits. He offers to carry her back to Rama, but she refuses his offer, saying it would be an insult to Rama as his honour is at stake. In order to give Sita faith, Hanuman gives her a ring that Rama wanted Hanuman to give her. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He kills many rakshasas, including Jambumali and Aksha Kumar. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the effects of this weapon Hanuman, out of respect to Brahma, allows himself be bound. Deciding to use the opportunity to meet Ravana, and to assess the strength of Ravana's hordes, Hanuman allows the rakshasa warriors to parade him through the streets. He conveys Rama's message of warning and demands the safe return of Sita. He also informs Ravana that Rama would be willing to forgive him if he returns Sita honourably.
Enraged, Ravana orders Hanuman's execution, whereupon Ravana's brother Vibhishana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders Hanuman's tail be lit afire. As Ravana's forces attempted to wrap cloth around his tail, Hanuman begins to lengthen it. After frustrating them for a while, he allows it to burn, then escapes from his captors, and with his tail on fire he burns down large parts of Lanka. After extinguishing his flaming tail in the sea, he returns to Rama.
SHAPESHIFTING
In the Ramayana Hanuman changes shape several times. For example, while he searches for the kidnapped Sita in Ravana's palaces on Lanka, he contracts himself to the size of a cat, so that he will not be detected by the enemy. Later on, he takes on the size of a mountain, blazing with radiance, to show his true power to Sita.
Also he enlarges & immediately afterwards contracts his body to out-wit Surasa, the she-demon, who blocked his path while crossing the sea to reach Lanka. Again, he turns his body microscopically small to enter Lanka before killing Lankini, the she-demon guarding the gates of Lanka.
He achieved this shape-shifting by the powers of two siddhis; Anima and Garima bestowed upon him in his childhood by Sun-God, Surya.
MOUNTAIN LIFTING
When Lakshmana is severely wounded during the battle against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb, from Dronagiri mountain in the Himalayas, to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so he dispatches the sorcerer Kalanemi to intercept Hanuman. Kalanemi, in the guise of a sage, deceives Hanuman, but Hanuman uncovers his plot with the help of an apsara, whom he rescues from her accursed state as a crocodile.
Ravana, upon learning that Kalanemi has been slain by Hanuman, summons Surya to rise before its appointed time because the physician Sushena had said that Lakshmana would perish if untreated by daybreak. Hanuman realizes the danger, however, and, becoming many times his normal size, detains the Sun God to prevent the break of day. He then resumes his search for the precious herb, but, when he finds himself unable to identify which herb it is, he lifts the entire mountain and delivers it to the battlefield in Lanka. Sushena then identifies and administers the herb, and Lakshmana is saved. Rama embraces Hanuman, declaring him as dear to him as his own brother. Hanuman releases Surya from his grip, and asks forgiveness, as the Sun was also his Guru.
Hanuman was also called "langra veer"; langra in Hindi means limping and veer means "brave". The story behind Hanuman being called langra is as follows. He was injured when he was crossing the Ayodhya with the mountain in his hands. As he was crossing over Ayodhya, Bharat, Rama's young brother, saw him and assumed that some Rakshasa was taking this mountain to attack Ayodhya. Bharat then shot Hanuman with an arrow, which was engraved with Rama's name. Hanuman did not stop this arrow as it had Rama's name written on it, and it injured his leg. Hanuman landed and explained to Bharat that he was moving the mountain to save his own brother, Lakshmana. Bharat, very sorry, offered to fire an arrow to Lanka, which Hanuman could ride in order to reach his destination more easily. But Hanuman declined the offer, preferring to fly on his own, and he continued his journey with his injured leg.
PATALA INCIDENT
In another incident during the war, Rama and Lakshmana are captured by the rakshasa Mahiravana and Ahiravan), brother of Ravana, who held them captive in their palace in Patala (or Patalpuri) - the netherworld. Mahiravana keeps them as offerings to his deity. Searching for them, Hanuman reaches Patala, the gates of which are guarded by a young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), who is part reptile and part Vanara.
The story of Makardhwaja's birth is said to be that when Hanuman extinguished his burning tail in the ocean, a drop of his sweat fell into the waters, eventually becoming Makardhwaja, who perceives Hanuman as his father. When Hanuman introduces himself to Makardhwaja, the latter asks his blessings. Hanuman enters Patala.
Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simultaneously extinguish five lamps burning in different directions. Hanuman assumes the Panchamukha or five-faced form of Sri Varaha facing north, Sri Narasimha facing south, Sri Garuda facing west, Sri Hayagriva facing the sky and his own facing the east, and blows out the lamps. Hanuman then rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patala. Hanuman then instructs Makardhwaja to rule Patala with justice and wisdom.
To date Chandraloak Devpuri mandir is located at Dugana a small village 17 km from Laharpur,Sitapur district,Uttar Pradesh. A divine place where Chakleswar Mahadev situated.
HONOURS
Shortly after he is crowned Emperor upon his return to Ayodhya, Rama decides to ceremoniously reward all his well-wishers. At a grand ceremony in his court, all his friends and allies take turns being honoured at the throne. Hanuman approaches without desiring a reward. Seeing Hanuman come up to him, an emotionally overwhelmed Rama embraces him warmly, declaring that he could never adequately honour or repay Hanuman for the help and services he received from the noble Vanara. Sita, however, insists that Hanuman deserved honour more than anyone else, and Sita gives him a necklace of precious stones adorning her neck.
When he receives it, Hanuman immediately takes it apart, and peers into each stone. Taken aback, many of those present demand to know why he is destroying the precious gift. Hanuman answers that he was looking into the stones to make sure that Rama and Sita are in them, because if they are not, the necklace is of no value to him. At this, a few mock Hanuman, saying his reverence and love for Rama and Sita could not possibly be as deep as he implies. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.
HANUMAN RAMAYANA
After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord Rama. There he scripted a version of the Ramayana on the Himalayan mountains using his nails, recording every detail of Rama's deeds. When Maharishi Valmiki visited him to show him his own version of the Ramayana, he saw Hanuman's version and became very disappointed.
When Hanuman asked Valmiki the cause of his sorrow, the sage said that his version, which he had created very laboriously, was no match for the splendour of Hanuman's, and would therefore go ignored. At this, Hanuman discarded his own version, which is called the Hanumad Ramayana. Maharishi Valmiki was so taken aback that he said he would take another birth to sing the glory of Hanuman which he had understated in his version.
Later, one tablet is said to have floated ashore during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. Kalidasa is said to have deciphered it and recognised that it was from the Hanumad Ramayana recorded by Hanuman in an extinct script, and considered himself very fortunate to see at least one pada of the stanza.
AFTER RAMAYANA WAR
After the war, and after reigning for several years, the time arrived for Rama to depart to his supreme abode Vaikuntha. Many of Rama's entourage, including Sugriva, decided to depart with him. Hanuman, however, requested from Rama that he will remain on earth as long as Rama's name was venerated by people. Sita accorded Hanuman that desire, and granted that his image would be installed at various public places, so he could listen to people chanting Rama's name. He is one of the immortals (Chiranjivi) of Hinduism.
MAHABHARATA
Hanuman is also considered to be the brother of Bhima, on the basis of their having the same father, Vayu. During the Pandavas' exile, he appears disguised as a weak and aged monkey to Bhima in order to subdue his arrogance. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of his identity, tells him to move it out of the way. Hanuman, incognito, refuses. Bhima then tries to move the tail himself but he is unable, despite his great strength. Realising he is no ordinary monkey, he inquires as to Hanuman's identity, which is then revealed. At Bhima's request, Hanuman is also said to have enlarged himself to demonstrate the proportions he had assumed in his crossing of the sea as he journeyed to Lanka and also said that when the war came, he would be there to protect the Pandavas. This place is located at Sariska National Park in the Alwar District of the State of Rajasthan and named as Pandupole (Temple of Hanuman ji).Pandupole is very famous tourist spot of Alwar.
During the great battle of Kurukshetra, Arjuna entered the battlefield with a flag displaying Hanuman on his chariot. The incident that led to this was an earlier encounter between Hanuman and Arjuna, wherein Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Rama had built the great bridge to cross over to Lanka to rescue Sita. Upon Arjuna's wondering aloud at Rama's taking the help of monkeys rather than building a bridge of arrows, Hanuman challenged him to build a bridge capable of bearing him alone; Arjuna, unaware of the vanara's true identity, accepted. Hanuman then proceeded to repeatedly destroy the bridges made by Arjuna, who decided to take his own life. Krishna smiled and placed his divine discus beneath the bridge,and this time hanuman could no longer break it.Vishnu then appeared before them both after originally coming in the form of a tortoise, chiding Arjuna for his vanity and Hanuman for making Arjuna feel incompetent. As an act of penitence, Hanuman decided to help Arjuna by stabilizing and strengthening his chariot during the imminent great battle. After, the battle of Kurukshetra was over, Krishna asked Arjuna, that today you step down the chariot before me. After Arjuna got down, Krishna followed him and thanked Hanuman for staying with them during the whole fight in the form of a flag on the chariot. Hanuman came in his original form, bowed to Krishna and left the flag, flying away into the sky. As soon as he left the flag, the chariot began to burn and turned into ashes. Arjuna was shocked to see this, then Krishna told Arjuna, that the only reason his chariot was still standing was because of the presence of Himself and Hanuman, otherwise, it would have burnt many days ago due to effects of celestial weapons thrown at it in the war.
According to legend, Hanuman is one of the four people to have heard the Bhagwad Gita from Krishna and seen his Vishvarupa (universal) form, the other three being Arjuna, Sanjaya and Barbarika, son of Ghatotkacha.
OTHER TEXTS
Apart from Ramayana and Mahabharata, Hanuman is mentioned in several other texts. Some of these stories add to his adventures mentioned in the earlier epics, while others tell alternative stories of his life.
Paumacariya (also known as Pauma Chariu or Padmacharit), the Jain version of Ramayana written by Vimalasuri, mentions Hanuman as a Vidyadhara (a supernatural being), who is the son of Pavangati and Anjana Sundari. Anjana gives birth to Hanuman in a forest cave, after being banished by her in-laws. Her maternal uncle rescues her from the forest; while boarding his vimana, Anjana accidentally drops her baby on a rock. However, the baby remains uninjured while the rock is shattered. The baby is raised in Hanuruha, his great uncle's island kingdom, from which Hanuman gets his name. In this version, Hanuman is not celibate. He marries princess Anangakusuma, the daughter of Kharadushana and Ravana's sister Chandranakha. Ravana also presents Hanuman one of his nieces as a second wife. After becoming an ally of Sugriva, Hanuman acquires a hundred more wives. Hanuman is originally enraged at Rama for murdering his father-in-law Kharadushana. However, he becomes a supporter of Rama after meeting him and learning about Sita's kidnapping by Ravana. He goes to Lanka on Rama's behalf, but is unable to convince Ravana to surrender. Ultimately, he joins Rama in the war against Ravana and performs several heroic deeds. After the victory and subsequent celebrations, both Rama and Hanuman take Jaineshwari Diksha and become Jain Munis and achieve salvation. Later Jain texts such as Uttarapurana (9th century CE) by Gunabhadra and Anjana-Pavananjaya (12th century CE) tells the same story.
The Brahma Purana mentions that the vanaras built several Shiva lingams in Kishkindha. After his return to Ayodhya, Rama asks Hanuman to destroy these lingams, as they are no longer required. However, when Hanuman is unable to uproot these lingams, Rama orders them to worshipped permanently. The Skanda Purana mentions a variant of this story, which happens in Rameswaram. The Narada Purana describes Hanuman as a master of vocal music, and as an embodiment of the combined power of Shiva and Vishnu.
Apart from the Puranas, the Agama Saunaka Samhitha, and Agastya Sara Samhitha explains certain stories which are not mentioned in other Hindu texts along with the worship rituals of Hanuman. Recently a simple English Translation of some of stories are released as a book named Tales Of Hanuman: Tales from the eternal life of Hanuman
The 16th-century Indian poet Tulsidas wrote Hanuman Chalisa, a devotional song dedicated to Hanuman. He claimed to have visions where he met face to face with Hanuman. Based on these meetings, he wrote Ramcharitmanas, an Awadhi language version of Ramayana. The Sankat Mochan Hanuman Temple (Varanasi) is said to be located on the spot where Tulsidas had these visions. The works of Tulsidas played an important role in increasing the popularity of Hanuman worship in North India.
Durga Chalisa mentions that Hanuman leads and welcomes the procession of the ferocious lion-riding Bhavani.
The non-Indian versions of Ramayana, such as the Thai Ramakien, mention that Hanuman had relationships with multiple women, including Svayamprabha, Benjakaya (Vibhisana's daughter), Suvannamaccha and even Ravana's wife Mandodari. According to these versions of the Ramayana, Macchanu is son of Hanuman borne by Suvannamaccha, daughter of Ravana. The Jain text Paumacariya also mentions that Hanuman married Lankasundari, the daughter of Lanka's chief defender Bajramukha. Another legend says that a demigod named Matsyaraja (also known as Makardhwaja or Matsyagarbha) claimed to be his son. Matsyaraja's birth is explained as follows: a fish (matsya) was impregnated by the drops of Hanuman's sweat, while he was bathing in the ocean.
PROPHECY & LEGACY
A number of religious leaders have claimed to have seen Hanuman over the course of the centuries, notably Madhvacharya (13th century CE), Tulsidas (16th century), Samarth Ramdas (17th century), Raghavendra Swami (17th century) and Swami Ramdas (20th century).
Swaminarayan, founder of the Hindu Swaminarayan sects, holds that other than worship of God through the Narayana Kavacha, Hanuman is the only deity who may be worshiped in the event of trouble by evil spirits.
Others have also asserted his presence wherever the Ramayana is read.
“Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and eyes full of flowing tears wherever the fame of Rāma is sung.”
This can be found in other texts such as the Vinaya Patrika by Tulsidas and the Mahabharta, and in other texts with only slight variation in language. During the readings of the Ramayana (Ramayanpath), a special puja and space (asan) are reserved for Hanuman.
TEMPLES
Hanuman is worshipped by villagers as a boundary guardian, by Shaiva ascetics as a Yogi, and by wrestlers for his strength. There are numerous temples for Hanuman, and his images are usually installed at all temples where images of avatars of Vishnu are installed. Hanuman temples are believed to keep the area and surroundings free of rakshasas (demons) and other evil beings. Hanuman idols are found on mountain roads because it is believed that he protects people from accidents.
Jakhu temple is a famous temple at Shimla, the capital of Himachal Pradesh. The word "Jakhu" is derived from "Yaku"/"Yaksha". The hill is the legendary abode of Yaksha, Kinners Nagas and Asuras. The temple was founded on a plain where, according to legend, Hanuman's sudden landing flattened a hill. A 33-metre statue of Hanuman has been erected at the top of the 2,591-metre tall Jakhu Hill, the highest point in Shimla.
According to the Ramayana, during the battle between Lord Rama and Ravana at Lanka, Lakshmana, brother of Lord Rama, was mortally wounded by an arrow. To save his life, Hanuman journeyed to the Himalayas to retrieve the Sanjeevani herb. En route, he encountered a meditating sage on Jakhu mountain; as he paused to inquire about the herb, Hanuman's landing on the mountain compressed the earth, changing the shape of the mountain to its present state. In his haste to depart, Hanuman is said to have left his friends behind, and they are said to continue to roam the area even today. A temple honoring Lord Hanuman was constructed by the Jakhu sage.
The oldest known independent Hanuman statue is the one at Khajuraho, which has an inscription dated Sam. 940 (AD 883) mentioning that it was erected by Gahil's son Gollak.
Sankat Mochan Shri Hanuman Mandir, located in the Punjab town of Phillaur is one of the popular temples of Hanuman. Sankat Mochan Hanuman Temple, Varanasi, believed to be built by Tulsidas, is second most popular temple in the city.
Namakkal Anjaneyar temple is located in the town of Namakkal, Tamil Nadu. There is an 18-feet idol of Sri Hanuman in the temple facing east, worshipping Sri Lakshmi Narasimha Swami (one of the avatar of god Vishnu) in this temple. Anjenayar idol is Swayambu, believed to be growing in height; thus, temple has no roof enclosing.
Sholinghur Sri Yoga Narasimha swami temple and Sri Yoga Anjaneyar temple, located in Sholinghur, a town which is about 30 km from Arakkonam of Vellore District.Sri yoga Anjaneyar temple located over small hill containing 480 steps from ground. Lord Anjaneyar with Sathurpujam (sathur=four, pujam=arms) Sri Sangu and Sri Chakaram 2 hands and Jabba Malai and Jaba Shankaram in other two respectively facing Sri yoga Narasimha swami and Yoga Amurthavalli Thayar present over hill (periya malai= big hill) with 1305 steps from ground. Sholinghur shetram one among 108 divya desams also one of most famous temple of our Lord Anjaneya.
Ragigudda Anjaneya temple is a Hanuman temple located in JP Nagar Bangalore. The temple is located on a hillock.
The Hanuman temple at Nerul, Navi Mumbai, Maharashtra, India is situated inside SIES complex. The Hanuman idol is 10 m tall and is installed on a pedestal of height 4 m, bringing the total height to 14 m. In the picture shown, Hanuman has silver coverings (Silver Kavasam). The 33 feet Hanuman idol is carved out of single granite stone. This is the tallest single granite stone Hanuman idol in India as per the temple.
Similarly, a 10 m idol of Sri Anjaneyar was entrenched in 1989 at Nanganallur in Chennai, India. The distinguishing factor of the idol is that it was molded out of a single rock.
An 26-m Karya Siddhi Hanuman statue was installed at Carapichaima in Trinidad and Tobago, by Avadhoota Dattapeetham's Pontiff Ganapathy Sachchidananda. It is the tallest in the Western hemisphere and second tallest in the world. One has also built a Karya Siddhi Hanuman Temple in Frisco, Texas in the U.S.
The tallest Hanuman statue is the Veera Abhaya Anjaneya Hanuman Swami, standing 135 feet tall at Yerravaram, 46 km from Rajahmundry in Andhra Pradesh, installed in 2003.
The image of Hanuman is said to have come alive and moved when installed at the Shri Hanuman Mandir, Sarangpur. The temple is noted for getting rid of evil spirits.
Suchindram temple is a pious place lying about 14 km from Kanyakumari, Tamil Nadu. The temple is famous for it 18 feet tall Hanuman idol. This idol is decorated fully with butter (Vennai kappu in Tamil) and Sandalwood paste (Chandana kappu in Tamil).
In Rajasthan,Hanuman Temples at Mehendipur Balaji in Dausa district (80 km from Jaipur) and Salasar dhaam in Churu district (160 km from Jaipur) attract a large number of devotees from all over India. [{Chandraloak Devpuri Balaji}] is located in Dugana 17 km from Laharpur district-sitapur,UttarPradesh
Bhaktha Anjaneyar is Temple is located in Vedasandur, Dindigul, Tamil Nadu.
Kaviyoor is a small village about 5–6 km from the town of Thiruvalla, Kerala The Kaviyoor Mahadevar Temple here is about 100 years old and the Hanuman temple inside the Shiva temple is considered as very auspicious by devotees. Hanuman idol consecrated here is made of Panchaloha and is depicting him telling the story of Ramayana to Sita in the Asoka Vana.
Yalagur, a small village about 30–35 km from the town of Bagalkot in Karnataka, also has a temple dedicated to Hanuman.
Sri Baktha Hanuman Temple, Ramboda.Sri Lanka. Ramboda is a place where Hanuman was searching for Sita Devi.
WORSHIP
Some of the prayers, songs, mantras, shlokas, devoted to Hanuman include Hanuman Chalisa, Bajranga Baan, Maruti Strotam, Anjaneya Dandakam, Vadvanal Strotam, Hanuman Sathhika, Hanuman Bahuk, Hanuman Dwadesha, Bhimrupi Strotam, Sundara Kanda, Maruti Gayatri Mantra, Hanumansahasranam stotra (Stotra of thousand names of Hanuman), Ek-mukhi Hanuman Raksha Kavacham, Pancha-mukhi Hanuman Raksha Kavacham and Sapta-mukhi Hanuman Raksha Kavacham.
"Ram Raksha Strotam", the Sanskrit Strota, a Shield of Rama has lines devoted to Hanuman, saying, whoever, reads this, will be protected by Hanuman.
PANCHAMUKHA SRI HANUMAN
Sri Hanuman assumed Panchamukha or five-faced form to kill Ahiravana, a powerful rakshasa black-magician and practitioner of the dark arts during the Ramayana war. Ahiravana, brother of Ravana, had taken Lord Rama and Lakshmana to netherworld as captive, and the only way to kill him was to extinguish five lamps burning in different directions, all at the same instant. Sri Hanuman assumed His Panchamukha form and accomplished the task, thus killing the rakshasa, and freeing Rama and Lakshmana.
This form of Sri Hanuman is very popular, and is also known as Panchamukha Anjaneya and Panchamukhi Anjaneya. (Anjaneya, which means "son of Anjana", is another name of Sri Hanuman). These faces show there is nothing in the world which does not come under any the influence of any of the five faces, symbolic of his all around security to all devotees. This also signifies vigilance and control over the five directions - north, south, east, west and the upward direction/zenith.
There are five ways of prayer, Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Sri Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Rama. He also begged (yachanam) Sri Rama to bless him the undivided love.
The weapons are a parashu, a Khanda, a chakra, a dhaalam, a gada, a trishula, a kumbha, a Katar, a plate filled with blood and again a big Gada.
Chitrakoot in Central India is claimed to be the resting place of Sri Hanuman. The Hanuman Dhara Temple is situated on the peak of mountain where there is natural rock formation image of Shri Hanuman inside the cave and a natural stream of water falling on the tail. It is believed that after the coronation of Lord Rama, Sri Hanuman requested for a permanent place to settle in the Kingdom of Lord Rama, where his Injury of burns on his tails will be cured. Lord Rama, then with his arrow, spurred a stream of water on the tip of mountain and asked Sri Hanuman to rest there with water of the stream falling on his tail to cool down burning sensation in his tail. The access to the cave temple is through stairs starting from bottom of the mountain to its top. It takes roughly 30 to 40 minutes to reach the temple. Over time the temple has gained a new name, namely Hanuman Dhara.
Sri Panchamukha Anjaneya Swami was the main deity of Sri Raghavendra Swami. The place where he meditated on this five-faced form of Sri Hanuman is now known as Panchamukhi, wherein a temple for him has been built. There is also a shrine for Panchamukha Anjaneya Swami at Kumbakonam in Tamil Nadu, India. A 12 m tall monolithic green granite murti of Sri Panchamukha Hanuman has been installed in Thiruvallur, also in Tamil Nadu. This place was known as Rudravanam in olden times when many saints and seers had blessed this place with their presence. The Panchamukha Hanuman Ashram itself was established by a saint called Venkatesa Battar. A four foot image of Panchmukha Hanuman has been consecrated West of Lusaka, Zambia in Oye Kapi farm.
RELATION WITH SHANI
In Hinduism, Hanuman is one of the few deities not afflicted by Shani. Hanuman is the one of the deities in Hindu religion, over whom Shani could not cast his spell. Shani could not overcome Hanuman and as such people worship Hanuman to get rid of malefic effects of Shani.
In the Ramayana, Hanuman is said to have rescued Shani, from the clutches of Ravana.
In gratitude, Shani promised Hanuman that those who prayed him (Hanuman) would be rescued from the painful effects of Saturn, which in Hindu astrology, is said to produce malefic effects on one's life when one is afflicted "negatively" with Saturn.
Another version of the encounter between Lord Hanuman and Shani Bhagavan is that the latter once climbed on to Lord Hanuman's shoulder, implying that he (Hanuman) was coming under the effects of the influence of Shani. At this, Hanuman assumed a large size, and Shani was caught painfully between Hanuman's shoulders and the ceiling of the room they were in. As the pain was unbearable, Shani requested Hanuman to release him, promising that he (Shani) would moderate the malefic effects of his influence on a person praying to Hanuman. Hanuman released Shani thereafter.
In the verse with a thousand Names of Hanuman the Hanumansahasranam stotra, Shani is one of the Names of Hanuman. In some regions of India, Hanuman is also seen sporting an iron whip akin to Shani.
WIKIPEDIA
A yatri (traveler) enjoying popular breakfast of Kachori @ the holy city of Ayodhya in Uttar Pradesh state of India.
Ayutthaya Historical Park (Thai: อุทยานประวัติศาสตร์พระนครศรีอยุธยา (Pronunciation)) covers the ruins of the old city of Ayutthaya, Phra Nakhon Si Ayutthaya Province, Thailand. The city of Ayutthaya was founded by King Ramathibodi I in 1351, though it is likely to be significantly older, based on evidence showning that the area was already populated during the Mon Dvaravati period. Sources further mention that around 850 AD, the Khmers occupied the area and established a stronghold there, naming it Ayodhya after one of the holiest Hindu cities in India of the same name. The early history of Ayutthaya is connected to this Khmer settlement. Additionally, Prince Damrong has also attested to the existence of a city named Ayodhya, founded by the Khmers ruling from Lopburi at the point where the three rivers meet. An excavation map shows traces of an ancient baray (water reservoir) close to the southwestern tip of Wat Yai Chai Mongkhon, which could have been built on a former important Khmer temple complex.
The city was captured by the Burmese in 1569. Though not pillaged, it lost "many valuable and artistic objects.":42–43 It was the capital of the country until its destruction by the Burmese army in 1767.
In 1969, the Fine Arts Department of Thailand began renovations of the ruins, scaling up the project after the site was declared a historical park in 1976. Part of the park was declared a UNESCO World Heritage Site in 1991.