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Mathura is a city in the North Indian state of Uttar Pradesh. It is located approximately 50 kilometres north of Agra, and 145 kilometres south-east of Delhi; about 11 kilometres from the town of Vrindavan, and 22 kilometres from Govardhan. It is the administrative centre of Mathura District of Uttar Pradesh. During the ancient period, Mathura was an economic hub, located at the junction of important caravan routes. The 2011 census of India estimated the population of Mathura to be 441,894.
Mathura is the birthplace of Lord Krishna which is located at the centre of Braj or Brij-bhoomi, called Shri Krishna Janma-Bhoomi, literally: 'Lord Krishna's birthplace'. It is one of the seven cities (Sapta Puri) considered holy by Hindus. The Keshav Dev Temple was built in ancient times on the site of Krishna's birthplace (an underground prison). Mathura was the capital of the Surasena Kingdom, ruled by Kansa the maternal uncle of Krishna.
Mathura has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
Mathura has an ancient history and also homeland and birthplace of Krishna who was born in yadu dynasty. According to the Archaeological Survey of India plaque at the Mathura Museum, the city is mentioned in the oldest Indian epic, the Ramayana. In the epic, the Ikshwaku prince Shatrughna slays a demon called Lavanasura and claims the land. Afterwards, the place came to be known as Madhuvan as it was thickly wooded, then Madhupura and later Mathura.
In the 6th century BCE Mathura became the capital of the Surasena mahajanapada. The city was later ruled by the Maurya empire (4th to 2nd centuries BCE) and the Shunga dynasty (2nd century BCE). It may have come under the control of Indo-Greeks some time between 180 BCE and 100 BCE. It then reverted to local rule before being conquered by the Indo-Scythians during the 1st century BCE.
Mathuran art and culture reached its zenith under the Kushan dynasty which had Mathura as one of their capitals, the other being Purushapura (Peshawar). The dynasty had kings with the names of Kujula Kadphises, Kanishka, Huvishka and Vasudeva I.
Megasthenes, writing in the early 3rd century BCE, mentions Mathura as a great city under the name Μέθορα (Méthora).
The Indo-Scythians (aka Sakas or Shakas) conquered the area of Mathura over Indian kings around 60 BCE.
The findings of ancient stone inscriptions in Maghera, a town 17 kilometres from Mathura, provide historical artifacts giving more details on this era of Mathura. The opening of the 3 line text of these inscriptions are in Brahmi script and were translated as: "In the 116th year of the Greek kings..."
The Mathura Lion Capital inscriptions attest that Mathura fell under the control of the Sakas. The inscriptions contain references to Kharaosta Kamuio and Aiyasi Kamuia. Yuvaraja Kharostes (Kshatrapa) was the son of Arta, as is attested by his own coins.
Arta is stated to be brother of King Moga or Maues. Princess Aiyasi Kambojaka, also called Kambojika, was the chief queen of Shaka Mahakshatrapa Rajuvula. Kamboja presence in Mathura is also verified from some verses of the epic, the Mahabharata, which are believed to have been composed around this period.
The Indo-Scythian satraps of Mathura are sometimes called the "Northern Satraps", as opposed to the "Western Satraps" ruling in Gujarat and Malwa. After Rajuvula, several successors are known to have ruled as vassals to the Kushans, such as the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, who are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka (c 130 CE), in which they were paying allegiance to the Kushans.
Mathura served as one of the Kushan Empire's two capitals from the first to the third centuries.
Faxian mentions the city as a centre of Buddhism about 400 while his successor Xuanzang, who visited the city in 634 CE, mentions it as Mot'ulo, recording that it contained twenty Buddhist monasteries and five Brahmanical temples. Later, he went east to Thanesar, Jalandhar in the eastern Punjab, before climbing up to visit predominantly Theravada monasteries in the Kulu valley and turning southward again to Bairat and then Mathura, on the Yamuna river.
The city was sacked and many of its temples destroyed by Mahmud of Ghazni in 1018 and again by Sikandar Lodhi, who ruled the Sultanate of Delhi from 1489 to 1517.
Sikander Lodhi earned the epithet of 'Butt Shikan', the 'Destroyer of Hindu deities'. The Mughal Emperor Aurangzeb, built the city's Jami Masjid (Friday mosque) .[citation needed] The noteworthy fact is that the exact place of birth of Krishna, according to historians, is in the place of worship of the Hindus, though the mosque was built near the birthplace of Krishna. The bigger Krishna shrine, better known as Dwarkadeesh Temple is a few metres away from what is believed to be the actual birthplace of Krishna. It was built in 1815 by Seth Gokuldas Parikh, Treasurer of Gwalior.
In 2016, 24 people including 2 police officers were killed in the Jawahar Bagh clash, when the police tried to evict a large number of squatters from the public park
GEOGRAPHY
Mathura is located at 27.28°N 77.41°E. It has an average elevation of 174 metres
DEMOGRAPHICS
The 2011 census of India estimates the population of Mathura to be 441,894, a decadal growth rate of 22.53 per cent from 2001 census of India. Males account for 54% (268,445) and females for 46% (173,449) of this population. Sex ratio of Mathura is 858 females per 1000 males, which has increased from 840 in 2001. However, national sex ratio is 940. Population density in 2011 has increased from 621 per km2 in 2001 to 761 per km2. Mathura has an average literacy rate of 72.65 per cent which has increased from 61.46 per cent in 2001 but still lower than the national average of 74.04 per cent. Male and female literacy rate are 84.39 and 58.93 per cent respectively. 15.61 per cent of Mathura's population is under 6 years of age. This figure was 19.56 per cent in 2001 census. Mathura has large population of Jat and Yadav in rural areas and Brahmins & Baniyas in City. The famous cities/villages of Mathura District are as follows.
Lohwan
Vrindavan
Baldeo
Nandgaon
Barsana
Goverdhan
Gokul
Chaumuhan
Kosi Kalan
TRANSPORTATION
RAIL
Mathura is well connected by train to major cities in India such as New Delhi, Mumbai, Kolkata, Chennai, Bangalore, Hyderabad, Indore, Alwar, Jaipur, Bhopal, Gwalior, Jabalpur, Ujjain, Rewa, Lucknow, Kanpur, Varanasi etc.
The city is served by four stations, Mathura Junction being the biggest one connecting to West, North and Southern India. Mathura Cantt connects to eastern Uttar Pradesh. Bhuteshwar serves for local trains for Delhi, Delhi NCR, Agra, Bharatpur and Alwar. Another station Krishnajanmabhoomi connects to Vrindavan via rail bus.
ROAD
Mathura is well connected by road to the rest of Uttar Pradesh and India. NH 2 (Delhi-Howrah) Highway passes through the city and connects to National Highway 3 (to Mumbai), a part of which is known as Mathura Road. NH-11 (Agra to Bikaner). SH-33 (Bareilly to Mathura via Badaun ,Ujhani, Kasganj ,Soron, Sikandra Rao, Hathras) NH-93 (Moradabad) are also prominent arterial highways. Yamuna Expressway also connects to Mathura and in fact shortest way to reach Mathura by road.
The city is served by Upsrtc, JNNURAM, Rajasthan, Haryana, Madhya Pradesh, DTC, Chandigarh and Punjab state transportation bus companies. Mathura depot, run by upsrtc - the Uttar Pradesh state bus company - runs 120 buses. Direct buses are available to Alwar, Agra, Aligarh, Khair, Indore, Bhopal, Gwalior, Jabalpur, Jaipur, Udaipur, Ajmer, Delhi, Chandigarh, Lucknow, Kanpur, Meerut, Haridwar, Rohtak and other Indian cities. An intercity JnNURM bus facility also exists.
AIR
As of now the city has no airport but the airport was proposed to Mathura in 2012. The civil aviation minister Ajit Singh suggested Mathura's name for the site of a new greenfield international airport to chief minister of Uttar Pradesh Akhilesh Yadav. Mathura's name came into play when group of ministers terminated the planning of building Taj International Airport at Greater Noida. Land has been marked, and construction is in progress near the Yamuna Expressway, with plans to open in the next five years with regular flights to Delhi, Mumbai, Ujjain and Varanasi and some international routes in future.
TOURISM
Mathura is a holy city for Hinduism, the world's third-largest religion. There are many places of historic and religious importance in Mathura and its neighbouring towns. The twin-city to Mathura is Vrindavan. As the home of Krishna in his youth, the small town is host to a multitude of temples belonging to various sects of Hinduism proclaiming Krishna in various forms and avatars. Some places of interest are:
Baldeo(Dauji Mandir)
Lohwan Mata Mandir
Shri Ratneshwar Mahadev
Gopinath Maharaj Mandir
Keshav Dev Temple (Shri Krishna Janma Bhoomi)
Vishram Ghat (Bank of River Yamuna)
Shri Jagannath Temple Bhuteshwar Mathura
Prem Mandir, Vrindavan
Vrindavan Chandrodaya Mandir, Vrindavan
Mathura Museum
Birla Mandir
Shri Krishna Janmabhoomi
Naam yog Sadhna Mandir (Baba Jai Gurudev Temple)
Banke Bihari Temple
Shri Krishna Janmabhoomi
Iskcon Temple.
bhuteshwar temple
The Udasin Kashni Ashram (Ramanrati) near Gokul (Mahaven)
STRATEGIC IMPORTANCE
Mathura is the home for Indian I Corps (Strike Formation) within the Indian Army's Central Command, hosting Strike I Corps headquarters in a large classified area in the outskirts of the city known as Mathura Cantonment (Central Command itself has its headquarters at Lucknow). It hosts Strike Infantry units, Air Defence units, Armoured Divisions, Engineer brigades, Aritillery Units and classified units of Strategic Nuclear Command. Corps I is primarily responsible for western borders of India. In 2007 during Exercise Ashwamedha, all the armoured, artillery and infantry divisions performed a simulation of an overall NBC (nuclear-chemical-biological) environment. The aim was to show operational ability in high intensity, short duration and 'sudden' battles.
INDUSTRIES
One of the major contributors in the economy of Uttar Pradesh are Mathura Industries.[citation needed] Mathura Refinery located in the city is one of the biggest oil refineries of Asia with 8.0 MMTPA refining capacity. This oil refinery of the Indian Oil Corporation is a highly technologically advanced oil refinery. Mathura Refinery is the first in Asia and third in the world to receive the coveted ISO-14001 certification for Environment Management System in 1996.
Textile printing industry that includes both sari-printing and fabric dyeing and silver ornaments manufacturing are major industrial contributors to the region. Apart from these other industries are water tap manufacturing units and other decorative and household items. Mathura also is a big centre for production of cotton materials; prominent among them being pure white bleached cotton sarees for women and dhotis for men,and cotton niwar tapes for beds. It is also a hub for production of milk based sweet meals,prominent among them being mathura Pedas and burfis. Renowned as the place where rivers of milk flowed, Mathura till today boasts of Milk trading centres where you can buy any amount of fresh milk where rates vary every few minutes and are notified on a black board akin to stock prices.
POLITICS
In 2014 General Elections Mrs. Hema Malini of BJP became the Member of Parliament from Mathura Constituency. The Mayor of the city is Mrs. Manisha Gupta of BJP.
CULTURE
Mathura has contributed a lot towards Indian Culture through its rich heritage. The ethos of Mathura, and in fact the whole of Braj mandal is centered on Krishna and his tales. Mathura sees heightened activities during the major festivities dedicated to Krishna.
The Braj culture has been expressed widely through various practices.
Sanjhee is the colourful art of decorating the ground with flowers.
Rasiya is a tradition that is integral to Mathura's culture. It is the tradition of folk-songs that describe the love of the divine couple Radha and Krshnaji. It is an inseparable part of the Holi celebrations and all other festive occasions at Mathura. (Dhulendi – Holi with drums (dholak), colours, etc. originated from Braj region hundreds of millennia before today.)
Raaslilas of Mathura have become an integral part of Indian Folklore. Krshnaji had danced the Raas with gopis on banks of Yamuna river.
Charkula is a traditional folk dance of the Braj. In this dance, a woman balances a column of deepikas on her head and dances to the accompaniment of Rasiya songs by the menfolk.
The language spoken in the Braj mandal is mainly Hindi which is spoken in a different dialect. This dialect is characteristic with the Braj region and known as Brajbhasha. Being close to haryana and uttar pradesh haryanwi is spoken by people and very few people speak Punjabi. Before Hindi and until past few centuries, Brajbhasha used to be the dominant language in literature.
Mathura is one of the seven most holy places for Hindus in India.
- Ayodhyā Mathurā Māyā Kāsi Kāñchī Avantikā I
- Purī Dvārāvatī chaiva saptaitā moksadāyikāh II - Garuḍa Purāṇa I XVI .14
A Kṣetra is a sacred ground, a field of active power, a place where Moksha, final release can be obtained. The Garuda Purana enumerates seven cities as giver of Moksha, They are Ayodhya, Mathura, Māyā, Kāsi, Kāñchī, Avantikā, Puri and Dvārāvatī.
MEDIA AND COMMUNICATIONS
All India Radio has a local station in Mathura which transmits various programs of mass interest. Commissioned in 2001, Mathura has a Programme generating Facility (PGF) of Doordarshan - India's Public service Broadcasters.
EDUCATIONAL INSTITUTIONS
GLA University, R.K. Group of Institutions (including Rajiv Academy For Technology & Management, Rajiv Academy For Teacher's Education, Rajiv Academy For Pharmacy, K.D. Dental College & Hospital, etc.) and BSA College of engineering and technology, Excel Institute of Management & Technology has been accorded as status of university). 40 engineering & management colleges had been established in Mathura up to 12-12-2009.
Mathura is home to the Uttar Pradesh Pandit Deen Dayal Upadhyaya Veterinary University, the first of its kind in the state and the fourth in the country to be made independent veterinary universities."Mathura University ::-:: Website Loading". Upvetuniv.edu.in. Retrieved 2013-11-17.The college was established in 1947 by Govt of U.P. and it is Asia's first veterinary college which awarded Veterinary science degree. The University is located on the Mathura-Agra road, about 5 kilometres from Mathura Junction. The main campus of the University is spread over a land area of 3.1659 km2 in Mathura Cantt and about 6 km2 at Madhurikund, about 20 kilometres from the main campus.
WIKIPEDIA
. . . yes, this is a photo!
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Raghurajpur is a heritage crafts village in Puri district, Odisha, known for its master Pattachitra painters, an art form which dates back to 5 BC in the region and Gotipua dance troupes, the precursor to the Indian classical dance form of Odissi; it is also known as the birthplace of one of the finest Odissi exponents and Guru, Kelucharan Mohapatra. Apart from that, the village is also home to crafts like Tussar paintings, palm leaf engravings, stone and wood carvings, wooden, cowdung and papier mache toys, and masks.
In 2000, after a two-year research and documentation project by INTACH, starting 1998, the village was chosen to be developed as state's first heritage village and developed as a Crafts village, soon the village had an interpretation centre, commissioned artwork on the walls of the artists’ homes and a rest house.
It also has the distinction of the only place where the traditional decoration called Patas, used under the throne of Lord Jagannath and on the three chariots during the annual Rath Yatra festival, that takes place at pilgrimage town of Puri, some 14 km away, known for the Jagannath Temple.
OVERVIEW
Situated amidst groves of coconut, palm, mango and jack fruit, the main village has two streets with over 120 houses, most decorated with mural paintings, where the painters reside and practice their pattachitra craft, besides many other that practices throughout the village, including traditional masks, stone idols, papier mache, sculptures, wooden toys. The village also a series of temples dedicated not only to Bhuasuni, the local deity but also to various Hindu gods including, Radha Mohan, Gopinath, Raghunath, Laxminarayan and Gouranga.
Around, 2000 it was developed as a heritage village by INTACH, and soon became a major rural tourist destination of the state, drawing tourist, both domestic and foreign to the village. Villagers were also trained to provide heritage walks to the visitors by the organisation, and has since become a template for heritage tourism in the region.
Today it is also the venue of the annual Basant Utsav - Parampara Raghurajpur (Spring Festival), which was first organized in 1993 under the aegis of State Tourism Department and astern Zonal Cultural Centre, Kolkata, held in the month of February/March and an important tourist draw.
PATTACHITRA
The pattachitra paintings are made over a piece of cloth known as Patta or a dried palm leaf, which is first painted with a mixture of chalk and gum. Over the prepared surface, colorful and intricate pictures of various Gods, Goddesses, and mythological scenes with ornamentation of flowers, trees and animals are then painted. The paintings on Tussar saris, especially the Sambalpuri Saree depicting Mathura Vijay, Raslila and Ayodhya Vijay owe their origin to ‘Raghurajpur Pattachitra paintings’.
LOCATION
It is situated 14 km away from Hindu pilgrimage town of Puri, on the southern banks of river Bhargabi (Bhargavi). Visitors from Puri take the Bhubaneswar road, near Chandanpur, on NH 203, and upon reaching the Chandanpur Bazaar, they can take a right turn to reach Raghurajpur. The village is then around 1.5 km from Chandanpur.
WIKIPEDIA
The Orchha Fort complex, which houses a large number of ancient monuments consisting of the fort, palaces, temple and other edifices, is located in the Orchha town in the Indian state of Madhya Pradesh. The fort and other structures within it were built by the Bundela Rajputs starting from early 16th century by King Rudra Pratap Singh of the Orchha State and others who followed him.
LOCATION
The fort complex is located in the Tikamgarh district of Madhya Pradesh in the erstwhile state of Orchha. The fort complex is within an island formed by the confluence of the Betwa River and Jamni River in Orchha town. Approach to the complex from the eastern part of the market in the town is through a multiple arched bridge with 14 arches built in granite stones.
Orchha town is approximately 80 kilometres away from Tikamgarh town, which is the district headquarters of the district of the same name. Jhansi town is 15 kilometres away. Orchha is a rail head of the Central Railway on the Jhansi-Manikpur section.
HISTORY
The fort was built following the founding of the Orchha State in 1501 AD by Rudra Pratap Singh (r. 1501–1531), a Bundela rajput. The palaces and temples within the fort complex were built over a period of time by successive Maharajas of the Orchha State. Of these, the Raja Mandir or Raja Mahal was built by Madhukar Shah who ruled from 1554 to 1591. Jahangir Mahal and Sawan Bhadon Mahal were built during the reign of Vir Singh Deo (r. 1605–1627). The features of "pepper pots and domes" seen in the fort complex are believed to have inspired Lutyens in the architecture of the structures which he built in New Delhi.
MONUMENTS
The fort complex accessed from an arched causeway leads to a large gateway followed by a large quadrangular open space which is surrounded by palaces such as Raja Mahal or Raja Mandir, Sheesh Mahal, Jahangir Mahal, temple, gardens and pavilions. The fort walls have battlements, which have ornamentation. Notable architectural features seen in the fort complex consist of projected balconies, open flat areas and decorated latticed windows.
RAJA MAHAL
The Raja Mahal (King’s Palace) where the kings and the queens had resided till it was abandoned in 1783, was built in the early part of 16th century. Its exterior is simple without any embellishments but the interior chambers of the palace are elaborately royal in its architectural design, decorated with murals of social and religious themes of gods, mythical animals and people. In the upper floor of the palace there are traces of mirrors in the ceilings and walls. Its windows, arcaded passages and layout plan are designed in such a way that the "sunlight and shadow create areas of different moods and temperatures throughout the day". The interior walls of the Mahal have murals of Lord Vishnu. The Mahal has several secret passages.
A part of this Mahal was converted into a temple and named Rama Raja Temple in honour of the god Rama. There is legend associated with naming it as a temple. According to a local legend, the temple was built following Rani Ganeshkuwari, the queen getting a "dream visitation" by Lord Rama directing her to build a temple for Him; while Madhukar Shah was a devotee of Krishna, his wife's dedication was to Rama. Following this a new temple known as the Chaturbuj Temple was approved to be built, and the queen went to Ayodhya to obtain an image of Lord Rama that was to be enshrined in her new temple. When she came back from Ayodhya with the image of Rama, initially she kept the idol in her palace as the Chaturbuj Temple was still under construction. She was, however, unaware of an injunction that the image to be deified in a temple could not be kept in a palace. Once the temple construction was completed and the idol of the lord had to be moved for installation at the Chatrubhuj Temple, it refused to be shifted from the palace. Hence, instead of the Chaturbhuj Temple, the Rama's idol remained in the palace where as the Chaturbhuj Temple remained without an idol in its sanctum. As Rama was worshipped in the palace part of the palace was converted into the Rama Raja Temple; it is the only shrine in the country where Rama is worshipped as a king. The temple is guarded by a police force and the deity, Lord Rama, is considered as the king and is given a gun salute of honour every day.
SHEESH MAHAL
Sheesh Mahal is flanked on either side by the Raja Mahal and the Jahangir Mahal. This has royal accommodation, which was built for king Udait Singh. It has now been converted into a hotel. The interior of this edifice consists of a huge impressive hall with high ceiling, which is the dining hall. Its recent colour scheme renovations are an eyesore. But staying in two of its royal suites on the upper floor, which provide scenic view of the town, gives the guest a feeling of royalty.
JAHANGIR MAHAL
Jahangir Mahal is a palace that was exclusively built by Bir Singh Deo in 1605 to humor the Mughal emperor Jahangir who was a guest of the Maharaja for one night only. The palace is built in four levels with elegant architectural features of both Muslim and Rajput architecture. Its layout is a symmetrical square built in the inner courtyard of the fort and has eight large domes. It has a plethora of rooms with arcaded openings, projecting platforms and windows with lattice design work. The top floor roof of this Mahal is accessed through a steep stairway. It provides picture perfect views of the temples and the Betwa River outside the fort complex. The palace also houses a small archaeological museum.
The entrance gate from this palace, which was earlier the main gate and which has carved ornamentation, leads to the royal baths and then to an elegant small dwelling unit built within a garden in typical Mughal architectural style; this had been built exclusively for Rai Parveen, the female escort of the Raja Indramani (1672–76); her large-size portrait in a revealing and seductive attire adorns hall in this Mahal. She was a poet and musician. The building is a double storied structure built with bricks, rising to the height of the trees in the well tended garden called Anand Mahal. The garden is laid out with octagonal flower beds and has good network of water supply. There are niches in the Mahal which permit natural light to the main hall and smaller rooms.
It is said that Emperor Akbar (r. 1556–1605) who was enamored by Parveen's beauty had taken her to his palace in Agra to be his courtesan. But Parveen, who wanted to get out of the situation, composed a gazal or a couplet which stated her status as an already used woman not fit for an emperor, which enabled her to get release from Akbar's court and return to Orchha.
PHOOL BAGH
Phool Bagh is an elegantly laid out garden in the fort complex which has a line of water fountains that terminates in a "palace-pavilion" which has eight pillars. Below this garden is an underground structure which was used by the royalty as a cool summer retreat. This cooling system consists of water ventilation system that is linked to underground palace with "Chandan Katora", which is in the shape of a bowl from where fountains droplets trickle through the roof creating a rainfall.
WIKIPEDIA
The north part of India features several extremely well-known religious spots – Prayagraj, and Ayodhya with a Varanasi tour Packages that will take you through the favored religious locations like Kashi Vishvnath Darshan Live. Along with this, you will explore Buddhist sites – Sarnath Varanasi is so pure that even a dip in the River Ganges, is believed to wash away all the sins. The Kashi Darshan is known to be the land of moksha (Salvation). Sarnath is the place where Gautama Buddha first taught the Dharma. While Prayagraj is an interesting place both historically and with a modern outlook. Gaya has the sites associated with Vishnu and has key importance for the performance of the pind-daan ritual. Ayodhya (Awadh) is as being the birthplace of Lord Rama and the setting of the epic Ramayana. Owing to the belief as to the birthplace of Rama, it is regarded as one of the seven most important pilgrimage sites for Hindus.
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
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.
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
Diesel loco shed Alambagh based WDP-4D 40131 named after queen Rani Abbakka with 04203 Ayodhya Cantt Lucknow Charbagh Express Special goes over Indira Canal Bridge.
Diwali (also spelled Divali in few countries) or Deepavali[1] is popularly known as the festival of lights. Its an important five-day festival in Hinduism, Sikhism, Jainism, 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, [2]Nepal, Guyana, Trinidad & Tobago, Mauritius, Malaysia, Singapore, Sri Lanka, Myanmar , Fiji , and Suriname.
The name Diwali is itself a contraction of the word "Deepavali" (Sanskrit: दीपावली Dīpāvali), which translates into row of lamps.[3] Diwali involves the lighting of small clay lamps (divas) (or Deep 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.
Some believe it to be the celebration of the marriage of Lakshmi with Lord Vishnu. Whereas in Bengal the festival is dedicated to the worship of Mother Kali, the dark goddess of strength. Lord Ganesha, the elephant-headed God, the symbol of auspiciousness and wisdom, is also worshiped in most Hindu homes on this day. In Jainism, Deepawali has an added significance to the great event of Lord Mahavira attaining the eternal bliss of nirvana. Diwali also 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.[4] In Jainism, Diwali marks the attainment of moksha by Mahavira in 527 BC.[5][6] In Sikhism, Deepavali also 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. Khalsa was formally established by the Tenth Guru Guru Gobind Singh in 1699 on the auspicious occasion of Deepavali. 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 their brothers to their homes.
Text Courtesy Wikipedia
Ramlila (Rāmlīlā) (literally 'Rama’s lila or play') is a dramatic folk re-enactment of the life of Rama, ending up in ten-day battle between Rama and Ravana, as described in the Hindu religious epic, the Ramayana.[1] A tradition that originates from the Indian subcontinent, the play is staged annually often over ten or more successive nights, during the auspicious period of 'Sharad Navratras', which marks the commencement of the Autumn festive period, starting with the Dussehra festival. Usually the performances are timed to culminate on the festival of Vijayadashami day, that commemorates the victory of Rama over demon king Ravana, when the actors are taken out in a procession through the city, leading up to a mela ground or town square, where the enactment of the final battle takes place, before giant effigies of Ravana, his brother Kumbhakaran and son Meghanath are set fire, and coronation or abhisheka of Rama at Ayodhya takes place, marking the culmination of festivities and restoration of the divine order.[2]
Rama is the 7th incarnation of Vishnu and central figure of the Ramayana. The Ramayana is based on the life, times and values of Lord Rama. Lord Rama is called the Maryada Purushottam or 'The best among the dignified'. The story of Lord Rama and his comrades is so popular in India that it has actually amalgamated the psyche of the Indian mainstream irrespective of their religion. The very story of Ramayana injects ethics to the Indian mainstream.
Most Ramlilas in North India are based on the 16th century Avadhi version of Ramayana, Ramcharitmanas, written by Gosvami Tulsidas entirely in verse, thus used as dialogues in most traditional versions, where open-air productions are staged by local Ramlila committees, 'Samitis', and funded entirely by the local population, the audience.[3] It is close to the similar form of folk theatre, Rasa lila, which depicts the life of Krishna, popular in Uttar Pradesh, especially Braja regions of Mathura, Vrindavan, and amongst followers of Gaudiya Vaishnavism and Vaishnavism in Manipur, with some similarity with Pandavlila of Garhwal, based on life of Pandavas of Mahabharat and Yakshagana of Karnataka, based on various epic and puranas.[4]
Ramlila has received considerable global attention, especially due to its diverse representation throughout the globe, especially amongst the Indian diaspora community, and regions where Hinduism has spread over the centuries, like Africa and several South East Asian countries. UNESCO proclaimed the tradition of Ramlila a Masterpiece of the Oral and Intangible Heritage of Humanity in 2005.[5] Subsequently, Govt. of India and IGNCA produced a two-hour documentary, titled "Ramlila - The traditional performance of Ramayana" for UNESCO, on 'Ramnagar Ramlila', and Ramlila traditions of Avadh, Braj and Madhubani, and that of Ayodhya, which assimilates elements of all three.[6] Another unique Ramlila, is being staged since 1972, at Bakshi Ka Talab, about 20 km from Lucknow, where lead characters like Rama, Lakshman and Hanuman are played by Muslim youths, a clear departure in a region known for communal flare-ups; this four-day Ram Lila starts on the day of Dusshera day, and has also been adapted into a Radio play, 'Us Gaon ki Ram Lila', by Lucknow All India Radio, which won the Communal Harmony Award in 2000.[7]
Historically it is believed that first Ramlila shows were staged by Megha Bhagat, one of the disciples of Tulsidas, the author of Ramacharitamanas in about 1625 AD, though there are some evidence of its existence in some form before the creation of this version as well. Some scholars believe its first appearance somewhere between 1200 and 1500 AD. Later during in the time of Mughal emperor Akbar, according to some, Akbar is said to have watched a performance. Krishna Das Kaviraj mentions in his 16th century hagiography of saint Chaitanya Mahaprabhu (1486–1533), Chaitanya Charitamrita, that once he got carried away while performing the character of Hanuman at a play in Puri, thus proving the existence of Ramayana plays, before the Ramcharitamanas appeared.[4] Though it would safe to conclude that its implosion into the Hindi heartland, happened only after Tulsidas created his version in people's language of the time, the Avadhi, unlike the original written by Valmiki, in Sanskrit, the language only spoken by Brahmins by then, which excluded much of masses from experiencing the inspirational saga, which is essentially the victory of good over evil.[8]
Styles of Ramlila[edit]
An actor playing Ravana for a scene from Ramlila
Today, several regions have developed their distinctive form of Ramlila, Uttar Pradesh itself has numerous variants of presentation styles, most prominent among them is that of Ramnagar, Varanasi, staged over multiple venue, the pantomime style is visible in jhankis or tableaux pageants as seem in Ramlila of Varanasi, where colourful Jhankis and pageants depicting scenes from the life of Lord Rama are taken out through the city.[9] According to a 2008 UNESCO report, the most representative Ramlilas are those of Ayodhya, Ramnagar and Varanasi, Vrindavan, Almora, Satna and Madhubani.[5]
The Almora or Kumaon style was set in the musical rendering of thekatha based on the theatrical style developed by Uday Shankar during his stay in Almora, it was carried on forward by Mohan Upreti and Brijendra Lal Sah.
A Ramlila actor the traditional attire of Ravana
Next is the operatic style incorporates elements of folk theatre elements generously, while the traditional style remains, where the couplets of Ramacharitmanas not only act as dialogues, but also as chorus as well, and lastly there is the Ramlila staged by professional troupes called "mandalis".[10] Many urban Ramilias now have dialogues written in Khadi Boli or in local dialects, but the treatment remains melodramatic as always to achieve maximum impact amidst an audience that knows the story by heart, but watches the enactment nevertheless for religious fervour and also for its spectacle value, making Ramlila an important event in the religious as well as social calendar of not only in small town and villages but also many big cities. Just other folk theatre form of India, like Jatra of Bengal, topic themes are often interwoven in the script to had relevance and sometimes humour is used to offer a critic or commentary over current happenings.
A unique staging of Ramlila, takes place at Chitrakoot, over five days every year during the last week of February, beginning from the Maha Shivratri day, here the episode of Bharat-Milap is of prime importance, and is watched by eager devotees.[11] The Ram Barat of Agra is another interesting tradition connected with Ramlila, where in during the three festivities, a marriage procession of Rama is taken through various localities of the city.
Delhi holds many prominent Ramlilas across the city, including the oldest one on the Ramlila Grounds, outside the historic Red Fort, it was started in times of Mughal emperor Bahadur Shah Zafar,[12] and in 2004, for the first time, Ramlila celebrations organised by Luv-Kush Ramlila Committee were telecast to over 100 countries, telecast on SADHNA TV.[13]
Jaisinghpur has been also known as the first place in Kangra or perhaps in entire Himachal for staging Ramlila festival. Ramlila of Jaisinghpur started some 90 years ago and almost all the actors were Brahmin, mainly from Awasthi community. Pandit Balkishan Awasthi, a native of Jaisinghpur who lived in Mumbai for his work and also associated with theatre there, have brought all the Drama items required for Ramlila from Mumbai and started Ramlila festival single handedly at Jaisinghpur. He used to play the role of Ravana in the Ramlila and become very popular because of his dialogue delivery in strong deep voice and due to his tall, handsome personality. The uniqueness of the Ramlila was the Sanskrit language used at that time, most Ramlilas in North India are based on the 16th century Avadhi version of Ramayana, Ramcharitmanas, written by Gosvami Tulsidas entirely in verse, thus used as dialogues in most traditional versions.
Ramlila at Ramnagar, Varanasi[edit]
The tradition of staging the Ramlila at Ramnagar, Varanasi, which lies across the Ganges river from the Hindu pilgrimage city of Varanasi, was started in ca 1830 by Maharaja Udit Narayan Singh, Kashi Naresh with the help of Pandit Laxmi Narayan Pandey's family (present vyas ji of the Ramlila of Ramnagar).[14][15] It rose in popularity during the reign of his successor Maharaj Isvari Prasad Singh, and received continued patronage from the subsequent Kings of the Royal House of Benares to create a participatory environmental theatre (Site-specific theatre) on a grand scale, where attendance ranges from few thousands to 100,000 for others.[16] The Ramlila is a cycle of plays which recounts the epic story of Lord Rama, as told in Ramcharitmanas, the version of the Ramayana penned by Tulsidas. The plays sponsored by the Maharaja, are performed in Ramnagar every evening for 31 days.[15]
Though several local legends exist regarding the beginning of this Ramlila, including one of which suggests that it was first staged at a nearby village, Chota Mirzapur as the one at Varanasi was disrupted due to the floods in the Ganges, from where it evolved to the present Ramlila, which is by far the most traditional rendition of the Ramayana, and has been a subject of study by scholars from all over the world for many decades now.[17]
Ram Leela Mela, before the Raja of Benares, culmination of Ramlila with burning of Ravana effigies, at Ramnagar Fort, 1834
The Ramnagar Ramlila is held over 31 days instead of usual 10, and is known for its lavish sets, dialogues and visual spectacle. Here permanent structures have been built and several temporary structure are also added, which serve as sets, to represent locations like Ashok Vatika, Janakpuri, Panchavati, Lanka etc., during the performance. Hence the entire city turn into a giant open-air set, and audience moves along with the performers with every episode, to the next locale. Preparations begin, weeks before its commencement, even the audition process is traditionally attended to by the Maharaja, where Svarupas, literally divine embodiment, the various characters of the Ramayana, are chosen from amongst local actors. Important roles are often inherited by families, for example, the role of Ravana was held by same family from 1835 to 1990, and roles of Hanuman, Jatayu, and Janaka traditionally belong to one Vyasa family.[18] When the Dussehra festivities are inaugurated with a colourful pageant Kashi Naresh rides an elephant at the head of the procession.[15] Then, resplendent in silk and brocade, he inaugurates the month-long folk theatre of Ramlila at Ramnagar.[15] During the period, hundreds of sadhus called 'Ramayanis' descend into the town to watch and recite the Ramcharitmanas text. Many an audience carry a copy of the Ramacharit Manas, simply called Manas, and follow stanza after stanza, after the characters delivering their dialogue.[19][20]
During the course of the performance, there is a double transformation of the space within the city, as it first transforms from a city to theatre and then to mythic geography, as the scale of the performance is gradually increased to mythic proportions, coming down only in the end, when Rama finally returns home, this is when the Raja himself becomes part of the theatre thereby incorporating local element into the story itself. In the end, as the swarups, actors depart, they take off their garlands and offer it to Royal family members and give darshan to audience, after the performance one last time.[21] At the end of each episode, lila, an aarti is performed, chants of 'Har Har Mahadev' or 'Bolo! Raja Ramchandra ki Jai!' resound in the air, as the audience join in. Thereafter, a jhanki, literally a peep or glimpse, tableaux of frozen iconic moments from the 'Manas', is presented, which not only distill and crystallize the message of the story for the audience, but is also appreciated for its spectacular effect.[21]
On the last day the festivities reach a crescendo as Rama vanquishes the demon king Ravana.[15] Over a million pilgrims arrive annually for the vast processions and performances organized by Kashi Naresh.[22]
Format[edit]
Lead performers of a Ramlila troupe mandali, with the director, called vyasa
Traditionally organized in a makeshift open-air theatre at night, it is usually staged by amateur actors drawn from the same social grouping as the audience. There is often a singer (occasionally a priest) in the sidelines who recites relevant verses from the Ramayana during scene-changes or at moments of dramatic tension. These recitations and the narrative of the play are usually based on Ramacharitamanas, Gosvami Tulsidas' version of the Ramayana, in the Awadhi language, written in the 16th century. The dialog is improvised, and often responsive to audience reactions. Dhol drummers and other musicians participate. The atmosphere is usually festive and free, with the audience whistling and commenting as the story proceeds.
In many rural areas, traditional venues for Ramlila have developed over the centuries, and hundreds of people will often make the trip nightly to attend the play. Surrounding areas temporarily transform into bazaars to cater to the audience. Depending on the region, interspersed breaks in the play can become impromptu talent shows for local society, and a de facto competition takes place between neighbouring Ram lilas, each vying to stage a more lavish production. Though the play itself is thematically religious, this social aspect often draws in people from non-Hindu segments of the community as well. Performance costs are usually financed by fundraising in the community, often by self-organized Ramlila Committees.
Geographic spread[edit]
Over the centuries, Ramlila has evolved into a highly venerated art form, and has travelled to far corners of the globe, through Indian diaspora, not as acts of "cultural recovery", rather as fresh expressions of a persistent faith. Today, Ramalila is staged in most countries that with immigrant Hindu populations from the Indian subcontinent, including that from India, Nepal and Pakistan. Outside the Indian subcontinent, this includes Fiji, Mauritius, South Africa, Canada, Guyana, Suriname, Trinidad and Tobago, Great Britain, The Netherlands, the United States, and Australia. Some Asian cultures have similar drama traditions based on the Ramayana, for instance the Phra Lak Phra Lam (Lak and Lam are the Laotian names for Lakshman and Ram, respectively) folkplay of Laos and northeastern Thailand.
Haridwar is an ancient city and municipality in the Haridwar district of Uttarakhand, India. The River Ganges, after flowing for 253 kilometres from its source at Gaumukh at the edge of the Gangotri Glacier, enters the Indo-Gangetic Plains of North India for the first time at Haridwar, which gave the city its ancient name, Gangadwára.
Haridwar is regarded as one of the seven holiest places (Sapta Puri) to Hindus. According to the Samudra manthan, Haridwar along with Ujjain, Nashik and Prayag (Allahabad) is one of four sites where drops of Amrit, the elixir of immortality, accidentally spilled over from the pitcher while being carried by the celestial bird Garuda. This is manifested in the Kumbha Mela being celebrated every 3 years in one of the 4 places, and thus every 12 years in Haridwar. Amidst the Kumbha Mela, millions of pilgrims, devotees, and tourists congregate in Haridwar to perform ritualistic bathing on the banks of the river Ganges to wash away their sins to attain Moksha. Brahma Kund, the spot where the Amrit fell, is located at Har ki Pauri (literally, "footsteps of the Lord") and is considered to be the most sacred ghat of Haridwar.
Haridwar is the headquarters and the largest city of the district. Today, the city is developing beyond its religious importance, with the fast developing industrial estate of State Industrial Development Corporation of Uttarakhand (SIDCUL) and the close by township of Bharat Heavy Electricals Limited in Ranipur, Uttarakhand as well as its affiliated ancillaries.
ETYMOLOGY
The name of the town has two spellings: Hardwar and Haridwar. Each of these names has its own connotation.
In Sanskrit, Hara means "Lord Shiva" and Dwara means "gate" or "gateway". Hence, Hardwar stands for "Gateway to Lord Shiva". Hardwar has been a typical place to start a pilgrim's journey in order to reach Mount Kailash, the eternal abode of Lord Shiva, Kedarnath, the northernmost Jyotirlinga and one of the sites of the smaller Char Dham pilgrimage circuit and Gaumukh, the source of River Ganga. Har ki Pauri or footsteps of Lord Shiva is considered the most sacred site in Hardwar.
On the other hand, Hari means "Lord Vishnu". So, Haridwar stands for "Gateway to Lord Vishnu". In order to reach Badrinath, one of the four Char Dhams, with a temple of Lord Vishnu, Haridwar is a typical place to start a pilgrim's journey. Therefore, the name Haridwar.
Haridwar is also known as the home of Devi Sati and the palace of her father Daksha. In ancient times, the town was also referred to as Gangadwára (गंगाद्वार), the place where the Ganges descends to the plains.
SEVEN HOLY PLACES
Haridwar (purnaic name Maya) is one of the seven most holy Hindu places in India, with Varanasi usually considered the holiest.
“ Ayodhyā Mathurā Māyā Kāśī Kāñcī Avantikā I
Purī Dvārāvatī caiva saptaitā mokṣadāyikāḥII – Garuḍa Purāṇa I XVI .14”
HISTORY
In the scriptures, Haridwar has been variously mentioned as Kapilasthana, Gangadwara and Mayapuri. It is also an entry point to the Char Dham (the four main centres of pilgrimage in Uttarakhand viz, Badrinath, Kedarnath, Gangotri, and Yamunotri), hence, Shaivaites (followers of Lord Shiva) and Vaishnavites (followers of Lord Vishnu) call this place Hardwar and Haridwar respectively, corresponding to Hara being Shiv and Hari being Vishnu.
In the Vanaparva of the Mahabharat, where sage Dhaumya tells Yudhisthira about the tirthas of India, Gangadwar, i.e., Haridwar and Kankhal, have been referred to, the text also mentions that Agastya Rishi did penance here, with the help of his wife, Lopamudra (the princess of Vidharba).
Sage Kapila is said to have an ashram here giving it, its ancient name, Kapila or Kapilasthana.
The legendary King, Bhagiratha, the great-grandson of the Suryavanshi King Sagar (an ancestor of Rama), is said to have brought the river Ganges down from heaven, through years of penance in Satya Yuga, for the salvation of 60,000 of his ancestors from the curse of the saint Kapila, a tradition continued by thousands of devout Hindus, who brings the ashes of their departed family members, in hope of their salvation. Lord Vishnu is said to have left his footprint on the stone that is set in the upper wall of Har Ki Pauri, where the Holy Ganges touches it at all times.
Haridwar came under the rule of the Maurya Empire (322–185 BCE), and later under the Kushan Empire (c. 1st–3rd centuries). Archaeological findings have proved that terra cotta culture dating between 1700 BCE and 1200 BCE existed in this region. First modern era written evidence of Haridwar is found in the accounts of a Chinese traveller, Huan Tsang, who visited India in 629 AD. during the reign of King Harshavardhan (590–647) records Haridwar as 'Mo-yu-lo', the remains of which still exist at Mayapur, a little to the south of the modern town. Among the ruins are a fort and three temples, decorated with broken stone sculptures, he also mentions the presence of a temple, north of Mo-yu-lo called 'Gangadwara', Gateway of the Ganges.
The city also fell to the Central Asian conqueror Timur Lang (1336–1405) on 13 January 1399.
During his visit to Haridwar, first Sikh Guru, Guru Nanak (1469–1539) bathed at 'Kushawart Ghat', wherein the famous, 'watering the crops' episode took place, his visit is today commemorated by a gurudwara (Gurudwara Nanakwara), according to two Sikh Janamsakhis, this visit took place on the Baisakhi day in 1504 AD, he later also visited Kankhal en route to Kotdwara in Garhwal. Pandas of the Haridwar have been known to keep genealogy records of most of the Hindu population. Known as vahis, these records are updated on each visit to the city, and are a repository of vast family trees of family in North India.
Ain-e-Akbari, written by Abul Fazal in the 16th century during the reign of Mughal Emperor Akbar, refers to it as Maya (Mayapur), known as Hardwar on the Ganges”, as seven sacred cities of Hindus. It further mentions it is eighteen kos (each approx. 2 km) in length, and large numbers of pilgrims assemble on the 10th of Chaitra. It also mentions that during his travels and also while at home, Mughal Emperor, Akbar drank water from the Ganges river, which he called 'the water of immortality'. Special people were stationed at Sorun and later Haridwar to dispatch water, in sealed jars, to wherever he was stationed
During the Mughal period, there was mint for Akbar's copper coinage at Haridwar. It is said that Raja Man Singh of Amber, laid that foundation of the present day city of Haridwar and also renovated the ghats at Hark Ki Pauri. After his death, his ashes are also said to have been immersed at Brahma Kund by Mughal emperor Akbar himself. Thomas Coryat, an English traveller, who visited the city in the reign of Emperor Jahangir (1596–1627) mentions it as 'Haridwara', the capital of Shiva.
Being one of the oldest living cities, Haridwar finds its mention in the ancient Hindu scriptures as it weaves through the life and time stretching from the period of the Buddha, to the more recent British advent. Haridwar has a rich and ancient religious and cultural heritage. It still has many old havelis and mansions bearing exquisite murals and intricate stonework.
One of the two major dams on the river Ganges, the Bhimgoda, is situated here. Built in 1840s, it diverts the waters of the Ganges to the Upper Ganges Canal, which irrigated the surrounding lands. Though this caused severe deterioration to the Ganges water flow, and is a major cause for the decay of the Ganges as an inland waterway, which till 18th century was used heavily by the ships of the East India Company, and a town as high up as Tehri, was considered a port city The headworks of the Ganges Canal system are located in Haridwar. The Upper Ganges Canal was opened in 1854 after the work began in April 1842, prompted by the famine of 1837–38. The unique feature of the canal is the half-kilometre-long aqueduct over Solani river at Roorkee, which raises the canal 25 metres above the original river.
'Haridwar Union Municipality' was constituted in 1868, which included the then villages of Mayapur and Kankhal. Haridwar was first connected with railways, via Laksar, through branch line in 1886, when the Awadh and Rohilakhand Railway line was extended through Roorkee to Saharanpur, this was later extended to Dehradun in 1900.
In 1901, it had a population of 25,597 and was a part of the Roorkee tehsil, in Saharanpur district of the United Province,[10] and remained so till the creation of Uttar Pradesh in 1947.
Haridwar has been an abode of the weary in body, mind and spirit. It has also been a centre of attraction for learning various arts, science, and culture. The city has a long-standing position as a great source of Ayurvedic medicines and herbal remedies and is home to the unique Gurukul (school of traditional education), including the Gurukul Kangri Vishwavidyalaya, which has a vast campus, and has been providing traditional education of its own kind, since 1902. Development of Haridwar took an upturn in the 1960s, with the setting up of a temple of modern civilisation, BHEL, a 'Navratna PSU' in 1962, which brought along not just a its own township of BHEL, Ranipur, close to the existing Ranipur village, but also a set of ancillaries in the region. The University of Roorkee, now IIT Roorkee, is one of the oldest and most prestigious institutes of learning in the fields of science and engineering.
GEOGRAPHY
The Ganges emerges from the mountains to touch the plains. The water in the river Ganges is mostly clear and generally cold, except in the rainy season, during which soil from the upper regions flows down into it.
The river Ganges flows in a series of channels separated from each other called aits, most of which are well wooded. Other minor seasonal streams are Ranipur Rao, Pathri Rao, Ravi Rao, Harnaui Rao, Begham Nadi etc. A large part of the district is forested, and Rajaji National Park is within the bounds of the district, making it an ideal destination for wildlife and adventure lovers. Rajaji is accessible through different gates; the Ramgarh Gate and Mohand Gate are within 25 km of Dehradun, while the Motichur, Ranipur and Chilla Gates are just about 9 km from Haridwar. Kunaon Gate is 6 km from Rishikesh, and Laldhang gate is 25 km from Kotdwara.
Haridwar district, covering an area of about 2360 km², is in the southwestern part of Uttarakhand state of India.
Haridwar is situated at height of 314 metres from the sea level, between Shivalik Hills in the North and Northeast and the Ganges River in the South.
HINDU GENEALOGY REGISTERS AT HARIDWAR
Something that is not well known today to Indians and to those settled abroad, in an ancient custom detailed family genealogies of Hindu families for the past several generations are kept by professional Hindu Brahmins popularly known as Pandas, at the Hindu holy city of Haridwar in hand written registers passed down to them over generations by their Brahmin ancestors which are classified according to original districts and villages of ones ancestors, with special designated Brahmin families being in charge of designated district registers, even for cases where ancestral districts and villages that have been left behind in Pakistan after Partition of India with Hindus having to migrate to India. In several cases present day decedents are now Sikhs and many maybe Muslims or even Christians. It is common for one to find details of up to, or even more than, ones seven past generations in these genealogy registers kept by the Pandas of Haridwar.
For centuries when Hindu ancestors visited the holy town of Haridwar for any purpose which may have mostly been for pilgrimage purposes or/and for cremation of their dead or for immersion of ashes and bones of their kin after cremation into the waters of the holy river Ganges as required by Hindu religious custom, it has been an ancient custom to go to the Pandit who is in charge of ones family register and update the family's genealogical family tree with details of all marriages, births and deaths from ones extended joint family.
In present day India people visiting Haridwar are dumbfounded when Pandas out of the blue solicit them to come and update their very own ancestral genealogical family tree, news travels like wildfire among the Pandas with ones family's designated Panda being quickly notified of ones visit. Nowadays with Hindu joint family system having broken down with people preferring more nuclear families, record keeping Pandits prefer visitors to Haridwar to come prepared after getting in touch with all of ones extended family and bringing all relevant details regarding ones ancestral district and village, names of grand parents and great grand parents and marriages, births and deaths that have occurred in the extended family, even with as much details as possible of the families married into. A visiting family member is required to personally sign the family genealogical register furnished by ones Family Panda after updating it for future family visitors and generations to see and to authenticate the updated entries, friends and other family members accompanying on the visit may also be requested to sign as witnesses. However it is preferable to visit one's family pandas before immerson of ashes of one's kin as they will help properly in this rituals.
PLACES OF INTEREST
In Hindu traditions, the 'Panch Tirth' (Five Pilgrimages) within Haridwar, are "Gangadwar" (Har ki Pauri), Kushawart (Ghat in Kankhal), Bilwa Tirtha (Mansa Devi Temple) and Neel Parvat (Chandi Devi Temple). There are several other temples and ashrams located in and around the city. Also, alcohol and non-vegetarian food is not permitted in Haridwar.
HAR KI PAURI
This sacred Ghat was constructed by King Vikramaditya (1st century BC) in memory of his brother Bharthari. It is believed that Bharthari came to Haridwar and meditated on the banks of the holy Ganges. When he died, his brother constructed a Ghat in his name, which later came to be known as Har Ki Pauri. The most sacred ghat within Har Ki Pauri is Brahmakund. The evening prayer (Aarti) at dusk offered to Goddess Ganga at Har Ki Pauri (steps of God Hara or Shiva) is an enchanting experience for any visitor. A spectacle of sound and colour is seen when, after the ceremony, pilgrims float Diyas (floral floats with lamps) and incense on the river, commemorating their deceased ancestors. Thousands of people from all around the world do make a point to attend this prayer on their visit to Haridwar. A majority of present ghats were largely developed in the 1800s. On the night of Dussehra or a few days before that the Ganga Canal is dried in Haridwar to clean the riverbed. The water is restored on Dewali. It is believed that on Dussera Maa Ganga goes to her father's house and returns after Bhai Duj or Bhai Phota. It is for this reason that the waters in the Ganga canal in Haridwar are partially dried on the night of Dussehra and the waters are restored on the day of Bhai Duj or Bhai Phota.
CHANDI DEVI TEMPLE
The temple is dedicated to Goddess Chandi, who sits atop the 'Neel Parvat' on the eastern bank of the river Ganges. It was constructed in 1929 A.D. by the king of Kashmir, Suchat Singh. Skanda Purana mentions a legend, in which Chanda-Munda, the Army Chief of a local Demon Kings Shumbha and Nishumbha were killed by goddess Chandi here, after which the place got the name Chandi Devi. It is believed that the main statue was established by the Adi Shankaracharya in 8th century A.D. The temple is a 3 km trek from Chandighat and can also be reached through a ropeway.
MAYA DEVI TEMPLE
Situated at the top of Bilwa Parwat, the temple of Goddess Mansa Devi, literally meaning the Goddess who fulfills desires (Mansa), is a popular tourist destination, especially because of the cable cars, which offer a picturesque view of the entire city. The main temple houses two idols of the Goddess, one with three mouths and five arms, while the other one has eight arms.
KANKHAL
The ancient temple of Daksha Mahadev also known as Daksheshwar Mahadev Temple, is situated in the south Kankhal town. According to Hindu texts, King Daksha Prajapati, father of Dakshayani, Lord Shiva's first wife, performed a yagña, to which he deliberately did not invite Lord Shiva. When she arrived uninvited, he was further insulted by the king, seeing which Sati felt infuriated and self-immolated herself in the yagna kund. King Daksha was later killed by the demon Virabhadra, born out of Shiva's anger. Later the king was brought to life and given a goat's head by Shiva. Daksha Mahadev temple is a tribute to this legend.
Sati Kund, another well-known mythological heritage worth a visit is situated in the Kankhal. Legend has it that Sati immolated herself in this kund.
PIRAN KALIYAR
Piran Kaliyar Sharif, built by Ibrahim Lodhi, a ruler of Delhi, this 'Dargah' of Hazrat Alauddin Sabir Kaliyari, a 13th-century, Sufi Saint of Chishti Order (also known as Sarkar Sabir Pak), in Kaliyar village, 7 km. from Roorkee, is visited by devotees from all over the world, during the annual 'Urs' festival, which is celebrated from 1st day of sighting the moon to 16th day of Rabi al-awwal month, in the Islamic calendar.
NEEL DHARA PAKSHI VIHAR
This Bird Sanctuary is situated on the main Ganges river, or Neel Dhara, at the Bhimgoda Barrage, it is a paradise for bird watchers and home to many migratory birds during the winter season.
BHIMGODA TANK
This tank is situated at a distance of about 1 km from Har Ki Pauri. It is said that while Pandavas were going to Himalayas through Haridwar, prince Bhima drew water from the rocks here by thrusting his knee (goda), to the very ground.
DUHADHARI BARFANI TEMPLE
Part of the ashram of Dudhadhari Barfani Baba, this temple complex in white marble is one of most beautiful temples in Haridwar, especially the temples of Rama-Sita and Hanumana.
SUREHVARA DEVI TEMPLE
Temple of Goddess Sureshwari, situated in midst of Rajaji National Park. Serene and religious makes this temple abode of worshipers, saints etc. Located at outskirts of Haridwar in Ranipur and permission from forest rangers is necessary. The location of the temple is beyond the boundary of Bharat Heavy Electricals Limited, Haridwar.
PAWAN DHAM
A modern temple, made entirely of glass pieces, Pawan Dham is now a popular tourist destination. The temple complex was constructed by the effort of Swami Vedantanand Maharaj and the institute located there is growing under the leadership of Swami Sahaj Prakash Maharaj. People from Moga in Punjab have put considerable efforts and money to erect this place.
BHARAT MATA MANDIR
Bharat Mata Mandir is a multi-storey temple dedicated to Bharat Mata (Mother India). Bharat Mata Mandir was inaugurated on 15 May 1983 by Indira Gandhi on the banks of the river Ganges. It is situated adjacent to the Samanvaya Ashram, and stands eight stories tall to a height of 55 m. Each floor depicts an era in the Indian history, from the days of Ramayana until India's independence.
On the first floor is the statue of Bharat Mata. The second floor, Shur Mandir, is dedicated to the well renowned heroes of India. The third floor Matri Mandir is dedicated to the achievements of India's revered women, such as Radha, Mira, Savitri, Draupadi, Ahilya, Anusuya, Maitri, Gargi etc. The great saints from various religions, including Jainism, Sikhism, and Buddhism are featured on the fourth floor Sant Mandir. The assembly hall with walls depicting symbolic coexistence of all religions practised in India and paintings portraying history and beauty in various provinces, is situated on the fifth floor. The various forms of the Goddess Shakti can be seen on the sixth floor, whilst the seventh floor is devoted to all incarnations of Lord Vishnu. The eighth floor holds the shrine of Lord Shiva from which devotees can gain a panoramic view of Himalayas, Haridwar, and the splendour of the entire campus of Sapta Sarovar.
The temple was built under the former Shankaracharya Maha-Mandleshwar Swami Satyamitranand Giri Maharaj. Since the inception of the Swami Satyamitranand foundation in 1998, several other branches have been opened, namely in Renukut, Jabalpur, Jodhpur, Indore, and Ahmedabad.
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.
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.
Photograph with a view of the ghats at Varanasi (Banaras) in Uttar Pradesh, taken by an unknown photographer in the 1880s, part of the Bellew Collection of Architectural Views. The sacred city (known to Hindus as Kashi) on the banks of the Ganges is the most holy of the seven sacred cities of Hinduism (the others being Ayodhya, Mathura, Hardwar, Kanchipuram, Ujjain and Dwarka), a place of pilgrimage and a key centre of Brahmanical learning. Its waterfront is lined with the stepped embankments called ghats where thousands of pilgrims come to perform ritual ablutions, and where the bodies of Hindus are cremated.
54239 Mankapur to Ayodhya passenger train crosses the Saryu Bridge in Ayodhya and arrives at Ramghat Halt with LKO WDM3A 16278 in the lead.
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.
Mumbai (/mʊmˈbaɪ/; also known as Bombay, the official name until 1995) is the capital city of the Indian state of Maharashtra. It is the most populous city in India and the ninth most populous agglomeration in the world, with an estimated city population of 18.4 million. Along with the neighbouring regions of the Mumbai Metropolitan Region, it is one of the most populous urban regions in the world and the seсond most populous metropolitan area in India, with a population of 20.7 million as of 2011. Mumbai lies on the west coast of India and has a deep natural harbour. In 2009, Mumbai was named an alpha world city. It is also the wealthiest city in India, and has the highest GDP of any city in South, West, or Central Asia. Mumbai has the highest number of billionaires and millionaires among all cities in India.The seven islands that came to constitute Mumbai were home to communities of fishing colonies. For centuries, the islands were under the control of successive indigenous empires before being ceded to the Portuguese and subsequently to the British East India Company when in 1661 King Charles II married the Portuguese Catherine of Braganza, and as part of her dowry Charles received the ports of Tangier and seven islands of Bombay. During the mid-18th century, Bombay was reshaped by the Hornby Vellard project, which undertook reclamation of the area between the seven islands from the sea. Along with construction of major roads and railways, the reclamation project, completed in 1845, transformed Bombay into a major seaport on the Arabian Sea. Bombay in the 19th century was characterized by economic and educational development. During the early 20th century it became a strong base for the Indian independence movement. Upon India's independence in 1947 the city was incorporated into Bombay State. In 1960, following the Samyukta Maharashtra movement, a new state of Maharashtra was created with Bombay as the capital.Mumbai is the financial, commercial and entertainment capital of India. It is also one of the world's top ten centres of commerce in terms of global financial flow, generating 6.16% of India's GDP and accounting for 25% of industrial output, 70% of maritime trade in India (Mumbai Port Trust and JNPT), and 70% of capital transactions to India's economy. The city houses important financial institutions such as the Reserve Bank of India, the Bombay Stock Exchange, the National Stock Exchange of India, the SEBI and the corporate headquarters of numerous Indian companies and multinational corporations. It is also home to some of India's premier scientific and nuclear institutes like BARC, NPCL, IREL, TIFR, AERB, AECI, and the Department of Atomic Energy. The city also houses India's Hindi (Bollywood) and Marathi film and television industry. Mumbai's business opportunities, as well as its potential to offer a higher standard of living, attract migrants from all over India, making the city a melting pot of many communities and cultures.
ETYMOLOGY
The name Mumbai is derived from Mumbā or Mahā-Ambā—the name of the patron goddess (Kuladevi) Mumbadevi of the native Agri, Koli and Somvanshi Kshatriya communities - and ā'ī meaning "mother" in the Marathi language, which is the mother tongue of the kolis and the official language of Maharashtra.
The oldest known names for the city are Kakamuchee and Galajunkja; these are sometimes still used. Ali Muhammad Khan, in the Mirat-i-Ahmedi (1507) referred to the city as Manbai. In 1508, Portuguese writer Gaspar Correia used the name Bombaim, in his Lendas da Índia ("Legends of India"). This name possibly originated as the Old Portuguese phrase bom baim, meaning "good little bay", and Bombaim is still commonly used in Portuguese. In 1516, Portuguese explorer Duarte Barbosa used the name Tana-Maiambu: Tana appears to refer to the adjoining town of Thane and Maiambu to Mumbadevi.
Other variations recorded in the 16th and the 17th centuries include: Mombayn (1525), Bombay (1538), Bombain (1552), Bombaym (1552), Monbaym (1554), Mombaim (1563), Mombaym (1644), Bambaye (1666), Bombaiim (1666), Bombeye (1676), Boon Bay (1690), and Bon Bahia. After the British gained possession of the city in the 17th century, the Portuguese name was officially anglicised as Bombay.
By the late 20th century, the city was referred to as Mumbai or Mambai in the Indian statewise official languages of Marathi, Konkani, Gujarati, Kannada and Sindhi, and as Bambai in Hindi. The English name was officially changed to Mumbai in November 1995. This came at the insistence of the Marathi nationalist Shiv Sena party that had just won the Maharashtra state elections and mirrored similar name changes across the country and particularly in Maharashtra. According to Slate, "they argued that 'Bombay' was a corrupted English version of 'Mumbai' and an unwanted legacy of British colonial rule." Slate also said "The push to rename Bombay was part of a larger movement to strengthen Marathi identity in the Maharashtra region." While the city is still referred to as Bombay by some of its residents and Indians from other regions, mention of the city by a name other than Mumbai has been controversial, resulting in emotional outbursts sometimes of a violently political nature.
A resident of Mumbai is called mumbaikar; in Marathi language the suffix kar has a meaning resident of. The term has been in use for quite some time but it gained popularity after the official name change to Mumbai.
EARLY HISTORY
Mumbai is built on what was once an archipelago of seven islands: Bombay Island, Parel, Mazagaon, Mahim, Colaba, Worli, and Old Woman's Island (also known as Little Colaba). It is not exactly known when these islands were first inhabited. Pleistocene sediments found along the coastal areas around Kandivali in northern Mumbai suggest that the islands were inhabited since the Stone Age. Perhaps at the beginning of the Common era (2,000 years ago), or possibly earlier, they came to be occupied by the Koli fishing community.
In the third century BCE, the islands formed part of the Maurya Empire, during its expansion in the south, ruled by the Buddhist emperor, Ashoka of Magadha. The Kanheri Caves in Borivali were excavated in the mid-third century BCE, and served as an important centre of Buddhism in Western India during ancient Times. The city then was known as Heptanesia (Ancient Greek: A Cluster of Seven Islands) to the Greek geographer Ptolemy in 150 CE. The Mahakali Caves in Andheri were built between the 1st century BCE and the 6th century CE.
Between the second century BCE and ninth century CE, the islands came under the control of successive indigenous dynasties: Satavahanas, Western Kshatrapas, Abhiras, Vakatakas, Kalachuris, Konkan Mauryas, Chalukyas and Rashtrakutas, before being ruled by the Silhara dynasty from 810 to 1260. Some of the oldest edifices in the city built during this period are, Jogeshwari Caves (between 520 and 525), Elephanta Caves (between the sixth to seventh century), Walkeshwar Temple (10th century), and Banganga Tank (12th century).
King Bhimdev founded his kingdom in the region in the late 13th century and established his capital in Mahikawati (present day Mahim). The Pathare Prabhus, among the earliest known settlers of the city, were brought to Mahikawati from Saurashtra in Gujarat around 1298 by Bhimdev. The Delhi Sultanate annexed the islands in 1347–48 and controlled it until 1407. During this time, the islands were administered by the Muslim Governors of Gujarat, who were appointed by the Delhi Sultanate.
The islands were later governed by the independent Gujarat Sultanate, which was established in 1407. The Sultanate's patronage led to the construction of many mosques, prominent being the Haji Ali Dargah in Worli, built in honour of the Muslim saint Haji Ali in 1431. From 1429 to 1431, the islands were a source of contention between the Gujarat Sultanate and the Bahamani Sultanate of Deccan. In 1493, Bahadur Khan Gilani of the Bahamani Sultanate attempted to conquer the islands but was defeated.
PORTUGUESE AND BRITISH RULE
The Mughal Empire, founded in 1526, was the dominant power in the Indian subcontinent during the mid-16th century. Growing apprehensive of the power of the Mughal emperor Humayun, Sultan Bahadur Shah of the Gujarat Sultanate was obliged to sign the Treaty of Bassein with the Portuguese Empire on 23 December 1534. According to the treaty, the seven islands of Bombay, the nearby strategic town of Bassein and its dependencies were offered to the Portuguese. The territories were later surrendered on 25 October 1535.
The Portuguese were actively involved in the foundation and growth of their Roman Catholic religious orders in Bombay. They called the islands by various names, which finally took the written form Bombaim. The islands were leased to several Portuguese officers during their regime. The Portuguese Franciscans and Jesuits built several churches in the city, prominent being the St. Michael's Church at Mahim (1534), St. John the Baptist Church at Andheri (1579), St. Andrew's Church at Bandra (1580), and Gloria Church at Byculla (1632). The Portuguese also built several fortifications around the city like the Bombay Castle, Castella de Aguada (Castelo da Aguada or Bandra Fort), and Madh Fort. The English were in constant struggle with the Portuguese vying for hegemony over Bombay, as they recognized its strategic natural harbour and its natural isolation from land-attacks. By the middle of the 17th century the growing power of the Dutch Empire forced the English to acquire a station in western India. On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed the islands in possession of the English Empire, as part of Catherine's dowry to Charles. However, Salsette, Bassein, Mazagaon, Parel, Worli, Sion, Dharavi, and Wadala still remained under Portuguese possession. From 1665 to 1666, the English managed to acquire Mahim, Sion, Dharavi, and Wadala.
In accordance with the Royal Charter of 27 March 1668, England leased these islands to the English East India Company in 1668 for a sum of £10 per annum. The population quickly rose from 10,000 in 1661, to 60,000 in 1675. The islands were subsequently attacked by Yakut Khan, the Siddi admiral of the Mughal Empire, in October 1672, Rickloffe van Goen, the Governor-General of Dutch India on 20 February 1673, and Siddi admiral Sambal on 10 October 1673.In 1687, the English East India Company transferred its headquarters from Surat to Bombay. The city eventually became the headquarters of the Bombay Presidency. Following the transfer, Bombay was placed at the head of all the Company's establishments in India. Towards the end of the 17th century, the islands again suffered incursions from Yakut Khan in 1689–90. The Portuguese presence ended in Bombay when the Marathas under Peshwa Baji Rao I captured Salsette in 1737, and Bassein in 1739. By the middle of the 18th century, Bombay began to grow into a major trading town, and received a huge influx of migrants from across India. Later, the British occupied Salsette on 28 December 1774. With the Treaty of Surat (1775), the British formally gained control of Salsette and Bassein, resulting in the First Anglo-Maratha War. The British were able to secure Salsette from the Marathas without violence through the Treaty of Purandar (1776), and later through the Treaty of Salbai (1782), signed to settle the outcome of the First Anglo-Maratha War.
From 1782 onwards, the city was reshaped with large-scale civil engineering projects aimed at merging all the seven islands into a single amalgamated mass. This project, known as Hornby Vellard, was completed by 1784. In 1817, the British East India Company under Mountstuart Elphinstone defeated Baji Rao II, the last of the Maratha Peshwa in the Battle of Khadki. Following his defeat, almost the whole of the Deccan came under British suzerainty, and was incorporated into the Bombay Presidency. The success of the British campaign in the Deccan marked the liberation of Bombay from all attacks by native powers.
By 1845, the seven islands coalesced into a single landmass by the Hornby Vellard project via large scale land reclamation. On 16 April 1853, India's first passenger railway line was established, connecting Bombay to the neighbouring town of Thana (now Thane). During the American Civil War (1861–1865), the city became the world's chief cotton-trading market, resulting in a boom in the economy that subsequently enhanced the city's stature.
The opening of the Suez Canal in 1869 transformed Bombay into one of the largest seaports on the Arabian Sea. In September 1896, Bombay was hit by a bubonic plague epidemic where the death toll was estimated at 1,900 people per week. About 850,000 people fled Bombay and the textile industry was adversely affected. As the capital of the Bombay Presidency, the city witnessed the Indian independence movement, with the Quit India Movement in 1942 and The Royal Indian Navy Mutiny in 1946 being its most notable events.
INDEPENDENT INDIA
After India's independence in 1947, the territory of the Bombay Presidency retained by India was restructured into Bombay State. The area of Bombay State increased, after several erstwhile princely states that joined the Indian union were integrated into the state. Subsequently, the city became the capital of Bombay State. On April 1950, Municipal limits of Bombay were expanded by merging the Bombay Suburban District and Bombay City to form the Greater Bombay Municipal Corporation.
The Samyukta Maharashtra movement to create a separate Maharashtra state including Bombay was at its height in the 1950s. In the Lok Sabha discussions in 1955, the Congress party demanded that the city be constituted as an autonomous city-state. The States Reorganisation Committee recommended a bilingual state for Maharashtra–Gujarat with Bombay as its capital in its 1955 report. Bombay Citizens' Committee, an advocacy group of leading Gujarati industrialists lobbied for Bombay's independent status.
Following protests during the movement in which 105 people lost their lives in clashes with the police, Bombay State was reorganised on linguistic lines on 1 May 1960. Gujarati-speaking areas of Bombay State were partitioned into the state of Gujarat. Maharashtra State with Bombay as its capital was formed with the merger of Marathi-speaking areas of Bombay State, eight districts from Central Provinces and Berar, five districts from Hyderabad State, and numerous princely states enclosed between them. As a memorial to the martyrs of the Samyukta Maharashtra movement, Flora Fountain was renamed as Hutatma Chowk (Martyr's Square), and a memorial was erected.
The following decades saw massive expansion of the city and its suburbs. In the late 1960s, Nariman Point and Cuffe Parade were reclaimed and developed. The Bombay Metropolitan Region Development Authority (BMRDA) was established on 26 January 1975 by the Government of Maharashtra as an apex body for planning and co-ordination of development activities in the Bombay metropolitan region. In August 1979, a sister township of New Bombay was founded by the City and Industrial Development Corporation (CIDCO) across the Thane and Raigad districts to help the dispersal and control of Bombay's population. The textile industry in Bombay largely disappeared after the widespread 1982 Great Bombay Textile Strike, in which nearly 250,000 workers in more than 50 textile mills went on strike. Mumbai's defunct cotton mills have since become the focus of intense redevelopment.
The Jawaharlal Nehru Port, which currently handles 55–60% of India's containerised cargo, was commissioned on 26 May 1989 across the creek at Nhava Sheva with a view to de-congest Bombay Harbour and to serve as a hub port for the city. The geographical limits of Greater Bombay were coextensive with municipal limits of Greater Bombay. On 1 October 1990, the Greater Bombay district was bifurcated to form two revenue districts namely, Bombay City and Bombay Suburban, though they continued to be administered by same Municipal Administration.
From 1990 to 2010, there has been an increase in violence in the hitherto largely peaceful city. Following the demolition of the Babri Masjid in Ayodhya, the city was rocked by the Hindu-Muslim riots of 1992–93 in which more than 1,000 people were killed. On 12 March 1993, a series of 13 co-ordinated bombings at several city landmarks by Islamic extremists and the Bombay underworld resulted in 257 deaths and over 700 injuries. In 2006, 209 people were killed and over 700 injured when seven bombs exploded on the city's commuter trains. In 2008, a series of ten coordinated attacks by armed terrorists for three days resulted in 173 deaths, 308 injuries, and severe damage to several heritage landmarks and prestigious hotels. The blasts that occurred at the Opera House, Zaveri Bazaar, and Dadar on 13 July 2011 were the latest in the series of terrorist attacks in Mumbai.
Mumbai is the commercial capital of India and has evolved into a global financial hub. For several decades it has been the home of India's main financial services, and a focus for both infrastructure development and private investment. From being an ancient fishing community and a colonial centre of trade, Mumbai has become South Asia's largest city and home of the world's most prolific film industry.
GEOGRAPHY
Mumbai consists of two distinct regions: Mumbai City district and Mumbai Suburban district, which form two separate revenue districts of Maharashtra. The city district region is also commonly referred to as the Island City or South Mumbai. The total area of Mumbai is 603.4 km2. Of this, the island city spans 67.79 km2, while the suburban district spans 370 km2, together accounting for 437.71 km2 under the administration of Municipal Corporation of Greater Mumbai (MCGM). The remaining areas belong to various Defence establishments, the Mumbai Port Trust, the Atomic Energy Commission and the Borivali National Park, which are out of the jurisdiction of the MCGM.
Mumbai lies at the mouth of the Ulhas River on the western coast of India, in the coastal region known as the Konkan. It sits on Salsette Island (Sashti Island), which it partially shares with the Thane district. Mumbai is bounded by the Arabian Sea to the west. Many parts of the city lie just above sea level, with elevations ranging from 10 m to 15 m; the city has an average elevation of 14 m. Northern Mumbai (Salsette) is hilly, and the highest point in the city is 450 m at Salsette in the Powai–Kanheri ranges. The Sanjay Gandhi National Park (Borivali National Park) is located partly in the Mumbai suburban district, and partly in the Thane district, and it extends over an area of 103.09 km2.
Apart from the Bhatsa Dam, there are six major lakes that supply water to the city: Vihar, Lower Vaitarna, Upper Vaitarna, Tulsi, Tansa and Powai. Tulsi Lake and Vihar Lake are located in Borivili National Park, within the city's limits. The supply from Powai lake, also within the city limits, is used only for agricultural and industrial purposes. Three small rivers, the Dahisar River, Poinsar (or Poisar) and Ohiwara (or Oshiwara) originate within the park, while the polluted Mithi River originates from Tulsi Lake and gathers water overflowing from Vihar and Powai Lakes. The coastline of the city is indented with numerous creeks and bays, stretching from the Thane creek on the eastern to Madh Marve on the western front. The eastern coast of Salsette Island is covered with large mangrove swamps, rich in biodiversity, while the western coast is mostly sandy and rocky.
Soil cover in the city region is predominantly sandy due to its proximity to the sea. In the suburbs, the soil cover is largely alluvial and loamy. The underlying rock of the region is composed of black Deccan basalt flows, and their acidic and basic variants dating back to the late Cretaceous and early Eocene eras. Mumbai sits on a seismically active zone owing to the presence of 23 fault lines in the vicinity. The area is classified as a Seismic Zone III region, which means an earthquake of up to magnitude 6.5 on the Richter scale may be expected.
ARCHITECTURE
The architecture of the city is a blend of Gothic Revival, Indo-Saracenic, Art Deco, and other contemporary styles. Most of the buildings during the British period, such as the Victoria Terminus and Bombay University, were built in Gothic Revival style. Their architectural features include a variety of European influences such as German gables, Dutch roofs, Swiss timbering, Romance arches, Tudor casements, and traditional Indian features. There are also a few Indo-Saracenic styled buildings such as the Gateway of India. Art Deco styled landmarks can be found along the Marine Drive and west of the Oval Maidan. Mumbai has the second largest number of Art Deco buildings in the world after Miami. In the newer suburbs, modern buildings dominate the landscape. Mumbai has by far the largest number of skyscrapers in India, with 956 existing buildings and 272 under construction as of 2009.
The Mumbai Heritage Conservation Committee (MHCC), established in 1995, formulates special regulations and by-laws to assist in the conservation of the city's heritage structures. Mumbai has two UNESCO World Heritage Sites, the Chhatrapati Shivaji Terminus and the Elephanta Caves. In the south of Mumbai, there are colonial-era buildings and Soviet-style offices. In the east are factories and some slums. On the West coast are former-textile mills being demolished and skyscrapers built on top. There are 31 buildings taller than 100m, compared with 200 in Shanghai, 500 in Hong Kong and 500 in New York.
DEMOGRAPHICS
According to the 2011 census, the population of Mumbai was 12,479,608. The population density is estimated to be about 20,482 persons per square kilometre. The living space is 4.5sq metre per person. As Per 2011 census, Greater Mumbai, the area under the administration of the MCGM, has a literacy rate of 94.7%, higher than the national average of 86.7%. The number of slum-dwellers is estimated to be 9 million, up from 6 million in 2001, that is, 62% of all Mumbaikars live in informal slums.
The sex ratio was 838 (females per 1,000 males) in the island city, 857 in the suburbs, and 848 as a whole in Greater Mumbai, all numbers lower than the national average of 914 females per 1,000 males. The low sex ratio is partly because of the large number of male migrants who come to the city to work.
Residents of Mumbai call themselves Mumbaikar, Mumbaiite, Bombayite or Bombaiite. Mumbai has a large polyglot population like any other metropolitan city of India. Sixteen major languages of India are also spoken in Mumbai, most common being Marathi, Hindi, Gujarati and English. English is extensively spoken and is the principal language of the city's white collar workforce. A colloquial form of Hindi, known as Bambaiya – a blend of Marathi, Hindi, Gujarati, Konkani, Urdu, Indian English and some invented words – is spoken on the streets.
Mumbai suffers from the same major urbanisation problems seen in many fast growing cities in developing countries: widespread poverty and unemployment, poor public health and poor civic and educational standards for a large section of the population. With available land at a premium, Mumbai residents often reside in cramped, relatively expensive housing, usually far from workplaces, and therefore requiring long commutes on crowded mass transit, or clogged roadways. Many of them live in close proximity to bus or train stations although suburban residents spend significant time travelling southward to the main commercial district. Dharavi, Asia's second largest slum (if Karachi's Orangi Town is counted as a single slum) is located in central Mumbai and houses between 800,000 and one million people in 2.39 square kilometres, making it one of the most densely populated areas on Earth with a population density of at least 334,728 persons per square kilometre. With a literacy rate of 69%, the slums in Mumbai are the most literate in India.
The number of migrants to Mumbai from outside Maharashtra during the 1991–2001 decade was 1.12 million, which amounted to 54.8% of the net addition to the population of Mumbai.
The number of households in Mumbai is forecast to rise from 4.2 million in 2008 to 6.6 million in 2020. The number of households with annual incomes of 2 million rupees will increase from 4% to 10% by 2020, amounting to 660,000 families. The number of households with incomes from 1–2 million rupees is also estimated to increase from 4% to 15% by 2020. According to Report of Central Pollution Control Board (CPCB) 2016 Mumbai is the noisiest city in India before Lucknow , Hyderabad and Delhi.
ETHNIC GROUPS AND RELIGION
The religious groups represented in Mumbai include Hindus (67.39%), Muslims (18.56%), Buddhists (5.22%), Jains (3.99%), Christians (4.2%), Sikhs (0.58%), with Parsis and Jews making up the rest of the population. The linguistic/ethnic demographics are: Maharashtrians (42%), Gujaratis (19%), with the rest hailing from other parts of India.
Native Christians include East Indian Catholics, who were converted by the Portuguese during the 16th century, while Goan and Mangalorean Catholics also constitute a significant portion of the Christian community of the city. Jews settled in Bombay during the 18th century. The Bene Israeli Jewish community of Bombay, who migrated from the Konkan villages, south of Bombay, are believed to be the descendants of the Jews of Israel who were shipwrecked off the Konkan coast, probably in the year 175 BCE, during the reign of the Greek ruler, Antiochus IV Epiphanes. Mumbai is also home to the largest population of Parsi Zoroastrians in the world, numbering about 80,000. Parsis migrated to India from Pars (Persia/Iran) following the Muslim conquest of Persia in the seventh century. The oldest Muslim communities in Mumbai include the Dawoodi Bohras, Ismaili Khojas, and Konkani Muslims.
CULTURE
Mumbai's culture is a blend of traditional festivals, food, music, and theatres. The city offers a cosmopolitan and diverse lifestyle with a variety of food, entertainment, and night life, available in a form and abundance comparable to that in other world capitals. Mumbai's history as a major trading centre has led to a diverse range of cultures, religions, and cuisines coexisting in the city. This unique blend of cultures is due to the migration of people from all over India since the British period.
Mumbai is the birthplace of Indian cinema - Dadasaheb Phalke laid the foundations with silent movies followed by Marathi talkies - and the oldest film broadcast took place in the early 20th century. Mumbai also has a large number of cinema halls that feature Bollywood, Marathi and Hollywood movies. The Mumbai International Film Festival and the award ceremony of the Filmfare Awards, the oldest and prominent film awards given for Hindi film industry in India, are held in Mumbai. Despite most of the professional theatre groups that formed during the British Raj having disbanded by the 1950s, Mumbai has developed a thriving "theatre movement" tradition in Marathi, Hindi, English, and other regional languages.
Contemporary art is featured in both government-funded art spaces and private commercial galleries. The government-funded institutions include the Jehangir Art Gallery and the National Gallery of Modern Art. Built in 1833, the Asiatic Society of Bombay is one of the oldest public libraries in the city. The Chhatrapati Shivaji Maharaj Vastu Sangrahalaya (formerly The Prince of Wales Museum) is a renowned museum in South Mumbai which houses rare ancient exhibits of Indian history.
Mumbai has a zoo named Jijamata Udyaan (formerly Victoria Gardens), which also harbours a garden. The rich literary traditions of the city have been highlighted internationally by Booker Prize winners Salman Rushdie, Aravind Adiga. Marathi literature has been modernised in the works of Mumbai-based authors such as Mohan Apte, Anant Kanekar, and Gangadhar Gadgil, and is promoted through an annual Sahitya Akademi Award, a literary honour bestowed by India's National Academy of Letters.
Mumbai residents celebrate both Western and Indian festivals. Diwali, Holi, Eid, Christmas, Navratri, Good Friday, Dussera, Moharram, Ganesh Chaturthi, Durga Puja and Maha Shivratri are some of the popular festivals in the city. The Kala Ghoda Arts Festival is an exhibition of a world of arts that encapsulates works of artists in the fields of music, dance, theatre, and films. A week-long annual fair known as Bandra Fair, starting on the following Sunday after 8 September, is celebrated by people of all faiths, to commemorate the Nativity of Mary, mother of Jesus, on 8 September.
The Banganga Festival is a two-day music festival, held annually in the month of January, which is organised by the Maharashtra Tourism Development Corporation (MTDC) at the historic Banganga Tank in Mumbai. The Elephanta Festival - celebrated every February on the Elephanta Islands - is dedicated to classical Indian dance and music and attracts performers from across the country. Public holidays specific to the city and the state include Maharashtra Day on 1 May, to celebrate the formation of Maharashtra state on 1 May 1960, and Gudi Padwa which is the New Year's Day for Marathi people.
Beaches are a major tourist attraction in the city. The major beaches in Mumbai are Girgaum Chowpatty, Juhu Beach, Dadar Chowpatty, Gorai Beach, Marve Beach, Versova Beach, Madh Beach, Aksa Beach, and Manori Beach. Most of the beaches are unfit for swimming, except Girgaum Chowpatty and Juhu Beach. Essel World is a theme park and amusement centre situated close to Gorai Beach, and includes Asia's largest theme water park, Water Kingdom. Adlabs Imagica opened in April 2013 is located near the city of Khopoli off the Mumbai-Pune Expressway.
WIKIPEDIA
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
. . . the ancient Pu Koh Tong Pagoda is outside Ayuttaya
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The Ayutthaya Historical Park (Thai: อุทยานประวัติศาสตร์พระนครศรีอยุธยา (Pronunciation)) covers the ruins of the old city of Ayutthaya, Thailand. The city of Ayutthaya was founded by King Ramathibodi I in 1350:222 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 began with renovations of the ruins, which became more serious after it was declared a historical park in 1976. A part of the park was declared a UNESCO World Heritage Site in 1991. Thirty-five kings ruled the Ayutthaya kingdom during its existence. King Narai (1656-1688) held court not only in Ayutthaya but also from his palace in the nearby city of Lopburi, from where he ruled 8–9 months in the year.
PARK SITES
Wat Chaiwatthanaram
Wat Kasatrathiraj
Wat Kudi Dao
Wat Lokayasutharam
Wat Mahathat
Wat Phanan Choeng
Wiharn Phra Mongkhon Bopit
Wat Phra Ram
Wat Phra Sri Sanphet
Wat Ratchaburana, Ayutthaya
Wat Chai Mongkhon
Wat Yai Chai Mongkhon
Phra Chedi Suriyothai
Ayutthaya historical Study Centre
Japanese Settlement
Wat Phu Khao Thong
Elephant Camp
UNESCO WORLD HERITAGE SITE
In 1991, a part of Ayutthaya Historical Park was declared a UNESCO World Heritage Site under criteria III as an excellent witness to the period of development of a true national Thai art. The inscribed area covered only 289 ha on central and southwest part of Ayutthaya island; as a result, only certain groups of historical sites are under UNESCO protection. The sites including Wat Ratchaburana, Wat Mahathat, Wat Phra Sri Sanphet, Wat Phra Ram and Wiharn Phra Mongkhon Bopit. The sites that are not part of World Heritage Sites are the sites outside Ayutthaya Island; for example, Wat Yai Chai Mongkon, Wat Phanan Choeng, Wat Chaiwatthanaram and Wat Phu Khao Thong.
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AYUTTHAYA
(/ɑːˈjuːtəjə/; Thai: อยุธยา, Thai pronunciation: [ʔajúttʰajaː]; also spelled Ayudhya) was a Siamese kingdom that existed from 1351 to 1767. Ayutthaya was friendly towards foreign traders, including the Chinese, Vietnamese, Indians, Japanese and Persians, and later the Portuguese, Spaniards, Dutch and French, permitting them to set up villages outside the walls of the capital, also called Ayutthaya.
In the sixteenth century, it was described by foreign traders as one of the biggest and wealthiest cities in the East. The court of King Narai (1656–88) had strong links with that of King Louis XIV of France, whose ambassadors compared the city in size and wealth to Paris.
By 1550, the kingdom's vassals included some city-states in the Malay Peninsula, Sukhothai, and parts of Cambodia.
In foreign accounts, Ayutthaya was called Siam, but many sources say the people of Ayutthaya called themselves Tai, and their kingdom Krung Tai "The Tai country" (กรุงไท).
HISTORICAL OVERVIEW
ORIGINS
According to the most widely accepted version of its origin, the Thai state based at Ayutthaya in the valley of the Chao Phraya River rose from the earlier, nearby Lavo Kingdom (at that time, still under the control of the Khmer Empire) and Suvarnabhumi. One source says that in the mid-fourteenth century, due to the threat of an epidemic, King Uthong moved his court south into the rich floodplain of the Chao Phraya River onto an island surrounded by rivers. The name of the city indicates the influence of Hinduism in the region as it is the Thai pronunciation of the famous Indian city of Ayodhya. It is believed that this city is associated with the Thai national epic, the Ramakien, which is the Thai version of the Ramayana.
CONQUESTS AND EXPANSION
Ayutthaya began its hegemony by conquering northern kingdoms and city-states like Sukhothai,:222 Kamphaeng Phet and Phitsanulok. Before the end of the fifteenth century, Ayutthaya launched attacks on Angkor, the classical great power of the region. Angkor's influence eventually faded from the Chao Phraya River Plain while Ayutthaya became a new great power.
The emerging Kingdom of Ayutthaya was also growing powerful. Relations between the Ayutthaya and Lan Na had worsened since the Ayutthayan support of Thau Choi's rebellion In 1451, Yuttitthira, a noble of the Kingdom of Sukhothai who had conflicts with Borommatrailokkanat of Ayutthaya, gave himself to Tilokaraj. Yuttitthira urged Borommatrailokkanat to invade Phitsanulok, igniting the Ayutthaya-Lan Na War over the Upper Chao Phraya valley (the Kingdom of Sukhothai). In 1460, the governor of Chaliang surrendered to Tilokaraj. Borommatrailokkanat then used a new strategy and concentrated on the wars with Lanna by moving the capital to Phitsanulok. Lan Na suffered setbacks and Tilokaraj eventually sued for peace in 1475.
However, the kingdom of Ayutthaya was not a unified state but rather a patchwork of self-governing principalities and tributary provinces owing allegiance to the king of Ayutthaya under The Circle of Power, or the mandala system, as some scholars suggested. These principalities might be ruled by members of the royal family of Ayutthaya, or by local rulers who had their own independent armies, having a duty to assist the capital when war or invasion occurred. However, it was evident that from time to time local revolts, led by local princes or kings, took place. Ayutthaya had to suppress them.
Due to the lack of succession law and a strong concept of meritocracy, whenever the succession was in dispute, princely governors or powerful dignitaries claiming their merit gathered their forces and moved on the capital to press their claims, culminating in several bloody coups.
Beginning in the fifteenth century, Ayutthaya showed an interest in the Malay Peninsula, but the great trading ports of the Malacca Sultanate contested its claims to sovereignty. Ayutthaya launched several abortive conquests against Malacca which was diplomatically and economically fortified by the military support of Ming China. In the early fifteenth century the Ming admiral Zheng He had established a base of operation in the port city, making it a strategic position the Chinese could not afford to lose to the Siamese. Under this protection, Malacca flourished, becoming one of Ayutthaya's great foes until the capture of Malacca by the Portuguese.
FIRST BURMESE WARS
Starting in the middle of 16th century, the kingdom came under repeated attacks by the Taungoo Dynasty of Burma. The Burmese–Siamese War (1547–49) began with Burmese an invasion and a failed siege of Ayutthaya. A second siege (1563–64) led by King Bayinnaung forced King Maha Chakkraphat to surrender in 1564. The royal family was taken to Bago, Burma, with the king's second son Mahinthrathirat installed as the vassal king. In 1568, Mahinthrathirat revolted when his father managed to return from Bago as a Buddhist monk. The ensuing third siege captured Ayutthaya in 1569 and Bayinnaung made Mahathammarachathirat his vassal king.
After Bayinnaung's death in 1581, uparaja Naresuan proclaimed Ayutthaya's independence in 1584. The Thai fought off repeated Burmese invasions (1584–1593), capped by an elephant duel between King Naresuan and Burmese heir-apparent Mingyi Swa in 1593 during the fourth siege of Ayutthaya in which Naresuan famously slew Mingyi Swa (observed 18 January as Royal Thai Armed Forces day). The Burmese–Siamese War (1594–1605) was a Thai attack on Burma, resulting in the capture of the Tanintharyi Region as far as Mottama in 1595 and Lan Na in 1602. Naresuan even invaded mainland Burma as far as Taungoo in 1600, but was driven back.
After Naresuan's death in 1605, northern Tanintharyi and Lan Na returned to Burmese control in 1614.
The Ayutthaya Kingdom's attempt to take over Lan Na and northern Tanintharyi in 1662–1664 failed.
Foreign trade brought Ayutthaya not only luxury items but also new arms and weapons. In the mid-seventeenth century, during King Narai's reign, Ayutthaya became very prosperous. In the eighteenth century, Ayutthaya gradually lost control over its provinces. Provincial governors exerted their power independently, and rebellions against the capital began.
SECOND BURMESE WARS
In the mid-eighteenth century, Ayutthaya again became ensnared in wars with the Burmese. The Burmese–Siamese War (1759–60) begun by the Konbaung Dynasty of Burma failed. The Burmese–Siamese War (1765–67) resulted in the sack of the city of Ayutthaya and the end of the kingdom by debellatio in April 1767.
KINGSHIP OF AYUTTHAYA KINGDOM
The kings of Ayutthaya were absolute monarchs with semi-religious status. Their authority derived from the ideologies of Hinduism and Buddhism as well as from natural leadership. The king of Sukhothai was the inspiration of Inscription 1 found in Sukhothai, which stated that King Ramkhamhaeng would hear the petition of any subject who rang the bell at the palace gate. The king was thus considered as a father by his people.
At Ayutthaya, however, the paternal aspects of kingship disappeared. The king was considered the chakkraphat (Sanskrit chakravartin) who through his adherence to the law made all the world revolve around him. According to Hindu tradition, the king is the avatar of Vishnu, destroyer of demons, who was born to be the defender of the people. The Buddhist belief in the king is as righteous ruler (Sanskrit: dharmaraja), aiming at the well-being of the people and who strictly follows the teaching of Gautama Buddha.
The kings' official names were reflections of those religions: Hinduism and Buddhism. They were considered as the incarnation of various Hindu gods: Indra, Shiva or Vishnu (Rama). The coronation ceremony was directed by brahmins as the Hindu god Shiva was "lord of the universe". However, according to the codes, the king had the ultimate duty as protector of the people and the annihilator of evil.
According to Buddhism, the king was also believed to be a bodhisattva. One of the most important duties of the king was to build a temple or a Buddha statue as a symbol of prosperity and peace.
For locals, another aspect of the kingship was also the analogy of "The Lord of the Land" or "He who Rules the Earth" (Phra Chao Phaendin). According to the court etiquette, a special language, Rachasap (Sanskrit: Rājāśabda, "Royal Language"), was used to communicate with or about royalty. In Ayutthaya, the king was said to grant control over land to his subjects, from nobles to commoners, according to the Sakna or Sakdina system codified by King Borommatrailokkanat (1448–88). The Sakdina system was similar to, but not the same as feudalism, under which the monarch does not own the land. While there is no concrete evidence that this land management system constituted a formal palace economy, the French François-Timoléon de Choisy, who came to Ayutthaya in 1685, wrote, "the king has absolute power. He is truly the god of the Siamese: no-one dares to utter his name." Another 17th-century writer, the Dutchman Jan van Vliet, remarked that the King of Siam was "honoured and worshipped by his subjects second to god." Laws and orders were issued by the king. For sometimes the king himself was also the highest judge who judged and punished important criminals such as traitors or rebels.[
In addition to the Sakdina system, another of the numerous institutional innovations of Borommatrailokkanat was to adopt the position of uparaja, translated as "viceroy" or "prince", usually held by the king's senior son or full brother, in an attempt to regularise the succession to the throne - a particularly difficult feat for a polygamous dynasty. In practice, there was inherent conflict between king and uparaja and frequent disputed successions. However, it is evident that the power of the Throne of Ayutthaya had its limit. The hegemony of the Ayutthaya king was always based on his charisma in terms of his age and supporters. Without supporters, bloody coups took place from time to time. The most powerful figures of the capital were always generals, or the Minister of Military Department, Kalahom. During the last century of Ayutthaya, the bloody fighting among princes and generals, aiming at the throne, plagued the court.
SOCIAL AND POLITICAL DEVELOPMENT
THE REFORMS OF KING
Borommatrailokkanat (r.1448–1488) placed the king of Ayutthaya at the centre of a highly stratified social and political hierarchy that extended throughout the realm. Despite a lack of evidence, it is believed that in the Ayutthaya Kingdom, the basic unit of social organisation was the village community composed of extended family households. Title to land resided with the headman, who held it in the name of the community, although peasant proprietors enjoyed the use of land as long as they cultivated it. The lords gradually became courtiers (อำมาตย์) and tributary rulers of minor cities. The king ultimately came to be recognised as the earthly incarnation of Shiva or Vishnu and became the sacred object of politico-religious cult practices officiated over by royal court brahmans, part of the Buddhist court retinue. In the Buddhist context, the devaraja (divine king) was a bodhisattva. The belief in divine kingship prevailed into the eighteenth century, although by that time its religious implications had limited impact.With ample reserves of land available for cultivation, the realm depended on the acquisition and control of adequate manpower for farm labour and defence. The dramatic rise of Ayutthaya had entailed constant warfare and, as none of the parties in the region possessed a technological advantage, the outcome of battles was usually determined by the size of the armies. After each victorious campaign, Ayutthaya carried away a number of conquered people to its own territory, where they were assimilated and added to the labour force. Ramathibodi II (r.1491–1529) established a corvée system under which every freeman had to be registered as a phrai (servant) with the local lords, Chao Nai (เจ้านาย). When war broke out, male phrai were subject to impressment. Above the phrai was a nai (นาย), who was responsible for military service, corvée labour on public works, and on the land of the official to whom he was assigned. Phrai Suay (ไพร่ส่วย) met labour obligations by paying a tax. If he found the forced labour under his nai repugnant, he could sell himself as a that (ทาส, slave) to a more attractive nai or lord, who then paid a fee in compensation for the loss of corvée labour. As much as one-third of the manpower supply into the nineteenth century was composed of phrai. Wealth, status, and political influence were interrelated. The king allotted rice fields to court officials, provincial governors, military commanders, in payment for their services to the crown, according to the sakdi na system. The size of each official's allotment was determined by the number of commoners or phrai he could command to work it. The amount of manpower a particular headman, or official, could command determined his status relative to others in the hierarchy and his wealth. At the apex of the hierarchy, the king, who was symbolically the realm's largest landholder, theoretically commanded the services of the largest number of phrai, called phrai luang (royal servants), who paid taxes, served in the royal army, and worked on the crown lands.
However, the recruitment of the armed forces depended on nai, or mun nai, literally meaning 'lord', officials who commanded their own phrai som, or subjects. These officials had to submit to the king's command when war broke out. Officials thus became the key figures to the kingdom's politics. At least two officials staged coups, taking the throne themselves while bloody struggles between the king and his officials, followed by purges of court officials, were always seen.
King Trailok, in the early sixteenth century, established definite allotments of land and phrai for the royal officials at each rung in the hierarchy, thus determining the country's social structure until the introduction of salaries for government officials in the nineteenth century.
Outside this system to some extent were the sangha (Buddhist monastic community), which all classes of men could join, and the Overseas Chinese. Wats became centres of Thai education and culture, while during this period the Chinese first began to settle in Thailand and soon began to establish control over the country's economic life.
The Chinese were not obliged to register for corvée duty, so they were free to move about the kingdom at will and engage in commerce. By the sixteenth century, the Chinese controlled Ayutthaya's internal trade and had found important places in the civil and military service. Most of these men took Thai wives because few women left China to accompany the men.
Uthong was responsible for the compilation of a Dharmaśāstra, a legal code based on Hindu sources and traditional Thai custom. The Dharmaśāstra remained a tool of Thai law until late in the 19th century. A bureaucracy based on a hierarchy of ranked and titled officials was introduced, and society was organised in a related manner. However, the caste system was not adopted.
The sixteenth century witnessed the rise of Burma, which had overrun Chiang Mai and Laos and made war on the Thai. In 1569, Burmese forces, joined by Thai rebels, mostly royal family members of Thailand, captured the city of Ayutthaya and carried off the whole royal family to Burma. Dhammaraja (1569–90), a Thai governor who had aided the Burmese, was installed as vassal king at Ayutthaya. Thai independence was restored by his son, King Naresuan (1590–1605), who turned on the Burmese and by 1600 had driven them from the country.
Determined to prevent another treason like his father's, Naresuan set about unifying the country's administration directly under the royal court at Ayutthaya. He ended the practice of nominating royal princes to govern Ayutthaya's provinces, assigning instead court officials who were expected to execute policies handed down by the king. Thereafter royal princes were confined to the capital. Their power struggles continued, but at court under the king's watchful eye.
To ensure his control over the new class of governors, Naresuan decreed that all freemen subject to phrai service had become phrai luang, bound directly to the king, who distributed the use of their services to his officials. This measure gave the king a theoretical monopoly on all manpower, and the idea developed that since the king owned the services of all the people, he also possessed all the land. Ministerial offices and governorships - and the sakdina that went with them - were usually inherited positions dominated by a few families often connected to the king by marriage. Indeed, marriage was frequently used by Thai kings to cement alliances between themselves and powerful families, a custom prevailing through the nineteenth century. As a result of this policy, the king's wives usually numbered in the dozens.
Even with Naresuan's reforms, the effectiveness of the royal government over the next 150 years was unstable. Royal power outside the crown lands - although in theory absolute - was in practice limited by the looseness of the civil administration. The influence of central government and the king was not extensive beyond the capital. When war with the Burmese broke out in late eighteenth century, provinces easily abandoned the capital. As the enforcing troops were not easily rallied to defend the capital, the city of Ayutthaya could not stand against the Burmese aggressors.
RELIGION
Ayutthaya's main religion was Theravada Buddhism. However, many of the elements of the political and social system were incorporated from Hindu scriptures and were conducted by Brahmin priests. Many areas of the kingdom also practised Mahayana Buddhism, Islam and, influenced by French Missionaries who arrived through China in the 17th century, some small areas converted to Roman Catholicism. The influence of Mahayana and Tantric prractices also entered Theravada Buddhism, producing a tradition called Tantric Theravada.
ECONOMIC DEVELOPMENT
The Thais never lacked a rich food supply. Peasants planted rice for their own consumption and to pay taxes. Whatever remained was used to support religious institutions. From the thirteenth to the fifteenth centuries, however, a remarkable transformation took place in Thai rice cultivation. In the highlands, where rainfall had to be supplemented by a system of irrigation that controlled the water level in flooded paddies, the Thais sowed the glutinous rice that is still the staple in the geographical regions of the North and Northeast. But in the floodplain of the Chao Phraya, farmers turned to a different variety of rice - the so-called floating rice, a slender, non-glutinous grain introduced from Bengal - that would grow fast enough to keep pace with the rise of the water level in the lowland fields.
The new strain grew easily and abundantly, producing a surplus that could be sold cheaply abroad. Ayutthaya, situated at the southern extremity of the floodplain, thus became the hub of economic activity. Under royal patronage, corvée labour dug canals on which rice was brought from the fields to the king's ships for export to China. In the process, the Chao Phraya - mud flats between the sea and firm land hitherto considered unsuitable for habitation - was reclaimed and placed under cultivation. Traditionally the king had a duty to perform a religious ceremony blessing the rice plantation.
Although rice was abundant in Ayutthaya, rice export was banned from time to time when famine occurred because of natural calamity or war. Rice was usually bartered for luxury goods and armaments from westerners, but rice cultivation was mainly for the domestic market and rice export was evidently unreliable. Trade with Europeans was lively in the seventeenth century. In fact European merchants traded their goods, mainly modern arms such as rifles and cannons, with local products from the inland jungle such as sapan (lit. bridge) woods, deerskin and rice. Tomé Pires, a Portuguese voyager, mentioned in the sixteenth century that Ayutthaya, or Odia, was rich in good merchandise. Most of the foreign merchants coming to Ayutthaya were European and Chinese, and were taxed by the authorities. The kingdom had an abundance of rice, salt, dried fish, arrack and vegetables.
Trade with foreigners, mainly the Dutch, reached its peak in the seventeenth century. Ayutthaya became a main destination for merchants from China and Japan. It was apparent that foreigners began taking part in the kingdom's politics. Ayutthayan kings employed foreign mercenaries who sometimes entered the wars with the kingdom's enemies. However, after the purge of the French in late seventeenth century, the major traders with Ayutthaya were the Chinese. The Dutch from the Dutch East Indies Company (Vereenigde Oost-Indische Compagnie or VOC), were still active. Ayutthaya's economy declined rapidly in the eighteenth century, until the Burmese invasion caused the total collapse of Ayutthaya's economy in 1788.
CONTACTS WITH THE WEST
In 1511, immediately after having conquered Malacca, the Portuguese sent a diplomatic mission headed by Duarte Fernandes to the court of King Ramathibodi II of Ayutthaya. Having established amicable relations between the kingdom of Portugal and the Kingdom of Siam, they returned with a Siamese envoy with gifts and letters to the King of Portugal. They were the first Europeans to visit the country. Five years after that initial contact, Ayutthaya and Portugal concluded a treaty granting the Portuguese permission to trade in the kingdom. A similar treaty in 1592 gave the Dutch a privileged position in the rice trade.
Foreigners were cordially welcomed at the court of Narai (1657–1688), a ruler with a cosmopolitan outlook who was nonetheless wary of outside influence. Important commercial ties were forged with Japan. Dutch and English trading companies were allowed to establish factories, and Thai diplomatic missions were sent to Paris and The Hague. By maintaining all these ties, the Thai court skilfully played off the Dutch against the English and the French, avoiding the excessive influence of a single power.
In 1664, however, the Dutch used force to exact a treaty granting them extraterritorial rights as well as freer access to trade. At the urging of his foreign minister, the Greek adventurer Constantine Phaulkon, Narai turned to France for assistance. French engineers constructed fortifications for the Thais and built a new palace at Lopburi for Narai. In addition, French missionaries engaged in education and medicine and brought the first printing press into the country. Louis XIV's personal interest was aroused by reports from missionaries suggesting that Narai might be converted to Christianity.
The French presence encouraged by Phaulkon, however, stirred the resentment and suspicions of the Thai nobles and Buddhist clergy. When word spread that Narai was dying, a general, Phetracha, killed the designated heir, a Christian, and had Phaulkon put to death along with a number of missionaries. The arrival of English warships provoked a massacre of more Europeans. Phetracha (reigned 1688–93) seized the throne and expelled the remaining foreigners. Some studies said that Ayutthaya began a period of alienation from western traders, while welcoming more Chinese merchants. But other recent studies argue that, due to wars and conflicts in Europe in the mid-eighteenth century, European merchants reduced their activities in the East. However, it was apparent that the Dutch East Indies Company or VOC was still doing business in Ayutthaya despite political difficulties.
THE FINAL PHASE
After a bloody period of dynastic struggle, Ayutthaya entered into what has been called the golden age, a relatively peaceful episode in the second quarter of the eighteenth century when art, literature, and learning flourished. There were foreign wars. Ayutthaya fought with the Nguyễn Lords (Vietnamese rulers of South Vietnam) for control of Cambodia starting around 1715. But a greater threat came from Burma, where the new Alaungpaya dynasty had subdued the Shan states.
The last fifty years of the kingdom witnessed a bloody struggle among the princes. The throne was their prime target. Purges of court officials and able generals followed. The last monarch, Ekathat, originally known as Prince Anurakmontree, forced the king, who was his younger brother, to step down and took the throne himself.
According to a French source, Ayutthaya in the eighteenth century comprised these principal cities: Martaban, Ligor or Nakhon Sri Thammarat, Tenasserim, Jungceylon or Phuket Island, Singora or Songkhla. Her tributaries were Patani, Pahang, Perak, Kedah and Malacca.
In 1765, a combined 40,000-strong force of Burmese armies invaded the territories of Ayutthaya from the north and west. Major outlying towns quickly capitulated. The only notable example of successful resistance to these forces was found at the village of Bang Rajan. After a 14 months' siege, the city of Ayutthaya capitulated and was burned in April 1767. Ayutthaya's art treasures, the libraries containing its literature, and the archives housing its historic records were almost totally destroyed, and the Burmese brought the Ayutthaya Kingdom to ruin.
The Burmese rule lasted a mere few months. The Burmese, who had also been fighting a simultaneous war with the Chinese since 1765, were forced to withdraw in early 1768 when the Chinese forces threatened their own capital.
With most Burmese forces having withdrawn, the country was reduced to chaos. All that remained of the old capital were some ruins of the royal palace. Provinces proclaimed independence under generals, rogue monks, and members of the royal family.
One general, Phraya Taksin, former governor of Taak, began the reunification effort. He gathered forces and began striking back at the Burmese. He finally established a capital at Thonburi, across the Chao Phraya from the present capital, Bangkok. Taak-Sin ascended the throne, becoming known as King Taak-Sin or Taksin.
The ruins of the historic city of Ayutthaya and "associated historic towns" in the Ayutthaya historical park have been listed by the UNESCO as World Heritage Site. The city of Ayutthaya was refounded near the old city, and is now capital of the Ayutthaya province.
WIKIPEDIA
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Hanuman , also know as Anjaneya, is one of the most important personalities in the great Indian epic , Ramayana. He is a Vanara who helped Lord Rama (an avatar of Vishnu) in rescuing his wife Sita from Ravana, the king of Lanka. Hanuman was born to Anjana, a female Vanara, and Vayu (the lord of wind). Hanuman is also considered as the incaranation of Shiva or reflection of Shiva. Hanuman also assumes Panchamukha to save Rama and Lakshmana from asuras.Every Face of Sri Panchamukha Hanuman has significance ?Sri Hanuman faces east. He grants purity of mind and success. The Narasimha faces south. He grants victory and fearlessness. The west facing Garuda removes black magic and poisons. The north facing Varaha, showers prosperity, wealth. The Hayagriva mukha faces the Sky. But since we cannot see it, it is usually tilted and shown above Hanuman's face. Hayagriva gives Knowledge and good children.
(1)
"Mano javam , maruda thulya vegam,
Jithendriyam buddhi matham varishtam, Vatha
atmajam vanara yudha mukhyam, Sree rama
dootham sirasa namami"
Meaning: I bow my head and salute the emissary of Rama, Who has won over his mind, Who has similar speed as wind, Who has mastery over his organs, Who is the greatest among knowledgeable, Who is the son of God of wind, And who is the chief in the army of monkeys.
(2)
"Anjaneya Madhi Paatalaananam ; Kanjanaadri
Kamaneeya Vigraham; Paarijatha Tharu Moola
Vaasinam; Bhaavayami Bhava mana Nandanam "
Meaning: I bow before the darling son of the god of wind, Who is the son of Anjana, Who is great among killers of ogres, Who is like a golden mountain, Who is handsome looking, And who lives near the roots of Parijatha tree.
(3)
Divya Mangala Dehaaya Peethambara
Dharayacha Thaptha Kanchana Varnaaya
Mangalam Shri Hanumathey
Meaning: O! Lord Hanuman with a divine form, who wears an yellow silk garment and who looks like molten gold, let thy be auspiciousness.
(4)
Anjana Nandanam Veeram Janaki Soka
Naasanam, Kapeesa Maksha Hantharam ,
Vandhe Lanka Bhayankaram
Meaning: Salutations to the terror of Lanka, Who is heroic the son of Anjana, Who brought to an end all sorrows of Sita, Who is the king of Monkeys, and Who killed Aksha, the son of Ravana
(5)
Raamaaya Ramabadraaya
Ramachandraaya Vaydasey
Raghunaadaaya Naadaaya Seethaaya
Pathaye Namo Namah
Meaning: My salutations to Bhagawan Sri Rama, the protector of all, one who knows all, the descendant of the Raghu dynasty, the husband of Sita and the Bhagawan of the entire universe.
from wikipedia
Hanuman (Sanskrit: हनुमत् Hanumat; nominative singular हनुमान् Hanumān), known also as 'Anjaneya' (son of Anjana), is one of the most popular concepts of servants of God (bhakti) (devotion to God) in Hinduism and one of the most important personalities in the Indian epic, the Ramayana. His most famous feat, as described in the Hindu epic scripture the Ramayana, was leading a monkey army to fight the demon King Ravana.
Contents [hide]
1 Birth
2 Childhood, education, and curse
3 Ramayana war
3.1 Meeting Rama
3.2 Locating Sita
3.3 Lifting a mountain
3.4 The Patala incident
3.5 Bharata's vow
3.6 Honours
3.7 Hanumad Ramayana
3.8 After the Ramayana war
4 In the Mahabharata
5 Symbolism
6 Presence in the present age
7 Temples and worship
8 Panchamukha Hanuman
9 Relation with Shani
10 See also
11 References
12 External links
[edit] Birth
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Hanuman was born to 'Anjana', a female vanara. Anjana was actually an apsara or a celestial being, named 'Punjikasthala', who, due to a curse, was born on the earth as a female vanara. The curse was to be removed upon her giving birth to an incarnation of Lord Shiva.[1]
Along with Kesari, Anjana performed intense prayers to Shiva to beget Him as her Child. Pleased with their devotion, Shiva granted them the boon they sought.[2]
Different stories are told as to Hanuman's birth. One is that at the time that Anjana was worshipping Lord Shiva, elsewhere, Dashrath, the king of Ayodhya, was performing the Putrakama Yagna in order to have children. As a result, he received some sacred pudding, to be shared by his three wives, leading to the births of Lord 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. [3]
Being Anjana's son, Hanuman is also called Anjaneya (pronounced Aanjanèya), which literally means "arising from Anjani".
Hanuman, in one interpretation, is also considered as the incarnation of Shiva or reflection of Shiva. Others, such as followers of Dvaita consider Hanuman to be the son of Vayu or a manifestation of Vayu, the god of wind. When Ravana tried to enter the Himalayas (the abode of Shiva) Nandi stopped him and Ravana called Nandi a monkey. Nandi in return cursed Ravana: monkeys would help destroy him. In the process word monkey along with panchaksram "Om Namashivaya" hit Shiva. Shiva, to give respect to his devotee, took the form of a vanara, Hanuman.
References to Hanuman in classical literature could be found as early as those of 5th to 1st century BC in Panini's Astadhyayi, Abhiseka Nataka, Pratima Nataka and Raghuvamsa (Kalidasa).
[edit] Childhood, education, and curse
As a child, assuming the sun to be a ripe mango, he once took flight to catch hold of it to eat.[4] Indra, the king of devas observed this. He hurled his weapon, the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. Upset, Vayu went into seclusion, taking the atmosphere with him. As living beings began to get asphyxiated, to pacify Vayu, Indra withdrew the effect of his thunderbolt, and the devas revived Hanuman and blessed him with multiple boons.[5] However, a permanent mark was left on his chin (hanuhH in Sanskrit).
On ascertaining Surya, the Hindu deity of the sun to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested that Surya accept him as a student. But Surya refused, claiming that as he always had to be on the move in his chariot, it would be impossible for Hanuman to learn effectively. Undeterred by Surya's refusal, Hanuman enlarged his body; he placed one leg on the eastern ranges and the other on the western ranges and with his face turned toward the sun, made his request again. Pleased by his persistence, Surya accepted. Hanuman then moved (backwards, to remain facing Surya) continuously with his teacher, and 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. But Hanuman insisted, and it was then that Surya asked him to help his (Surya's) spiritual son Sugriva.[6] Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds.
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 realising that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him. By this curse Hanuman forgot his own prowess, and recollected it only when others reminded him about it. It is hypothesised that without this curse, the entire course of the Ramayana war might have been different, for he demonstrated phenomenal abilities during the war, despite the curse. The curse is highlighted in Kishkindha Kanda and Sundara Kanda when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita.
[edit] Ramayana war
A 17th century painting depicting Hanuman worshiping Lord Rama and his wife Sita. Lakshmana is also seen in this painting from Smithsonian Institution collection.The Sundara Kanda, the fifth book in the Ramayana, focuses mainly on the adventures of Hanuman and the story is as follows.
[edit] Meeting Rama
Hanuman meets Rama during the latter's 14-year exile in the forest.[7] With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by the rakshasa emperor 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 elder brother Vali, the Vanara emperor with whom he had a serious misunderstanding. Refusing to listen to Sugriva's explanation, Vali had banished him from the kingdom while holding Sugriva's wife captive in his (Vali's) own palace.
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.[8]
When Rama introduces himself, Hanuman reveals his own identity and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven inextricably with that of Rama. Hanuman then brings about a 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 Ravana 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 especially 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 and carries on. He then encounters a sea-monster who challenges him to enter her mouth. When Hanuman outwits her, she admits that it was merely a test of his courage. Finally on killing Simhika, a shadow-eater rakshasa, he reached Lanka.
[edit] Locating Sita
Hanuman reaches Lanka and marvells at its beauty. He also regrets that it might be destroyed if Rama has to do battle with Ravana. After he finds Sita sitting depressed 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. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He killed many rakshasas, including Jambumalli and Akshaa. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the astra (weapon), Hanuman, out of respect to Brahma, allows himself be bound by the weapon. Deciding to use the opportunity to meet the renowned ruler of Lanka, 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 to the powerful rakshasa, 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. However, Ravana's brother Vibheeshana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders that Hanuman's tail be lit instead. 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, 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 heads back to Rama.[citation needed]
[edit] Lifting a mountain
Sculpture of Hanuman carrying the Dronagiri mountainWhen Lakshmana is severely wounded by Indrajit during the war against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb from the Dronagiri mountain in the Himalayas to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so has his uncle Kalnaimi tempt Hanuman away with luxury. However, Hanuman is tipped off by a crocodile (actually a celestial being under a curse) and kills the Rakshasa. When he is unable to find the specific herb before nightfall, Hanuman again displays his might by lifting the entire Dronagiri mountain and bringing it to the battlefield in Lanka, thus helping others find the herb to revive Lakshmana. An emotional Rama hugs Hanuman, declaring him as dear to him as his own beloved brother Bharat.
[edit] The Patala incident
Standing Hanuman, Chola Dynasty, 11thCentury.In another incident during the war (the one that brought about Hanuman's Panchamukha form), Rama and Lakshmana are captured by the rakshasa, Mahiravana (and his brother Ahiravana), a powerful practitioner of black magic and the dark arts, who holds them captive in his palace in Patalpuri or Patala (the nether world). Searching for them, Hanuman reaches Patala whose gates are guarded by a very young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), part fish and part Vanara.
The story of Makardhwaja's birth is that although Hanuman remained celibate all his life, Makardhwaja was his son; when Hanuman had extinguished his burning tail in the ocean, unknown to him, a drop of his sweat had fallen in as well. Swallowing this sweat droplet, a fish then becomes pregnant. This is discovered when the fish is brought to Mahiravana's kitchen for cooking. Mahiravana raises the child, entrusting him to guard Patalpuri's gates. Hanuman is unaware of this. Although Makardhwaja knows his father is Hanuman, he had never seen him. So, when Hanuman introduces himself to Makardhwaja, he seeks Hanuman's blessings, but decides to fight him as part of his duty as guardian of the gates. Hanuman subdues him and ties him up before entering Patalpuri to rescue Rama and Lakshmana.
Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simutaneously 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. Thus killing rakshasas, Hanuman rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patalpuri.
Hanuman continues to play an indispensable role in the war.
[edit] Bharata's vow
When the war ends, Rama's 14-year exile has almost elapsed. Rama then remembers Bharata's vow to immolate himself if Rama does not return to rule Ayodhya immediately, on completion of the stipulated period. Realising that it would be a little later than the last day of the 14 years when he would reach Ayodhya, Rama is anxious to prevent Bharata from giving up his life. Once again, Hanuman comes to the rescue – he speeds to Ayodhya to inform Bharata that Rama is on his way back.
[edit] 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 too goes up, but 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 asks him to seek a gift. Upon Hanuman's request, 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 was 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 was portraying. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.
[edit] Hanumad Ramayana
A Hanuman painting from Bali (1880)After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord. 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 also saw Lord Hanuman's version and became very disappointed.
When Hanuman asked him the cause of his sorrow, he 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 took those rocks on one shoulder and Valmiki on the other, and went to the sea. There he threw his own version into the sea, as an offering to Rama. This version, called the Hanumad Ramayana, has been unavailable since then.
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.
[edit] After the Ramayana war
After the war, and after reigning for several years, the time arrived for Rama to depart to his heavenly abode. Many of Rama's entourage, including vanaras like Sugriva decided to depart with him. Shunning the heavens, Hanuman however, requested to 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 Chiranjivins of Hinduism.[9]
[edit] In the Mahabharata
Hanuman is also considered to be the brother of Bhima, since both are born from Vayu. During the Pandavas' exile, he appears disguised as a weak and aged monkey before his half-brother, the Pandava prince Bhima, in order to subdue his arrogance and teach him the value of humility. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of his identity, tells him to remove it. In return, Hanuman tells him to remove it himself. Bhima tries all his might but is unable to do it. Being the mighty strong warrior, he realizes that this being must be much more powerful and greater than him. So he asks him for his real identity. This is when Hanuman gets up and reveals his identity, and the two brothers then hug each other. Upon Bhima's request, Hanuman is also said to have enlarged himself and shown him the same size in which he had crossed the sea to go to Lanka, looking for Sita.
More significantly, during the great battle of Kurukshetra, Arjuna entered the battlefield with the flag of Hanuman on his chariot.[10] The incident that led to this was an earlier encounter between Hanuman and Arjuna; Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Sri Rama had built the great bridge to cross over to Lanka to rescue Sita. Upon Arjuna's wondering out aloud at Sri Rama's taking the help of monkeys rather than building a bridge of arrows, Hanuman (in the form of the little monkey) challenged him to build one capable of bearing him alone, and Arjuna, unaware of the monkey's true identity accepted. Hanuman then proceeded to repeatedly destroy the bridges made by Arjuna who became depressed and suicidal, and decided to take his own life. Vishnu then appeared before them both, chiding Arjuna for his vanity, and Hanuman for making the accomplished warrior Arjuna feel incompetent. As an act of penitence, Hanuman decided to help Arjuna by stabilising and strengthening his chariot during the imminent great battle. Legend goes that Hanuman is one of the three people to have heard the Gita from Lord Sri Krishna himself, the other two being Arjuna and Sanjaya.
[edit] Symbolism
The monkey symbolism of Lord Hanuman is related to the notion that a human being's mind is ever active and never restful, hence the depiction of a human being with the face of a monkey. Furthermore, Lord Hanuman symbolically stands for pure devotion, complete surrender and absence of ego or the lower self. As the son of Vayu, symbolically he also stands for the subtle body consisting of the breath body, the mental body and the intelligence body. Here we explain Hanuman as the mental body in a human being.
The mind, being ever fickle, jumps from place to place, obtaining everything in its path and engaging in numerous activities that brings no peace to the surroundings. The mind can travel to any place and fly anywhere and cross to other parts of the world such is the power of the mind.
The mind can also expand or contract, and if it remains under the control of animal passions and sensory activities, it will become unstable and devious. Hence, the mind of Hanuman is always under this fluctuation.
However, once surrendering occurs to the inner self and the mind becomes devoted unconditionally, the mind can obtain miraculous powers and perform stupendous feats like that of Lord Hanuman. When one's mind reaches this state in working for the divine, it helps the lower self (Sita) and Soul (Rama) to come together and become united.[citation needed]
[edit] Presence in the present age
Hanuman as depicted in Yakshagana, popular folk art of KarnatakaThere have been numerous prophets who claimed to have seen Hanuman in modern times, notably Madhvacharya (13 Century A.D.), Tulsidas (16th century), Sri Ramdas Swami (17th century)and Raghavendra Swami (17th century), Swami Ramdas (20th century).
Others have also asserted his presence wherever the Ramayana is read (in Sanskrit, not translated):
यत्र यत्र रघुनाथ कीर्तनम् तत्र तत्र क्रित मस्तक अन्जलिं बष्पावरी परीपूर्ण लोचनम् मारुतिं नमश्च राक्षस अंतकम्।
Which means:
That wherever the deeds of Sri Rama are sung,
At all such places does Hanuman cry tears of devotion and joy,
At all such places does his presence remove the fear of demons.
This can be found in many other texts like Vinaya Patrika by Tulsidas, Mahabharta by Ved Vyasa, Anand Ramayan and many others with slight variation in language/Sentence. Even the places where holy function of Ramayanpath is taking place, there is a special puja and space (or asan) reserved for Hanuman.
[edit] Temples and worship
A temple to Hanuman near Nuwara Eliya[2] in Sri Lanka
The largest Hanuman Murti outside of India, located in Trinidad and Tobago
Temple of Hanuman at Nerul Navi MumbaiThere are numerous temples for Hanuman, and his images are usually installed at all temples where images of avataras of Vishnu are installed. Hanuman temples can be found in many places for the reason that the area and the surroundings are free from 'Rakhshasas' and 'evils'. This was a presentational 'Varam' to him by Rama and Sita. Hanuman idols are found on mountain roads because it is believed that he protects people from accidents.
The Hanuman temple at Nerul, Navi Mumbai, Maharashtra, India is situated inside SIES complex. The Hanuman idol is 33 feet (10 m) tall and is installed on a pedestal of height 12 feet (4 m), bringing the total height to 45 feet (14 m). In the picture shown, Hanuman has silver coverings (Silver Kavasam).
An 85-foot (26 m) Karya Siddhi Hanuman murthi was installed at Carapichaima-Trinidad and Tobago, by Avadhoota Dattapeetham Pontiff Sri Ganapathi Sachchidananda. (Tallest in the Western hemisphere and second tallest in the world)
Swaminarayan, founder of the Hindu Swaminarayan sects (including BAPS), holds that other than worship of God through the Narayana Kavacha, a devotional hymn, Hanuman is the only other deity who may be worshiped in the event of trouble by evil spirits. [11]
Some famous Hanuman (Anjaneya) Temples are:
Viswaroopa Jayamangala Panchamukha Sri Anjaaneyaswamy, Panchavatee, Pondicherry, India (36 Feet Murthi)
Monkey Point, Kasauli, Himachal Pradesh India (Hanuman ji stepped on this hill top to take a giant plunge to take sanjivini to rescue Lakshmana. The entire hill top is crushed in the form of a giant foot.
Sri Narasimma Swami Temple, Namakkal Anjaneyar, Namakkal, Tamil Nadu, India,(18 feet Murthi)
Jhaku Temple,Shimla,Himachal Pradesh,India
Sri Suchindram Temple, Tamilnadu, India
Sri Hanuman Temple, Lambhvel, Gujarat, India
Kashtbhanjandev Hanumanji Temple, Salangpur, Gujarat, India. www.salangpurhanumanji.com/
Sree Hanuman Mandir, (Sree Anjaneya Mandir) Gangothri Nagar, Nemmara Post, Palakkad District,Kerala State-South India
Sri Hanuman Temple, Municipal Office Compound,Officer's Line, Vellore - 632001
Sri Hanuman Vatika , Rourkela , Orissa , India (74 Feet & 9 inches height Murthi )
Saakshi Hanuman Temple , Ramarpadam , Rameswaram , Tamilnadu , India
Shri Krishna Matha (Krishna Temple) , Udupi
Krishnapura Matha , Krishnapura near Surathkal
Ragigudda Anjaneya temple , Jayanagar , Bangalore
Hanumangarhi, Ayodhya
Sankat Mochan Hanuman Temple (Varanasi)
Hanuman Temple, near Nuwara Eliya, Sri Lanka
Salasar Balaji District Churu Rajasthan
Mehandipur Balaji Temple ,Rajasthan
Ada Balaji, in Sariska Wild life Sanctury, Alwar Rajasthan
11 Maruthi temples in Maharashtra.
Shri Hanuman temple in Connaught Place, New Delhi.
Shri Baal Hanumaan, Tughlak Road, New Delhi.
Prasanna Veeranjaneya Swami Temple, in Mahalakshmi Layout, Bangalore, Karnataka.
Sri Nettikanti Anjaneya Swami Devasthanam, Kasapuram. Andhra Pradesh. www.kasapuram.com/
Yellala Anjaneya Swami,Yellala.Cuddapah(Dist.), Andhrapradesh
Sri Mahavir mandir , Patna, Bihar.
Sri Vishwaroopa Anchaneya Temple, Nanganallur, Chennai, Tamilnadu, India (32 Feet Murthi)
Hanuman Temple, at Hanuman Nagar, Katemanevli, Kalyan (E), build by Hanuman Pawshe, Near Prabhuram Apartment.
Karya Siddhi Hanuman Murthi (Height of 85-foot (26 m), installed at Carapichaima-Trinidad and Tobago by Avadhoota Dattapeetham Pontiff Sri Ganapathi Sachchidananda Swamiji; tallest in the western hemisphere and second tallest in the world)
Shri Hanuman Setu Mandir, University Road, Lucknow (U.P.)
Shri Aliganj Hanuman Temple, Lucknow (U.P.)
Shree Marutinandan, Chachi Kuan, Lucknow (U.P.)
Shree Bal Hanuman, N.D. Lane, Yahiya Ganj, Lucknow (U.P.)
Yantrodharaka Aanjanaaya Temple, Near Aanegondi, Karnataka
Kote Sri Seetharamanjaneyaswamy Temple,Shivamogga,Karnataka
Kunnumel Hanuman, Gangothri Nagar, Nemmara NSS College Post, Nemmara, Palakkad District, Kerala State-678 508 (04923-243556)
Vijay Hanuman, Vijay Hanuman Tekdi, Tapovan, Malad (East), Mumbai 400097. 12 to 15 Feet Murti with huge paduka (chappal) out side the main murti temple.
One of the tallest statue of Hanuman at Nandura, Buldhana district, Maharashtra.
Shri Hanumanji Mandir, Sarangpur (Under the Laxminarayan Dev Gadi of the Swaminarayan Sampraday)
Shri Hanumanji Mandir, Leicester, UK (Under the Laxminarayan Dev Gadi of the Swaminarayan Sampraday)
Shri Hanumanji Mandir, Garhpehra, Saugar [Madhya Pradesh], India
Shri Tadbund Hanuman Mandir, Tadbund, Secunderabad, AP, India
Shri Bhidbhanjan Hanuman Mandir, Vadodara, Gujarat, India. www.harnihanuman.org Harni Hanuman Madir
[edit] Panchamukha Hanuman
A terra cotta sculpture of Panchamukha HanumanSri Panchamukha Anjaneya Swami was the main deity of Sri Raghavendra Swami. The place where he meditated on this five-faced form of 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 40 feet (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.
Hanuman assumed this form to kill Mahiravana, a powerful rakshasa black-magician and practitioner of the dark arts during the Ramayana war. Mahiravana had taken Lord Rama and Lakshmana captive, and the only way to kill him was to extinguish five lamps burning in different directions, all at the same instant. Hanuman assumed His Panchamukha form and accomplished the task, thus killing the rakshasa, and freeing Rama and Lakshmana.
This form of Hanuman is very popular, and is also known as Panchamukha Anjaneya and Panchamukhi Anjaneya. (Anjaneya, which means "son of Anjana", is another name of Hanuman).
A 40 foot Murti of Sri Panchamukha Hanuman has been installed at Tiruvallur, near Chennai, India.
A 36 foot Murti of Sri Panchamukha Hanuman has been installed at Panchavatee, Pondicherry, called as Viswaroopa Jayamangala Panchamukha Sri Anjaaneyaswamy
Every Face of Sri Panchamukha Hanuman has significance —
Sri Hanuman faces east. He grants purity of mind and success.
The Narasimha faces south. He grants victory and fearlessness.
The west facing Garuda removes black magic and poisons.
The north facing Varaha, showers prosperity, wealth.
The Hayagriva mukha faces the Sky. But since we cannot see it, it is usually tilted and shown above Hanuman's face. Hayagriva gives Knowledge and good children.
[edit] Relation with Shani
In the Hindu faith, Hanuman and Ganesha are two aspects of god not afflicted by Shani. There is also a belief that all the planets are under the control of Hanuman's tail. Whoever worships Hanuman is granted fortitude and strength.
In the Ramayana,Hanuman is said to have rescued Shani, that is, the planet Saturn, from the clutches of Ravana. In gratitude, Shani promised Hanuman that those who prayed to 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 if a person prayed to Hanuman, he (Shani) would moderate the malefic effects of his influence on that person; following this, Hanuman released Shani.
One more version of the story behind why Lord Shani stays away from those who remember the Lord Ram's name. Once Lord Hanuman was sitting silently absorbed in deep meditation of Lord Rama. Lord Shani passed by and he felt to tease Hanuman. He started teasing Hanuman by pulling his tail, and pinching. Hanuman warned him to go away as he is his Guru's (Lord Sun) son, and so he respects him. When Shani did not hear, then Hanuman started to give him a good thrash. In the end, Shani pleaded to leave him and Hanuman took a promise from him that Shani will never ever go near a devotee who is meditating on Lord Rama.
There is a spiritual interpretation of the relation between Lord Hanuman and Lord Shani. The former is said to be a symbol of selflessness, while the latter is symbolic of ego and pride. Thus, to counter the karma borne out of selfish action, one must be humble like Lord Hanuman. This is particularly true for those who are said to be experiencing the evil effects of Sade Sati - a period of about seven and half years when Saturn (Lord Shani) is supposed to afflict the sign in which "planet," the moon is placed in the natal chart of a person.
Diwali (English: /dɪˈwɑːliː/; Deepavali (IAST: dīpāvali) or Divali) is the Indian festival of lights, usually lasting five days and celebrated during the Hindu Lunisolar month Kartika (between mid-October and mid-November).[7][8][9] One of the most popular festivals of Hinduism, Diwali symbolizes the spiritual "victory of light over darkness, good over evil, and knowledge over ignorance".[10][11][12][13] The festival is widely associated with Lakshmi, goddess of prosperity, with many other regional traditions connecting the holiday to Sita and Rama, Vishnu, Krishna, Yama, Yami, Durga, Kali, Hanuman, Ganesha, Kubera, Dhanvantari, or Vishvakarman. Furthermore, it is, in some regions, a celebration of the day Lord Rama returned to his kingdom Ayodhya with his wife Sita and his brother Lakshmana after defeating Ravana in Lanka and serving 14 years of exile.
In the lead-up to Diwali, celebrants will prepare by cleaning, renovating, and decorating their homes and workplaces with diyas (oil lamps) and rangolis.[14] During Diwali, people wear their finest clothes, illuminate the interior and exterior of their homes with diyas and rangoli, perform (Lakshmi puja) – worship ceremonies of Lakshmi, the goddess of prosperity and wealth,[note 1] light fireworks, and partake in family feasts, where mithai (sweets) and gifts are shared. Diwali is also a major cultural event for the Hindu and Jain diaspora from the Indian subcontinent.[17][18][19]
The five-day long festival originated in the Indian subcontinent and is mentioned in early Sanskrit texts. Diwali is usually celebrated twenty days after the Dashera (Dasara, Dasain) festival, with Dhanteras, or the regional equivalent, marking the first day of the festival when celebrants prepare by cleaning their homes and making decorations on the floor, such as rangolis.[20] The second day is Naraka Chaturdashi. The third day is the day of Lakshmi Puja and the darkest night of the traditional month. In some parts of India, the day after Lakshmi Puja is marked with the Govardhan Puja and Balipratipada (Padwa). Some Hindu communities mark the last day as Bhai Dooj or the regional equivalent, which is dedicated to the bond between sister and brother,[21] while other Hindu and Sikh craftsmen communities mark this day as Vishwakarma Puja and observe it by performing maintenance in their work spaces and offering prayers.[22][23]
Some other faiths in India also celebrate their respective festivals alongside Diwali. The Jains observe their own Diwali which marks the final liberation of Mahavira,[24][25] the Sikhs celebrate Bandi Chhor Divas to mark the release of Guru Hargobind from a Mughal Empire prison,[26] while Newar Buddhists, unlike other Buddhists, celebrate Diwali by worshipping Lakshmi, while the Hindus of Eastern India and Bangladesh generally celebrate Diwali, by worshipping Goddess Kali.[27][28][29] The main day of the festival of Diwali (the day of Lakshmi puja) is an official holiday in Fiji,[30] Guyana,[31] India, Malaysia (except Sarawak),[32] Mauritius, Myanmar,[33] Nepal,[34] Pakistan,[35] Singapore,[36] Sri Lanka, Suriname, and Trinidad and Tobago.
{ Courtsy :- Wiki pedia}
Mathura is a city in the North Indian state of Uttar Pradesh. It is located approximately 50 kilometres north of Agra, and 145 kilometres south-east of Delhi; about 11 kilometres from the town of Vrindavan, and 22 kilometres from Govardhan. It is the administrative centre of Mathura District of Uttar Pradesh. During the ancient period, Mathura was an economic hub, located at the junction of important caravan routes. The 2011 census of India estimated the population of Mathura to be 441,894.
Mathura is the birthplace of Lord Krishna which is located at the centre of Braj or Brij-bhoomi, called Shri Krishna Janma-Bhoomi, literally: 'Lord Krishna's birthplace'. It is one of the seven cities (Sapta Puri) considered holy by Hindus. The Keshav Dev Temple was built in ancient times on the site of Krishna's birthplace (an underground prison). Mathura was the capital of the Surasena Kingdom, ruled by Kansa the maternal uncle of Krishna.
Mathura has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
Mathura has an ancient history and also homeland and birthplace of Krishna who was born in yadu dynasty. According to the Archaeological Survey of India plaque at the Mathura Museum, the city is mentioned in the oldest Indian epic, the Ramayana. In the epic, the Ikshwaku prince Shatrughna slays a demon called Lavanasura and claims the land. Afterwards, the place came to be known as Madhuvan as it was thickly wooded, then Madhupura and later Mathura.
In the 6th century BCE Mathura became the capital of the Surasena mahajanapada. The city was later ruled by the Maurya empire (4th to 2nd centuries BCE) and the Shunga dynasty (2nd century BCE). It may have come under the control of Indo-Greeks some time between 180 BCE and 100 BCE. It then reverted to local rule before being conquered by the Indo-Scythians during the 1st century BCE.
Mathuran art and culture reached its zenith under the Kushan dynasty which had Mathura as one of their capitals, the other being Purushapura (Peshawar). The dynasty had kings with the names of Kujula Kadphises, Kanishka, Huvishka and Vasudeva I.
Megasthenes, writing in the early 3rd century BCE, mentions Mathura as a great city under the name Μέθορα (Méthora).
The Indo-Scythians (aka Sakas or Shakas) conquered the area of Mathura over Indian kings around 60 BCE.
The findings of ancient stone inscriptions in Maghera, a town 17 kilometres from Mathura, provide historical artifacts giving more details on this era of Mathura. The opening of the 3 line text of these inscriptions are in Brahmi script and were translated as: "In the 116th year of the Greek kings..."
The Mathura Lion Capital inscriptions attest that Mathura fell under the control of the Sakas. The inscriptions contain references to Kharaosta Kamuio and Aiyasi Kamuia. Yuvaraja Kharostes (Kshatrapa) was the son of Arta, as is attested by his own coins.
Arta is stated to be brother of King Moga or Maues. Princess Aiyasi Kambojaka, also called Kambojika, was the chief queen of Shaka Mahakshatrapa Rajuvula. Kamboja presence in Mathura is also verified from some verses of the epic, the Mahabharata, which are believed to have been composed around this period.
The Indo-Scythian satraps of Mathura are sometimes called the "Northern Satraps", as opposed to the "Western Satraps" ruling in Gujarat and Malwa. After Rajuvula, several successors are known to have ruled as vassals to the Kushans, such as the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, who are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka (c 130 CE), in which they were paying allegiance to the Kushans.
Mathura served as one of the Kushan Empire's two capitals from the first to the third centuries.
Faxian mentions the city as a centre of Buddhism about 400 while his successor Xuanzang, who visited the city in 634 CE, mentions it as Mot'ulo, recording that it contained twenty Buddhist monasteries and five Brahmanical temples. Later, he went east to Thanesar, Jalandhar in the eastern Punjab, before climbing up to visit predominantly Theravada monasteries in the Kulu valley and turning southward again to Bairat and then Mathura, on the Yamuna river.
The city was sacked and many of its temples destroyed by Mahmud of Ghazni in 1018 and again by Sikandar Lodhi, who ruled the Sultanate of Delhi from 1489 to 1517.
Sikander Lodhi earned the epithet of 'Butt Shikan', the 'Destroyer of Hindu deities'. The Mughal Emperor Aurangzeb, built the city's Jami Masjid (Friday mosque) .[citation needed] The noteworthy fact is that the exact place of birth of Krishna, according to historians, is in the place of worship of the Hindus, though the mosque was built near the birthplace of Krishna. The bigger Krishna shrine, better known as Dwarkadeesh Temple is a few metres away from what is believed to be the actual birthplace of Krishna. It was built in 1815 by Seth Gokuldas Parikh, Treasurer of Gwalior.
In 2016, 24 people including 2 police officers were killed in the Jawahar Bagh clash, when the police tried to evict a large number of squatters from the public park
GEOGRAPHY
Mathura is located at 27.28°N 77.41°E. It has an average elevation of 174 metres
DEMOGRAPHICS
The 2011 census of India estimates the population of Mathura to be 441,894, a decadal growth rate of 22.53 per cent from 2001 census of India. Males account for 54% (268,445) and females for 46% (173,449) of this population. Sex ratio of Mathura is 858 females per 1000 males, which has increased from 840 in 2001. However, national sex ratio is 940. Population density in 2011 has increased from 621 per km2 in 2001 to 761 per km2. Mathura has an average literacy rate of 72.65 per cent which has increased from 61.46 per cent in 2001 but still lower than the national average of 74.04 per cent. Male and female literacy rate are 84.39 and 58.93 per cent respectively. 15.61 per cent of Mathura's population is under 6 years of age. This figure was 19.56 per cent in 2001 census. Mathura has large population of Jat and Yadav in rural areas and Brahmins & Baniyas in City. The famous cities/villages of Mathura District are as follows.
Lohwan
Vrindavan
Baldeo
Nandgaon
Barsana
Goverdhan
Gokul
Chaumuhan
Kosi Kalan
TRANSPORTATION
RAIL
Mathura is well connected by train to major cities in India such as New Delhi, Mumbai, Kolkata, Chennai, Bangalore, Hyderabad, Indore, Alwar, Jaipur, Bhopal, Gwalior, Jabalpur, Ujjain, Rewa, Lucknow, Kanpur, Varanasi etc.
The city is served by four stations, Mathura Junction being the biggest one connecting to West, North and Southern India. Mathura Cantt connects to eastern Uttar Pradesh. Bhuteshwar serves for local trains for Delhi, Delhi NCR, Agra, Bharatpur and Alwar. Another station Krishnajanmabhoomi connects to Vrindavan via rail bus.
ROAD
Mathura is well connected by road to the rest of Uttar Pradesh and India. NH 2 (Delhi-Howrah) Highway passes through the city and connects to National Highway 3 (to Mumbai), a part of which is known as Mathura Road. NH-11 (Agra to Bikaner). SH-33 (Bareilly to Mathura via Badaun ,Ujhani, Kasganj ,Soron, Sikandra Rao, Hathras) NH-93 (Moradabad) are also prominent arterial highways. Yamuna Expressway also connects to Mathura and in fact shortest way to reach Mathura by road.
The city is served by Upsrtc, JNNURAM, Rajasthan, Haryana, Madhya Pradesh, DTC, Chandigarh and Punjab state transportation bus companies. Mathura depot, run by upsrtc - the Uttar Pradesh state bus company - runs 120 buses. Direct buses are available to Alwar, Agra, Aligarh, Khair, Indore, Bhopal, Gwalior, Jabalpur, Jaipur, Udaipur, Ajmer, Delhi, Chandigarh, Lucknow, Kanpur, Meerut, Haridwar, Rohtak and other Indian cities. An intercity JnNURM bus facility also exists.
AIR
As of now the city has no airport but the airport was proposed to Mathura in 2012. The civil aviation minister Ajit Singh suggested Mathura's name for the site of a new greenfield international airport to chief minister of Uttar Pradesh Akhilesh Yadav. Mathura's name came into play when group of ministers terminated the planning of building Taj International Airport at Greater Noida. Land has been marked, and construction is in progress near the Yamuna Expressway, with plans to open in the next five years with regular flights to Delhi, Mumbai, Ujjain and Varanasi and some international routes in future.
TOURISM
Mathura is a holy city for Hinduism, the world's third-largest religion. There are many places of historic and religious importance in Mathura and its neighbouring towns. The twin-city to Mathura is Vrindavan. As the home of Krishna in his youth, the small town is host to a multitude of temples belonging to various sects of Hinduism proclaiming Krishna in various forms and avatars. Some places of interest are:
Baldeo(Dauji Mandir)
Lohwan Mata Mandir
Shri Ratneshwar Mahadev
Gopinath Maharaj Mandir
Keshav Dev Temple (Shri Krishna Janma Bhoomi)
Vishram Ghat (Bank of River Yamuna)
Shri Jagannath Temple Bhuteshwar Mathura
Prem Mandir, Vrindavan
Vrindavan Chandrodaya Mandir, Vrindavan
Mathura Museum
Birla Mandir
Shri Krishna Janmabhoomi
Naam yog Sadhna Mandir (Baba Jai Gurudev Temple)
Banke Bihari Temple
Shri Krishna Janmabhoomi
Iskcon Temple.
bhuteshwar temple
The Udasin Kashni Ashram (Ramanrati) near Gokul (Mahaven)
STRATEGIC IMPORTANCE
Mathura is the home for Indian I Corps (Strike Formation) within the Indian Army's Central Command, hosting Strike I Corps headquarters in a large classified area in the outskirts of the city known as Mathura Cantonment (Central Command itself has its headquarters at Lucknow). It hosts Strike Infantry units, Air Defence units, Armoured Divisions, Engineer brigades, Aritillery Units and classified units of Strategic Nuclear Command. Corps I is primarily responsible for western borders of India. In 2007 during Exercise Ashwamedha, all the armoured, artillery and infantry divisions performed a simulation of an overall NBC (nuclear-chemical-biological) environment. The aim was to show operational ability in high intensity, short duration and 'sudden' battles.
INDUSTRIES
One of the major contributors in the economy of Uttar Pradesh are Mathura Industries.[citation needed] Mathura Refinery located in the city is one of the biggest oil refineries of Asia with 8.0 MMTPA refining capacity. This oil refinery of the Indian Oil Corporation is a highly technologically advanced oil refinery. Mathura Refinery is the first in Asia and third in the world to receive the coveted ISO-14001 certification for Environment Management System in 1996.
Textile printing industry that includes both sari-printing and fabric dyeing and silver ornaments manufacturing are major industrial contributors to the region. Apart from these other industries are water tap manufacturing units and other decorative and household items. Mathura also is a big centre for production of cotton materials; prominent among them being pure white bleached cotton sarees for women and dhotis for men,and cotton niwar tapes for beds. It is also a hub for production of milk based sweet meals,prominent among them being mathura Pedas and burfis. Renowned as the place where rivers of milk flowed, Mathura till today boasts of Milk trading centres where you can buy any amount of fresh milk where rates vary every few minutes and are notified on a black board akin to stock prices.
POLITICS
In 2014 General Elections Mrs. Hema Malini of BJP became the Member of Parliament from Mathura Constituency. The Mayor of the city is Mrs. Manisha Gupta of BJP.
CULTURE
Mathura has contributed a lot towards Indian Culture through its rich heritage. The ethos of Mathura, and in fact the whole of Braj mandal is centered on Krishna and his tales. Mathura sees heightened activities during the major festivities dedicated to Krishna.
The Braj culture has been expressed widely through various practices.
Sanjhee is the colourful art of decorating the ground with flowers.
Rasiya is a tradition that is integral to Mathura's culture. It is the tradition of folk-songs that describe the love of the divine couple Radha and Krshnaji. It is an inseparable part of the Holi celebrations and all other festive occasions at Mathura. (Dhulendi – Holi with drums (dholak), colours, etc. originated from Braj region hundreds of millennia before today.)
Raaslilas of Mathura have become an integral part of Indian Folklore. Krshnaji had danced the Raas with gopis on banks of Yamuna river.
Charkula is a traditional folk dance of the Braj. In this dance, a woman balances a column of deepikas on her head and dances to the accompaniment of Rasiya songs by the menfolk.
The language spoken in the Braj mandal is mainly Hindi which is spoken in a different dialect. This dialect is characteristic with the Braj region and known as Brajbhasha. Being close to haryana and uttar pradesh haryanwi is spoken by people and very few people speak Punjabi. Before Hindi and until past few centuries, Brajbhasha used to be the dominant language in literature.
Mathura is one of the seven most holy places for Hindus in India.
- Ayodhyā Mathurā Māyā Kāsi Kāñchī Avantikā I
- Purī Dvārāvatī chaiva saptaitā moksadāyikāh II - Garuḍa Purāṇa I XVI .14
A Kṣetra is a sacred ground, a field of active power, a place where Moksha, final release can be obtained. The Garuda Purana enumerates seven cities as giver of Moksha, They are Ayodhya, Mathura, Māyā, Kāsi, Kāñchī, Avantikā, Puri and Dvārāvatī.
MEDIA AND COMMUNICATIONS
All India Radio has a local station in Mathura which transmits various programs of mass interest. Commissioned in 2001, Mathura has a Programme generating Facility (PGF) of Doordarshan - India's Public service Broadcasters.
EDUCATIONAL INSTITUTIONS
GLA University, R.K. Group of Institutions (including Rajiv Academy For Technology & Management, Rajiv Academy For Teacher's Education, Rajiv Academy For Pharmacy, K.D. Dental College & Hospital, etc.) and BSA College of engineering and technology, Excel Institute of Management & Technology has been accorded as status of university). 40 engineering & management colleges had been established in Mathura up to 12-12-2009.
Mathura is home to the Uttar Pradesh Pandit Deen Dayal Upadhyaya Veterinary University, the first of its kind in the state and the fourth in the country to be made independent veterinary universities."Mathura University ::-:: Website Loading". Upvetuniv.edu.in. Retrieved 2013-11-17.The college was established in 1947 by Govt of U.P. and it is Asia's first veterinary college which awarded Veterinary science degree. The University is located on the Mathura-Agra road, about 5 kilometres from Mathura Junction. The main campus of the University is spread over a land area of 3.1659 km2 in Mathura Cantt and about 6 km2 at Madhurikund, about 20 kilometres from the main campus.
WIKIPEDIA
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
Diwali, or Deepawali, is a major Indian festival that is very significant in Hinduism and Jainism. Celebrated by approximately 1 billion Hindus and Jains alike, the day is also known as "Festival of Lights," where lamps are lit as a sign of celebration and hope for humankind. The day also commemorated the homecoming of King Rama of Ayodhya, after a 14-year exile in the forest, and thus the people of Ayodhya (the capital of his kingdom) welcomed him back by lighting up rows of lamps (deepa-wali), thus its name, Deepawali, or simply shortened as Diwali.
Serangoon Road, Singapore.
Mathura is a city in the North Indian state of Uttar Pradesh. It is located approximately 50 kilometres north of Agra, and 145 kilometres south-east of Delhi; about 11 kilometres from the town of Vrindavan, and 22 kilometres from Govardhan. It is the administrative centre of Mathura District of Uttar Pradesh. During the ancient period, Mathura was an economic hub, located at the junction of important caravan routes. The 2011 census of India estimated the population of Mathura to be 441,894.
Mathura is the birthplace of Lord Krishna which is located at the centre of Braj or Brij-bhoomi, called Shri Krishna Janma-Bhoomi, literally: 'Lord Krishna's birthplace'. It is one of the seven cities (Sapta Puri) considered holy by Hindus. The Keshav Dev Temple was built in ancient times on the site of Krishna's birthplace (an underground prison). Mathura was the capital of the Surasena Kingdom, ruled by Kansa the maternal uncle of Krishna.
Mathura has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
Mathura has an ancient history and also homeland and birthplace of Krishna who was born in yadu dynasty. According to the Archaeological Survey of India plaque at the Mathura Museum, the city is mentioned in the oldest Indian epic, the Ramayana. In the epic, the Ikshwaku prince Shatrughna slays a demon called Lavanasura and claims the land. Afterwards, the place came to be known as Madhuvan as it was thickly wooded, then Madhupura and later Mathura.
In the 6th century BCE Mathura became the capital of the Surasena mahajanapada. The city was later ruled by the Maurya empire (4th to 2nd centuries BCE) and the Shunga dynasty (2nd century BCE). It may have come under the control of Indo-Greeks some time between 180 BCE and 100 BCE. It then reverted to local rule before being conquered by the Indo-Scythians during the 1st century BCE.
Mathuran art and culture reached its zenith under the Kushan dynasty which had Mathura as one of their capitals, the other being Purushapura (Peshawar). The dynasty had kings with the names of Kujula Kadphises, Kanishka, Huvishka and Vasudeva I.
Megasthenes, writing in the early 3rd century BCE, mentions Mathura as a great city under the name Μέθορα (Méthora).
The Indo-Scythians (aka Sakas or Shakas) conquered the area of Mathura over Indian kings around 60 BCE.
The findings of ancient stone inscriptions in Maghera, a town 17 kilometres from Mathura, provide historical artifacts giving more details on this era of Mathura. The opening of the 3 line text of these inscriptions are in Brahmi script and were translated as: "In the 116th year of the Greek kings..."
The Mathura Lion Capital inscriptions attest that Mathura fell under the control of the Sakas. The inscriptions contain references to Kharaosta Kamuio and Aiyasi Kamuia. Yuvaraja Kharostes (Kshatrapa) was the son of Arta, as is attested by his own coins.
Arta is stated to be brother of King Moga or Maues. Princess Aiyasi Kambojaka, also called Kambojika, was the chief queen of Shaka Mahakshatrapa Rajuvula. Kamboja presence in Mathura is also verified from some verses of the epic, the Mahabharata, which are believed to have been composed around this period.
The Indo-Scythian satraps of Mathura are sometimes called the "Northern Satraps", as opposed to the "Western Satraps" ruling in Gujarat and Malwa. After Rajuvula, several successors are known to have ruled as vassals to the Kushans, such as the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, who are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka (c 130 CE), in which they were paying allegiance to the Kushans.
Mathura served as one of the Kushan Empire's two capitals from the first to the third centuries.
Faxian mentions the city as a centre of Buddhism about 400 while his successor Xuanzang, who visited the city in 634 CE, mentions it as Mot'ulo, recording that it contained twenty Buddhist monasteries and five Brahmanical temples. Later, he went east to Thanesar, Jalandhar in the eastern Punjab, before climbing up to visit predominantly Theravada monasteries in the Kulu valley and turning southward again to Bairat and then Mathura, on the Yamuna river.
The city was sacked and many of its temples destroyed by Mahmud of Ghazni in 1018 and again by Sikandar Lodhi, who ruled the Sultanate of Delhi from 1489 to 1517.
Sikander Lodhi earned the epithet of 'Butt Shikan', the 'Destroyer of Hindu deities'. The Mughal Emperor Aurangzeb, built the city's Jami Masjid (Friday mosque) .[citation needed] The noteworthy fact is that the exact place of birth of Krishna, according to historians, is in the place of worship of the Hindus, though the mosque was built near the birthplace of Krishna. The bigger Krishna shrine, better known as Dwarkadeesh Temple is a few metres away from what is believed to be the actual birthplace of Krishna. It was built in 1815 by Seth Gokuldas Parikh, Treasurer of Gwalior.
In 2016, 24 people including 2 police officers were killed in the Jawahar Bagh clash, when the police tried to evict a large number of squatters from the public park
GEOGRAPHY
Mathura is located at 27.28°N 77.41°E. It has an average elevation of 174 metres
DEMOGRAPHICS
The 2011 census of India estimates the population of Mathura to be 441,894, a decadal growth rate of 22.53 per cent from 2001 census of India. Males account for 54% (268,445) and females for 46% (173,449) of this population. Sex ratio of Mathura is 858 females per 1000 males, which has increased from 840 in 2001. However, national sex ratio is 940. Population density in 2011 has increased from 621 per km2 in 2001 to 761 per km2. Mathura has an average literacy rate of 72.65 per cent which has increased from 61.46 per cent in 2001 but still lower than the national average of 74.04 per cent. Male and female literacy rate are 84.39 and 58.93 per cent respectively. 15.61 per cent of Mathura's population is under 6 years of age. This figure was 19.56 per cent in 2001 census. Mathura has large population of Jat and Yadav in rural areas and Brahmins & Baniyas in City. The famous cities/villages of Mathura District are as follows.
Lohwan
Vrindavan
Baldeo
Nandgaon
Barsana
Goverdhan
Gokul
Chaumuhan
Kosi Kalan
TRANSPORTATION
RAIL
Mathura is well connected by train to major cities in India such as New Delhi, Mumbai, Kolkata, Chennai, Bangalore, Hyderabad, Indore, Alwar, Jaipur, Bhopal, Gwalior, Jabalpur, Ujjain, Rewa, Lucknow, Kanpur, Varanasi etc.
The city is served by four stations, Mathura Junction being the biggest one connecting to West, North and Southern India. Mathura Cantt connects to eastern Uttar Pradesh. Bhuteshwar serves for local trains for Delhi, Delhi NCR, Agra, Bharatpur and Alwar. Another station Krishnajanmabhoomi connects to Vrindavan via rail bus.
ROAD
Mathura is well connected by road to the rest of Uttar Pradesh and India. NH 2 (Delhi-Howrah) Highway passes through the city and connects to National Highway 3 (to Mumbai), a part of which is known as Mathura Road. NH-11 (Agra to Bikaner). SH-33 (Bareilly to Mathura via Badaun ,Ujhani, Kasganj ,Soron, Sikandra Rao, Hathras) NH-93 (Moradabad) are also prominent arterial highways. Yamuna Expressway also connects to Mathura and in fact shortest way to reach Mathura by road.
The city is served by Upsrtc, JNNURAM, Rajasthan, Haryana, Madhya Pradesh, DTC, Chandigarh and Punjab state transportation bus companies. Mathura depot, run by upsrtc - the Uttar Pradesh state bus company - runs 120 buses. Direct buses are available to Alwar, Agra, Aligarh, Khair, Indore, Bhopal, Gwalior, Jabalpur, Jaipur, Udaipur, Ajmer, Delhi, Chandigarh, Lucknow, Kanpur, Meerut, Haridwar, Rohtak and other Indian cities. An intercity JnNURM bus facility also exists.
AIR
As of now the city has no airport but the airport was proposed to Mathura in 2012. The civil aviation minister Ajit Singh suggested Mathura's name for the site of a new greenfield international airport to chief minister of Uttar Pradesh Akhilesh Yadav. Mathura's name came into play when group of ministers terminated the planning of building Taj International Airport at Greater Noida. Land has been marked, and construction is in progress near the Yamuna Expressway, with plans to open in the next five years with regular flights to Delhi, Mumbai, Ujjain and Varanasi and some international routes in future.
TOURISM
Mathura is a holy city for Hinduism, the world's third-largest religion. There are many places of historic and religious importance in Mathura and its neighbouring towns. The twin-city to Mathura is Vrindavan. As the home of Krishna in his youth, the small town is host to a multitude of temples belonging to various sects of Hinduism proclaiming Krishna in various forms and avatars. Some places of interest are:
Baldeo(Dauji Mandir)
Lohwan Mata Mandir
Shri Ratneshwar Mahadev
Gopinath Maharaj Mandir
Keshav Dev Temple (Shri Krishna Janma Bhoomi)
Vishram Ghat (Bank of River Yamuna)
Shri Jagannath Temple Bhuteshwar Mathura
Prem Mandir, Vrindavan
Vrindavan Chandrodaya Mandir, Vrindavan
Mathura Museum
Birla Mandir
Shri Krishna Janmabhoomi
Naam yog Sadhna Mandir (Baba Jai Gurudev Temple)
Banke Bihari Temple
Shri Krishna Janmabhoomi
Iskcon Temple.
bhuteshwar temple
The Udasin Kashni Ashram (Ramanrati) near Gokul (Mahaven)
STRATEGIC IMPORTANCE
Mathura is the home for Indian I Corps (Strike Formation) within the Indian Army's Central Command, hosting Strike I Corps headquarters in a large classified area in the outskirts of the city known as Mathura Cantonment (Central Command itself has its headquarters at Lucknow). It hosts Strike Infantry units, Air Defence units, Armoured Divisions, Engineer brigades, Aritillery Units and classified units of Strategic Nuclear Command. Corps I is primarily responsible for western borders of India. In 2007 during Exercise Ashwamedha, all the armoured, artillery and infantry divisions performed a simulation of an overall NBC (nuclear-chemical-biological) environment. The aim was to show operational ability in high intensity, short duration and 'sudden' battles.
INDUSTRIES
One of the major contributors in the economy of Uttar Pradesh are Mathura Industries.[citation needed] Mathura Refinery located in the city is one of the biggest oil refineries of Asia with 8.0 MMTPA refining capacity. This oil refinery of the Indian Oil Corporation is a highly technologically advanced oil refinery. Mathura Refinery is the first in Asia and third in the world to receive the coveted ISO-14001 certification for Environment Management System in 1996.
Textile printing industry that includes both sari-printing and fabric dyeing and silver ornaments manufacturing are major industrial contributors to the region. Apart from these other industries are water tap manufacturing units and other decorative and household items. Mathura also is a big centre for production of cotton materials; prominent among them being pure white bleached cotton sarees for women and dhotis for men,and cotton niwar tapes for beds. It is also a hub for production of milk based sweet meals,prominent among them being mathura Pedas and burfis. Renowned as the place where rivers of milk flowed, Mathura till today boasts of Milk trading centres where you can buy any amount of fresh milk where rates vary every few minutes and are notified on a black board akin to stock prices.
POLITICS
In 2014 General Elections Mrs. Hema Malini of BJP became the Member of Parliament from Mathura Constituency. The Mayor of the city is Mrs. Manisha Gupta of BJP.
CULTURE
Mathura has contributed a lot towards Indian Culture through its rich heritage. The ethos of Mathura, and in fact the whole of Braj mandal is centered on Krishna and his tales. Mathura sees heightened activities during the major festivities dedicated to Krishna.
The Braj culture has been expressed widely through various practices.
Sanjhee is the colourful art of decorating the ground with flowers.
Rasiya is a tradition that is integral to Mathura's culture. It is the tradition of folk-songs that describe the love of the divine couple Radha and Krshnaji. It is an inseparable part of the Holi celebrations and all other festive occasions at Mathura. (Dhulendi – Holi with drums (dholak), colours, etc. originated from Braj region hundreds of millennia before today.)
Raaslilas of Mathura have become an integral part of Indian Folklore. Krshnaji had danced the Raas with gopis on banks of Yamuna river.
Charkula is a traditional folk dance of the Braj. In this dance, a woman balances a column of deepikas on her head and dances to the accompaniment of Rasiya songs by the menfolk.
The language spoken in the Braj mandal is mainly Hindi which is spoken in a different dialect. This dialect is characteristic with the Braj region and known as Brajbhasha. Being close to haryana and uttar pradesh haryanwi is spoken by people and very few people speak Punjabi. Before Hindi and until past few centuries, Brajbhasha used to be the dominant language in literature.
Mathura is one of the seven most holy places for Hindus in India.
- Ayodhyā Mathurā Māyā Kāsi Kāñchī Avantikā I
- Purī Dvārāvatī chaiva saptaitā moksadāyikāh II - Garuḍa Purāṇa I XVI .14
A Kṣetra is a sacred ground, a field of active power, a place where Moksha, final release can be obtained. The Garuda Purana enumerates seven cities as giver of Moksha, They are Ayodhya, Mathura, Māyā, Kāsi, Kāñchī, Avantikā, Puri and Dvārāvatī.
MEDIA AND COMMUNICATIONS
All India Radio has a local station in Mathura which transmits various programs of mass interest. Commissioned in 2001, Mathura has a Programme generating Facility (PGF) of Doordarshan - India's Public service Broadcasters.
EDUCATIONAL INSTITUTIONS
GLA University, R.K. Group of Institutions (including Rajiv Academy For Technology & Management, Rajiv Academy For Teacher's Education, Rajiv Academy For Pharmacy, K.D. Dental College & Hospital, etc.) and BSA College of engineering and technology, Excel Institute of Management & Technology has been accorded as status of university). 40 engineering & management colleges had been established in Mathura up to 12-12-2009.
Mathura is home to the Uttar Pradesh Pandit Deen Dayal Upadhyaya Veterinary University, the first of its kind in the state and the fourth in the country to be made independent veterinary universities."Mathura University ::-:: Website Loading". Upvetuniv.edu.in. Retrieved 2013-11-17.The college was established in 1947 by Govt of U.P. and it is Asia's first veterinary college which awarded Veterinary science degree. The University is located on the Mathura-Agra road, about 5 kilometres from Mathura Junction. The main campus of the University is spread over a land area of 3.1659 km2 in Mathura Cantt and about 6 km2 at Madhurikund, about 20 kilometres from the main campus.
WIKIPEDIA
I was living out a nightmare
I am desperately waiting for a
Change of scene...
When my demonetised backyard
Will became lively and green.
When my blunted hopes will get
Some sheen.. No Ghar Wapsi
No cow lynchings..no love Jihad
It has to be seen..
I sincerely hope they build the
Ram Temple at Ayodhya
Tab jakar Hum sabko milegi
Sukoon Aur Neend
Mera Bharat Mahan
Mujhe pura Yakeen
Cows along the road are often blocking access to all good picture-taking points, so first you have to ask them politely to please move. Usually it doesn't work. Then you can - respectfully, of course - push a few of them aside. Then climb over those who are just lying there and have no intention to move no matter what. Then apologize and finally take a picture. Next photo op stop? Repeat it all over again.
Do you know that India has 30% of the world's cattle? In three weeks I were in India I probably had to negotiate with 1% out of these 30%. That's still a lot of cows.
On the road to Gorakhpur, near Ayodhya, India. View On Black
Haridwar is an ancient city and municipality in the Haridwar district of Uttarakhand, India. The River Ganges, after flowing for 253 kilometres from its source at Gaumukh at the edge of the Gangotri Glacier, enters the Indo-Gangetic Plains of North India for the first time at Haridwar, which gave the city its ancient name, Gangadwára.
Haridwar is regarded as one of the seven holiest places (Sapta Puri) to Hindus. According to the Samudra manthan, Haridwar along with Ujjain, Nashik and Prayag (Allahabad) is one of four sites where drops of Amrit, the elixir of immortality, accidentally spilled over from the pitcher while being carried by the celestial bird Garuda. This is manifested in the Kumbha Mela being celebrated every 3 years in one of the 4 places, and thus every 12 years in Haridwar. Amidst the Kumbha Mela, millions of pilgrims, devotees, and tourists congregate in Haridwar to perform ritualistic bathing on the banks of the river Ganges to wash away their sins to attain Moksha. Brahma Kund, the spot where the Amrit fell, is located at Har ki Pauri (literally, "footsteps of the Lord") and is considered to be the most sacred ghat of Haridwar.
Haridwar is the headquarters and the largest city of the district. Today, the city is developing beyond its religious importance, with the fast developing industrial estate of State Industrial Development Corporation of Uttarakhand (SIDCUL) and the close by township of Bharat Heavy Electricals Limited in Ranipur, Uttarakhand as well as its affiliated ancillaries.
ETYMOLOGY
The name of the town has two spellings: Hardwar and Haridwar. Each of these names has its own connotation.
In Sanskrit, Hara means "Lord Shiva" and Dwara means "gate" or "gateway". Hence, Hardwar stands for "Gateway to Lord Shiva". Hardwar has been a typical place to start a pilgrim's journey in order to reach Mount Kailash, the eternal abode of Lord Shiva, Kedarnath, the northernmost Jyotirlinga and one of the sites of the smaller Char Dham pilgrimage circuit and Gaumukh, the source of River Ganga. Har ki Pauri or footsteps of Lord Shiva is considered the most sacred site in Hardwar.
On the other hand, Hari means "Lord Vishnu". So, Haridwar stands for "Gateway to Lord Vishnu". In order to reach Badrinath, one of the four Char Dhams, with a temple of Lord Vishnu, Haridwar is a typical place to start a pilgrim's journey. Therefore, the name Haridwar.
Haridwar is also known as the home of Devi Sati and the palace of her father Daksha. In ancient times, the town was also referred to as Gangadwára (गंगाद्वार), the place where the Ganges descends to the plains.
SEVEN HOLY PLACES
Haridwar (purnaic name Maya) is one of the seven most holy Hindu places in India, with Varanasi usually considered the holiest.
“ Ayodhyā Mathurā Māyā Kāśī Kāñcī Avantikā I
Purī Dvārāvatī caiva saptaitā mokṣadāyikāḥII – Garuḍa Purāṇa I XVI .14”
HISTORY
In the scriptures, Haridwar has been variously mentioned as Kapilasthana, Gangadwara and Mayapuri. It is also an entry point to the Char Dham (the four main centres of pilgrimage in Uttarakhand viz, Badrinath, Kedarnath, Gangotri, and Yamunotri), hence, Shaivaites (followers of Lord Shiva) and Vaishnavites (followers of Lord Vishnu) call this place Hardwar and Haridwar respectively, corresponding to Hara being Shiv and Hari being Vishnu.
In the Vanaparva of the Mahabharat, where sage Dhaumya tells Yudhisthira about the tirthas of India, Gangadwar, i.e., Haridwar and Kankhal, have been referred to, the text also mentions that Agastya Rishi did penance here, with the help of his wife, Lopamudra (the princess of Vidharba).
Sage Kapila is said to have an ashram here giving it, its ancient name, Kapila or Kapilasthana.
The legendary King, Bhagiratha, the great-grandson of the Suryavanshi King Sagar (an ancestor of Rama), is said to have brought the river Ganges down from heaven, through years of penance in Satya Yuga, for the salvation of 60,000 of his ancestors from the curse of the saint Kapila, a tradition continued by thousands of devout Hindus, who brings the ashes of their departed family members, in hope of their salvation. Lord Vishnu is said to have left his footprint on the stone that is set in the upper wall of Har Ki Pauri, where the Holy Ganges touches it at all times.
Haridwar came under the rule of the Maurya Empire (322–185 BCE), and later under the Kushan Empire (c. 1st–3rd centuries). Archaeological findings have proved that terra cotta culture dating between 1700 BCE and 1200 BCE existed in this region. First modern era written evidence of Haridwar is found in the accounts of a Chinese traveller, Huan Tsang, who visited India in 629 AD. during the reign of King Harshavardhan (590–647) records Haridwar as 'Mo-yu-lo', the remains of which still exist at Mayapur, a little to the south of the modern town. Among the ruins are a fort and three temples, decorated with broken stone sculptures, he also mentions the presence of a temple, north of Mo-yu-lo called 'Gangadwara', Gateway of the Ganges.
The city also fell to the Central Asian conqueror Timur Lang (1336–1405) on 13 January 1399.
During his visit to Haridwar, first Sikh Guru, Guru Nanak (1469–1539) bathed at 'Kushawart Ghat', wherein the famous, 'watering the crops' episode took place, his visit is today commemorated by a gurudwara (Gurudwara Nanakwara), according to two Sikh Janamsakhis, this visit took place on the Baisakhi day in 1504 AD, he later also visited Kankhal en route to Kotdwara in Garhwal. Pandas of the Haridwar have been known to keep genealogy records of most of the Hindu population. Known as vahis, these records are updated on each visit to the city, and are a repository of vast family trees of family in North India.
Ain-e-Akbari, written by Abul Fazal in the 16th century during the reign of Mughal Emperor Akbar, refers to it as Maya (Mayapur), known as Hardwar on the Ganges”, as seven sacred cities of Hindus. It further mentions it is eighteen kos (each approx. 2 km) in length, and large numbers of pilgrims assemble on the 10th of Chaitra. It also mentions that during his travels and also while at home, Mughal Emperor, Akbar drank water from the Ganges river, which he called 'the water of immortality'. Special people were stationed at Sorun and later Haridwar to dispatch water, in sealed jars, to wherever he was stationed
During the Mughal period, there was mint for Akbar's copper coinage at Haridwar. It is said that Raja Man Singh of Amber, laid that foundation of the present day city of Haridwar and also renovated the ghats at Hark Ki Pauri. After his death, his ashes are also said to have been immersed at Brahma Kund by Mughal emperor Akbar himself. Thomas Coryat, an English traveller, who visited the city in the reign of Emperor Jahangir (1596–1627) mentions it as 'Haridwara', the capital of Shiva.
Being one of the oldest living cities, Haridwar finds its mention in the ancient Hindu scriptures as it weaves through the life and time stretching from the period of the Buddha, to the more recent British advent. Haridwar has a rich and ancient religious and cultural heritage. It still has many old havelis and mansions bearing exquisite murals and intricate stonework.
One of the two major dams on the river Ganges, the Bhimgoda, is situated here. Built in 1840s, it diverts the waters of the Ganges to the Upper Ganges Canal, which irrigated the surrounding lands. Though this caused severe deterioration to the Ganges water flow, and is a major cause for the decay of the Ganges as an inland waterway, which till 18th century was used heavily by the ships of the East India Company, and a town as high up as Tehri, was considered a port city The headworks of the Ganges Canal system are located in Haridwar. The Upper Ganges Canal was opened in 1854 after the work began in April 1842, prompted by the famine of 1837–38. The unique feature of the canal is the half-kilometre-long aqueduct over Solani river at Roorkee, which raises the canal 25 metres above the original river.
'Haridwar Union Municipality' was constituted in 1868, which included the then villages of Mayapur and Kankhal. Haridwar was first connected with railways, via Laksar, through branch line in 1886, when the Awadh and Rohilakhand Railway line was extended through Roorkee to Saharanpur, this was later extended to Dehradun in 1900.
In 1901, it had a population of 25,597 and was a part of the Roorkee tehsil, in Saharanpur district of the United Province,[10] and remained so till the creation of Uttar Pradesh in 1947.
Haridwar has been an abode of the weary in body, mind and spirit. It has also been a centre of attraction for learning various arts, science, and culture. The city has a long-standing position as a great source of Ayurvedic medicines and herbal remedies and is home to the unique Gurukul (school of traditional education), including the Gurukul Kangri Vishwavidyalaya, which has a vast campus, and has been providing traditional education of its own kind, since 1902. Development of Haridwar took an upturn in the 1960s, with the setting up of a temple of modern civilisation, BHEL, a 'Navratna PSU' in 1962, which brought along not just a its own township of BHEL, Ranipur, close to the existing Ranipur village, but also a set of ancillaries in the region. The University of Roorkee, now IIT Roorkee, is one of the oldest and most prestigious institutes of learning in the fields of science and engineering.
GEOGRAPHY
The Ganges emerges from the mountains to touch the plains. The water in the river Ganges is mostly clear and generally cold, except in the rainy season, during which soil from the upper regions flows down into it.
The river Ganges flows in a series of channels separated from each other called aits, most of which are well wooded. Other minor seasonal streams are Ranipur Rao, Pathri Rao, Ravi Rao, Harnaui Rao, Begham Nadi etc. A large part of the district is forested, and Rajaji National Park is within the bounds of the district, making it an ideal destination for wildlife and adventure lovers. Rajaji is accessible through different gates; the Ramgarh Gate and Mohand Gate are within 25 km of Dehradun, while the Motichur, Ranipur and Chilla Gates are just about 9 km from Haridwar. Kunaon Gate is 6 km from Rishikesh, and Laldhang gate is 25 km from Kotdwara.
Haridwar district, covering an area of about 2360 km², is in the southwestern part of Uttarakhand state of India.
Haridwar is situated at height of 314 metres from the sea level, between Shivalik Hills in the North and Northeast and the Ganges River in the South.
HINDU GENEALOGY REGISTERS AT HARIDWAR
Something that is not well known today to Indians and to those settled abroad, in an ancient custom detailed family genealogies of Hindu families for the past several generations are kept by professional Hindu Brahmins popularly known as Pandas, at the Hindu holy city of Haridwar in hand written registers passed down to them over generations by their Brahmin ancestors which are classified according to original districts and villages of ones ancestors, with special designated Brahmin families being in charge of designated district registers, even for cases where ancestral districts and villages that have been left behind in Pakistan after Partition of India with Hindus having to migrate to India. In several cases present day decedents are now Sikhs and many maybe Muslims or even Christians. It is common for one to find details of up to, or even more than, ones seven past generations in these genealogy registers kept by the Pandas of Haridwar.
For centuries when Hindu ancestors visited the holy town of Haridwar for any purpose which may have mostly been for pilgrimage purposes or/and for cremation of their dead or for immersion of ashes and bones of their kin after cremation into the waters of the holy river Ganges as required by Hindu religious custom, it has been an ancient custom to go to the Pandit who is in charge of ones family register and update the family's genealogical family tree with details of all marriages, births and deaths from ones extended joint family.
In present day India people visiting Haridwar are dumbfounded when Pandas out of the blue solicit them to come and update their very own ancestral genealogical family tree, news travels like wildfire among the Pandas with ones family's designated Panda being quickly notified of ones visit. Nowadays with Hindu joint family system having broken down with people preferring more nuclear families, record keeping Pandits prefer visitors to Haridwar to come prepared after getting in touch with all of ones extended family and bringing all relevant details regarding ones ancestral district and village, names of grand parents and great grand parents and marriages, births and deaths that have occurred in the extended family, even with as much details as possible of the families married into. A visiting family member is required to personally sign the family genealogical register furnished by ones Family Panda after updating it for future family visitors and generations to see and to authenticate the updated entries, friends and other family members accompanying on the visit may also be requested to sign as witnesses. However it is preferable to visit one's family pandas before immerson of ashes of one's kin as they will help properly in this rituals.
PLACES OF INTEREST
In Hindu traditions, the 'Panch Tirth' (Five Pilgrimages) within Haridwar, are "Gangadwar" (Har ki Pauri), Kushawart (Ghat in Kankhal), Bilwa Tirtha (Mansa Devi Temple) and Neel Parvat (Chandi Devi Temple). There are several other temples and ashrams located in and around the city. Also, alcohol and non-vegetarian food is not permitted in Haridwar.
HAR KI PAURI
This sacred Ghat was constructed by King Vikramaditya (1st century BC) in memory of his brother Bharthari. It is believed that Bharthari came to Haridwar and meditated on the banks of the holy Ganges. When he died, his brother constructed a Ghat in his name, which later came to be known as Har Ki Pauri. The most sacred ghat within Har Ki Pauri is Brahmakund. The evening prayer (Aarti) at dusk offered to Goddess Ganga at Har Ki Pauri (steps of God Hara or Shiva) is an enchanting experience for any visitor. A spectacle of sound and colour is seen when, after the ceremony, pilgrims float Diyas (floral floats with lamps) and incense on the river, commemorating their deceased ancestors. Thousands of people from all around the world do make a point to attend this prayer on their visit to Haridwar. A majority of present ghats were largely developed in the 1800s. On the night of Dussehra or a few days before that the Ganga Canal is dried in Haridwar to clean the riverbed. The water is restored on Dewali. It is believed that on Dussera Maa Ganga goes to her father's house and returns after Bhai Duj or Bhai Phota. It is for this reason that the waters in the Ganga canal in Haridwar are partially dried on the night of Dussehra and the waters are restored on the day of Bhai Duj or Bhai Phota.
CHANDI DEVI TEMPLE
The temple is dedicated to Goddess Chandi, who sits atop the 'Neel Parvat' on the eastern bank of the river Ganges. It was constructed in 1929 A.D. by the king of Kashmir, Suchat Singh. Skanda Purana mentions a legend, in which Chanda-Munda, the Army Chief of a local Demon Kings Shumbha and Nishumbha were killed by goddess Chandi here, after which the place got the name Chandi Devi. It is believed that the main statue was established by the Adi Shankaracharya in 8th century A.D. The temple is a 3 km trek from Chandighat and can also be reached through a ropeway.
MAYA DEVI TEMPLE
Situated at the top of Bilwa Parwat, the temple of Goddess Mansa Devi, literally meaning the Goddess who fulfills desires (Mansa), is a popular tourist destination, especially because of the cable cars, which offer a picturesque view of the entire city. The main temple houses two idols of the Goddess, one with three mouths and five arms, while the other one has eight arms.
KANKHAL
The ancient temple of Daksha Mahadev also known as Daksheshwar Mahadev Temple, is situated in the south Kankhal town. According to Hindu texts, King Daksha Prajapati, father of Dakshayani, Lord Shiva's first wife, performed a yagña, to which he deliberately did not invite Lord Shiva. When she arrived uninvited, he was further insulted by the king, seeing which Sati felt infuriated and self-immolated herself in the yagna kund. King Daksha was later killed by the demon Virabhadra, born out of Shiva's anger. Later the king was brought to life and given a goat's head by Shiva. Daksha Mahadev temple is a tribute to this legend.
Sati Kund, another well-known mythological heritage worth a visit is situated in the Kankhal. Legend has it that Sati immolated herself in this kund.
PIRAN KALIYAR
Piran Kaliyar Sharif, built by Ibrahim Lodhi, a ruler of Delhi, this 'Dargah' of Hazrat Alauddin Sabir Kaliyari, a 13th-century, Sufi Saint of Chishti Order (also known as Sarkar Sabir Pak), in Kaliyar village, 7 km. from Roorkee, is visited by devotees from all over the world, during the annual 'Urs' festival, which is celebrated from 1st day of sighting the moon to 16th day of Rabi al-awwal month, in the Islamic calendar.
NEEL DHARA PAKSHI VIHAR
This Bird Sanctuary is situated on the main Ganges river, or Neel Dhara, at the Bhimgoda Barrage, it is a paradise for bird watchers and home to many migratory birds during the winter season.
BHIMGODA TANK
This tank is situated at a distance of about 1 km from Har Ki Pauri. It is said that while Pandavas were going to Himalayas through Haridwar, prince Bhima drew water from the rocks here by thrusting his knee (goda), to the very ground.
DUHADHARI BARFANI TEMPLE
Part of the ashram of Dudhadhari Barfani Baba, this temple complex in white marble is one of most beautiful temples in Haridwar, especially the temples of Rama-Sita and Hanumana.
SUREHVARA DEVI TEMPLE
Temple of Goddess Sureshwari, situated in midst of Rajaji National Park. Serene and religious makes this temple abode of worshipers, saints etc. Located at outskirts of Haridwar in Ranipur and permission from forest rangers is necessary. The location of the temple is beyond the boundary of Bharat Heavy Electricals Limited, Haridwar.
PAWAN DHAM
A modern temple, made entirely of glass pieces, Pawan Dham is now a popular tourist destination. The temple complex was constructed by the effort of Swami Vedantanand Maharaj and the institute located there is growing under the leadership of Swami Sahaj Prakash Maharaj. People from Moga in Punjab have put considerable efforts and money to erect this place.
BHARAT MATA MANDIR
Bharat Mata Mandir is a multi-storey temple dedicated to Bharat Mata (Mother India). Bharat Mata Mandir was inaugurated on 15 May 1983 by Indira Gandhi on the banks of the river Ganges. It is situated adjacent to the Samanvaya Ashram, and stands eight stories tall to a height of 55 m. Each floor depicts an era in the Indian history, from the days of Ramayana until India's independence.
On the first floor is the statue of Bharat Mata. The second floor, Shur Mandir, is dedicated to the well renowned heroes of India. The third floor Matri Mandir is dedicated to the achievements of India's revered women, such as Radha, Mira, Savitri, Draupadi, Ahilya, Anusuya, Maitri, Gargi etc. The great saints from various religions, including Jainism, Sikhism, and Buddhism are featured on the fourth floor Sant Mandir. The assembly hall with walls depicting symbolic coexistence of all religions practised in India and paintings portraying history and beauty in various provinces, is situated on the fifth floor. The various forms of the Goddess Shakti can be seen on the sixth floor, whilst the seventh floor is devoted to all incarnations of Lord Vishnu. The eighth floor holds the shrine of Lord Shiva from which devotees can gain a panoramic view of Himalayas, Haridwar, and the splendour of the entire campus of Sapta Sarovar.
The temple was built under the former Shankaracharya Maha-Mandleshwar Swami Satyamitranand Giri Maharaj. Since the inception of the Swami Satyamitranand foundation in 1998, several other branches have been opened, namely in Renukut, Jabalpur, Jodhpur, Indore, and Ahmedabad.
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.
Mumbai (/mʊmˈbaɪ/; also known as Bombay, the official name until 1995) is the capital city of the Indian state of Maharashtra. It is the most populous city in India and the ninth most populous agglomeration in the world, with an estimated city population of 18.4 million. Along with the neighbouring regions of the Mumbai Metropolitan Region, it is one of the most populous urban regions in the world and the seсond most populous metropolitan area in India, with a population of 20.7 million as of 2011. Mumbai lies on the west coast of India and has a deep natural harbour. In 2009, Mumbai was named an alpha world city. It is also the wealthiest city in India, and has the highest GDP of any city in South, West, or Central Asia. Mumbai has the highest number of billionaires and millionaires among all cities in India.The seven islands that came to constitute Mumbai were home to communities of fishing colonies. For centuries, the islands were under the control of successive indigenous empires before being ceded to the Portuguese and subsequently to the British East India Company when in 1661 King Charles II married the Portuguese Catherine of Braganza, and as part of her dowry Charles received the ports of Tangier and seven islands of Bombay. During the mid-18th century, Bombay was reshaped by the Hornby Vellard project, which undertook reclamation of the area between the seven islands from the sea. Along with construction of major roads and railways, the reclamation project, completed in 1845, transformed Bombay into a major seaport on the Arabian Sea. Bombay in the 19th century was characterized by economic and educational development. During the early 20th century it became a strong base for the Indian independence movement. Upon India's independence in 1947 the city was incorporated into Bombay State. In 1960, following the Samyukta Maharashtra movement, a new state of Maharashtra was created with Bombay as the capital.Mumbai is the financial, commercial and entertainment capital of India. It is also one of the world's top ten centres of commerce in terms of global financial flow, generating 6.16% of India's GDP and accounting for 25% of industrial output, 70% of maritime trade in India (Mumbai Port Trust and JNPT), and 70% of capital transactions to India's economy. The city houses important financial institutions such as the Reserve Bank of India, the Bombay Stock Exchange, the National Stock Exchange of India, the SEBI and the corporate headquarters of numerous Indian companies and multinational corporations. It is also home to some of India's premier scientific and nuclear institutes like BARC, NPCL, IREL, TIFR, AERB, AECI, and the Department of Atomic Energy. The city also houses India's Hindi (Bollywood) and Marathi film and television industry. Mumbai's business opportunities, as well as its potential to offer a higher standard of living, attract migrants from all over India, making the city a melting pot of many communities and cultures.
ETYMOLOGY
The name Mumbai is derived from Mumbā or Mahā-Ambā—the name of the patron goddess (Kuladevi) Mumbadevi of the native Agri, Koli and Somvanshi Kshatriya communities - and ā'ī meaning "mother" in the Marathi language, which is the mother tongue of the kolis and the official language of Maharashtra.
The oldest known names for the city are Kakamuchee and Galajunkja; these are sometimes still used. Ali Muhammad Khan, in the Mirat-i-Ahmedi (1507) referred to the city as Manbai. In 1508, Portuguese writer Gaspar Correia used the name Bombaim, in his Lendas da Índia ("Legends of India"). This name possibly originated as the Old Portuguese phrase bom baim, meaning "good little bay", and Bombaim is still commonly used in Portuguese. In 1516, Portuguese explorer Duarte Barbosa used the name Tana-Maiambu: Tana appears to refer to the adjoining town of Thane and Maiambu to Mumbadevi.
Other variations recorded in the 16th and the 17th centuries include: Mombayn (1525), Bombay (1538), Bombain (1552), Bombaym (1552), Monbaym (1554), Mombaim (1563), Mombaym (1644), Bambaye (1666), Bombaiim (1666), Bombeye (1676), Boon Bay (1690), and Bon Bahia. After the British gained possession of the city in the 17th century, the Portuguese name was officially anglicised as Bombay.
By the late 20th century, the city was referred to as Mumbai or Mambai in the Indian statewise official languages of Marathi, Konkani, Gujarati, Kannada and Sindhi, and as Bambai in Hindi. The English name was officially changed to Mumbai in November 1995. This came at the insistence of the Marathi nationalist Shiv Sena party that had just won the Maharashtra state elections and mirrored similar name changes across the country and particularly in Maharashtra. According to Slate, "they argued that 'Bombay' was a corrupted English version of 'Mumbai' and an unwanted legacy of British colonial rule." Slate also said "The push to rename Bombay was part of a larger movement to strengthen Marathi identity in the Maharashtra region." While the city is still referred to as Bombay by some of its residents and Indians from other regions, mention of the city by a name other than Mumbai has been controversial, resulting in emotional outbursts sometimes of a violently political nature.
A resident of Mumbai is called mumbaikar; in Marathi language the suffix kar has a meaning resident of. The term has been in use for quite some time but it gained popularity after the official name change to Mumbai.
EARLY HISTORY
Mumbai is built on what was once an archipelago of seven islands: Bombay Island, Parel, Mazagaon, Mahim, Colaba, Worli, and Old Woman's Island (also known as Little Colaba). It is not exactly known when these islands were first inhabited. Pleistocene sediments found along the coastal areas around Kandivali in northern Mumbai suggest that the islands were inhabited since the Stone Age. Perhaps at the beginning of the Common era (2,000 years ago), or possibly earlier, they came to be occupied by the Koli fishing community.
In the third century BCE, the islands formed part of the Maurya Empire, during its expansion in the south, ruled by the Buddhist emperor, Ashoka of Magadha. The Kanheri Caves in Borivali were excavated in the mid-third century BCE, and served as an important centre of Buddhism in Western India during ancient Times. The city then was known as Heptanesia (Ancient Greek: A Cluster of Seven Islands) to the Greek geographer Ptolemy in 150 CE. The Mahakali Caves in Andheri were built between the 1st century BCE and the 6th century CE.
Between the second century BCE and ninth century CE, the islands came under the control of successive indigenous dynasties: Satavahanas, Western Kshatrapas, Abhiras, Vakatakas, Kalachuris, Konkan Mauryas, Chalukyas and Rashtrakutas, before being ruled by the Silhara dynasty from 810 to 1260. Some of the oldest edifices in the city built during this period are, Jogeshwari Caves (between 520 and 525), Elephanta Caves (between the sixth to seventh century), Walkeshwar Temple (10th century), and Banganga Tank (12th century).
King Bhimdev founded his kingdom in the region in the late 13th century and established his capital in Mahikawati (present day Mahim). The Pathare Prabhus, among the earliest known settlers of the city, were brought to Mahikawati from Saurashtra in Gujarat around 1298 by Bhimdev. The Delhi Sultanate annexed the islands in 1347–48 and controlled it until 1407. During this time, the islands were administered by the Muslim Governors of Gujarat, who were appointed by the Delhi Sultanate.
The islands were later governed by the independent Gujarat Sultanate, which was established in 1407. The Sultanate's patronage led to the construction of many mosques, prominent being the Haji Ali Dargah in Worli, built in honour of the Muslim saint Haji Ali in 1431. From 1429 to 1431, the islands were a source of contention between the Gujarat Sultanate and the Bahamani Sultanate of Deccan. In 1493, Bahadur Khan Gilani of the Bahamani Sultanate attempted to conquer the islands but was defeated.
PORTUGUESE AND BRITISH RULE
The Mughal Empire, founded in 1526, was the dominant power in the Indian subcontinent during the mid-16th century. Growing apprehensive of the power of the Mughal emperor Humayun, Sultan Bahadur Shah of the Gujarat Sultanate was obliged to sign the Treaty of Bassein with the Portuguese Empire on 23 December 1534. According to the treaty, the seven islands of Bombay, the nearby strategic town of Bassein and its dependencies were offered to the Portuguese. The territories were later surrendered on 25 October 1535.
The Portuguese were actively involved in the foundation and growth of their Roman Catholic religious orders in Bombay. They called the islands by various names, which finally took the written form Bombaim. The islands were leased to several Portuguese officers during their regime. The Portuguese Franciscans and Jesuits built several churches in the city, prominent being the St. Michael's Church at Mahim (1534), St. John the Baptist Church at Andheri (1579), St. Andrew's Church at Bandra (1580), and Gloria Church at Byculla (1632). The Portuguese also built several fortifications around the city like the Bombay Castle, Castella de Aguada (Castelo da Aguada or Bandra Fort), and Madh Fort. The English were in constant struggle with the Portuguese vying for hegemony over Bombay, as they recognized its strategic natural harbour and its natural isolation from land-attacks. By the middle of the 17th century the growing power of the Dutch Empire forced the English to acquire a station in western India. On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed the islands in possession of the English Empire, as part of Catherine's dowry to Charles. However, Salsette, Bassein, Mazagaon, Parel, Worli, Sion, Dharavi, and Wadala still remained under Portuguese possession. From 1665 to 1666, the English managed to acquire Mahim, Sion, Dharavi, and Wadala.
In accordance with the Royal Charter of 27 March 1668, England leased these islands to the English East India Company in 1668 for a sum of £10 per annum. The population quickly rose from 10,000 in 1661, to 60,000 in 1675. The islands were subsequently attacked by Yakut Khan, the Siddi admiral of the Mughal Empire, in October 1672, Rickloffe van Goen, the Governor-General of Dutch India on 20 February 1673, and Siddi admiral Sambal on 10 October 1673.In 1687, the English East India Company transferred its headquarters from Surat to Bombay. The city eventually became the headquarters of the Bombay Presidency. Following the transfer, Bombay was placed at the head of all the Company's establishments in India. Towards the end of the 17th century, the islands again suffered incursions from Yakut Khan in 1689–90. The Portuguese presence ended in Bombay when the Marathas under Peshwa Baji Rao I captured Salsette in 1737, and Bassein in 1739. By the middle of the 18th century, Bombay began to grow into a major trading town, and received a huge influx of migrants from across India. Later, the British occupied Salsette on 28 December 1774. With the Treaty of Surat (1775), the British formally gained control of Salsette and Bassein, resulting in the First Anglo-Maratha War. The British were able to secure Salsette from the Marathas without violence through the Treaty of Purandar (1776), and later through the Treaty of Salbai (1782), signed to settle the outcome of the First Anglo-Maratha War.
From 1782 onwards, the city was reshaped with large-scale civil engineering projects aimed at merging all the seven islands into a single amalgamated mass. This project, known as Hornby Vellard, was completed by 1784. In 1817, the British East India Company under Mountstuart Elphinstone defeated Baji Rao II, the last of the Maratha Peshwa in the Battle of Khadki. Following his defeat, almost the whole of the Deccan came under British suzerainty, and was incorporated into the Bombay Presidency. The success of the British campaign in the Deccan marked the liberation of Bombay from all attacks by native powers.
By 1845, the seven islands coalesced into a single landmass by the Hornby Vellard project via large scale land reclamation. On 16 April 1853, India's first passenger railway line was established, connecting Bombay to the neighbouring town of Thana (now Thane). During the American Civil War (1861–1865), the city became the world's chief cotton-trading market, resulting in a boom in the economy that subsequently enhanced the city's stature.
The opening of the Suez Canal in 1869 transformed Bombay into one of the largest seaports on the Arabian Sea. In September 1896, Bombay was hit by a bubonic plague epidemic where the death toll was estimated at 1,900 people per week. About 850,000 people fled Bombay and the textile industry was adversely affected. As the capital of the Bombay Presidency, the city witnessed the Indian independence movement, with the Quit India Movement in 1942 and The Royal Indian Navy Mutiny in 1946 being its most notable events.
INDEPENDENT INDIA
After India's independence in 1947, the territory of the Bombay Presidency retained by India was restructured into Bombay State. The area of Bombay State increased, after several erstwhile princely states that joined the Indian union were integrated into the state. Subsequently, the city became the capital of Bombay State. On April 1950, Municipal limits of Bombay were expanded by merging the Bombay Suburban District and Bombay City to form the Greater Bombay Municipal Corporation.
The Samyukta Maharashtra movement to create a separate Maharashtra state including Bombay was at its height in the 1950s. In the Lok Sabha discussions in 1955, the Congress party demanded that the city be constituted as an autonomous city-state. The States Reorganisation Committee recommended a bilingual state for Maharashtra–Gujarat with Bombay as its capital in its 1955 report. Bombay Citizens' Committee, an advocacy group of leading Gujarati industrialists lobbied for Bombay's independent status.
Following protests during the movement in which 105 people lost their lives in clashes with the police, Bombay State was reorganised on linguistic lines on 1 May 1960. Gujarati-speaking areas of Bombay State were partitioned into the state of Gujarat. Maharashtra State with Bombay as its capital was formed with the merger of Marathi-speaking areas of Bombay State, eight districts from Central Provinces and Berar, five districts from Hyderabad State, and numerous princely states enclosed between them. As a memorial to the martyrs of the Samyukta Maharashtra movement, Flora Fountain was renamed as Hutatma Chowk (Martyr's Square), and a memorial was erected.
The following decades saw massive expansion of the city and its suburbs. In the late 1960s, Nariman Point and Cuffe Parade were reclaimed and developed. The Bombay Metropolitan Region Development Authority (BMRDA) was established on 26 January 1975 by the Government of Maharashtra as an apex body for planning and co-ordination of development activities in the Bombay metropolitan region. In August 1979, a sister township of New Bombay was founded by the City and Industrial Development Corporation (CIDCO) across the Thane and Raigad districts to help the dispersal and control of Bombay's population. The textile industry in Bombay largely disappeared after the widespread 1982 Great Bombay Textile Strike, in which nearly 250,000 workers in more than 50 textile mills went on strike. Mumbai's defunct cotton mills have since become the focus of intense redevelopment.
The Jawaharlal Nehru Port, which currently handles 55–60% of India's containerised cargo, was commissioned on 26 May 1989 across the creek at Nhava Sheva with a view to de-congest Bombay Harbour and to serve as a hub port for the city. The geographical limits of Greater Bombay were coextensive with municipal limits of Greater Bombay. On 1 October 1990, the Greater Bombay district was bifurcated to form two revenue districts namely, Bombay City and Bombay Suburban, though they continued to be administered by same Municipal Administration.
From 1990 to 2010, there has been an increase in violence in the hitherto largely peaceful city. Following the demolition of the Babri Masjid in Ayodhya, the city was rocked by the Hindu-Muslim riots of 1992–93 in which more than 1,000 people were killed. On 12 March 1993, a series of 13 co-ordinated bombings at several city landmarks by Islamic extremists and the Bombay underworld resulted in 257 deaths and over 700 injuries. In 2006, 209 people were killed and over 700 injured when seven bombs exploded on the city's commuter trains. In 2008, a series of ten coordinated attacks by armed terrorists for three days resulted in 173 deaths, 308 injuries, and severe damage to several heritage landmarks and prestigious hotels. The blasts that occurred at the Opera House, Zaveri Bazaar, and Dadar on 13 July 2011 were the latest in the series of terrorist attacks in Mumbai.
Mumbai is the commercial capital of India and has evolved into a global financial hub. For several decades it has been the home of India's main financial services, and a focus for both infrastructure development and private investment. From being an ancient fishing community and a colonial centre of trade, Mumbai has become South Asia's largest city and home of the world's most prolific film industry.
GEOGRAPHY
Mumbai consists of two distinct regions: Mumbai City district and Mumbai Suburban district, which form two separate revenue districts of Maharashtra. The city district region is also commonly referred to as the Island City or South Mumbai. The total area of Mumbai is 603.4 km2. Of this, the island city spans 67.79 km2, while the suburban district spans 370 km2, together accounting for 437.71 km2 under the administration of Municipal Corporation of Greater Mumbai (MCGM). The remaining areas belong to various Defence establishments, the Mumbai Port Trust, the Atomic Energy Commission and the Borivali National Park, which are out of the jurisdiction of the MCGM.
Mumbai lies at the mouth of the Ulhas River on the western coast of India, in the coastal region known as the Konkan. It sits on Salsette Island (Sashti Island), which it partially shares with the Thane district. Mumbai is bounded by the Arabian Sea to the west. Many parts of the city lie just above sea level, with elevations ranging from 10 m to 15 m; the city has an average elevation of 14 m. Northern Mumbai (Salsette) is hilly, and the highest point in the city is 450 m at Salsette in the Powai–Kanheri ranges. The Sanjay Gandhi National Park (Borivali National Park) is located partly in the Mumbai suburban district, and partly in the Thane district, and it extends over an area of 103.09 km2.
Apart from the Bhatsa Dam, there are six major lakes that supply water to the city: Vihar, Lower Vaitarna, Upper Vaitarna, Tulsi, Tansa and Powai. Tulsi Lake and Vihar Lake are located in Borivili National Park, within the city's limits. The supply from Powai lake, also within the city limits, is used only for agricultural and industrial purposes. Three small rivers, the Dahisar River, Poinsar (or Poisar) and Ohiwara (or Oshiwara) originate within the park, while the polluted Mithi River originates from Tulsi Lake and gathers water overflowing from Vihar and Powai Lakes. The coastline of the city is indented with numerous creeks and bays, stretching from the Thane creek on the eastern to Madh Marve on the western front. The eastern coast of Salsette Island is covered with large mangrove swamps, rich in biodiversity, while the western coast is mostly sandy and rocky.
Soil cover in the city region is predominantly sandy due to its proximity to the sea. In the suburbs, the soil cover is largely alluvial and loamy. The underlying rock of the region is composed of black Deccan basalt flows, and their acidic and basic variants dating back to the late Cretaceous and early Eocene eras. Mumbai sits on a seismically active zone owing to the presence of 23 fault lines in the vicinity. The area is classified as a Seismic Zone III region, which means an earthquake of up to magnitude 6.5 on the Richter scale may be expected.
ARCHITECTURE
The architecture of the city is a blend of Gothic Revival, Indo-Saracenic, Art Deco, and other contemporary styles. Most of the buildings during the British period, such as the Victoria Terminus and Bombay University, were built in Gothic Revival style. Their architectural features include a variety of European influences such as German gables, Dutch roofs, Swiss timbering, Romance arches, Tudor casements, and traditional Indian features. There are also a few Indo-Saracenic styled buildings such as the Gateway of India. Art Deco styled landmarks can be found along the Marine Drive and west of the Oval Maidan. Mumbai has the second largest number of Art Deco buildings in the world after Miami. In the newer suburbs, modern buildings dominate the landscape. Mumbai has by far the largest number of skyscrapers in India, with 956 existing buildings and 272 under construction as of 2009.
The Mumbai Heritage Conservation Committee (MHCC), established in 1995, formulates special regulations and by-laws to assist in the conservation of the city's heritage structures. Mumbai has two UNESCO World Heritage Sites, the Chhatrapati Shivaji Terminus and the Elephanta Caves. In the south of Mumbai, there are colonial-era buildings and Soviet-style offices. In the east are factories and some slums. On the West coast are former-textile mills being demolished and skyscrapers built on top. There are 31 buildings taller than 100m, compared with 200 in Shanghai, 500 in Hong Kong and 500 in New York.
DEMOGRAPHICS
According to the 2011 census, the population of Mumbai was 12,479,608. The population density is estimated to be about 20,482 persons per square kilometre. The living space is 4.5sq metre per person. As Per 2011 census, Greater Mumbai, the area under the administration of the MCGM, has a literacy rate of 94.7%, higher than the national average of 86.7%. The number of slum-dwellers is estimated to be 9 million, up from 6 million in 2001, that is, 62% of all Mumbaikars live in informal slums.
The sex ratio was 838 (females per 1,000 males) in the island city, 857 in the suburbs, and 848 as a whole in Greater Mumbai, all numbers lower than the national average of 914 females per 1,000 males. The low sex ratio is partly because of the large number of male migrants who come to the city to work.
Residents of Mumbai call themselves Mumbaikar, Mumbaiite, Bombayite or Bombaiite. Mumbai has a large polyglot population like any other metropolitan city of India. Sixteen major languages of India are also spoken in Mumbai, most common being Marathi, Hindi, Gujarati and English. English is extensively spoken and is the principal language of the city's white collar workforce. A colloquial form of Hindi, known as Bambaiya – a blend of Marathi, Hindi, Gujarati, Konkani, Urdu, Indian English and some invented words – is spoken on the streets.
Mumbai suffers from the same major urbanisation problems seen in many fast growing cities in developing countries: widespread poverty and unemployment, poor public health and poor civic and educational standards for a large section of the population. With available land at a premium, Mumbai residents often reside in cramped, relatively expensive housing, usually far from workplaces, and therefore requiring long commutes on crowded mass transit, or clogged roadways. Many of them live in close proximity to bus or train stations although suburban residents spend significant time travelling southward to the main commercial district. Dharavi, Asia's second largest slum (if Karachi's Orangi Town is counted as a single slum) is located in central Mumbai and houses between 800,000 and one million people in 2.39 square kilometres, making it one of the most densely populated areas on Earth with a population density of at least 334,728 persons per square kilometre. With a literacy rate of 69%, the slums in Mumbai are the most literate in India.
The number of migrants to Mumbai from outside Maharashtra during the 1991–2001 decade was 1.12 million, which amounted to 54.8% of the net addition to the population of Mumbai.
The number of households in Mumbai is forecast to rise from 4.2 million in 2008 to 6.6 million in 2020. The number of households with annual incomes of 2 million rupees will increase from 4% to 10% by 2020, amounting to 660,000 families. The number of households with incomes from 1–2 million rupees is also estimated to increase from 4% to 15% by 2020. According to Report of Central Pollution Control Board (CPCB) 2016 Mumbai is the noisiest city in India before Lucknow , Hyderabad and Delhi.
ETHNIC GROUPS AND RELIGION
The religious groups represented in Mumbai include Hindus (67.39%), Muslims (18.56%), Buddhists (5.22%), Jains (3.99%), Christians (4.2%), Sikhs (0.58%), with Parsis and Jews making up the rest of the population. The linguistic/ethnic demographics are: Maharashtrians (42%), Gujaratis (19%), with the rest hailing from other parts of India.
Native Christians include East Indian Catholics, who were converted by the Portuguese during the 16th century, while Goan and Mangalorean Catholics also constitute a significant portion of the Christian community of the city. Jews settled in Bombay during the 18th century. The Bene Israeli Jewish community of Bombay, who migrated from the Konkan villages, south of Bombay, are believed to be the descendants of the Jews of Israel who were shipwrecked off the Konkan coast, probably in the year 175 BCE, during the reign of the Greek ruler, Antiochus IV Epiphanes. Mumbai is also home to the largest population of Parsi Zoroastrians in the world, numbering about 80,000. Parsis migrated to India from Pars (Persia/Iran) following the Muslim conquest of Persia in the seventh century. The oldest Muslim communities in Mumbai include the Dawoodi Bohras, Ismaili Khojas, and Konkani Muslims.
CULTURE
Mumbai's culture is a blend of traditional festivals, food, music, and theatres. The city offers a cosmopolitan and diverse lifestyle with a variety of food, entertainment, and night life, available in a form and abundance comparable to that in other world capitals. Mumbai's history as a major trading centre has led to a diverse range of cultures, religions, and cuisines coexisting in the city. This unique blend of cultures is due to the migration of people from all over India since the British period.
Mumbai is the birthplace of Indian cinema - Dadasaheb Phalke laid the foundations with silent movies followed by Marathi talkies - and the oldest film broadcast took place in the early 20th century. Mumbai also has a large number of cinema halls that feature Bollywood, Marathi and Hollywood movies. The Mumbai International Film Festival and the award ceremony of the Filmfare Awards, the oldest and prominent film awards given for Hindi film industry in India, are held in Mumbai. Despite most of the professional theatre groups that formed during the British Raj having disbanded by the 1950s, Mumbai has developed a thriving "theatre movement" tradition in Marathi, Hindi, English, and other regional languages.
Contemporary art is featured in both government-funded art spaces and private commercial galleries. The government-funded institutions include the Jehangir Art Gallery and the National Gallery of Modern Art. Built in 1833, the Asiatic Society of Bombay is one of the oldest public libraries in the city. The Chhatrapati Shivaji Maharaj Vastu Sangrahalaya (formerly The Prince of Wales Museum) is a renowned museum in South Mumbai which houses rare ancient exhibits of Indian history.
Mumbai has a zoo named Jijamata Udyaan (formerly Victoria Gardens), which also harbours a garden. The rich literary traditions of the city have been highlighted internationally by Booker Prize winners Salman Rushdie, Aravind Adiga. Marathi literature has been modernised in the works of Mumbai-based authors such as Mohan Apte, Anant Kanekar, and Gangadhar Gadgil, and is promoted through an annual Sahitya Akademi Award, a literary honour bestowed by India's National Academy of Letters.
Mumbai residents celebrate both Western and Indian festivals. Diwali, Holi, Eid, Christmas, Navratri, Good Friday, Dussera, Moharram, Ganesh Chaturthi, Durga Puja and Maha Shivratri are some of the popular festivals in the city. The Kala Ghoda Arts Festival is an exhibition of a world of arts that encapsulates works of artists in the fields of music, dance, theatre, and films. A week-long annual fair known as Bandra Fair, starting on the following Sunday after 8 September, is celebrated by people of all faiths, to commemorate the Nativity of Mary, mother of Jesus, on 8 September.
The Banganga Festival is a two-day music festival, held annually in the month of January, which is organised by the Maharashtra Tourism Development Corporation (MTDC) at the historic Banganga Tank in Mumbai. The Elephanta Festival - celebrated every February on the Elephanta Islands - is dedicated to classical Indian dance and music and attracts performers from across the country. Public holidays specific to the city and the state include Maharashtra Day on 1 May, to celebrate the formation of Maharashtra state on 1 May 1960, and Gudi Padwa which is the New Year's Day for Marathi people.
Beaches are a major tourist attraction in the city. The major beaches in Mumbai are Girgaum Chowpatty, Juhu Beach, Dadar Chowpatty, Gorai Beach, Marve Beach, Versova Beach, Madh Beach, Aksa Beach, and Manori Beach. Most of the beaches are unfit for swimming, except Girgaum Chowpatty and Juhu Beach. Essel World is a theme park and amusement centre situated close to Gorai Beach, and includes Asia's largest theme water park, Water Kingdom. Adlabs Imagica opened in April 2013 is located near the city of Khopoli off the Mumbai-Pune Expressway.
WIKIPEDIA
Haridwar is an ancient city and municipality in the Haridwar district of Uttarakhand, India. The River Ganges, after flowing for 253 kilometres from its source at Gaumukh at the edge of the Gangotri Glacier, enters the Indo-Gangetic Plains of North India for the first time at Haridwar, which gave the city its ancient name, Gangadwára.
Haridwar is regarded as one of the seven holiest places (Sapta Puri) to Hindus. According to the Samudra manthan, Haridwar along with Ujjain, Nashik and Prayag (Allahabad) is one of four sites where drops of Amrit, the elixir of immortality, accidentally spilled over from the pitcher while being carried by the celestial bird Garuda. This is manifested in the Kumbha Mela being celebrated every 3 years in one of the 4 places, and thus every 12 years in Haridwar. Amidst the Kumbha Mela, millions of pilgrims, devotees, and tourists congregate in Haridwar to perform ritualistic bathing on the banks of the river Ganges to wash away their sins to attain Moksha. Brahma Kund, the spot where the Amrit fell, is located at Har ki Pauri (literally, "footsteps of the Lord") and is considered to be the most sacred ghat of Haridwar.
Haridwar is the headquarters and the largest city of the district. Today, the city is developing beyond its religious importance, with the fast developing industrial estate of State Industrial Development Corporation of Uttarakhand (SIDCUL) and the close by township of Bharat Heavy Electricals Limited in Ranipur, Uttarakhand as well as its affiliated ancillaries.
ETYMOLOGY
The name of the town has two spellings: Hardwar and Haridwar. Each of these names has its own connotation.
In Sanskrit, Hara means "Lord Shiva" and Dwara means "gate" or "gateway". Hence, Hardwar stands for "Gateway to Lord Shiva". Hardwar has been a typical place to start a pilgrim's journey in order to reach Mount Kailash, the eternal abode of Lord Shiva, Kedarnath, the northernmost Jyotirlinga and one of the sites of the smaller Char Dham pilgrimage circuit and Gaumukh, the source of River Ganga. Har ki Pauri or footsteps of Lord Shiva is considered the most sacred site in Hardwar.
On the other hand, Hari means "Lord Vishnu". So, Haridwar stands for "Gateway to Lord Vishnu". In order to reach Badrinath, one of the four Char Dhams, with a temple of Lord Vishnu, Haridwar is a typical place to start a pilgrim's journey. Therefore, the name Haridwar.
Haridwar is also known as the home of Devi Sati and the palace of her father Daksha. In ancient times, the town was also referred to as Gangadwára (गंगाद्वार), the place where the Ganges descends to the plains.
SEVEN HOLY PLACES
Haridwar (purnaic name Maya) is one of the seven most holy Hindu places in India, with Varanasi usually considered the holiest.
“ Ayodhyā Mathurā Māyā Kāśī Kāñcī Avantikā I
Purī Dvārāvatī caiva saptaitā mokṣadāyikāḥII – Garuḍa Purāṇa I XVI .14”
HISTORY
In the scriptures, Haridwar has been variously mentioned as Kapilasthana, Gangadwara and Mayapuri. It is also an entry point to the Char Dham (the four main centres of pilgrimage in Uttarakhand viz, Badrinath, Kedarnath, Gangotri, and Yamunotri), hence, Shaivaites (followers of Lord Shiva) and Vaishnavites (followers of Lord Vishnu) call this place Hardwar and Haridwar respectively, corresponding to Hara being Shiv and Hari being Vishnu.
In the Vanaparva of the Mahabharat, where sage Dhaumya tells Yudhisthira about the tirthas of India, Gangadwar, i.e., Haridwar and Kankhal, have been referred to, the text also mentions that Agastya Rishi did penance here, with the help of his wife, Lopamudra (the princess of Vidharba).
Sage Kapila is said to have an ashram here giving it, its ancient name, Kapila or Kapilasthana.
The legendary King, Bhagiratha, the great-grandson of the Suryavanshi King Sagar (an ancestor of Rama), is said to have brought the river Ganges down from heaven, through years of penance in Satya Yuga, for the salvation of 60,000 of his ancestors from the curse of the saint Kapila, a tradition continued by thousands of devout Hindus, who brings the ashes of their departed family members, in hope of their salvation. Lord Vishnu is said to have left his footprint on the stone that is set in the upper wall of Har Ki Pauri, where the Holy Ganges touches it at all times.
Haridwar came under the rule of the Maurya Empire (322–185 BCE), and later under the Kushan Empire (c. 1st–3rd centuries). Archaeological findings have proved that terra cotta culture dating between 1700 BCE and 1200 BCE existed in this region. First modern era written evidence of Haridwar is found in the accounts of a Chinese traveller, Huan Tsang, who visited India in 629 AD. during the reign of King Harshavardhan (590–647) records Haridwar as 'Mo-yu-lo', the remains of which still exist at Mayapur, a little to the south of the modern town. Among the ruins are a fort and three temples, decorated with broken stone sculptures, he also mentions the presence of a temple, north of Mo-yu-lo called 'Gangadwara', Gateway of the Ganges.
The city also fell to the Central Asian conqueror Timur Lang (1336–1405) on 13 January 1399.
During his visit to Haridwar, first Sikh Guru, Guru Nanak (1469–1539) bathed at 'Kushawart Ghat', wherein the famous, 'watering the crops' episode took place, his visit is today commemorated by a gurudwara (Gurudwara Nanakwara), according to two Sikh Janamsakhis, this visit took place on the Baisakhi day in 1504 AD, he later also visited Kankhal en route to Kotdwara in Garhwal. Pandas of the Haridwar have been known to keep genealogy records of most of the Hindu population. Known as vahis, these records are updated on each visit to the city, and are a repository of vast family trees of family in North India.
Ain-e-Akbari, written by Abul Fazal in the 16th century during the reign of Mughal Emperor Akbar, refers to it as Maya (Mayapur), known as Hardwar on the Ganges”, as seven sacred cities of Hindus. It further mentions it is eighteen kos (each approx. 2 km) in length, and large numbers of pilgrims assemble on the 10th of Chaitra. It also mentions that during his travels and also while at home, Mughal Emperor, Akbar drank water from the Ganges river, which he called 'the water of immortality'. Special people were stationed at Sorun and later Haridwar to dispatch water, in sealed jars, to wherever he was stationed
During the Mughal period, there was mint for Akbar's copper coinage at Haridwar. It is said that Raja Man Singh of Amber, laid that foundation of the present day city of Haridwar and also renovated the ghats at Hark Ki Pauri. After his death, his ashes are also said to have been immersed at Brahma Kund by Mughal emperor Akbar himself. Thomas Coryat, an English traveller, who visited the city in the reign of Emperor Jahangir (1596–1627) mentions it as 'Haridwara', the capital of Shiva.
Being one of the oldest living cities, Haridwar finds its mention in the ancient Hindu scriptures as it weaves through the life and time stretching from the period of the Buddha, to the more recent British advent. Haridwar has a rich and ancient religious and cultural heritage. It still has many old havelis and mansions bearing exquisite murals and intricate stonework.
One of the two major dams on the river Ganges, the Bhimgoda, is situated here. Built in 1840s, it diverts the waters of the Ganges to the Upper Ganges Canal, which irrigated the surrounding lands. Though this caused severe deterioration to the Ganges water flow, and is a major cause for the decay of the Ganges as an inland waterway, which till 18th century was used heavily by the ships of the East India Company, and a town as high up as Tehri, was considered a port city The headworks of the Ganges Canal system are located in Haridwar. The Upper Ganges Canal was opened in 1854 after the work began in April 1842, prompted by the famine of 1837–38. The unique feature of the canal is the half-kilometre-long aqueduct over Solani river at Roorkee, which raises the canal 25 metres above the original river.
'Haridwar Union Municipality' was constituted in 1868, which included the then villages of Mayapur and Kankhal. Haridwar was first connected with railways, via Laksar, through branch line in 1886, when the Awadh and Rohilakhand Railway line was extended through Roorkee to Saharanpur, this was later extended to Dehradun in 1900.
In 1901, it had a population of 25,597 and was a part of the Roorkee tehsil, in Saharanpur district of the United Province,[10] and remained so till the creation of Uttar Pradesh in 1947.
Haridwar has been an abode of the weary in body, mind and spirit. It has also been a centre of attraction for learning various arts, science, and culture. The city has a long-standing position as a great source of Ayurvedic medicines and herbal remedies and is home to the unique Gurukul (school of traditional education), including the Gurukul Kangri Vishwavidyalaya, which has a vast campus, and has been providing traditional education of its own kind, since 1902. Development of Haridwar took an upturn in the 1960s, with the setting up of a temple of modern civilisation, BHEL, a 'Navratna PSU' in 1962, which brought along not just a its own township of BHEL, Ranipur, close to the existing Ranipur village, but also a set of ancillaries in the region. The University of Roorkee, now IIT Roorkee, is one of the oldest and most prestigious institutes of learning in the fields of science and engineering.
GEOGRAPHY
The Ganges emerges from the mountains to touch the plains. The water in the river Ganges is mostly clear and generally cold, except in the rainy season, during which soil from the upper regions flows down into it.
The river Ganges flows in a series of channels separated from each other called aits, most of which are well wooded. Other minor seasonal streams are Ranipur Rao, Pathri Rao, Ravi Rao, Harnaui Rao, Begham Nadi etc. A large part of the district is forested, and Rajaji National Park is within the bounds of the district, making it an ideal destination for wildlife and adventure lovers. Rajaji is accessible through different gates; the Ramgarh Gate and Mohand Gate are within 25 km of Dehradun, while the Motichur, Ranipur and Chilla Gates are just about 9 km from Haridwar. Kunaon Gate is 6 km from Rishikesh, and Laldhang gate is 25 km from Kotdwara.
Haridwar district, covering an area of about 2360 km², is in the southwestern part of Uttarakhand state of India.
Haridwar is situated at height of 314 metres from the sea level, between Shivalik Hills in the North and Northeast and the Ganges River in the South.
HINDU GENEALOGY REGISTERS AT HARIDWAR
Something that is not well known today to Indians and to those settled abroad, in an ancient custom detailed family genealogies of Hindu families for the past several generations are kept by professional Hindu Brahmins popularly known as Pandas, at the Hindu holy city of Haridwar in hand written registers passed down to them over generations by their Brahmin ancestors which are classified according to original districts and villages of ones ancestors, with special designated Brahmin families being in charge of designated district registers, even for cases where ancestral districts and villages that have been left behind in Pakistan after Partition of India with Hindus having to migrate to India. In several cases present day decedents are now Sikhs and many maybe Muslims or even Christians. It is common for one to find details of up to, or even more than, ones seven past generations in these genealogy registers kept by the Pandas of Haridwar.
For centuries when Hindu ancestors visited the holy town of Haridwar for any purpose which may have mostly been for pilgrimage purposes or/and for cremation of their dead or for immersion of ashes and bones of their kin after cremation into the waters of the holy river Ganges as required by Hindu religious custom, it has been an ancient custom to go to the Pandit who is in charge of ones family register and update the family's genealogical family tree with details of all marriages, births and deaths from ones extended joint family.
In present day India people visiting Haridwar are dumbfounded when Pandas out of the blue solicit them to come and update their very own ancestral genealogical family tree, news travels like wildfire among the Pandas with ones family's designated Panda being quickly notified of ones visit. Nowadays with Hindu joint family system having broken down with people preferring more nuclear families, record keeping Pandits prefer visitors to Haridwar to come prepared after getting in touch with all of ones extended family and bringing all relevant details regarding ones ancestral district and village, names of grand parents and great grand parents and marriages, births and deaths that have occurred in the extended family, even with as much details as possible of the families married into. A visiting family member is required to personally sign the family genealogical register furnished by ones Family Panda after updating it for future family visitors and generations to see and to authenticate the updated entries, friends and other family members accompanying on the visit may also be requested to sign as witnesses. However it is preferable to visit one's family pandas before immerson of ashes of one's kin as they will help properly in this rituals.
PLACES OF INTEREST
In Hindu traditions, the 'Panch Tirth' (Five Pilgrimages) within Haridwar, are "Gangadwar" (Har ki Pauri), Kushawart (Ghat in Kankhal), Bilwa Tirtha (Mansa Devi Temple) and Neel Parvat (Chandi Devi Temple). There are several other temples and ashrams located in and around the city. Also, alcohol and non-vegetarian food is not permitted in Haridwar.
HAR KI PAURI
This sacred Ghat was constructed by King Vikramaditya (1st century BC) in memory of his brother Bharthari. It is believed that Bharthari came to Haridwar and meditated on the banks of the holy Ganges. When he died, his brother constructed a Ghat in his name, which later came to be known as Har Ki Pauri. The most sacred ghat within Har Ki Pauri is Brahmakund. The evening prayer (Aarti) at dusk offered to Goddess Ganga at Har Ki Pauri (steps of God Hara or Shiva) is an enchanting experience for any visitor. A spectacle of sound and colour is seen when, after the ceremony, pilgrims float Diyas (floral floats with lamps) and incense on the river, commemorating their deceased ancestors. Thousands of people from all around the world do make a point to attend this prayer on their visit to Haridwar. A majority of present ghats were largely developed in the 1800s. On the night of Dussehra or a few days before that the Ganga Canal is dried in Haridwar to clean the riverbed. The water is restored on Dewali. It is believed that on Dussera Maa Ganga goes to her father's house and returns after Bhai Duj or Bhai Phota. It is for this reason that the waters in the Ganga canal in Haridwar are partially dried on the night of Dussehra and the waters are restored on the day of Bhai Duj or Bhai Phota.
CHANDI DEVI TEMPLE
The temple is dedicated to Goddess Chandi, who sits atop the 'Neel Parvat' on the eastern bank of the river Ganges. It was constructed in 1929 A.D. by the king of Kashmir, Suchat Singh. Skanda Purana mentions a legend, in which Chanda-Munda, the Army Chief of a local Demon Kings Shumbha and Nishumbha were killed by goddess Chandi here, after which the place got the name Chandi Devi. It is believed that the main statue was established by the Adi Shankaracharya in 8th century A.D. The temple is a 3 km trek from Chandighat and can also be reached through a ropeway.
MAYA DEVI TEMPLE
Situated at the top of Bilwa Parwat, the temple of Goddess Mansa Devi, literally meaning the Goddess who fulfills desires (Mansa), is a popular tourist destination, especially because of the cable cars, which offer a picturesque view of the entire city. The main temple houses two idols of the Goddess, one with three mouths and five arms, while the other one has eight arms.
KANKHAL
The ancient temple of Daksha Mahadev also known as Daksheshwar Mahadev Temple, is situated in the south Kankhal town. According to Hindu texts, King Daksha Prajapati, father of Dakshayani, Lord Shiva's first wife, performed a yagña, to which he deliberately did not invite Lord Shiva. When she arrived uninvited, he was further insulted by the king, seeing which Sati felt infuriated and self-immolated herself in the yagna kund. King Daksha was later killed by the demon Virabhadra, born out of Shiva's anger. Later the king was brought to life and given a goat's head by Shiva. Daksha Mahadev temple is a tribute to this legend.
Sati Kund, another well-known mythological heritage worth a visit is situated in the Kankhal. Legend has it that Sati immolated herself in this kund.
PIRAN KALIYAR
Piran Kaliyar Sharif, built by Ibrahim Lodhi, a ruler of Delhi, this 'Dargah' of Hazrat Alauddin Sabir Kaliyari, a 13th-century, Sufi Saint of Chishti Order (also known as Sarkar Sabir Pak), in Kaliyar village, 7 km. from Roorkee, is visited by devotees from all over the world, during the annual 'Urs' festival, which is celebrated from 1st day of sighting the moon to 16th day of Rabi al-awwal month, in the Islamic calendar.
NEEL DHARA PAKSHI VIHAR
This Bird Sanctuary is situated on the main Ganges river, or Neel Dhara, at the Bhimgoda Barrage, it is a paradise for bird watchers and home to many migratory birds during the winter season.
BHIMGODA TANK
This tank is situated at a distance of about 1 km from Har Ki Pauri. It is said that while Pandavas were going to Himalayas through Haridwar, prince Bhima drew water from the rocks here by thrusting his knee (goda), to the very ground.
DUHADHARI BARFANI TEMPLE
Part of the ashram of Dudhadhari Barfani Baba, this temple complex in white marble is one of most beautiful temples in Haridwar, especially the temples of Rama-Sita and Hanumana.
SUREHVARA DEVI TEMPLE
Temple of Goddess Sureshwari, situated in midst of Rajaji National Park. Serene and religious makes this temple abode of worshipers, saints etc. Located at outskirts of Haridwar in Ranipur and permission from forest rangers is necessary. The location of the temple is beyond the boundary of Bharat Heavy Electricals Limited, Haridwar.
PAWAN DHAM
A modern temple, made entirely of glass pieces, Pawan Dham is now a popular tourist destination. The temple complex was constructed by the effort of Swami Vedantanand Maharaj and the institute located there is growing under the leadership of Swami Sahaj Prakash Maharaj. People from Moga in Punjab have put considerable efforts and money to erect this place.
BHARAT MATA MANDIR
Bharat Mata Mandir is a multi-storey temple dedicated to Bharat Mata (Mother India). Bharat Mata Mandir was inaugurated on 15 May 1983 by Indira Gandhi on the banks of the river Ganges. It is situated adjacent to the Samanvaya Ashram, and stands eight stories tall to a height of 55 m. Each floor depicts an era in the Indian history, from the days of Ramayana until India's independence.
On the first floor is the statue of Bharat Mata. The second floor, Shur Mandir, is dedicated to the well renowned heroes of India. The third floor Matri Mandir is dedicated to the achievements of India's revered women, such as Radha, Mira, Savitri, Draupadi, Ahilya, Anusuya, Maitri, Gargi etc. The great saints from various religions, including Jainism, Sikhism, and Buddhism are featured on the fourth floor Sant Mandir. The assembly hall with walls depicting symbolic coexistence of all religions practised in India and paintings portraying history and beauty in various provinces, is situated on the fifth floor. The various forms of the Goddess Shakti can be seen on the sixth floor, whilst the seventh floor is devoted to all incarnations of Lord Vishnu. The eighth floor holds the shrine of Lord Shiva from which devotees can gain a panoramic view of Himalayas, Haridwar, and the splendour of the entire campus of Sapta Sarovar.
The temple was built under the former Shankaracharya Maha-Mandleshwar Swami Satyamitranand Giri Maharaj. Since the inception of the Swami Satyamitranand foundation in 1998, several other branches have been opened, namely in Renukut, Jabalpur, Jodhpur, Indore, and Ahmedabad.
de.wikipedia.org/wiki/Rama_(Religion)
Rama (IAST: rāma, Devanāgarī: राम, Khmer: ព្រះរាម, Thai: พระราม, Lao: ພຣະຣາມ, Burmese: Yama, Tagalog: Rajah Bantugan) or Ramachandra was a legendary king of Ayodhya in ancient India. In Hinduism,[1] he is the seventh avatar of Vishnu[2] and a lila-avatara as described in the Bhagavata Purana.[3] A significant section of Hindus do not doubt his historicity, and consider him an actual king who ruled over a large part of what is now India from his capital Ayodhya.
Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia.[4] The majority of details concerning Rama come from the Ramayana, one of the two great epics of India.[5] Born as the eldest son of Kaushalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama,[6] literally the Perfect Man or Lord of Restrictions.[7] Rama is the husband of Sita, who Hindus consider to be an Avatar of Lakshmi and the embodiment of perfect womanhood.[6][8]
Rama's life and journey is one of perfect adherence to dharma despite harsh tests of life and time. He is pictured as the ideal man and the perfect human. For the sake of his father's honour, Rama abandons his claim to Kosaulya's throne to serve an exile of fourteen years in the forest.[9] His wife, Sita and brother, Lakshmana being unable to live without Rama decide to join him, and all three spend the fourteen years in exile together. This leads to the kidnapping of Sita by Ravana, the Rakshasa (Asura) monarch of Lanka. After a long and arduous search that tests his personal strength and virtue, 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 (the capital of his Kingdom) and eventually becomes Emperor of the World,[9] after which he reigns for eleven thousand years – an era of perfect happiness, peace, prosperity and justice known as Rama Rajya.
Rama's courage in searching for Sita and fighting a terrible war to rescue his wife and their honour is complemented by Sita's absolute devotion to her husband's love, and perfect chastity despite being Ravana's captive. Rama's younger brothers, namely Lakshmana, Shatrughna and Bharata strongly complement his piety, virtue and strength,[9] and they are believed by many to belong to the Maryada Purushottama and the Seventh Avatara, mainly embodied by Rama. Rama's piety and virtue attract powerful and devoted allies such as Hanuman and the Vanaras of Kishkindha, with whose help he rescues Sita.[9] 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,[10] courage and devotion to religious values and duty.
Album Esoteric - Ezoteryka www.flickr.com/photos/arjuna/sets/72057594082135474/
Hanuman ( sa:हनुमान्, IAST:Hanumān ), known also as 'Anjaneya' (son of Anjana) or Maruti (or Maruti nandan), is one of the most popular concepts of devotees of God (bhakti) (devotion to God) in Hinduism and one of the most important personalities in the Indian epic, the Ramayana. His most famous feat, as described in the Hindu epic scripture the Ramayana, was leading an army of monkeys to fight the demon King Ravana.
de.wikipedia.org/wiki/Sita_(Religion)
Sita (Sanskrit, f., सीता, Sītā, wörtl.: „Ackerfurche“) ist im Hinduismus eine Tochter der Erde (Bhumi) und die Gemahlin von Rama, dem Helden des Ramayana. Sita gilt auch heute noch als Inbegriff der treuen und moralisch untadeligen Ehefrau.
König Janaka findet Sita in einer Ackerfurche und nimmt sie als seine Tochter an. Janaka will seine Tochter nur dem zum Manne geben, dem es gelingt, den großen Bogen von Shiva zu spannen. Im Gegensatz zu den anderen Königen gelingt dies Rama scheinbar mühelos.
Nachdem Rama Sita geheiratet hat, leben sie in einer Einsiedelei. Der Dämonenkönig Ravana will Sita entführen und mit Hilfe einer List gelingt ihm das auch: der Dämon Maricha verwandelt sich in eine wunderschöne Gazelle. Sita verliebt sich in dieses schillernde Tier und bittet Rama, es für sie zu fangen. Als Rama die Gazelle erlegt, ruft der Dämon mit Ramas Stimme um Hilfe. Lakshmana eilt sofort, um seinem Bruder Rama zu helfen. Da nähert sich Ravana in Gestalt eines Bettelmönches und entführt Sita nach Lanka. Ravana bittet Sita, sich ihm hinzugeben; sie lehnt voller Abscheu ab.
Mit Hilfe des Affengottes Hanuman gelingt es Rama sie zu retten. Rama zweifelt jedoch an der Treue seiner Frau und sagt: "Welcher Ehrenmann würde sich seiner Leidenschaft unterwerfen und eine Frau zurücknehmen, die im Hause eines anderen gelebt hat?". Sita beteuert ihren tadellosen Lebenswandel. In ihrer Verzweiflung unterzieht sie sich einer Feuerprobe: Sie steigt auf den lodernden Scheiterhaufen, wird jedoch aufgrund ihrer Unschuld von dem Feuergott Agni an Rama zurückgegeben.
Im letzten (später angefügten) Buch des Ramayana zweifelt Rama erneut, er verstößt Sita und sie gebiert Zwillinge in der Einöde Valmikis. Dort zieht sie ihre (und Ramas) Söhne, Lava und Kusha, auf. Rama fordert Jahre später Sita erneut im Beisein der Götter zu einem Schwur auf. Sita beteuert, sie habe nie an einen anderen Mann gedacht und bittet Mutter Erde ihren Schoß für sie zu öffnen. Ein Thron erscheint und Sita entschwindet in den Himmel. Rama gibt daraufhin die Herrschaft an seine Söhne ab und wird im Himmel mit Sita vereint.
Mumbai (/mʊmˈbaɪ/; also known as Bombay, the official name until 1995) is the capital city of the Indian state of Maharashtra. It is the most populous city in India and the ninth most populous agglomeration in the world, with an estimated city population of 18.4 million. Along with the neighbouring regions of the Mumbai Metropolitan Region, it is one of the most populous urban regions in the world and the seсond most populous metropolitan area in India, with a population of 20.7 million as of 2011. Mumbai lies on the west coast of India and has a deep natural harbour. In 2009, Mumbai was named an alpha world city. It is also the wealthiest city in India, and has the highest GDP of any city in South, West, or Central Asia. Mumbai has the highest number of billionaires and millionaires among all cities in India.The seven islands that came to constitute Mumbai were home to communities of fishing colonies. For centuries, the islands were under the control of successive indigenous empires before being ceded to the Portuguese and subsequently to the British East India Company when in 1661 King Charles II married the Portuguese Catherine of Braganza, and as part of her dowry Charles received the ports of Tangier and seven islands of Bombay. During the mid-18th century, Bombay was reshaped by the Hornby Vellard project, which undertook reclamation of the area between the seven islands from the sea. Along with construction of major roads and railways, the reclamation project, completed in 1845, transformed Bombay into a major seaport on the Arabian Sea. Bombay in the 19th century was characterized by economic and educational development. During the early 20th century it became a strong base for the Indian independence movement. Upon India's independence in 1947 the city was incorporated into Bombay State. In 1960, following the Samyukta Maharashtra movement, a new state of Maharashtra was created with Bombay as the capital.Mumbai is the financial, commercial and entertainment capital of India. It is also one of the world's top ten centres of commerce in terms of global financial flow, generating 6.16% of India's GDP and accounting for 25% of industrial output, 70% of maritime trade in India (Mumbai Port Trust and JNPT), and 70% of capital transactions to India's economy. The city houses important financial institutions such as the Reserve Bank of India, the Bombay Stock Exchange, the National Stock Exchange of India, the SEBI and the corporate headquarters of numerous Indian companies and multinational corporations. It is also home to some of India's premier scientific and nuclear institutes like BARC, NPCL, IREL, TIFR, AERB, AECI, and the Department of Atomic Energy. The city also houses India's Hindi (Bollywood) and Marathi film and television industry. Mumbai's business opportunities, as well as its potential to offer a higher standard of living, attract migrants from all over India, making the city a melting pot of many communities and cultures.
ETYMOLOGY
The name Mumbai is derived from Mumbā or Mahā-Ambā—the name of the patron goddess (Kuladevi) Mumbadevi of the native Agri, Koli and Somvanshi Kshatriya communities - and ā'ī meaning "mother" in the Marathi language, which is the mother tongue of the kolis and the official language of Maharashtra.
The oldest known names for the city are Kakamuchee and Galajunkja; these are sometimes still used. Ali Muhammad Khan, in the Mirat-i-Ahmedi (1507) referred to the city as Manbai. In 1508, Portuguese writer Gaspar Correia used the name Bombaim, in his Lendas da Índia ("Legends of India"). This name possibly originated as the Old Portuguese phrase bom baim, meaning "good little bay", and Bombaim is still commonly used in Portuguese. In 1516, Portuguese explorer Duarte Barbosa used the name Tana-Maiambu: Tana appears to refer to the adjoining town of Thane and Maiambu to Mumbadevi.
Other variations recorded in the 16th and the 17th centuries include: Mombayn (1525), Bombay (1538), Bombain (1552), Bombaym (1552), Monbaym (1554), Mombaim (1563), Mombaym (1644), Bambaye (1666), Bombaiim (1666), Bombeye (1676), Boon Bay (1690), and Bon Bahia. After the British gained possession of the city in the 17th century, the Portuguese name was officially anglicised as Bombay.
By the late 20th century, the city was referred to as Mumbai or Mambai in the Indian statewise official languages of Marathi, Konkani, Gujarati, Kannada and Sindhi, and as Bambai in Hindi. The English name was officially changed to Mumbai in November 1995. This came at the insistence of the Marathi nationalist Shiv Sena party that had just won the Maharashtra state elections and mirrored similar name changes across the country and particularly in Maharashtra. According to Slate, "they argued that 'Bombay' was a corrupted English version of 'Mumbai' and an unwanted legacy of British colonial rule." Slate also said "The push to rename Bombay was part of a larger movement to strengthen Marathi identity in the Maharashtra region." While the city is still referred to as Bombay by some of its residents and Indians from other regions, mention of the city by a name other than Mumbai has been controversial, resulting in emotional outbursts sometimes of a violently political nature.
A resident of Mumbai is called mumbaikar; in Marathi language the suffix kar has a meaning resident of. The term has been in use for quite some time but it gained popularity after the official name change to Mumbai.
EARLY HISTORY
Mumbai is built on what was once an archipelago of seven islands: Bombay Island, Parel, Mazagaon, Mahim, Colaba, Worli, and Old Woman's Island (also known as Little Colaba). It is not exactly known when these islands were first inhabited. Pleistocene sediments found along the coastal areas around Kandivali in northern Mumbai suggest that the islands were inhabited since the Stone Age. Perhaps at the beginning of the Common era (2,000 years ago), or possibly earlier, they came to be occupied by the Koli fishing community.
In the third century BCE, the islands formed part of the Maurya Empire, during its expansion in the south, ruled by the Buddhist emperor, Ashoka of Magadha. The Kanheri Caves in Borivali were excavated in the mid-third century BCE, and served as an important centre of Buddhism in Western India during ancient Times. The city then was known as Heptanesia (Ancient Greek: A Cluster of Seven Islands) to the Greek geographer Ptolemy in 150 CE. The Mahakali Caves in Andheri were built between the 1st century BCE and the 6th century CE.
Between the second century BCE and ninth century CE, the islands came under the control of successive indigenous dynasties: Satavahanas, Western Kshatrapas, Abhiras, Vakatakas, Kalachuris, Konkan Mauryas, Chalukyas and Rashtrakutas, before being ruled by the Silhara dynasty from 810 to 1260. Some of the oldest edifices in the city built during this period are, Jogeshwari Caves (between 520 and 525), Elephanta Caves (between the sixth to seventh century), Walkeshwar Temple (10th century), and Banganga Tank (12th century).
King Bhimdev founded his kingdom in the region in the late 13th century and established his capital in Mahikawati (present day Mahim). The Pathare Prabhus, among the earliest known settlers of the city, were brought to Mahikawati from Saurashtra in Gujarat around 1298 by Bhimdev. The Delhi Sultanate annexed the islands in 1347–48 and controlled it until 1407. During this time, the islands were administered by the Muslim Governors of Gujarat, who were appointed by the Delhi Sultanate.
The islands were later governed by the independent Gujarat Sultanate, which was established in 1407. The Sultanate's patronage led to the construction of many mosques, prominent being the Haji Ali Dargah in Worli, built in honour of the Muslim saint Haji Ali in 1431. From 1429 to 1431, the islands were a source of contention between the Gujarat Sultanate and the Bahamani Sultanate of Deccan. In 1493, Bahadur Khan Gilani of the Bahamani Sultanate attempted to conquer the islands but was defeated.
PORTUGUESE AND BRITISH RULE
The Mughal Empire, founded in 1526, was the dominant power in the Indian subcontinent during the mid-16th century. Growing apprehensive of the power of the Mughal emperor Humayun, Sultan Bahadur Shah of the Gujarat Sultanate was obliged to sign the Treaty of Bassein with the Portuguese Empire on 23 December 1534. According to the treaty, the seven islands of Bombay, the nearby strategic town of Bassein and its dependencies were offered to the Portuguese. The territories were later surrendered on 25 October 1535.
The Portuguese were actively involved in the foundation and growth of their Roman Catholic religious orders in Bombay. They called the islands by various names, which finally took the written form Bombaim. The islands were leased to several Portuguese officers during their regime. The Portuguese Franciscans and Jesuits built several churches in the city, prominent being the St. Michael's Church at Mahim (1534), St. John the Baptist Church at Andheri (1579), St. Andrew's Church at Bandra (1580), and Gloria Church at Byculla (1632). The Portuguese also built several fortifications around the city like the Bombay Castle, Castella de Aguada (Castelo da Aguada or Bandra Fort), and Madh Fort. The English were in constant struggle with the Portuguese vying for hegemony over Bombay, as they recognized its strategic natural harbour and its natural isolation from land-attacks. By the middle of the 17th century the growing power of the Dutch Empire forced the English to acquire a station in western India. On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed the islands in possession of the English Empire, as part of Catherine's dowry to Charles. However, Salsette, Bassein, Mazagaon, Parel, Worli, Sion, Dharavi, and Wadala still remained under Portuguese possession. From 1665 to 1666, the English managed to acquire Mahim, Sion, Dharavi, and Wadala.
In accordance with the Royal Charter of 27 March 1668, England leased these islands to the English East India Company in 1668 for a sum of £10 per annum. The population quickly rose from 10,000 in 1661, to 60,000 in 1675. The islands were subsequently attacked by Yakut Khan, the Siddi admiral of the Mughal Empire, in October 1672, Rickloffe van Goen, the Governor-General of Dutch India on 20 February 1673, and Siddi admiral Sambal on 10 October 1673.In 1687, the English East India Company transferred its headquarters from Surat to Bombay. The city eventually became the headquarters of the Bombay Presidency. Following the transfer, Bombay was placed at the head of all the Company's establishments in India. Towards the end of the 17th century, the islands again suffered incursions from Yakut Khan in 1689–90. The Portuguese presence ended in Bombay when the Marathas under Peshwa Baji Rao I captured Salsette in 1737, and Bassein in 1739. By the middle of the 18th century, Bombay began to grow into a major trading town, and received a huge influx of migrants from across India. Later, the British occupied Salsette on 28 December 1774. With the Treaty of Surat (1775), the British formally gained control of Salsette and Bassein, resulting in the First Anglo-Maratha War. The British were able to secure Salsette from the Marathas without violence through the Treaty of Purandar (1776), and later through the Treaty of Salbai (1782), signed to settle the outcome of the First Anglo-Maratha War.
From 1782 onwards, the city was reshaped with large-scale civil engineering projects aimed at merging all the seven islands into a single amalgamated mass. This project, known as Hornby Vellard, was completed by 1784. In 1817, the British East India Company under Mountstuart Elphinstone defeated Baji Rao II, the last of the Maratha Peshwa in the Battle of Khadki. Following his defeat, almost the whole of the Deccan came under British suzerainty, and was incorporated into the Bombay Presidency. The success of the British campaign in the Deccan marked the liberation of Bombay from all attacks by native powers.
By 1845, the seven islands coalesced into a single landmass by the Hornby Vellard project via large scale land reclamation. On 16 April 1853, India's first passenger railway line was established, connecting Bombay to the neighbouring town of Thana (now Thane). During the American Civil War (1861–1865), the city became the world's chief cotton-trading market, resulting in a boom in the economy that subsequently enhanced the city's stature.
The opening of the Suez Canal in 1869 transformed Bombay into one of the largest seaports on the Arabian Sea. In September 1896, Bombay was hit by a bubonic plague epidemic where the death toll was estimated at 1,900 people per week. About 850,000 people fled Bombay and the textile industry was adversely affected. As the capital of the Bombay Presidency, the city witnessed the Indian independence movement, with the Quit India Movement in 1942 and The Royal Indian Navy Mutiny in 1946 being its most notable events.
INDEPENDENT INDIA
After India's independence in 1947, the territory of the Bombay Presidency retained by India was restructured into Bombay State. The area of Bombay State increased, after several erstwhile princely states that joined the Indian union were integrated into the state. Subsequently, the city became the capital of Bombay State. On April 1950, Municipal limits of Bombay were expanded by merging the Bombay Suburban District and Bombay City to form the Greater Bombay Municipal Corporation.
The Samyukta Maharashtra movement to create a separate Maharashtra state including Bombay was at its height in the 1950s. In the Lok Sabha discussions in 1955, the Congress party demanded that the city be constituted as an autonomous city-state. The States Reorganisation Committee recommended a bilingual state for Maharashtra–Gujarat with Bombay as its capital in its 1955 report. Bombay Citizens' Committee, an advocacy group of leading Gujarati industrialists lobbied for Bombay's independent status.
Following protests during the movement in which 105 people lost their lives in clashes with the police, Bombay State was reorganised on linguistic lines on 1 May 1960. Gujarati-speaking areas of Bombay State were partitioned into the state of Gujarat. Maharashtra State with Bombay as its capital was formed with the merger of Marathi-speaking areas of Bombay State, eight districts from Central Provinces and Berar, five districts from Hyderabad State, and numerous princely states enclosed between them. As a memorial to the martyrs of the Samyukta Maharashtra movement, Flora Fountain was renamed as Hutatma Chowk (Martyr's Square), and a memorial was erected.
The following decades saw massive expansion of the city and its suburbs. In the late 1960s, Nariman Point and Cuffe Parade were reclaimed and developed. The Bombay Metropolitan Region Development Authority (BMRDA) was established on 26 January 1975 by the Government of Maharashtra as an apex body for planning and co-ordination of development activities in the Bombay metropolitan region. In August 1979, a sister township of New Bombay was founded by the City and Industrial Development Corporation (CIDCO) across the Thane and Raigad districts to help the dispersal and control of Bombay's population. The textile industry in Bombay largely disappeared after the widespread 1982 Great Bombay Textile Strike, in which nearly 250,000 workers in more than 50 textile mills went on strike. Mumbai's defunct cotton mills have since become the focus of intense redevelopment.
The Jawaharlal Nehru Port, which currently handles 55–60% of India's containerised cargo, was commissioned on 26 May 1989 across the creek at Nhava Sheva with a view to de-congest Bombay Harbour and to serve as a hub port for the city. The geographical limits of Greater Bombay were coextensive with municipal limits of Greater Bombay. On 1 October 1990, the Greater Bombay district was bifurcated to form two revenue districts namely, Bombay City and Bombay Suburban, though they continued to be administered by same Municipal Administration.
From 1990 to 2010, there has been an increase in violence in the hitherto largely peaceful city. Following the demolition of the Babri Masjid in Ayodhya, the city was rocked by the Hindu-Muslim riots of 1992–93 in which more than 1,000 people were killed. On 12 March 1993, a series of 13 co-ordinated bombings at several city landmarks by Islamic extremists and the Bombay underworld resulted in 257 deaths and over 700 injuries. In 2006, 209 people were killed and over 700 injured when seven bombs exploded on the city's commuter trains. In 2008, a series of ten coordinated attacks by armed terrorists for three days resulted in 173 deaths, 308 injuries, and severe damage to several heritage landmarks and prestigious hotels. The blasts that occurred at the Opera House, Zaveri Bazaar, and Dadar on 13 July 2011 were the latest in the series of terrorist attacks in Mumbai.
Mumbai is the commercial capital of India and has evolved into a global financial hub. For several decades it has been the home of India's main financial services, and a focus for both infrastructure development and private investment. From being an ancient fishing community and a colonial centre of trade, Mumbai has become South Asia's largest city and home of the world's most prolific film industry.
GEOGRAPHY
Mumbai consists of two distinct regions: Mumbai City district and Mumbai Suburban district, which form two separate revenue districts of Maharashtra. The city district region is also commonly referred to as the Island City or South Mumbai. The total area of Mumbai is 603.4 km2. Of this, the island city spans 67.79 km2, while the suburban district spans 370 km2, together accounting for 437.71 km2 under the administration of Municipal Corporation of Greater Mumbai (MCGM). The remaining areas belong to various Defence establishments, the Mumbai Port Trust, the Atomic Energy Commission and the Borivali National Park, which are out of the jurisdiction of the MCGM.
Mumbai lies at the mouth of the Ulhas River on the western coast of India, in the coastal region known as the Konkan. It sits on Salsette Island (Sashti Island), which it partially shares with the Thane district. Mumbai is bounded by the Arabian Sea to the west. Many parts of the city lie just above sea level, with elevations ranging from 10 m to 15 m; the city has an average elevation of 14 m. Northern Mumbai (Salsette) is hilly, and the highest point in the city is 450 m at Salsette in the Powai–Kanheri ranges. The Sanjay Gandhi National Park (Borivali National Park) is located partly in the Mumbai suburban district, and partly in the Thane district, and it extends over an area of 103.09 km2.
Apart from the Bhatsa Dam, there are six major lakes that supply water to the city: Vihar, Lower Vaitarna, Upper Vaitarna, Tulsi, Tansa and Powai. Tulsi Lake and Vihar Lake are located in Borivili National Park, within the city's limits. The supply from Powai lake, also within the city limits, is used only for agricultural and industrial purposes. Three small rivers, the Dahisar River, Poinsar (or Poisar) and Ohiwara (or Oshiwara) originate within the park, while the polluted Mithi River originates from Tulsi Lake and gathers water overflowing from Vihar and Powai Lakes. The coastline of the city is indented with numerous creeks and bays, stretching from the Thane creek on the eastern to Madh Marve on the western front. The eastern coast of Salsette Island is covered with large mangrove swamps, rich in biodiversity, while the western coast is mostly sandy and rocky.
Soil cover in the city region is predominantly sandy due to its proximity to the sea. In the suburbs, the soil cover is largely alluvial and loamy. The underlying rock of the region is composed of black Deccan basalt flows, and their acidic and basic variants dating back to the late Cretaceous and early Eocene eras. Mumbai sits on a seismically active zone owing to the presence of 23 fault lines in the vicinity. The area is classified as a Seismic Zone III region, which means an earthquake of up to magnitude 6.5 on the Richter scale may be expected.
ARCHITECTURE
The architecture of the city is a blend of Gothic Revival, Indo-Saracenic, Art Deco, and other contemporary styles. Most of the buildings during the British period, such as the Victoria Terminus and Bombay University, were built in Gothic Revival style. Their architectural features include a variety of European influences such as German gables, Dutch roofs, Swiss timbering, Romance arches, Tudor casements, and traditional Indian features. There are also a few Indo-Saracenic styled buildings such as the Gateway of India. Art Deco styled landmarks can be found along the Marine Drive and west of the Oval Maidan. Mumbai has the second largest number of Art Deco buildings in the world after Miami. In the newer suburbs, modern buildings dominate the landscape. Mumbai has by far the largest number of skyscrapers in India, with 956 existing buildings and 272 under construction as of 2009.
The Mumbai Heritage Conservation Committee (MHCC), established in 1995, formulates special regulations and by-laws to assist in the conservation of the city's heritage structures. Mumbai has two UNESCO World Heritage Sites, the Chhatrapati Shivaji Terminus and the Elephanta Caves. In the south of Mumbai, there are colonial-era buildings and Soviet-style offices. In the east are factories and some slums. On the West coast are former-textile mills being demolished and skyscrapers built on top. There are 31 buildings taller than 100m, compared with 200 in Shanghai, 500 in Hong Kong and 500 in New York.
DEMOGRAPHICS
According to the 2011 census, the population of Mumbai was 12,479,608. The population density is estimated to be about 20,482 persons per square kilometre. The living space is 4.5sq metre per person. As Per 2011 census, Greater Mumbai, the area under the administration of the MCGM, has a literacy rate of 94.7%, higher than the national average of 86.7%. The number of slum-dwellers is estimated to be 9 million, up from 6 million in 2001, that is, 62% of all Mumbaikars live in informal slums.
The sex ratio was 838 (females per 1,000 males) in the island city, 857 in the suburbs, and 848 as a whole in Greater Mumbai, all numbers lower than the national average of 914 females per 1,000 males. The low sex ratio is partly because of the large number of male migrants who come to the city to work.
Residents of Mumbai call themselves Mumbaikar, Mumbaiite, Bombayite or Bombaiite. Mumbai has a large polyglot population like any other metropolitan city of India. Sixteen major languages of India are also spoken in Mumbai, most common being Marathi, Hindi, Gujarati and English. English is extensively spoken and is the principal language of the city's white collar workforce. A colloquial form of Hindi, known as Bambaiya – a blend of Marathi, Hindi, Gujarati, Konkani, Urdu, Indian English and some invented words – is spoken on the streets.
Mumbai suffers from the same major urbanisation problems seen in many fast growing cities in developing countries: widespread poverty and unemployment, poor public health and poor civic and educational standards for a large section of the population. With available land at a premium, Mumbai residents often reside in cramped, relatively expensive housing, usually far from workplaces, and therefore requiring long commutes on crowded mass transit, or clogged roadways. Many of them live in close proximity to bus or train stations although suburban residents spend significant time travelling southward to the main commercial district. Dharavi, Asia's second largest slum (if Karachi's Orangi Town is counted as a single slum) is located in central Mumbai and houses between 800,000 and one million people in 2.39 square kilometres, making it one of the most densely populated areas on Earth with a population density of at least 334,728 persons per square kilometre. With a literacy rate of 69%, the slums in Mumbai are the most literate in India.
The number of migrants to Mumbai from outside Maharashtra during the 1991–2001 decade was 1.12 million, which amounted to 54.8% of the net addition to the population of Mumbai.
The number of households in Mumbai is forecast to rise from 4.2 million in 2008 to 6.6 million in 2020. The number of households with annual incomes of 2 million rupees will increase from 4% to 10% by 2020, amounting to 660,000 families. The number of households with incomes from 1–2 million rupees is also estimated to increase from 4% to 15% by 2020. According to Report of Central Pollution Control Board (CPCB) 2016 Mumbai is the noisiest city in India before Lucknow , Hyderabad and Delhi.
ETHNIC GROUPS AND RELIGION
The religious groups represented in Mumbai include Hindus (67.39%), Muslims (18.56%), Buddhists (5.22%), Jains (3.99%), Christians (4.2%), Sikhs (0.58%), with Parsis and Jews making up the rest of the population. The linguistic/ethnic demographics are: Maharashtrians (42%), Gujaratis (19%), with the rest hailing from other parts of India.
Native Christians include East Indian Catholics, who were converted by the Portuguese during the 16th century, while Goan and Mangalorean Catholics also constitute a significant portion of the Christian community of the city. Jews settled in Bombay during the 18th century. The Bene Israeli Jewish community of Bombay, who migrated from the Konkan villages, south of Bombay, are believed to be the descendants of the Jews of Israel who were shipwrecked off the Konkan coast, probably in the year 175 BCE, during the reign of the Greek ruler, Antiochus IV Epiphanes. Mumbai is also home to the largest population of Parsi Zoroastrians in the world, numbering about 80,000. Parsis migrated to India from Pars (Persia/Iran) following the Muslim conquest of Persia in the seventh century. The oldest Muslim communities in Mumbai include the Dawoodi Bohras, Ismaili Khojas, and Konkani Muslims.
CULTURE
Mumbai's culture is a blend of traditional festivals, food, music, and theatres. The city offers a cosmopolitan and diverse lifestyle with a variety of food, entertainment, and night life, available in a form and abundance comparable to that in other world capitals. Mumbai's history as a major trading centre has led to a diverse range of cultures, religions, and cuisines coexisting in the city. This unique blend of cultures is due to the migration of people from all over India since the British period.
Mumbai is the birthplace of Indian cinema - Dadasaheb Phalke laid the foundations with silent movies followed by Marathi talkies - and the oldest film broadcast took place in the early 20th century. Mumbai also has a large number of cinema halls that feature Bollywood, Marathi and Hollywood movies. The Mumbai International Film Festival and the award ceremony of the Filmfare Awards, the oldest and prominent film awards given for Hindi film industry in India, are held in Mumbai. Despite most of the professional theatre groups that formed during the British Raj having disbanded by the 1950s, Mumbai has developed a thriving "theatre movement" tradition in Marathi, Hindi, English, and other regional languages.
Contemporary art is featured in both government-funded art spaces and private commercial galleries. The government-funded institutions include the Jehangir Art Gallery and the National Gallery of Modern Art. Built in 1833, the Asiatic Society of Bombay is one of the oldest public libraries in the city. The Chhatrapati Shivaji Maharaj Vastu Sangrahalaya (formerly The Prince of Wales Museum) is a renowned museum in South Mumbai which houses rare ancient exhibits of Indian history.
Mumbai has a zoo named Jijamata Udyaan (formerly Victoria Gardens), which also harbours a garden. The rich literary traditions of the city have been highlighted internationally by Booker Prize winners Salman Rushdie, Aravind Adiga. Marathi literature has been modernised in the works of Mumbai-based authors such as Mohan Apte, Anant Kanekar, and Gangadhar Gadgil, and is promoted through an annual Sahitya Akademi Award, a literary honour bestowed by India's National Academy of Letters.
Mumbai residents celebrate both Western and Indian festivals. Diwali, Holi, Eid, Christmas, Navratri, Good Friday, Dussera, Moharram, Ganesh Chaturthi, Durga Puja and Maha Shivratri are some of the popular festivals in the city. The Kala Ghoda Arts Festival is an exhibition of a world of arts that encapsulates works of artists in the fields of music, dance, theatre, and films. A week-long annual fair known as Bandra Fair, starting on the following Sunday after 8 September, is celebrated by people of all faiths, to commemorate the Nativity of Mary, mother of Jesus, on 8 September.
The Banganga Festival is a two-day music festival, held annually in the month of January, which is organised by the Maharashtra Tourism Development Corporation (MTDC) at the historic Banganga Tank in Mumbai. The Elephanta Festival - celebrated every February on the Elephanta Islands - is dedicated to classical Indian dance and music and attracts performers from across the country. Public holidays specific to the city and the state include Maharashtra Day on 1 May, to celebrate the formation of Maharashtra state on 1 May 1960, and Gudi Padwa which is the New Year's Day for Marathi people.
Beaches are a major tourist attraction in the city. The major beaches in Mumbai are Girgaum Chowpatty, Juhu Beach, Dadar Chowpatty, Gorai Beach, Marve Beach, Versova Beach, Madh Beach, Aksa Beach, and Manori Beach. Most of the beaches are unfit for swimming, except Girgaum Chowpatty and Juhu Beach. Essel World is a theme park and amusement centre situated close to Gorai Beach, and includes Asia's largest theme water park, Water Kingdom. Adlabs Imagica opened in April 2013 is located near the city of Khopoli off the Mumbai-Pune Expressway.
WIKIPEDIA
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 lush garden, with shrubs and flowerbeds pruned in very many artistic shapes, surrounds the palace. Quite obviously; the art of topiary has been in existence in Orchha for centuries. The Mahal was built in honor of the ‘Nightingale of Orchha’, Rai Praveen, and the second floor is resplendent with scenes of Nritya Mudra, the poses and postures of Indian dance.
Rai Praveen was as well identified for her charming beauty as for her poetry and music. The paramour of Indrajit Singh, in whose court she performed, her fame inevitably spread far and wide and finally reached the Imperial Court of Akbar. The Mughal emperor was smitten by her, and he arrogantly summoned her to his durbar. Indrajit Singh, Rai Parveen’s paramour, was too weak-kneed a ruler to defy the Imperial summons. Touched by her loyalty, Akbar decided to restore her to Orchha with both her dignity and that of her kingdom intact. The palace is now a fitting memorial to this lady.
The Orchha Fort complex, which houses a large number of ancient monuments consisting of the fort, palaces, temple and other edifices, is located in the Orchha town in the Indian state of Madhya Pradesh. The fort and other structures within it were built by the Bundela Rajputs starting from early 16th century by King Rudra Pratap Singh of the Orchha State and others who followed him.
The fort complex, which is accessed from an arched causeway, leads to a large gateway. This is followed by a large quadrangular open yard surrounded by palaces. These are Raja Mahal or Raja Mandir, Sheesh Mahal, Jahangir Mahal, a temple, gardens and pavilions. The battlements of the fort have ornamentation. Notable architectural features in the fort complex are projected balconies, open flat areas and decorated latticed windows.
LOCATION
The fort complex is located in the Tikamgarh district of Madhya Pradesh in the erstwhile state of Orchha. The fort complex is within an island formed by the confluence of the Betwa River and Jamni River in Orchha town. Approach to the complex from the eastern part of the market in the town is through a multiple arched bridge with 14 arches built in granite stones.
Orchha town is approximately 80 kilometres away from Tikamgarh town, which is the district headquarters of the district of the same name. Jhansi town is 15 kilometres away. Orchha is a railway station of the Central Railway on the Jhansi-Manikpur section.
HISTORY
The fort was built following the founding of the Orchha State in 1501 AD by Rudra Pratap Singh (r. 1501–1531), a Bundela rajput. The palaces and temples within the fort complex were built over a period of time by successive Maharajas of the Orchha State. Of these, the Raja Mandir or Raja Mahal was built by Madhukar Shah who ruled from 1554 to 1591. Jahangir Mahal and Sawan Bhadon Mahal were built during the reign of Vir Singh Deo (r. 1605–1627). The features of "pepper pots and domes" seen in the fort complex are believed to have inspired Lutyens in the architecture of the structures which he built in New Delhi.
MONUMENTS
The fort complex, accessed from an arched causeway, leads to a large gateway followed by a large quadrangular open space which is surrounded by palaces such as Raja Mahal or Raja Mandir, Sheesh Mahal, Jahangir Mahal, a temple, gardens and pavilions. The fort walls have battlements, which have ornamentation. Notable architectural features seen in the fort complex consist of projected balconies, open flat areas and decorated latticed windows.
RAJA MAHAL
The Raja Mahal (King’s Palace), where the kings and the queens had resided till it was abandoned in 1783, was built in the early part of 16th century. Its exterior is simple without any embellishments but the interior chambers of the palace are elaborately royal in its architectural design, decorated with murals of social and religious themes of gods, mythical animals and people. In the upper floor of the palace there are traces of mirrors in the ceilings and walls. Its windows, arcaded passages and layout plan are designed in such a way that the "sunlight and shadow create areas of different moods and temperatures throughout the day". The interior walls of the Mahal have murals of Lord Vishnu. The Mahal has several secret passages.
A part of this Mahal was converted into a temple and named Rama Raja Temple in honour of the god Rama. There is legend associated with naming it as a temple. According to a local legend, the temple was built following Rani Ganeshkuwari, the queen getting a "dream visitation" by Lord Rama directing her to build a temple for Him; while Madhukar Shah was a devotee of Krishna, his wife's dedication was to Rama. Following this a new temple known as the Chaturbuj Temple was approved to be built, and the queen went to Ayodhya to obtain an image of Lord Rama that was to be enshrined in her new temple. When she came back from Ayodhya with the image of Rama, initially she kept the idol in her palace as the Chaturbuj Temple was still under construction. She was, however, unaware of an injunction that the image to be deified in a temple could not be kept in a palace. Once the temple construction was completed and the idol of the lord had to be moved for installation at the Chatrubhuj Temple, it refused to be shifted from the palace. Hence, instead of the Chaturbhuj Temple, the Rama's idol remained in the palace where as the Chaturbhuj Temple remained without an idol in its sanctum. As Rama was worshipped in the palace, part of the palace was converted into the Rama Raja Temple; it is the only shrine in the country where Rama is worshipped as a King. The temple is guarded by a police force and the deity, Lord Rama, is considered as the king and is given a gun salute of honour every day.
SHEESH MAHAL
Sheesh Mahal is flanked on either side by the Raja Mahal and the Jahangir Mahal. This has royal accommodation, which was built for king Udait Singh. It has now been converted into a hotel. The interior of this edifice consists of a huge impressive hall with high ceiling, which is the dining hall. Its recent colour scheme renovations are an eyesore. But staying in two of its royal suites on the upper floor, which provide scenic views of the town, gives the guest a feeling of royalty.
JAHANGIR MAHAL
Jahangir Mahal is a palace that was exclusively built by Bir Singh Deo in 1605 to humor the Mughal emperor Jahangir who was a guest of the Maharaja for one night only. The palace is built in four levels with elegant architectural features of both Muslim and Rajput architecture. Its layout is a symmetrical square built in the inner courtyard of the fort and has eight large domes. It has a plethora of rooms with arcaded openings, projecting platforms and windows with lattice design work. The roof above top floor of this Mahal is accessed through a steep stairway. It provides picture perfect views of the temples and the Betwa River outside the fort complex. The palace also houses a small archaeological museum.
The entrance gate from this palace, which was earlier the main gate and which has carved ornamentation, leads to the royal baths and then to an elegant small dwelling unit built within a garden in typical Mughal architectural style; this had been built exclusively for Rai Parveen, the female escort of the Raja Indramani (1672 – 76); her large-size portrait in a revealing and seductive attire adorns hall in this Mahal. She was a poet and musician. The building is a double storied structure built with bricks, rising to the height of the trees in the well tended garden called Anand Mahal. The garden is laid out with octagonal flower beds and has good network of water supply. There are niches in the Mahal which permit natural light to the main hall and smaller rooms.
It is said that Emperor Akbar (r. 1556 – 1605) who was enamored by Parveen's beauty had taken her to his palace in Agra to be his courtesan. But Parveen, who wanted to get out of the situation, composed a gazal or a couplet which stated her status as an already used woman not fit for an emperor, which enabled her to get release from Akbar's court and return to Orchha.
PHOOL BAGH
Phool Bagh is an elegantly laid out garden in the fort complex which has a line of water fountains that terminates in a "palace-pavilion" which has eight pillars. Below this garden is an underground structure which was used by the royalty as a cool summer retreat. This cooling system consists of water ventilation system that is linked to an underground palace with "Chandan Katora", which is in the shape of a bowl from where fountains of droplets trickle through the roof creating rainfall.
WIKIPEDIA
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
Mumbai (/mʊmˈbaɪ/; also known as Bombay, the official name until 1995) is the capital city of the Indian state of Maharashtra. It is the most populous city in India and the ninth most populous agglomeration in the world, with an estimated city population of 18.4 million. Along with the neighbouring regions of the Mumbai Metropolitan Region, it is one of the most populous urban regions in the world and the seсond most populous metropolitan area in India, with a population of 20.7 million as of 2011. Mumbai lies on the west coast of India and has a deep natural harbour. In 2009, Mumbai was named an alpha world city. It is also the wealthiest city in India, and has the highest GDP of any city in South, West, or Central Asia. Mumbai has the highest number of billionaires and millionaires among all cities in India.The seven islands that came to constitute Mumbai were home to communities of fishing colonies. For centuries, the islands were under the control of successive indigenous empires before being ceded to the Portuguese and subsequently to the British East India Company when in 1661 King Charles II married the Portuguese Catherine of Braganza, and as part of her dowry Charles received the ports of Tangier and seven islands of Bombay. During the mid-18th century, Bombay was reshaped by the Hornby Vellard project, which undertook reclamation of the area between the seven islands from the sea. Along with construction of major roads and railways, the reclamation project, completed in 1845, transformed Bombay into a major seaport on the Arabian Sea. Bombay in the 19th century was characterized by economic and educational development. During the early 20th century it became a strong base for the Indian independence movement. Upon India's independence in 1947 the city was incorporated into Bombay State. In 1960, following the Samyukta Maharashtra movement, a new state of Maharashtra was created with Bombay as the capital.Mumbai is the financial, commercial and entertainment capital of India. It is also one of the world's top ten centres of commerce in terms of global financial flow, generating 6.16% of India's GDP and accounting for 25% of industrial output, 70% of maritime trade in India (Mumbai Port Trust and JNPT), and 70% of capital transactions to India's economy. The city houses important financial institutions such as the Reserve Bank of India, the Bombay Stock Exchange, the National Stock Exchange of India, the SEBI and the corporate headquarters of numerous Indian companies and multinational corporations. It is also home to some of India's premier scientific and nuclear institutes like BARC, NPCL, IREL, TIFR, AERB, AECI, and the Department of Atomic Energy. The city also houses India's Hindi (Bollywood) and Marathi film and television industry. Mumbai's business opportunities, as well as its potential to offer a higher standard of living, attract migrants from all over India, making the city a melting pot of many communities and cultures.
ETYMOLOGY
The name Mumbai is derived from Mumbā or Mahā-Ambā—the name of the patron goddess (Kuladevi) Mumbadevi of the native Agri, Koli and Somvanshi Kshatriya communities - and ā'ī meaning "mother" in the Marathi language, which is the mother tongue of the kolis and the official language of Maharashtra.
The oldest known names for the city are Kakamuchee and Galajunkja; these are sometimes still used. Ali Muhammad Khan, in the Mirat-i-Ahmedi (1507) referred to the city as Manbai. In 1508, Portuguese writer Gaspar Correia used the name Bombaim, in his Lendas da Índia ("Legends of India"). This name possibly originated as the Old Portuguese phrase bom baim, meaning "good little bay", and Bombaim is still commonly used in Portuguese. In 1516, Portuguese explorer Duarte Barbosa used the name Tana-Maiambu: Tana appears to refer to the adjoining town of Thane and Maiambu to Mumbadevi.
Other variations recorded in the 16th and the 17th centuries include: Mombayn (1525), Bombay (1538), Bombain (1552), Bombaym (1552), Monbaym (1554), Mombaim (1563), Mombaym (1644), Bambaye (1666), Bombaiim (1666), Bombeye (1676), Boon Bay (1690), and Bon Bahia. After the British gained possession of the city in the 17th century, the Portuguese name was officially anglicised as Bombay.
By the late 20th century, the city was referred to as Mumbai or Mambai in the Indian statewise official languages of Marathi, Konkani, Gujarati, Kannada and Sindhi, and as Bambai in Hindi. The English name was officially changed to Mumbai in November 1995. This came at the insistence of the Marathi nationalist Shiv Sena party that had just won the Maharashtra state elections and mirrored similar name changes across the country and particularly in Maharashtra. According to Slate, "they argued that 'Bombay' was a corrupted English version of 'Mumbai' and an unwanted legacy of British colonial rule." Slate also said "The push to rename Bombay was part of a larger movement to strengthen Marathi identity in the Maharashtra region." While the city is still referred to as Bombay by some of its residents and Indians from other regions, mention of the city by a name other than Mumbai has been controversial, resulting in emotional outbursts sometimes of a violently political nature.
A resident of Mumbai is called mumbaikar; in Marathi language the suffix kar has a meaning resident of. The term has been in use for quite some time but it gained popularity after the official name change to Mumbai.
EARLY HISTORY
Mumbai is built on what was once an archipelago of seven islands: Bombay Island, Parel, Mazagaon, Mahim, Colaba, Worli, and Old Woman's Island (also known as Little Colaba). It is not exactly known when these islands were first inhabited. Pleistocene sediments found along the coastal areas around Kandivali in northern Mumbai suggest that the islands were inhabited since the Stone Age. Perhaps at the beginning of the Common era (2,000 years ago), or possibly earlier, they came to be occupied by the Koli fishing community.
In the third century BCE, the islands formed part of the Maurya Empire, during its expansion in the south, ruled by the Buddhist emperor, Ashoka of Magadha. The Kanheri Caves in Borivali were excavated in the mid-third century BCE, and served as an important centre of Buddhism in Western India during ancient Times. The city then was known as Heptanesia (Ancient Greek: A Cluster of Seven Islands) to the Greek geographer Ptolemy in 150 CE. The Mahakali Caves in Andheri were built between the 1st century BCE and the 6th century CE.
Between the second century BCE and ninth century CE, the islands came under the control of successive indigenous dynasties: Satavahanas, Western Kshatrapas, Abhiras, Vakatakas, Kalachuris, Konkan Mauryas, Chalukyas and Rashtrakutas, before being ruled by the Silhara dynasty from 810 to 1260. Some of the oldest edifices in the city built during this period are, Jogeshwari Caves (between 520 and 525), Elephanta Caves (between the sixth to seventh century), Walkeshwar Temple (10th century), and Banganga Tank (12th century).
King Bhimdev founded his kingdom in the region in the late 13th century and established his capital in Mahikawati (present day Mahim). The Pathare Prabhus, among the earliest known settlers of the city, were brought to Mahikawati from Saurashtra in Gujarat around 1298 by Bhimdev. The Delhi Sultanate annexed the islands in 1347–48 and controlled it until 1407. During this time, the islands were administered by the Muslim Governors of Gujarat, who were appointed by the Delhi Sultanate.
The islands were later governed by the independent Gujarat Sultanate, which was established in 1407. The Sultanate's patronage led to the construction of many mosques, prominent being the Haji Ali Dargah in Worli, built in honour of the Muslim saint Haji Ali in 1431. From 1429 to 1431, the islands were a source of contention between the Gujarat Sultanate and the Bahamani Sultanate of Deccan. In 1493, Bahadur Khan Gilani of the Bahamani Sultanate attempted to conquer the islands but was defeated.
PORTUGUESE AND BRITISH RULE
The Mughal Empire, founded in 1526, was the dominant power in the Indian subcontinent during the mid-16th century. Growing apprehensive of the power of the Mughal emperor Humayun, Sultan Bahadur Shah of the Gujarat Sultanate was obliged to sign the Treaty of Bassein with the Portuguese Empire on 23 December 1534. According to the treaty, the seven islands of Bombay, the nearby strategic town of Bassein and its dependencies were offered to the Portuguese. The territories were later surrendered on 25 October 1535.
The Portuguese were actively involved in the foundation and growth of their Roman Catholic religious orders in Bombay. They called the islands by various names, which finally took the written form Bombaim. The islands were leased to several Portuguese officers during their regime. The Portuguese Franciscans and Jesuits built several churches in the city, prominent being the St. Michael's Church at Mahim (1534), St. John the Baptist Church at Andheri (1579), St. Andrew's Church at Bandra (1580), and Gloria Church at Byculla (1632). The Portuguese also built several fortifications around the city like the Bombay Castle, Castella de Aguada (Castelo da Aguada or Bandra Fort), and Madh Fort. The English were in constant struggle with the Portuguese vying for hegemony over Bombay, as they recognized its strategic natural harbour and its natural isolation from land-attacks. By the middle of the 17th century the growing power of the Dutch Empire forced the English to acquire a station in western India. On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed the islands in possession of the English Empire, as part of Catherine's dowry to Charles. However, Salsette, Bassein, Mazagaon, Parel, Worli, Sion, Dharavi, and Wadala still remained under Portuguese possession. From 1665 to 1666, the English managed to acquire Mahim, Sion, Dharavi, and Wadala.
In accordance with the Royal Charter of 27 March 1668, England leased these islands to the English East India Company in 1668 for a sum of £10 per annum. The population quickly rose from 10,000 in 1661, to 60,000 in 1675. The islands were subsequently attacked by Yakut Khan, the Siddi admiral of the Mughal Empire, in October 1672, Rickloffe van Goen, the Governor-General of Dutch India on 20 February 1673, and Siddi admiral Sambal on 10 October 1673.In 1687, the English East India Company transferred its headquarters from Surat to Bombay. The city eventually became the headquarters of the Bombay Presidency. Following the transfer, Bombay was placed at the head of all the Company's establishments in India. Towards the end of the 17th century, the islands again suffered incursions from Yakut Khan in 1689–90. The Portuguese presence ended in Bombay when the Marathas under Peshwa Baji Rao I captured Salsette in 1737, and Bassein in 1739. By the middle of the 18th century, Bombay began to grow into a major trading town, and received a huge influx of migrants from across India. Later, the British occupied Salsette on 28 December 1774. With the Treaty of Surat (1775), the British formally gained control of Salsette and Bassein, resulting in the First Anglo-Maratha War. The British were able to secure Salsette from the Marathas without violence through the Treaty of Purandar (1776), and later through the Treaty of Salbai (1782), signed to settle the outcome of the First Anglo-Maratha War.
From 1782 onwards, the city was reshaped with large-scale civil engineering projects aimed at merging all the seven islands into a single amalgamated mass. This project, known as Hornby Vellard, was completed by 1784. In 1817, the British East India Company under Mountstuart Elphinstone defeated Baji Rao II, the last of the Maratha Peshwa in the Battle of Khadki. Following his defeat, almost the whole of the Deccan came under British suzerainty, and was incorporated into the Bombay Presidency. The success of the British campaign in the Deccan marked the liberation of Bombay from all attacks by native powers.
By 1845, the seven islands coalesced into a single landmass by the Hornby Vellard project via large scale land reclamation. On 16 April 1853, India's first passenger railway line was established, connecting Bombay to the neighbouring town of Thana (now Thane). During the American Civil War (1861–1865), the city became the world's chief cotton-trading market, resulting in a boom in the economy that subsequently enhanced the city's stature.
The opening of the Suez Canal in 1869 transformed Bombay into one of the largest seaports on the Arabian Sea. In September 1896, Bombay was hit by a bubonic plague epidemic where the death toll was estimated at 1,900 people per week. About 850,000 people fled Bombay and the textile industry was adversely affected. As the capital of the Bombay Presidency, the city witnessed the Indian independence movement, with the Quit India Movement in 1942 and The Royal Indian Navy Mutiny in 1946 being its most notable events.
INDEPENDENT INDIA
After India's independence in 1947, the territory of the Bombay Presidency retained by India was restructured into Bombay State. The area of Bombay State increased, after several erstwhile princely states that joined the Indian union were integrated into the state. Subsequently, the city became the capital of Bombay State. On April 1950, Municipal limits of Bombay were expanded by merging the Bombay Suburban District and Bombay City to form the Greater Bombay Municipal Corporation.
The Samyukta Maharashtra movement to create a separate Maharashtra state including Bombay was at its height in the 1950s. In the Lok Sabha discussions in 1955, the Congress party demanded that the city be constituted as an autonomous city-state. The States Reorganisation Committee recommended a bilingual state for Maharashtra–Gujarat with Bombay as its capital in its 1955 report. Bombay Citizens' Committee, an advocacy group of leading Gujarati industrialists lobbied for Bombay's independent status.
Following protests during the movement in which 105 people lost their lives in clashes with the police, Bombay State was reorganised on linguistic lines on 1 May 1960. Gujarati-speaking areas of Bombay State were partitioned into the state of Gujarat. Maharashtra State with Bombay as its capital was formed with the merger of Marathi-speaking areas of Bombay State, eight districts from Central Provinces and Berar, five districts from Hyderabad State, and numerous princely states enclosed between them. As a memorial to the martyrs of the Samyukta Maharashtra movement, Flora Fountain was renamed as Hutatma Chowk (Martyr's Square), and a memorial was erected.
The following decades saw massive expansion of the city and its suburbs. In the late 1960s, Nariman Point and Cuffe Parade were reclaimed and developed. The Bombay Metropolitan Region Development Authority (BMRDA) was established on 26 January 1975 by the Government of Maharashtra as an apex body for planning and co-ordination of development activities in the Bombay metropolitan region. In August 1979, a sister township of New Bombay was founded by the City and Industrial Development Corporation (CIDCO) across the Thane and Raigad districts to help the dispersal and control of Bombay's population. The textile industry in Bombay largely disappeared after the widespread 1982 Great Bombay Textile Strike, in which nearly 250,000 workers in more than 50 textile mills went on strike. Mumbai's defunct cotton mills have since become the focus of intense redevelopment.
The Jawaharlal Nehru Port, which currently handles 55–60% of India's containerised cargo, was commissioned on 26 May 1989 across the creek at Nhava Sheva with a view to de-congest Bombay Harbour and to serve as a hub port for the city. The geographical limits of Greater Bombay were coextensive with municipal limits of Greater Bombay. On 1 October 1990, the Greater Bombay district was bifurcated to form two revenue districts namely, Bombay City and Bombay Suburban, though they continued to be administered by same Municipal Administration.
From 1990 to 2010, there has been an increase in violence in the hitherto largely peaceful city. Following the demolition of the Babri Masjid in Ayodhya, the city was rocked by the Hindu-Muslim riots of 1992–93 in which more than 1,000 people were killed. On 12 March 1993, a series of 13 co-ordinated bombings at several city landmarks by Islamic extremists and the Bombay underworld resulted in 257 deaths and over 700 injuries. In 2006, 209 people were killed and over 700 injured when seven bombs exploded on the city's commuter trains. In 2008, a series of ten coordinated attacks by armed terrorists for three days resulted in 173 deaths, 308 injuries, and severe damage to several heritage landmarks and prestigious hotels. The blasts that occurred at the Opera House, Zaveri Bazaar, and Dadar on 13 July 2011 were the latest in the series of terrorist attacks in Mumbai.
Mumbai is the commercial capital of India and has evolved into a global financial hub. For several decades it has been the home of India's main financial services, and a focus for both infrastructure development and private investment. From being an ancient fishing community and a colonial centre of trade, Mumbai has become South Asia's largest city and home of the world's most prolific film industry.
GEOGRAPHY
Mumbai consists of two distinct regions: Mumbai City district and Mumbai Suburban district, which form two separate revenue districts of Maharashtra. The city district region is also commonly referred to as the Island City or South Mumbai. The total area of Mumbai is 603.4 km2. Of this, the island city spans 67.79 km2, while the suburban district spans 370 km2, together accounting for 437.71 km2 under the administration of Municipal Corporation of Greater Mumbai (MCGM). The remaining areas belong to various Defence establishments, the Mumbai Port Trust, the Atomic Energy Commission and the Borivali National Park, which are out of the jurisdiction of the MCGM.
Mumbai lies at the mouth of the Ulhas River on the western coast of India, in the coastal region known as the Konkan. It sits on Salsette Island (Sashti Island), which it partially shares with the Thane district. Mumbai is bounded by the Arabian Sea to the west. Many parts of the city lie just above sea level, with elevations ranging from 10 m to 15 m; the city has an average elevation of 14 m. Northern Mumbai (Salsette) is hilly, and the highest point in the city is 450 m at Salsette in the Powai–Kanheri ranges. The Sanjay Gandhi National Park (Borivali National Park) is located partly in the Mumbai suburban district, and partly in the Thane district, and it extends over an area of 103.09 km2.
Apart from the Bhatsa Dam, there are six major lakes that supply water to the city: Vihar, Lower Vaitarna, Upper Vaitarna, Tulsi, Tansa and Powai. Tulsi Lake and Vihar Lake are located in Borivili National Park, within the city's limits. The supply from Powai lake, also within the city limits, is used only for agricultural and industrial purposes. Three small rivers, the Dahisar River, Poinsar (or Poisar) and Ohiwara (or Oshiwara) originate within the park, while the polluted Mithi River originates from Tulsi Lake and gathers water overflowing from Vihar and Powai Lakes. The coastline of the city is indented with numerous creeks and bays, stretching from the Thane creek on the eastern to Madh Marve on the western front. The eastern coast of Salsette Island is covered with large mangrove swamps, rich in biodiversity, while the western coast is mostly sandy and rocky.
Soil cover in the city region is predominantly sandy due to its proximity to the sea. In the suburbs, the soil cover is largely alluvial and loamy. The underlying rock of the region is composed of black Deccan basalt flows, and their acidic and basic variants dating back to the late Cretaceous and early Eocene eras. Mumbai sits on a seismically active zone owing to the presence of 23 fault lines in the vicinity. The area is classified as a Seismic Zone III region, which means an earthquake of up to magnitude 6.5 on the Richter scale may be expected.
ARCHITECTURE
The architecture of the city is a blend of Gothic Revival, Indo-Saracenic, Art Deco, and other contemporary styles. Most of the buildings during the British period, such as the Victoria Terminus and Bombay University, were built in Gothic Revival style. Their architectural features include a variety of European influences such as German gables, Dutch roofs, Swiss timbering, Romance arches, Tudor casements, and traditional Indian features. There are also a few Indo-Saracenic styled buildings such as the Gateway of India. Art Deco styled landmarks can be found along the Marine Drive and west of the Oval Maidan. Mumbai has the second largest number of Art Deco buildings in the world after Miami. In the newer suburbs, modern buildings dominate the landscape. Mumbai has by far the largest number of skyscrapers in India, with 956 existing buildings and 272 under construction as of 2009.
The Mumbai Heritage Conservation Committee (MHCC), established in 1995, formulates special regulations and by-laws to assist in the conservation of the city's heritage structures. Mumbai has two UNESCO World Heritage Sites, the Chhatrapati Shivaji Terminus and the Elephanta Caves. In the south of Mumbai, there are colonial-era buildings and Soviet-style offices. In the east are factories and some slums. On the West coast are former-textile mills being demolished and skyscrapers built on top. There are 31 buildings taller than 100m, compared with 200 in Shanghai, 500 in Hong Kong and 500 in New York.
DEMOGRAPHICS
According to the 2011 census, the population of Mumbai was 12,479,608. The population density is estimated to be about 20,482 persons per square kilometre. The living space is 4.5sq metre per person. As Per 2011 census, Greater Mumbai, the area under the administration of the MCGM, has a literacy rate of 94.7%, higher than the national average of 86.7%. The number of slum-dwellers is estimated to be 9 million, up from 6 million in 2001, that is, 62% of all Mumbaikars live in informal slums.
The sex ratio was 838 (females per 1,000 males) in the island city, 857 in the suburbs, and 848 as a whole in Greater Mumbai, all numbers lower than the national average of 914 females per 1,000 males. The low sex ratio is partly because of the large number of male migrants who come to the city to work.
Residents of Mumbai call themselves Mumbaikar, Mumbaiite, Bombayite or Bombaiite. Mumbai has a large polyglot population like any other metropolitan city of India. Sixteen major languages of India are also spoken in Mumbai, most common being Marathi, Hindi, Gujarati and English. English is extensively spoken and is the principal language of the city's white collar workforce. A colloquial form of Hindi, known as Bambaiya – a blend of Marathi, Hindi, Gujarati, Konkani, Urdu, Indian English and some invented words – is spoken on the streets.
Mumbai suffers from the same major urbanisation problems seen in many fast growing cities in developing countries: widespread poverty and unemployment, poor public health and poor civic and educational standards for a large section of the population. With available land at a premium, Mumbai residents often reside in cramped, relatively expensive housing, usually far from workplaces, and therefore requiring long commutes on crowded mass transit, or clogged roadways. Many of them live in close proximity to bus or train stations although suburban residents spend significant time travelling southward to the main commercial district. Dharavi, Asia's second largest slum (if Karachi's Orangi Town is counted as a single slum) is located in central Mumbai and houses between 800,000 and one million people in 2.39 square kilometres, making it one of the most densely populated areas on Earth with a population density of at least 334,728 persons per square kilometre. With a literacy rate of 69%, the slums in Mumbai are the most literate in India.
The number of migrants to Mumbai from outside Maharashtra during the 1991–2001 decade was 1.12 million, which amounted to 54.8% of the net addition to the population of Mumbai.
The number of households in Mumbai is forecast to rise from 4.2 million in 2008 to 6.6 million in 2020. The number of households with annual incomes of 2 million rupees will increase from 4% to 10% by 2020, amounting to 660,000 families. The number of households with incomes from 1–2 million rupees is also estimated to increase from 4% to 15% by 2020. According to Report of Central Pollution Control Board (CPCB) 2016 Mumbai is the noisiest city in India before Lucknow , Hyderabad and Delhi.
ETHNIC GROUPS AND RELIGION
The religious groups represented in Mumbai include Hindus (67.39%), Muslims (18.56%), Buddhists (5.22%), Jains (3.99%), Christians (4.2%), Sikhs (0.58%), with Parsis and Jews making up the rest of the population. The linguistic/ethnic demographics are: Maharashtrians (42%), Gujaratis (19%), with the rest hailing from other parts of India.
Native Christians include East Indian Catholics, who were converted by the Portuguese during the 16th century, while Goan and Mangalorean Catholics also constitute a significant portion of the Christian community of the city. Jews settled in Bombay during the 18th century. The Bene Israeli Jewish community of Bombay, who migrated from the Konkan villages, south of Bombay, are believed to be the descendants of the Jews of Israel who were shipwrecked off the Konkan coast, probably in the year 175 BCE, during the reign of the Greek ruler, Antiochus IV Epiphanes. Mumbai is also home to the largest population of Parsi Zoroastrians in the world, numbering about 80,000. Parsis migrated to India from Pars (Persia/Iran) following the Muslim conquest of Persia in the seventh century. The oldest Muslim communities in Mumbai include the Dawoodi Bohras, Ismaili Khojas, and Konkani Muslims.
CULTURE
Mumbai's culture is a blend of traditional festivals, food, music, and theatres. The city offers a cosmopolitan and diverse lifestyle with a variety of food, entertainment, and night life, available in a form and abundance comparable to that in other world capitals. Mumbai's history as a major trading centre has led to a diverse range of cultures, religions, and cuisines coexisting in the city. This unique blend of cultures is due to the migration of people from all over India since the British period.
Mumbai is the birthplace of Indian cinema - Dadasaheb Phalke laid the foundations with silent movies followed by Marathi talkies - and the oldest film broadcast took place in the early 20th century. Mumbai also has a large number of cinema halls that feature Bollywood, Marathi and Hollywood movies. The Mumbai International Film Festival and the award ceremony of the Filmfare Awards, the oldest and prominent film awards given for Hindi film industry in India, are held in Mumbai. Despite most of the professional theatre groups that formed during the British Raj having disbanded by the 1950s, Mumbai has developed a thriving "theatre movement" tradition in Marathi, Hindi, English, and other regional languages.
Contemporary art is featured in both government-funded art spaces and private commercial galleries. The government-funded institutions include the Jehangir Art Gallery and the National Gallery of Modern Art. Built in 1833, the Asiatic Society of Bombay is one of the oldest public libraries in the city. The Chhatrapati Shivaji Maharaj Vastu Sangrahalaya (formerly The Prince of Wales Museum) is a renowned museum in South Mumbai which houses rare ancient exhibits of Indian history.
Mumbai has a zoo named Jijamata Udyaan (formerly Victoria Gardens), which also harbours a garden. The rich literary traditions of the city have been highlighted internationally by Booker Prize winners Salman Rushdie, Aravind Adiga. Marathi literature has been modernised in the works of Mumbai-based authors such as Mohan Apte, Anant Kanekar, and Gangadhar Gadgil, and is promoted through an annual Sahitya Akademi Award, a literary honour bestowed by India's National Academy of Letters.
Mumbai residents celebrate both Western and Indian festivals. Diwali, Holi, Eid, Christmas, Navratri, Good Friday, Dussera, Moharram, Ganesh Chaturthi, Durga Puja and Maha Shivratri are some of the popular festivals in the city. The Kala Ghoda Arts Festival is an exhibition of a world of arts that encapsulates works of artists in the fields of music, dance, theatre, and films. A week-long annual fair known as Bandra Fair, starting on the following Sunday after 8 September, is celebrated by people of all faiths, to commemorate the Nativity of Mary, mother of Jesus, on 8 September.
The Banganga Festival is a two-day music festival, held annually in the month of January, which is organised by the Maharashtra Tourism Development Corporation (MTDC) at the historic Banganga Tank in Mumbai. The Elephanta Festival - celebrated every February on the Elephanta Islands - is dedicated to classical Indian dance and music and attracts performers from across the country. Public holidays specific to the city and the state include Maharashtra Day on 1 May, to celebrate the formation of Maharashtra state on 1 May 1960, and Gudi Padwa which is the New Year's Day for Marathi people.
Beaches are a major tourist attraction in the city. The major beaches in Mumbai are Girgaum Chowpatty, Juhu Beach, Dadar Chowpatty, Gorai Beach, Marve Beach, Versova Beach, Madh Beach, Aksa Beach, and Manori Beach. Most of the beaches are unfit for swimming, except Girgaum Chowpatty and Juhu Beach. Essel World is a theme park and amusement centre situated close to Gorai Beach, and includes Asia's largest theme water park, Water Kingdom. Adlabs Imagica opened in April 2013 is located near the city of Khopoli off the Mumbai-Pune Expressway.
WIKIPEDIA
Ayodhya, India
The emblem of the Uttar Pradesh (Matsya).
A common sight in Ayodhya: two fishes (a buddhist symbol signifying freedom from restraint and the life-giving properties of water, originally symbolizing the two rivers). The fishes occur also in other former princley states today in Uttar Pradesh.
Our guide tells us that the twin fish on an entrance arch indicates that the temple or gathering place accepts both Hindus and Muslims.