Generated by All in One SEO v4.9.5.1, this is an llms.txt file, used by LLMs to index the site. # Sannidhi The Presence ## Sitemaps - [XML Sitemap](https://sannidhi.net/sitemap.xml): Contains all public & indexable URLs for this website. ## Pages - [Featured](https://sannidhi.net/) - [Astalingams of Arunachala](https://sannidhi.net/18-siddhars-4/) - View Astalingams of Arunachala, Thiruvannamalai About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, - [United States](https://sannidhi.net/18-siddhars-3/) - View Energy Spaces in United States - [Dallas Fort Worth](https://sannidhi.net/18-siddhars-2/) - View Energy Spaces in Dallas Fort Worth, Texas - [United States](https://sannidhi.net/vindhyachal-2/) - View Energy Spaces in United States - [Donate for Future Research](https://sannidhi.net/contribute-for-future-research/) - Namaste,We are in the process of adding more energy spaces to the sannidhi.net website. So, we are accepting donations to support this project.Please email to following address for supporting this project. You can donate any amount of the value you feel this project if offering to you. energyspaces.research@gmail.com Thank you. - [Donor Dashboard](https://sannidhi.net/donor-dashboard/) - [Donation Confirmation](https://sannidhi.net/donation-confirmation/) - [give_receipt] - [Donation Failed](https://sannidhi.net/donation-failed/) - We're sorry, your donation failed to process. Please try again or contact site support. - [Sri Lanka](https://sannidhi.net/chidambaram-2/) - View Energy spaces in Sri Lanka - [Contribute Energy Spaces Information](https://sannidhi.net/contribute-energy-spaces-information/) - Namaskaram,We have already made extensive yatra and continuing to visit various energy spaces as part of this project. However, it may not be possible to visit each and every location either time, energy, or resource wise. So, we are offering an opportunity for you to provide recommendation for energy space so that we can either - [Potential Energy Spaces](https://sannidhi.net/buddha-8/) - There are at least 6 times more energy spaces. This is some of the list of popular potential energy spaces. BangladeshShree Jashoreshwari Maa Shaktipith Temple https://maps.app.goo.gl/M6kCwpREAgTM7Bct8 Maa Sugandha Devi Shaktipeeth Mandir https://maps.app.goo.gl/xHk6ysogM8kT3kGT7 Dhakeshwari National Temple https://maps.app.goo.gl/teSxBDGGhMShombN7 Shaktipeeth Shri Shri Bhabani Temple, Bhawanipur https://maps.app.goo.gl/im9tfb8HLr8CWdUh7 Chandranath Temple https://maps.app.goo.gl/f2BWNBrqR6zSVtS96 Sri Sri Mahalaxmi Bhairabi Griba Shakti Peeth(Sri Shail Shaktipeeth) - [Andhra Pradesh](https://sannidhi.net/andhra-pradesh/) - View Energy Spaces in Andhra Pradesh - [Pancharama Kshetras](https://sannidhi.net/pancharama-kshetras/) - View Pancharama Energy Spaces The Pancharama Kshetras (Sanskrit: पञ्चआरामक्षेत्र, romanized: Pañcārāmakṣetra) or the Pancharamas are five ancient Hindu temples dedicated to the deity Shiva in Andhra Pradesh. According to regional legend, the lingams at these temples (called aramas) are made from a single lingam.[1] Legend As per regional tradition, a lingam was owned by the asura king Tarakasura. Due to his possession of the lingam, he was invincible in battle. In the war between the devas and the - [Buddha](https://sannidhi.net/buddha/) - View Gautama the Buddha & related Energy Spaces Siddhartha Gautama, known as the Buddha, was born in the sixth century B.C. in what is now modern Nepal. His father, Suddhodana, was the ruler of the Sakya people and Siddhartha grew up living the extravagant life of a young prince. According to custom, he married at - [Karnataka](https://sannidhi.net/karnataka/) - View Energy Spaces of Karnataka - [Karnataka Muktisthala](https://sannidhi.net/karnataka-muktisthala/) - View Karnataka Mukti Sthala Energy Spaces - [Sri Ramakrishna Paramhamsa](https://sannidhi.net/sri-ramakrishna-paramhamsa/) - View Energy Spaces related with Sri Ramakrishna Paramhamsa About Ramakrishna Paramhamsa Sri Ramakrishna was born on 18 February 1836 in the village of Kamarpukur about sixty miles northwest of Kolkata. His parents, Kshudiram Chattopadhyaya and Chandramani Devi, were poor but very pious and virtuous. As a child, Ramakrishna (his childhood name was Gadadhar) was dearly loved by the villagers. From early days, he - [Swami Samarth of Akkalkot](https://sannidhi.net/swami-samarth-of-akkalkot/) - View Energy Spaces related with Swami Samarth of Akkalkot Siddhartha Gautama, known as the Buddha, was born in the sixth century B.C. in what is now modern Nepal. His father, Suddhodana, was the ruler of the Sakya people and Siddhartha grew up living the extravagant life of a young prince. According to custom, he married - [Dattatreya](https://sannidhi.net/dattatreya/) - View Energy Spaces related to Lord Dattatreya The Dattatreya Tradition is rooted in the principle of nature, being natural, and freedom from all bindings. Since the birth of Dattatreya [Datta – He Who Has Given Himself, Atreya – referring to Rishi Atri, His Father] in ages past, His incarnations have stood out as spiritual lights in - [Swami Samarth Ramdas](https://sannidhi.net/swami-samarth-ramdas/) - View Energy Spaces related with Swami Samarth Ramdas IntroductionRamdas was one of the greatest saints of the world. He was the inspirer of Shivaji. He was born of Suryaji Panth and Renuka Bai in Jamb, Maharashtra, in 1608 A.D. His original name was Narain. Ramdas was a contemporary of Sant Tukaram. He was a great - [Navanath](https://sannidhi.net/navanath/) - View Energy Spaces of Navanath Who are the Nath Yogis ? The Yogis who belong to the Nath Sampradaya, and perform special yogic practices are called the Nath Yogis. Nath or Natha is a Sanskrit word which means “Lord, Master or Protector”. Nath Sampradaya was supposed to have been founded by Adi Nath, who is none other than Lord - [84 Mahasiddhas](https://sannidhi.net/84-mahasiddhas/) - View Energy Spaces related with 84 Mahasiddhas - [Hyderabad](https://sannidhi.net/hyderabad/) - View Energy Spaces in Hyderabad - [Kailash](https://sannidhi.net/kailash/) - View Energy spaces around Kailash - [Taleju Bhawani & Kumari](https://sannidhi.net/taleju-bhawani-kumari/) - View Energy Spaces related with Taleju Bhawani & Kumari About Taleju Bhawani Goddess Taleju Bhawani is the patron deity of Newari Hindus in the Kathmandu valley. The goddess was brought to the Kathmandu Valley in the 14th century by King Harisiṃha Deva, a Karṇāṭa king of Tirhut, who was driven out of his kingdom in - [West Bengal](https://sannidhi.net/west-bengal/) - View Energy Spaces in West Bengal - [Kolkata](https://sannidhi.net/kolkata/) - View Energy Spaces in Kolkata - [Guwahati](https://sannidhi.net/guwahati/) - View Energy Spaces in Guwahati Guwahati (Assamese pronunciation: [ɡuaɦati]) is the biggest city of the Indian state of Assam and also the largest metropolis in northeastern India. Dispur, the capital of Assam, is in the circuit city region located within Guwahati and is the seat of the Government of Assam. A major riverine port city along with hills, and one of the fastest growing[12] cities in India, - [Madhya Pradesh](https://sannidhi.net/madhya-pradesh/) - View Energy Spaces in Madhya Pradesh - [Kumaon Uttarakhand](https://sannidhi.net/kumaon-uttarakhand/) - View Energy Spaces in Kumaon Uttarakhand Kumaon (/ˈkɛmɔːʊ/; Kumaoni: Kumāū; pronounced [kuːmɔːʊ]; historically romanized as Kemāon[6][7]) is a revenue and administrative division in the Indian State of Uttarakhand. It spans over the eastern half of the state and is bounded on the north by Tibet, on the east by Nepal, on the south by the state of Uttar Pradesh, and on the west by Garhwal. Kumaon comprises six - [New Delhi](https://sannidhi.net/new-delhi/) - View Energy Spaces in New Delhi - [Chisti Order](https://sannidhi.net/chisti-order/) - View Dargahs of Sufi Saints from Chisti Order The Chishtī Order (Persian: چشتی chishtī) is a tariqa, an order or school within the mystic Sufi tradition of Sunni Islam. The Chishti Order is known for its emphasis on love, tolerance, and openness.[1] It began with Abu Ishaq Shami in Chisht, circa 930 AD in a small town near Herat, a strategic city in then Eastern Persia, which later became - [Pushkar Ajmer](https://sannidhi.net/pushkar-ajmer/) - View Energy Spaces in Pushkar, Ajmer & Around - [Rajasthan](https://sannidhi.net/rajasthan/) - View Energy Spaces in Rajasthan - [Sufi](https://sannidhi.net/sufi/) - View Dargahs of Sufi Mystics Sufism, mystical Islamic belief and practice in which Muslims seek to find the truth of divine love and knowledge through direct personal experience of God. It consists of a variety of mystical paths that are designed to ascertain the nature of humanity and of God and to facilitate the experience of the presence of divine love and - [Haridwar Rishikesh](https://sannidhi.net/haridwar-rishikesh/) - View Energy Spaces in Haridwar & Rishikesh Haridwar (/hʌrɪˈdwɑːr/; local pronunciationⓘ; Old name Mayapuri[3]) is a city and municipal corporation in the Haridwar district of Uttarakhand, India. With a population of 228,832 in 2011, it is the second-largest city in the state and the largest in the district.[4] The city is situated on the right bank of the Ganges river, at the - [Jammu & Kashmir](https://sannidhi.net/jammu-kashmir/) - View Energy Spaces in Jammu & Kashmir - [Vindhyachal](https://sannidhi.net/vindhyachal/) - View Energy Spaces in Vindhyachal Vindhyachal is a famous city in the District Mirzapur of the state Uttar Pradesh in the northern India region. Vindhyachal Dham is famous for its Hindu Pilgrimage because there are many famous Temples of Maa Vindhyavasini- she is the generous manifestations of Maa Durga or Maa Amba. As per MarkandeyaPurana, Maa Vindhyavasini had incarnated - [Prayagraj](https://sannidhi.net/prayagraj/) - View Energy Spaces in Prayagraj The location at the confluence of Ganges and Yamuna rivers has been known in ancient times as Prayāga, which means "place of a sacrifice" in Sanskrit (pra-, "fore-" + yāj-, "to sacrifice").[26] It was believed that god Brahma performed the very first sacrifice (yāga, yajna) in this place.[27][28] The word prayāga has been traditionally used to mean "a - [Kamakhya](https://sannidhi.net/kamakhya/) - View Energy Spaces in Kamakhya Maa Kamakhya or Kameswari is the renowned Goddess of Desire whose famous shrine is located in the heart of Nilachala Hill situated in the western part of Guwahati, the Capital City of the state of Asom in North East India. Maa Kamakhya Devalaya is considered most sacred and oldest of the - [Kashi Varanasi](https://sannidhi.net/kashi-varanasi/) - View Kashi Varanasi Energy Spaces 1. Why Was Kashi Created? Sadhguru: The word “Kashi” literally means to be luminous, or more particularly, a tower of light. Mark Twain said that Kashi is older than legend. Nobody can ever decipher the date of this place. When Athens was not even thought of, Kashi was. When Rome - [Adi Shankaracharya](https://sannidhi.net/adi_shankaracharya/) - View Adi Shankaracharya Energy Spaces About Adi Shankaracharya Shankara, also called Shankaracharya, (born 700?, Kaladi village?, India—died 750?, Kedarnath), philosopher and theologian, most renowned exponent of the Advaita Vedanta school of philosophy, from whose doctrines the main currents of modern Indian thought are derived. He wrote commentaries on the Brahma-sutra, the principal Upanishads, and the Bhagavadgita, affirming his belief in one eternal unchanging - [Panch Kedar](https://sannidhi.net/panch_kedar/) - View Panch Kedar Energy Spaces Panch Kedar (Sanskrit: पञ्चकेदार) refers to five Hindu temples or holy places of the Shivaite sect dedicated to god Shiva. They are located in the Garhwal Himalayan region in Uttarakhand, India. They are the subject of many legends that directly link their creation to Pandavas, the heroes of the Indian epic Mahabharata.[1] The five temples designated in the strict pecking order to be followed for - [Kedarnath](https://sannidhi.net/kedarnath/) - View Energy Spaces in Kedarnath Kedarnath temple is one of the sacred pilgrimage centre in Northern India, located on the bank of Mandakini river at an altitude of 3584 meters above sea level. The historical name of this region is “Kedar Khand”. Kedarnath temple is a part of Char Dhams and Panch Kedar in Uttarakhand - [Uttarakhand](https://sannidhi.net/uttarakhand/) - View Energy Spaces in Uttarakhand - [Rameshwaram](https://sannidhi.net/rameshwaram/) - View Energy Spaces in Rameshwaram Ramanathaswamy Temple, located in Rameshwaram (Tamil Nadu) is a Hindu temple dedicated to Lord Shiva, one of the gods in the trinity of gods. In the Tamil language, the temple is called, Irāmanātasvāmi Kōyil, which means house of Ramanathaswamy – i.e. Lord Shiva. This is how the city of Rameshwaram - [Thiruvannamalai](https://sannidhi.net/thiruvannamalai/) - View Jeevasamadhis & Energy Spaces in Thiruvannamalai - [Kanchipuram](https://sannidhi.net/kanchipuram/) - View Energy spaces in Kanchipuram Kanchipuram (kāñcipuram; [kaːɲdʑipuɾam])[1] also known as Conjeevaram, is a city in the Indian state of Tamil Nadu in the Tondaimandalam region, 72 km (45 mi) from Chennai – the capital of Tamil Nadu. Known as the City of Thousand Temples, Kanchipuram is known for its temple architectures, 1000-pillared halls, huge temple towers and silk saris. Kanchipuram serves as one of the most important tourist destinations in - [Pancha Bhoota Sthalams (Five Elements Shiva Temples)](https://sannidhi.net/pancha-bhoota-sthalams-five-elements-shiva-temples/) - View Five Element Shiva Temples Pancha Bhoota Sthalam refers to five temples dedicated to Shiva,[1] each representing a manifestation of the five prime elements of nature: earth, water, fire, air, and ether.[2]Pancha indicates "five," Bhoota means "elements," and Sthala means "place." The temples are located in South India, four in Tamil Nadu and one in Andhra Pradesh. The five elements are believed to be enshrined in the - [Puducherry](https://sannidhi.net/buddha-7/) - View Jeevasamadhis & Energy Spaces in Puducherry - [Chidambaram](https://sannidhi.net/chidambaram/) - View Energy spaces in Chidambaram Chidambaram is one of the many temple towns in the state which is named after the groves, clusters or forests dominated by a particular variety of a tree or shrub and the same variety of tree or shrub sheltering the presiding deity.[2] The traditional name of the temple complex, Chidambaram Thillai - [Kumbakonam](https://sannidhi.net/buddha-6/) - View Energy Spaces in & around Kumbakonam The name "Kumbakonam", roughly translated in English as the "Pot's Corner",[2] is believed to be an allusion to the mythical pot (kumbha) of the Hindu god Brahma that contained the seed of all living beings on earth. The kumbha is believed to have been displaced by a pralaya (dissolution of the universe) and ultimately came to rest at the - [Gorakhnath Gorakkar](https://sannidhi.net/gorakhnath-gorakkar/) - View Gorakhnath Jeevasamadhis & related Energy Spaces Gorakhnath, also called Gorakshanatha, (flourished 11th century?, India), Hindu master yogi who is commonly regarded as the founder of the Kanphata yogis, an order of ascetics that stresses the physical and spiritual disciplines of Hatha Yoga. Hatha Yoga is a school of Indian philosophy that uses mastery of the body as the means to spiritual perfection. The details of - [18 Siddhars](https://sannidhi.net/18-siddhars/) - View 18 Siddhars Jeevasamadhis & related Energy Spaces Siddhar (Tamil: சித்தர் cittar, from Sanskrit: siddha)[2] in the Tamil tradition, describes a self-realised human being, who has attained spiritual powers called Siddhis. Their main objective however, was to experience Sivam, the supreme consciousness, in their respective human frame, and share this knowledge with others, interested in following their path. Historically, the term Siddhar referred to - [Dattatreya Avadhutas](https://sannidhi.net/buddha-5/) - View Jeevasamadhis of Dattatreya Avadhutas - [Madurai](https://sannidhi.net/madurai/) - View Temples, Jeeva Samadhis & Energy Spaces - [Soottukkole](https://sannidhi.net/soottukkole/) - View Soottukkole lineage Jeevasamadhis The Spiritual gurus over the ages have adopted their own unique ways of assessing and testing the spiritual strength and the level of advancement of the souls of the spiritual seekers before admitting them as their disciples. There is no prescribed method in this regard and each guru devised his own - [Palani](https://sannidhi.net/palani/) - View Samadhis and Energy Spaces in Palani - [Kathmandu Valley & Around](https://sannidhi.net/kathmandup-valley-around/) - View Energy Spaces in Kathmandu Valley & Around - [Pashupatinath Kshetra](https://sannidhi.net/pashupatinath-kshetra/) - View Energy Spaces in Pashupati Kshetra About Pashupatinath Temple:Pashupatinath Temple (Nepali: श्री पशुपतिनाथ मन्दिर) is a Hindu temple dedicated to Lord Pashupati, and is located in Kathmandu, Nepal near the Bagmati River. This is currently the largest temple in the world.[citation needed] This temple was classified as a World Heritage Site in 1979. This "extensive Hindu temple precinct" is a "sprawling collection of temples, - [Gujarat](https://sannidhi.net/buddha-4/) - View Energy Spaces in Gujarat - [Tamil Nadu](https://sannidhi.net/tamil-nadu/) - View Energy Spaces in Tamil Nadu - [Maharashtra](https://sannidhi.net/maharashtra/) - View Samadhis & Energy Spaces in Maharashtra - [Vishnu](https://sannidhi.net/vishnu/) - View Energy Spaces of Vishnu & Vishnu Devotees - [Kerala](https://sannidhi.net/kerala/) - View Samadhis & Energy Spaces in Kerala - [Agastya Muni](https://sannidhi.net/buddha-3/) - View Agastya Muni consecrated & related spaces Agastya Muni lived an extraordinary life. It is believed that he also lived an extraordinary span of life. The legend says that he lived for 4000 years. We do not know whether he lived for 4000 years, but he definitely lived much longer than a normal human lifespan. - [Temples (Consecrated)](https://sannidhi.net/consecrated/) - View all Consecrated Energy Spaces Consecration is a live process. It is like this - if you transform mud into food, we call this agriculture. If you make food into flesh and bone, we call this digestion, integration. If you make flesh into mud, we call this cremation. If you can make this flesh or - [Murugan](https://sannidhi.net/murugan/) - View Murugan Energy Spaces - [63 Nayanars](https://sannidhi.net/buddha-2/) - View Mukthi Sthalams of 63 Nayanars The celebrated Nayanmars are 63 mystics and sages, who inspired many by constantly living in a state of abandon and ecstasy. Living as an offering to life around them, the Nayanmars have left behind Thevaram - an eternal treasure that gives us a taste of absolute dissolution and a - [Milarepa](https://sannidhi.net/milarepa/) - View Miarepa Energy Spaces Jetsun Milarepa (c. 1052-c. 1135 CE) is generally considered one of Tibet’s most famous yogis and poets, a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka’-brgyud) school of Tibetan Buddhism. The essence of Milarepa lies in his writings rather than the legends that have - [Padmashambhava Guru Rinpoche](https://sannidhi.net/padmashambhava-guru-rinpoche/) - View Padmashambhava Guru Rinpoche related Energy Spaces Padmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche (“Precious Master”) or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: “My father - [Sadhana Places](https://sannidhi.net/sadhana-places/) - View Powerful Sadhana Places - [Siddhas](https://sannidhi.net/siddhas-2/) - View Siddhas Jeevasamadhi & other Energy Spaces - [Sri Ramana Maharshi](https://sannidhi.net/sri-ramana-maharshi/) - View Ramana Maharshi Samadhi & Related Energy Spaces Ramana Maharshi (“Bhagavan”) was a 20th century South Indian sage who continues to radiate peace and Self-awareness to the global community of spiritual seekers. You do not need to join any organisation, adopt any belief system, or worship anyone or anything to experience this transmission of bliss - [Siddhas](https://sannidhi.net/siddhas/) - View Gautama the Buddha & related Energy Spaces Siddhartha Gautama, known as the Buddha, was born in the sixth century B.C. in what is now modern Nepal. His father, Suddhodana, was the ruler of the Sakya people and Siddhartha grew up living the extravagant life of a young prince. According to custom, he married at - [Nepal](https://sannidhi.net/nepal/) - View Energy Spaces in Nepal The land of Nepal, home to about ten of the world's highest mountain peaks, was established by yogis and mystics as a living, tantric body. Energy centers were created in such a way that the very geography of the nation was made to work like a living body, the whole - [List View](https://sannidhi.net/list-view/) - [Sannidhi List](https://sannidhi.net/sample-page/) - [Vajrayana Buddhism](https://sannidhi.net/vajrayana/) - View Gautama the Buddha & related Energy Spaces Vajrayana Buddhism (Devanagari: बज्रयान) is also known as Tantric Buddhism, Tantrayāna, Mantrayana, Mantranaya, Secret Mantra, Esoteric Buddhism and the Diamond Vehicle. These terms are not regarded as equivalent. Vajrayana is as an extension of Mahayana Buddhism since it differs in its practices, rather than its philosophy. The Mahayana has two practice paths: the Sutrayana method of perfecting good - [Shaktipeeths](https://sannidhi.net/shaktipeeths/) - View Shaktipeeths Shakti Peethas are shrines or divine places of the Mother Goddess . Lord Brahma performed a yajna to please Shakti and Shiva. Goddess Shakti emerged, separating from Shiva and helped Brahma in the creation of the universe. Brahma decided to give Shakti back to Shiva. Therefore his son Daksha performed several yajnas to - [Samadhis](https://sannidhi.net/samadhis/) - View Samadhi Energy Spaces of Realized Beings - [Jyotirlingas](https://sannidhi.net/jyotirlingas/) - View Jyotirlingas Jyotirlingas have tremendous power because they were consecrated and made in a certain way. There are only twelve Jyotirlingas in the world. They are located at certain geographically and astronomically significant points. These points are subject to certain forces in the existence. A long time ago, people with a certain level of perception - [Devi](https://sannidhi.net/devi/) - View Devi Energy Spaces - [Sadhguru Sri Brahma](https://sannidhi.net/sadhguru-sri-brahma/) - View Sadhguru Sri Brahma Ashrams & Energy Spaces Sadhguru Sri Brahma was not a nice guy. He never called anyone by name – he only said, “Eh!” “Eh” was the one name for everyone. People were terrified of him, just because of the way he was. But at the same time, they loved him immensely. - [Sadhguru](https://sannidhi.net/sadhguru/) - View Consecrated Spaces by Sadhguru Consecration is a live process. It is like this – if you transform mud into food, we call this agriculture. If you make food into flesh and bone, we call this digestion, integration. If you make flesh into mud, we call this cremation. If you can make this flesh or - [About](https://sannidhi.net/about/) - Evolution on Fast ForwardEvolution can only be conscious once you have become human. Once it is conscious, why would you choose to evolve – you would rather choose to mutate. Evolution, as the word implies, is a slow process, as opposed to revolution, which is a sudden change. So, to use a more biological term, - [Sannidhis](https://sannidhi.net/sannidhis/) - [Sannidhi Entry Form](https://sannidhi.net/sannidhi-entry-form/) ## Products - [Sri La Chatti Jeevasamadhi, Palani, Tamil Nadu](https://sannidhi.net/sannidhi/sri-la-chatti-jeevasamadhi-palani-tamil-nadu/) - This is a Jeevasamadhi of Sri La Chatti Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there This Jeevasamadhi is at the bottom of Palani Hill. Map: https://maps.app.goo.gl/eShPw8HYaShWEbjH8 - [Sadhguru Sri Brahma Shrine, Itchippatti, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-shrine-itchippatti-tamil-nadu/) - Sadhguru Sri Brahma was in Samadhi at this place. You can go and sit close. You can go into meditation states effortlessly. This temple is located 11.2 kms North of Dharapuram. Map: https://maps.app.goo.gl/8G88YphNJZn6JJZ89?g_st=ipc - [Sadhguru Sri Brahma Shrine, Arulmigu Bettathamman Temple, Coimbatore, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-shrine-arulmigu-bettathamman-temple-coimbatore-tamil-nadu/) - Sadhguru Sri Brahma was in Samadhi at a location on the right side of the temple. Now there is a small shrine. You can go and sit close. You can go into meditation states effortlessly. This temple is located 30 kms North of Coimbatore. Map: https://maps.app.goo.gl/afmvAZoaaYwJNtLR7?g_st=ipc - [Sri Prathyangira Parameshwari Mandiram, Kothapet, Hyderabad, Telangana](https://sannidhi.net/sannidhi/sri-prathyangira-parameshwari-mandiram-dilsuknagar-hyderabad-telangana/) - This is a consecrated temple of Sri Prathyangira Parameshwari. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 10.1 kms East of Hyderabad Railway Station. Map: https://maps.app.goo.gl/TdRMK1iaCNDD2TVr5 About Sri Prathyangira Parameshwari An all-powerful Goddess, Sri Maha Pratyangira Devi, is present everywhere and invisibly protects all her devotees and all those who seek solace in her. Always present by the side of all those who repose faith in her, she exists in each and every being in all aspects of her living existence. Her exact origin has been a subject of debate over the years. According to the revered Puranas, there are different theories regarding her exact origin. One theory holds that the Mother Goddess emerged from the third eye of Sarabheswarar (manifestation of Lord Shiva) with 1,008 lion faces, 2,016 hands and a blood-stained tongue protruding out. As Pratyangira energy manifests, it's often a very swift and sometimes ferocious current. Many of the Saints who've seen its energetic expression have described it as half lion and half human. The lion head is that of a male and the body is that of a female, representing the union of Shiva and Shakti. In her full form, she is humongous, with 1008 heads (symbolically representing the 1008-petalled Sahasrara Chakra, the universal chakra of the cosmic energy) and 2016 hands, riding majestically on a chariot pulled by 4 lions (representing the 4 Vedas), carrying many swords for removing obstacles. Prathyangara Devi Homam is performed for the destruction of any negative forces like Disease, Misfortune, Obstacles, Rivalry and regaining of Power. People worship the Goddess Prathyangara Devi for curing all their illnesses, for preventing major accidents and any other kind of health issues caused by poisoning. It is also believed worshipping this Goddess helps in the removal of all mental blocks. Read More https://www.pratyangiratemple.com/about-maha-pratyangira-devi.php - [NCSC, Shree Pashupatinath Temple and Bouddha Vihar, Euless, Texas, United States](https://sannidhi.net/sannidhi/ncsc-shree-pashupatinath-temple-and-bouddha-vihar-euless-texas-united-states/) - How to Get There: The temple is 7.7 miles South West of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/pd38PL7Vqp7F5LA49 Source: https://www.ourncsc.org/ - [Yama Lingam, Asta Lingams of Arunachala, Thiruvannamalai](https://sannidhi.net/sannidhi/yama-lingam-asta-lingams-of-arunachala-thiruvannamalai/) - Planet: Mangala (Mars), Direction: South Yama Lingam is on the left side of the street (like all other lingams from this one onward), about 1 km from Agni Lingam. It is situated most appropriately (since Yama is the god of death) beside the cremation grounds on Chengam road. Above it is a sculpture showing Yama worshiping Siva and Parvati. He stands by his mount, the buffalo Mahishan. Yama lingam shows the worshiper that all that is born will someday die, and since one is the immortal spirit and not the body, one does not need to fear death. Traditional meaning Worship at Yama Lingam is for longevity of life span. When humans, believing in Maya, get carried away by sensual pleasures, Yama serves as a check to them by reminding them of the endless cycle of birth and death in which they are getting enmeshed. How to get there: The temple is located on the 2.9 kms west from Arunachaleshwarar temple. Map: https://maps.app.goo.gl/zgvaHkQBYMkG6BGp6 About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, perform Arunachala Girivalam (also called Pradakshina, spiritual circumambulation), praying at these Asta Lingams is a major element of their experience. Each of these eight lingams has a presiding star and is named for a God or Rishi that worshiped Siva (from this very location, it is often said). Each has a specific spiritual attribute. Each can provide assistance with some kind of major life issue, or illness. You can find out a lot about them by Googling “asta lingam.” Recently Carol and I were given a tour of these lingams by Saran, a local man who we think is the best of the Arunachala guides. He grew up living on the side of Arunachala, deeply loves this holy hill, and is steeped in local knowledge and traditions. He gave us a way of approaching the Asta Lingams that I don’t find on the web or in books. This is a deep local tradition about how to use worship and prayer at these sacred lingams for and in your life. Below is a map of the Asta Lingams (double click to enlarge): History of the Asta Lingams of Arunachala The Giripradakshina route for Arunachala was set a few hundred years ago, by a Pandyan king, Vikkirama Pandya, I think a bit before 1200 CE. The creation of the Asta Lingams is shrouded by time and myth. Saran told us a story of their creation that we had never heard. Saran said that the locations were set on a specific astrological day, based on positions of the planets known as the Navagrahas, the Nine Planets, around Arunachala. There is a belief that one’s life is controlled by the Nine Planets. Each of the lingams stands for one of these planets, all surrounding (and worshipping) the “ninth planet,” Arunachala itself. In your life you are said to pass through each of the Navagrahas to the next. Worship of the Asta Lingams helps you move through the planetary cycles of your life. The placement was done by a famous siddhar of Tiruvannamalai, about 500 years ago. The story goes that all of the planets, to worship Lord Siva, came around Arunachala. The siddhar could feel the energy from the planets, and located each lingam where their energy was the greatest. Source: https://richardarunachala.wordpress.com/2013/03/06/the-eight-lingams-on-arunachalas-pradakshina-route/ - [Vayu Lingam, Asta Lingams of Arunachala, Thiruvannamalai](https://sannidhi.net/sannidhi/vayu-lingam-asta-lingams-of-arunachala-thiruvannamalai/) - Planet: Kedhu (“Dragon’s Tail” or “South Lunar Node”), Direction: North West Vayu Lingam is about one more km, after Adi Annamalai village. An old entrance remains to this day. You have to stoop to enter through it. You should feel the wind as you enter. Carol is in front of the lingam now. With Vayu Lingam bringing life energy (prana), this is what is needed to make the growth that started at Varuna Lingam complete. Traditional meaning Vayu Lingam provides relief from illness, especially heart disease, breathing, and stomach problems. Vayu is the god of wind and provides creatures with vital life-giving breath and thereby sustaining the entire universe. In the Vayu Lingam one is always greeted by a rush of wind as if to prove that Sri Vayu is present and making his respects to Arunachala. How to get there: The temple is located on the 5.4 kms North from Arunachaleshwarar temple. Map: https://maps.app.goo.gl/zrrqbGxSeBw6DhYM7 About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, perform Arunachala Girivalam (also called Pradakshina, spiritual circumambulation), praying at these Asta Lingams is a major element of their experience. Each of these eight lingams has a presiding star and is named for a God or Rishi that worshiped Siva (from this very location, it is often said). Each has a specific spiritual attribute. Each can provide assistance with some kind of major life issue, or illness. You can find out a lot about them by Googling “asta lingam.” Recently Carol and I were given a tour of these lingams by Saran, a local man who we think is the best of the Arunachala guides. He grew up living on the side of Arunachala, deeply loves this holy hill, and is steeped in local knowledge and traditions. He gave us a way of approaching the Asta Lingams that I don’t find on the web or in books. This is a deep local tradition about how to use worship and prayer at these sacred lingams for and in your life. Below is a map of the Asta Lingams (double click to enlarge): History of the Asta Lingams of Arunachala The Giripradakshina route for Arunachala was set a few hundred years ago, by a Pandyan king, Vikkirama Pandya, I think a bit before 1200 CE. The creation of the Asta Lingams is shrouded by time and myth. Saran told us a story of their creation that we had never heard. Saran said that the locations were set on a specific astrological day, based on positions of the planets known as the Navagrahas, the Nine Planets, around Arunachala. There is a belief that one’s life is controlled by the Nine Planets. Each of the lingams stands for one of these planets, all surrounding (and worshipping) the “ninth planet,” Arunachala itself. In your life you are said to pass through each of the Navagrahas to the next. Worship of the Asta Lingams helps you move through the planetary cycles of your life. The placement was done by a famous siddhar of Tiruvannamalai, about 500 years ago. The story goes that all of the planets, to worship Lord Siva, came around Arunachala. The siddhar could feel the energy from the planets, and located each lingam where their energy was the greatest. Source: https://richardarunachala.wordpress.com/2013/03/06/the-eight-lingams-on-arunachalas-pradakshina-route/ - [Varuna Lingam, Asta Lingams of Arunachala, Thiruvannamalai](https://sannidhi.net/sannidhi/varuna-lingam-asta-lingams-of-arunachala-thiruvannamalai/) - Planet: Sani (Saturn), Direction: West Varuna Lingam is about one more km from Nirudhi Lingam, before Adi Annamalai village. Above the entrance is Siva and Parvati being worshiped by Varuna on the left. The life cycle that Varuna handles is really growth and fertility. Varuna is the god of rain, and water brings life. To access the power of Varuna, go to the rear of the lingam to the niche. Place your hands in the position shown below, and open yourself up so that you can take in the energy of the rain. Traditional meaning Relief from illness, especially water-related diseases. Varuna governs the whole world because he is the god of rain, and all the waters, rivers, lakes and oceans in all the three worlds. He surveys the deeds of people according to their karma and keeps them under his control. More swastikas on the shrine that encloses the lingam. Saran does not like these, he feels that they deface something sacred, and that the sign does not have anything to do with the lingam. How to get there: The temple is located on the 300 m south east from Arunachaleshwarar temple. Map: https://maps.app.goo.gl/s2W9JVGTiWcMsVbw7 About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, perform Arunachala Girivalam (also called Pradakshina, spiritual circumambulation), praying at these Asta Lingams is a major element of their experience. Each of these eight lingams has a presiding star and is named for a God or Rishi that worshiped Siva (from this very location, it is often said). Each has a specific spiritual attribute. Each can provide assistance with some kind of major life issue, or illness. You can find out a lot about them by Googling “asta lingam.” Recently Carol and I were given a tour of these lingams by Saran, a local man who we think is the best of the Arunachala guides. He grew up living on the side of Arunachala, deeply loves this holy hill, and is steeped in local knowledge and traditions. He gave us a way of approaching the Asta Lingams that I don’t find on the web or in books. This is a deep local tradition about how to use worship and prayer at these sacred lingams for and in your life. Below is a map of the Asta Lingams (double click to enlarge): History of the Asta Lingams of Arunachala The Giripradakshina route for Arunachala was set a few hundred years ago, by a Pandyan king, Vikkirama Pandya, I think a bit before 1200 CE. The creation of the Asta Lingams is shrouded by time and myth. Saran told us a story of their creation that we had never heard. Saran said that the locations were set on a specific astrological day, based on positions of the planets known as the Navagrahas, the Nine Planets, around Arunachala. There is a belief that one’s life is controlled by the Nine Planets. Each of the lingams stands for one of these planets, all surrounding (and worshipping) the “ninth planet,” Arunachala itself. In your life you are said to pass through each of the Navagrahas to the next. Worship of the Asta Lingams helps you move through the planetary cycles of your life. The placement was done by a famous siddhar of Tiruvannamalai, about 500 years ago. The story goes that all of the planets, to worship Lord Siva, came around Arunachala. The siddhar could feel the energy from the planets, and located each lingam where their energy was the greatest. Source: https://richardarunachala.wordpress.com/2013/03/06/the-eight-lingams-on-arunachalas-pradakshina-route/ - [Nirudhi Lingam, Asta Lingams of Arunachala, Thiruvannamalai](https://sannidhi.net/sannidhi/nirudhi-lingam-asta-lingams-of-arunachala-thiruvannamalai/) - Planet: Raghu (“Dragon’s Head” or “North Lunar Node”), Direction: South West Nirudhi Lingam is set back from the road. It is about 1 km from Yama Lingam, after Pradakshina Road turns right and separates from Chengam Road. On the sala gopura is a typical image for these lingams, this time showing Nirudhi worshiping Siva and Parvati. Saran said that Nirudhi was the son of a local king that had great devotion for Siva. Next to the lingam is this beautiful tank, still very much in use. In the next stage of your life, now as an adult, you need to be straightforward and honest, to follow your dharma. Now the days of childhood and as a student are over, and you need to make the right start of your life. Worship of this lingam helps you do this. Traditional meaning Nirudhi Lingam helps with health, wealth and fame. Couples who want children are helped to get them. Nirudhi is also said to be the king of the Asuras (demons), and he jointly rules the southern realm along with his friend, Yama. He is known to be the governor of the emotions and sentiments which create worldly desires in humans and enchain them to the cycle of birth and death. Nevertheless, by worshiping Nirudhi lingam in Arunachala, it is believed that he will actually help in getting renunciation or detachment which is the way to liberation. How to get there: The temple is located on the 4.5 kms west from Arunachaleshwarar temple. Map: https://maps.app.goo.gl/9aaxkfZR3XKxoodi8 About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, perform Arunachala Girivalam (also called Pradakshina, spiritual circumambulation), praying at these Asta Lingams is a major element of their experience. Each of these eight lingams has a presiding star and is named for a God or Rishi that worshiped Siva (from this very location, it is often said). Each has a specific spiritual attribute. Each can provide assistance with some kind of major life issue, or illness. You can find out a lot about them by Googling “asta lingam.” Recently Carol and I were given a tour of these lingams by Saran, a local man who we think is the best of the Arunachala guides. He grew up living on the side of Arunachala, deeply loves this holy hill, and is steeped in local knowledge and traditions. He gave us a way of approaching the Asta Lingams that I don’t find on the web or in books. This is a deep local tradition about how to use worship and prayer at these sacred lingams for and in your life. Below is a map of the Asta Lingams (double click to enlarge): History of the Asta Lingams of Arunachala The Giripradakshina route for Arunachala was set a few hundred years ago, by a Pandyan king, Vikkirama Pandya, I think a bit before 1200 CE. The creation of the Asta Lingams is shrouded by time and myth. Saran told us a story of their creation that we had never heard. Saran said that the locations were set on a specific astrological day, based on positions of the planets known as the Navagrahas, the Nine Planets, around Arunachala. There is a belief that one’s life is controlled by the Nine Planets. Each of the lingams stands for one of these planets, all surrounding (and worshipping) the “ninth planet,” Arunachala itself. In your life you are said to pass through each of the Navagrahas to the next. Worship of the Asta Lingams helps you move through the planetary cycles of your life. The placement was done by a famous siddhar of Tiruvannamalai, about 500 years ago. The story goes that all of the planets, to worship Lord Siva, came around Arunachala. The siddhar could feel the energy from the planets, and located each lingam where their energy was the greatest. Source: https://richardarunachala.wordpress.com/2013/03/06/the-eight-lingams-on-arunachalas-pradakshina-route/ - [Kubera Lingam, Asta Lingams of Arunachala, Thiruvannamalai](https://sannidhi.net/sannidhi/kubera-lingam-asta-lingams-of-arunachala-thiruvannamalai/) - Planet: Guru (Jupiter), Direction: North Kubera Lingam is about one more km down the road. Praying to Kubera Lingam. The part of the life cycle it represents is the prosperity and abundance after your life has born fruit, from the growth made possible from the Varuna and Vayu lingams. Traditional meaning Kubera Lingam brings wealth and improvement in life status. Kubera is the god of wealth and prosperity and so is greatly sought by most worshipers. He is also the chief of the yakshas who safeguard the riches of the devas. He is very friendly with Siva. Legend has it that Lord Kubera himself is beholden to Arunachala for the continued strength of his wealth and thus he worships Him from his ordained direction. How to get there: The temple is located on the 3.8 kms North from Arunachaleshwarar temple. Map: https://maps.app.goo.gl/9udBC3Lx4ndQGz747 About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, perform Arunachala Girivalam (also called Pradakshina, spiritual circumambulation), praying at these Asta Lingams is a major element of their experience. Each of these eight lingams has a presiding star and is named for a God or Rishi that worshiped Siva (from this very location, it is often said). Each has a specific spiritual attribute. Each can provide assistance with some kind of major life issue, or illness. You can find out a lot about them by Googling “asta lingam.” Recently Carol and I were given a tour of these lingams by Saran, a local man who we think is the best of the Arunachala guides. He grew up living on the side of Arunachala, deeply loves this holy hill, and is steeped in local knowledge and traditions. He gave us a way of approaching the Asta Lingams that I don’t find on the web or in books. This is a deep local tradition about how to use worship and prayer at these sacred lingams for and in your life. Below is a map of the Asta Lingams (double click to enlarge): History of the Asta Lingams of Arunachala The Giripradakshina route for Arunachala was set a few hundred years ago, by a Pandyan king, Vikkirama Pandya, I think a bit before 1200 CE. The creation of the Asta Lingams is shrouded by time and myth. Saran told us a story of their creation that we had never heard. Saran said that the locations were set on a specific astrological day, based on positions of the planets known as the Navagrahas, the Nine Planets, around Arunachala. There is a belief that one’s life is controlled by the Nine Planets. Each of the lingams stands for one of these planets, all surrounding (and worshipping) the “ninth planet,” Arunachala itself. In your life you are said to pass through each of the Navagrahas to the next. Worship of the Asta Lingams helps you move through the planetary cycles of your life. The placement was done by a famous siddhar of Tiruvannamalai, about 500 years ago. The story goes that all of the planets, to worship Lord Siva, came around Arunachala. The siddhar could feel the energy from the planets, and located each lingam where their energy was the greatest. Source: https://richardarunachala.wordpress.com/2013/03/06/the-eight-lingams-on-arunachalas-pradakshina-route/ - [Indra Lingam, Asta Lingams of Arunachala, Thiruvannamalai](https://sannidhi.net/sannidhi/indra-lingam-asta-lingams-of-arunachala-thiruvannamalai/) - Planet: Surya (Sun), Direction: East The Indra Lingam is the most difficult to find. It is on Car Street, very near to the Vegetable Market. Here is its entrance, amidst the various storefronts. A long hallway takes you to the lingam. Here is the Indra Lingam. Cycle of Life meaning for Indra Lingam Indra is important in heaven and is the ruler of creation. All beings, before they come to this world, are in Kailash. Before they come, they are wondering about this Earth. Lord Indra tells them that once they go there, they cannot come back that easily. When a person is born here, they lose all their higher energy and memories of what was before. So the people live on a lower level. Suffering and pain is a big part of their life. Ancient teachings, like the Siva Puranas, say that the purpose of life is to attain Mukti, enlightenment, liberation. But people don’t want Mukti, they want this life. So people should experience this world and their life. After this they will be ready for Mukti. These same ancient teachings say that Mukti is brought by doing Arunachala Pradakshina. These lingams were put in place to help people get Mukti. You start Pradakshina with the Indra Lingam because it stands for your birth (and the knowledge that you had before your were born). If you watch closely, you will notice that there is always a path into the lingam (or moorthi) that is kept open from the outside. The reason for this is that the god does not always occupy the lingam. When you pray to the lingam, the spirit of the god rushes into the lingam, and the open path allows this to happen. The energy rises in the lingam, then comes back to you to respond to your prayers or devotion. Traditional meaning for the Indra Lingam Indra manifests seated on his elephant, wielding in his hand the weapon Vajra with which he destroys ignorance and bestows the light of knowledge on his deserving devotees. He offers the sweet nectar of spiritual knowledge to those who are fitting and ripe. Indra brings long life and fame. This lingam has a tower above it. This was added when it was renewed, so it was not original. The tower has Saivite figures around it. In front are Siva and Parvati. Parvati is in her green-skinned Pachaiamman form. Next is Murugan (or Skanda), with his spear, Val. In back of the lingam is a well. When first constructed, each lingam had a tank for bathing. Before the lingam is worshiped, one should bathe and clean oneself. Now since the lingam is in the midst of the city, the tank has been built over, and to bathe, water from this well would be used. An ancient Tiruvannamalai king built 365 bathing tanks in Tiruvannamalai and around Arunachala. One could bathe in a different tank each day of the year. This was another thing said to bring Mukti. Now many of the tanks have been destroyed, and fewer than 100 still exist. The rope to pull up the bucket from the well. On the back of the temple tower is a Lingodbhava, illustrating Siva creating the endless column of light that became Arunachala. Atop the tower is a brass Kalasa (spiritual pot). Its conical top piece reflects the spiritual energy around the area of the lingam, so to be able to absorb it, you need to walk Pradakshina around the temple. This is why, in all Siva temples, one walks around the primary god after worship of it. How to get there: The temple is located on the 300 m south east from Arunachaleshwarar temple. Map: https://maps.app.goo.gl/PrQKhsgzXiT9RDuQ8 About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, perform Arunachala Girivalam (also called Pradakshina, spiritual circumambulation), praying at these Asta Lingams is a major element of their experience. Each of these eight lingams has a presiding star and is named for a God or Rishi that worshiped Siva (from this very location, it is often said). Each has a specific spiritual attribute. Each can provide assistance with some kind of major life issue, or illness. You can find out a lot about them by Googling “asta lingam.” Recently Carol and I were given a tour of these lingams by Saran, a local man who we think is the best of the Arunachala guides. He grew up living on the side of Arunachala, deeply loves this holy hill, and is steeped in local knowledge and traditions. He gave us a way of approaching the Asta Lingams that I don’t find on the web or in books. This is a deep local tradition about how to use worship and prayer at these sacred lingams for and in your life. Below is a map of the Asta Lingams (double click to enlarge): History of the Asta Lingams of Arunachala The Giripradakshina route for Arunachala was set a few hundred years ago, by a Pandyan king, Vikkirama Pandya, I think a bit before 1200 CE. The creation of the Asta Lingams is shrouded by time and myth. Saran told us a story of their creation that we had never heard. Saran said that the locations were set on a specific astrological day, based on positions of the planets known as the Navagrahas, the Nine Planets, around Arunachala. There is a belief that one’s life is controlled by the Nine Planets. Each of the lingams stands for one of these planets, all surrounding (and worshipping) the “ninth planet,” Arunachala itself. In your life you are said to pass through each of the Navagrahas to the next. Worship of the Asta Lingams helps you move through the planetary cycles of your life. The placement was done by a famous siddhar of Tiruvannamalai, about 500 years ago. The story goes that all of the planets, to worship Lord Siva, came around Arunachala. The siddhar could feel the energy from the planets, and located each lingam where their energy was the greatest. Source: https://richardarunachala.wordpress.com/2013/03/06/the-eight-lingams-on-arunachalas-pradakshina-route/ - [Easanya (Isanya) Lingam, Asta Lingams of Arunachala, Thiruvannamalai](https://sannidhi.net/sannidhi/easanya-isanya-lingam-asta-lingams-of-arunachala-thiruvannamalai/) - Planet: Budhan (Mercury), Direction: North East This lingam is the stage of letting go of everything–material life, family, possessions. What you are waiting for now is liberation, mukti. “The body is going to fall at any time. Before that, give me mukti” is the typical prayer here. “Give me the power to not be afraid, and the power to reach you, Siva.” You ask yourself, “Do you want liberation, or do you want to incarnate again?” for many Indians it is at this stage of life where they really start to meditate, and go to temple with a deeper intent. The Easanya Lingam is like a cemetery. This and the Indra Lingam are the two most important lingams, the beginning and the ending. Between these two are your life’s lessons. While this is the eighth of eight lingams, and most people end their lives here, one more lingam exists –Arunachala Siva, the lingam of liberation, the lingam of mukti. The last lingam is invisible. The actual lingam is below the ground, so you have to sit to worship it. And this is the place where you should sit and meditate, “I must surrender. My life is ending, what is important now?” Om Sri Easanya lingamai namo namaha. Traditional meaning Easanya Lingam brings peace of mind. Isanyar is one of the seven Rudras of Siva. He is covered with ashes and surrounded by ghosts. Like Siva, he has matted locks and fierce eyes and is seated on a tiger skin. He holds the crescent moon and the river Ganga in his locks. His body is adorned by coiled serpents. In his hands he holds the mortal drum and the trident of Siva. How to get there: The temple is located on the 2.1 kms North from Arunachaleshwarar temple. Map: https://maps.app.goo.gl/v26mTwiAoN3qBdq58 About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, perform Arunachala Girivalam (also called Pradakshina, spiritual circumambulation), praying at these Asta Lingams is a major element of their experience. Each of these eight lingams has a presiding star and is named for a God or Rishi that worshiped Siva (from this very location, it is often said). Each has a specific spiritual attribute. Each can provide assistance with some kind of major life issue, or illness. You can find out a lot about them by Googling “asta lingam.” Recently Carol and I were given a tour of these lingams by Saran, a local man who we think is the best of the Arunachala guides. He grew up living on the side of Arunachala, deeply loves this holy hill, and is steeped in local knowledge and traditions. He gave us a way of approaching the Asta Lingams that I don’t find on the web or in books. This is a deep local tradition about how to use worship and prayer at these sacred lingams for and in your life. Below is a map of the Asta Lingams (double click to enlarge): History of the Asta Lingams of Arunachala The Giripradakshina route for Arunachala was set a few hundred years ago, by a Pandyan king, Vikkirama Pandya, I think a bit before 1200 CE. The creation of the Asta Lingams is shrouded by time and myth. Saran told us a story of their creation that we had never heard. Saran said that the locations were set on a specific astrological day, based on positions of the planets known as the Navagrahas, the Nine Planets, around Arunachala. There is a belief that one’s life is controlled by the Nine Planets. Each of the lingams stands for one of these planets, all surrounding (and worshipping) the “ninth planet,” Arunachala itself. In your life you are said to pass through each of the Navagrahas to the next. Worship of the Asta Lingams helps you move through the planetary cycles of your life. The placement was done by a famous siddhar of Tiruvannamalai, about 500 years ago. The story goes that all of the planets, to worship Lord Siva, came around Arunachala. The siddhar could feel the energy from the planets, and located each lingam where their energy was the greatest. Source: https://richardarunachala.wordpress.com/2013/03/06/the-eight-lingams-on-arunachalas-pradakshina-route/ - [Agni Lingam, Asta Lingams of Arunachala, Thiruvannamalai](https://sannidhi.net/sannidhi/agni-lingam-asta-lingams-of-arunachala-thiruvannamalai/) - Planet: Chandran (Moon), Direction: South East Agni Lingam is next. It is near Ramana Ashram, located on a side street. There is a big sign over the street to announce its presence. Agni Lingam is down a narrow alley, to the right after entering the street. For your cycle of life, the first time you approach Agni Lingam, you should approach directly, head on. This way the fire lingam can burn up all the karma of your past lives. This would be something that would be done in the stage of your life where you are learning. There is a standard form of a prayer to say to each of the lingams, Om Sri Agni lingamai namo namaha. Use this chant at each, substituting the correct name of that lingam. As you leave and walk away, you should feel how now you have a blank slate, your karma from now on is what you make it. After this first time, then Agni Lingam should be approached with thanks, for the gifts that have been given. Traditional meaning Agni Lingam provides relief from diseases and fear, worshipping here relieves us from all diseases and to face challenges of life. On the wall of the entrance to this lingam is a painted sign that gives the names of each of the lingams, and the name of the ruling planet for that lingam. How to get there: The temple is located on the 1.3 km west of Arunachaleshwarar temple. Map: https://maps.app.goo.gl/7JVQ8Euro3ZZRe877 About Asta Lingams of Arunachala The Asta Lingams of Arunachala, the eight special Siva lingams that encircle the holy hill, are old features, dating back hundreds of years. It is said that visiting and worshiping these lingams brings great spiritual benefit. For the millions of people who, each year during the full moon nights, perform Arunachala Girivalam (also called Pradakshina, spiritual circumambulation), praying at these Asta Lingams is a major element of their experience. Each of these eight lingams has a presiding star and is named for a God or Rishi that worshiped Siva (from this very location, it is often said). Each has a specific spiritual attribute. Each can provide assistance with some kind of major life issue, or illness. You can find out a lot about them by Googling “asta lingam.” Recently Carol and I were given a tour of these lingams by Saran, a local man who we think is the best of the Arunachala guides. He grew up living on the side of Arunachala, deeply loves this holy hill, and is steeped in local knowledge and traditions. He gave us a way of approaching the Asta Lingams that I don’t find on the web or in books. This is a deep local tradition about how to use worship and prayer at these sacred lingams for and in your life. Below is a map of the Asta Lingams (double click to enlarge): History of the Asta Lingams of Arunachala The Giripradakshina route for Arunachala was set a few hundred years ago, by a Pandyan king, Vikkirama Pandya, I think a bit before 1200 CE. The creation of the Asta Lingams is shrouded by time and myth. Saran told us a story of their creation that we had never heard. Saran said that the locations were set on a specific astrological day, based on positions of the planets known as the Navagrahas, the Nine Planets, around Arunachala. There is a belief that one’s life is controlled by the Nine Planets. Each of the lingams stands for one of these planets, all surrounding (and worshipping) the “ninth planet,” Arunachala itself. In your life you are said to pass through each of the Navagrahas to the next. Worship of the Asta Lingams helps you move through the planetary cycles of your life. The placement was done by a famous siddhar of Tiruvannamalai, about 500 years ago. The story goes that all of the planets, to worship Lord Siva, came around Arunachala. The siddhar could feel the energy from the planets, and located each lingam where their energy was the greatest. Source: https://richardarunachala.wordpress.com/2013/03/06/the-eight-lingams-on-arunachalas-pradakshina-route/ - [Karya Siddhi Hanuman Temple, Frisco, DFW, Texas, United States](https://sannidhi.net/sannidhi/karya-siddhi-hanuman-temple-frisco-dfw-texas-united-states/) - Sri Hanuman is Chiranjeevi and is present at all times. Considered to be Para Brahma, Lord Hanuman is also a specialist in the nine types of devotion with an excellent character worthy of emulation by all. With His undying devotion, Sri Hanuman’s greatness lies in His complete selfless surrender to Lord Rama. The marakata Hanuman moorthy which will be consecrated here when the Temple is built, is ready… It took three years for the sculptors to prepare the moorthy. They came and stayed with their families at the [Mysore] ashram, leaving all other business. Marakata is a very diffi¬cult stone to carve. It will be wonderful when it is consecrated. When the moorthy is under the light when abhisheka is performed with milk, Hanuman will look glorious. Swamiji will definitely come and stay in Frisco for 40 days then, for one mandal. When I begin to talk about this moorthy, my mind becomes quiet and contemplative. It becomes silent. Another side of the same stone out of which the Marakata Rajarajeshwari moorthy was sculpted, now located in the Vijayawada ashram, has been used to make this Hanuman moorthy. When I think about this moorthy, the divine moorthy, my mind becomes very quiet. Maha Kumbhabhishekam The Maha Kumbhabhishekam was conducted by His Holiness Sri Ganapathy Sachchidananda Swamiji on July 23, 2015 with approximately 10,000 people in attendance. The presiding deity is Lord Hanuman along with Ram Parivaar. Praana Prathishta was also completed for Ganapathy, Subramanya Swami, Dattatreya, Lord Shiva, Durga Devi, and Navagrahas. For the next 40 days, during the very important and sacred mandala puja phase, Pujya Swamiji remained in Frisco, blessing the temple almost daily. That divine energy remains in the temple bringing a tremendous feeling of peace. How to Get There: The temple is 28.2 miles North East of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/MrhjqXD7MGpd1akp6 Source: https://dallashanuman.org/ - [Shree Raghunath Temple, Plano, DFW, Texas, United States](https://sannidhi.net/sannidhi/shree-raghunath-temple-plano-dfw-texas-united-states/) - How to Get There: The temple is 25.3 miles North East of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/12tJtizsYtc2BR9g9 Source: https://shreeraghunathtemple.org/ - [Sri Lakshmi Ganapathi Temple, Plano, DFW, Texas, United States](https://sannidhi.net/sannidhi/sri-lakshmi-ganapathi-temple-plano-dfw-texas-united-states/) - How to Get There: The temple is 24 miles North East of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/RnGkPiE44oiG2vvLA - [Sri Lalitha Peetham, Plano, DFW, Texas, United States](https://sannidhi.net/sannidhi/sri-lalitha-peetham-plano-dfw-texas-united-states/) - Sri Sri Sri Lalitha Devi Peetham was started on Mar 22, 2009 with the Prana Prathistha of Sri Lalitha Devi. Sri Lalitha Devi fulfills all desires of her Devotees. Her compassion and care will be with them at all times and in all situations. The Shakti (power) of Sri Lalitha Devi is best described by the words “haribrahmendra sevitaa” in the above Sloka. She is worshipped by all Gods including Vishnu, Brahma and Indra. Sri Lalitha Devi is also known as “vaageeramaa sevitaa”, meaning she is served by Goddesses Saraswati and Lakshmi. Goddesses Saraswati and Lakshmi fan Sri Lalitha Devi with the Divine Fans (vinjaamara) at all times. Sri Lalitha Devi Temple has been founded to provide a place for devotees to Worship, Serve and Meditate on the All-Powerful Mother and attain their desires through Sri Lalitha Devi’s blessings. We request all devotees to come and Worship the Divine Mother through religious activities (Archana, Abhisheka and others) and become recipients of Her Divine Blessings. How to Get There: The temple is 30 miles North East of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/bMSzL3ZwKjmnWcSE6 Source: https://www.lalithapeetham.org/ - [Sri Guruvayurappan Temple, Carrollton, DFW, Texas, United States](https://sannidhi.net/sannidhi/sri-guruvayurappan-temple-carrollton-dfw-texas-united-states/) - Sri Guruvayurappan Temple of Dallas has been built over a foundation of over 35 years of Bhajanas, Satsangs & Namasankritanas. Since 1985, (till date) members from Kerala Hindu Society of North Texas (KHSNT) continue to meet for a monthly prayer. KHSNT started with an objective of imparting younger generation Hindu Sprititual and cultural values and holding the Kerala Hindu community united in the metroplex; it went on to lay the foundation for Uniting all the Kerala Hindus across North America in 2001 through the first convention of KHNA. How to Get There: The temple is 13.6 miles East of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/3sCPvkHhzLNR7sTu6 Source: https://info.guruvayurappan.us/ - [Sri HariHara Peetham, Coppell, Texas, United States](https://sannidhi.net/sannidhi/sri-harihara-peetham-coppell-texas-united-states/) - Sri – A form of God, the almightyHari – A reference to Lord VishnuHara – A reference to Lord ShivaWealth is achievement of all the aspects related to God and is achieved by the word “Sri”. That means the spiritual needs of human beings can be accomplished by thoughts of “Sri Sakti” – Sakti Upasana. Every living organism yearns to achieve nirvana and relief from the worldly pleasures. If one wishes to achieve nirvana then they need to always think of “Hari” (Lord Vishnu). – Vishnu Upasana If a being is to achieve nirvana, it needs to first achieve enlightenment that is the reason why Sri Adi Sankara Charya mentioned as “Gnanaa Deva Hitaivalyam”. If we need to achieve enlightenment we will need to rid ourselves of all the sins from our minds and bodies. If we need to rid ourselves of our sins and achieve enlightenment we will need to always think of “Hara” (Rudra). – Rudra Upasana If you think of it the above 3 Upsanas are path to nirvana. A human being has 3 kinds of needs that need to be fulfilled and that is the reason they incarnate as a human beings. The needs while they are alive The needs when they are in heaven The needs in all the lokas In fact Hari and Hara are not two but a single divine entity. That is the reason enlightened rishis said “Sivaya Vishnu Roopaya| Siva Roopaya Vishnuve| Sivasya Hrudayam Vishnuhu| Vishnooscha Hrudayam Sivayaha|”.First of all we need to understand that Hari and Hara are the same. After we have confirmed that both Hari and Hara are the same, we will need to accept the fact that the incarnation of “Sri” is an integral part of the Hari and Hara. This is fact of the Sri Hara Hara and that is the reason for the birth of “Sri Hari Hara Peetham”. Sri Hari Hara Peetham by perform acts of piety will help in the realization of needs of the earth, the heavens and nirvana. We’d request that you participate in the activities of this Peetham and attain your goals. How to Get There: The temple is 7.4 miles North East of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/mQrQ7BLwgizQ7jed8 Source: https://srihariharapeetham.org/ - [DFW Hindu Temple, Irving, Texas, United States](https://sannidhi.net/sannidhi/dfw-hindu-temple-irving-texas-united-states/) - The D/FW Hindu Temple was conceived by a group of devotees back in 1981. As an auspicious beginning for the formation of the Temple Society, Sri Satyanarayana Puja was performd in December 1982,. Subsequently, in 1983, a Constitution was adopted that laid the basic foundation for the management of the temple. Basically, the constitution provided for a panel of trustees and a team of officers headed by a President in addition to an executive committee to assist in the day to day operations of the temple. The constitution provided for the necessary guidelines for the election of each member of the management team and their functions. In August of 1984, eight acres of land in the Parker County was purchased with the intention of building the temple there but the progress was slow for lack of funds and community interest. However, a facility in Plano was rented in March 1987 to temporarily accommodate the few devotees who expressed a need for a place of worship. After a considerable research into the needs of the community, it was decided that the Parker County land was too far to serve conveniently the Hindu community of the metroplex. A place that is convenient for devotees form both Fort Worth and Dallas was sought. This consideration lead to selling the land in the Parker County and purchasing the land in Irving in June of 1988. There was no time wasted after this purchase. The Bhumi Puja was performed in July of 1988 by Sant Murari Bapu and in November 1988, the temple operation was moved from Plano to the old house that stood on the land in Irving. Less than three years later, on April 28, 1991, the new Temple, Ekta Mandir, was inaugurated. The first deity to be installed in Ekta Mandir was that of Maha Lakshmi. A large number of devotees of the Metroplex witnessed the Prana Pratishthapan Mahotsav ceremony. This grand celebration lasted for four days – May 30 to June 2 of 1991. Subsequently, Sri Ganesh, Sri Ram Parivar, Sri Durgaji and Sri Ayyappan were installed in June, July, September and December of that year. Sri Venkateshwara (Balaji), Shivji, Kartikeya and Vithal-Rakumai were installed in May, July and October of 1992. Later on, separate building adjacent to the main temple was built and Navagrahas, Jagannathaji, Anjaneya (Hanumanji), Gayatri Devi and Dattatreya deities were installed. The Temple continued to grow and a Cultural Hall was built to meet the growing need of the community for social and cultural activities. The Hall serves as a facility for a number of community service activities such as library, educational classes, religious classes and pujas, kathas and discourses by spiritual leaders. The hall has become a popular place for family celebrations such as marriages, wedding anniversaries, graduation and birthday parties. In 1998, the Society purchased an additional 2.8 acres of land across from the Cultural Hall on east side of Britain road, along with a residential building. The building serves as a free Medical Clinic operated under the auspices of TIPS. The land serves as an overflow parking and can be used for future expansion of the temple facilities. Expansion of the main Temple was undertaken in 1999 to accommodate the growing attendance of devotees and completed in 2003/2004. The expansion provided for increased capacity, a large outside hallway, enclosed shoe-racks, and expanded office. Also in 2004 the Temple Apartment Quarters were built to provide accommodation to the Temple Priests as well as provide accommodations to visiting Priests for Temple events only. Indianization of the Temple by building the gopurams and adding Hindu temple architectural features both inside and outside of the main temple was also initiated in 1999 and completed in 2004. The Maha Kumbhabhishekam celebration was celebrated in October 2004. The Temple also completed building of a Yagashala, a Youth Center, a Meditation Center and expansion of the library. This new extension encompasses the old Navagraha building. Building of priest and guest quarters and some more parking facilities including a drop-off point have also been completed. New Projects such as Multi-use open structure and painting Murals in the cultural hall are under way. The Temple Society is here to serve the needs of the Hindu Community. It can do it only with the help of Almighty’s blessings and the community support. We count on your continued participation and support to make further progress in the new millennium a success. How to Get There: The temple is 8.9 miles East of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/UzkkcJyHwyZFBAAC7 Source: https://www.dfwhindutemple.org/ - [BAPS Shri Swaminarayan Mandir, Irving, Texas, United States](https://sannidhi.net/sannidhi/baps-shri-swaminarayan-mandir-irving-texas-united-states/) - A Mandir is a sacred Hindu place of worship. It represents the earthly home of Bhagwan, a sacred space devotees visit to connect with the divine, seek spiritual growth, quiet the mind, and find community. Mandirs represent a Vedic tradition of building, maintaining, and preserving physical spaces to uphold Hinduism's ancient philosophy and values. They are vibrant hubs of spiritual activity, architectural beauty, and cultural heritage. The rituals and traditions celebrated at mandirs connect individuals to their families, communities, and Bhagwan. Mandirs also enable the legacy of Hinduism’s oldest teachings to be shared with future generations. The main attractions of a Mandir are the sanctums, where murtis or images of the deity are enshrined. Devotees come to mandirs to offer prayers before the murtis, and participate in puja, arti, darshan, and other worship rituals to seek blessings, guidance, or solace. The size of mandirs varies from small, simple shrines to elaborate stone edifices. BAPS mandirs are traditionally categorized as either 'shikharbaddha mandirs' or ‘hari mandirs’. Shikharbaddha mandirs are built largely of stone with signature ‘shikhars’ or pinnacles, and are adorned with intricate carvings and sculptures. Hari mandirs are built using modern materials such as steel, concrete, and cement. Another major distinction is that in shikharbaddha mandirs, the arti – the main worship ritual conducted in all mandirs – is performed five times daily, while in hari mandirs, the arti is performed twice daily. HH Mahant Swami Maharaj, the present spiritual leader and guru of BAPS, supports the establishment of mandirs as a means to cultivate peace within communities and connect individuals to Bhagwan. BAPS Swaminarayan mandirs nurture personal as well as collective worship through festivals, ceremonies, and cultural and spiritual assemblies. In addition to spiritual practices, BAPS mandirs teach arts, languages, music, and philosophy rooted in Hindu heritage. BAPS mandirs also organize walkathons, health fairs, blood drives, and other charitable efforts for local communities and causes. BAPS mandirs welcome people of all faiths and backgrounds, offering a space for contemplation, learning, and cultural exchange. Visiting a BAPS mandir provides an enriching experience, offering insights into Hindu spirituality, culture, and community amidst an atmosphere of tranquility and devotion. How to Get There: The temple is 5 miles East of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/tCVqta9K9nmSfE3g7 Source: https://www.baps.org/Global-Network/North-America/Dallas.aspx - [Palyul Changchub Dhargyaling Dallas, Bedford, Texas, United States](https://sannidhi.net/sannidhi/palyul-changchub-dhargyaling-dallas-bedford-texas-united-states/) - Palyul Changchub Dhargyaling Dallas is a Meditation and Study Centre within the Nyingma Tradition of Tibetan Buddhism. It was established in the spring of 1998 under the steerage of Venerable Khenchen Tsewang Gyatso Rinpoche, following the course of His Holiness Penor Rinpoche. As a 501C-three non-profit organization, the center is connected with the Palyul mother monastery at Namdroling in Bylakuppe, India. After the passing of His Holiness Penor Rinpoche in March 2009, the Palyul global network community has been led by His Holiness Karma Kuchen Rinpoche, the twelfth Throne holder of the Palyul Dzogchen Lineage, who was selected as the successor. BACKGROUND HISTORY In Dallas, our center is still guided by the founder and Spiritual Director, Khenchen Tsewang Gyatso Rinpoche. Whereas Khenchen Tsewang Gyatso Rinpoche, Khenpo Tenzin Norgay Rinpoche, and Lama Jigmey Tenzin provide support and assistance at the center. Throughout the year, Khenchen Tsewang Gyatso Rinpoche visits the center multiple times, offering teachings, empowerment, and personal guidance. As a center affiliated with the Palyul lineage, Palyul Changchub Dhargyaling Dallas’s goals are to promote the take a look at and exercise Tibetan Buddhism, particularly the teachings of the Nyingma tradition. The center provides a supportive environment for meditation, study, and community activities, fostering spiritual growth and personal transformation. How to Get There: The meditation center is 8.8 miles South West of Dallas Fort Worth International Airport. Map: https://maps.app.goo.gl/APmeVxcGsFN5NXNN7 Source: https://palyuldfw.org/ - [Thirukoneswaram Kovil, Trincomalee, Sri Lanka](https://sannidhi.net/sannidhi/thirukoneswaram-kovil-trincomalee-sri-lanka/) - Koneswaram Temple of Trincomalee (Tamil: திருக்கோணேச்சரம் கோயில்) or Thirukonamalai Konesar Temple – The Temple of the Thousand Pillars and Dakshina-Then Kailasam (Southern / Ancient Kailash) is a classical-medieval Hindu temple complex in Trincomalee, a Hindu religious pilgrimage centre in Eastern Province, Sri Lanka. The most sacred of the Pancha Ishwarams of Sri Lanka, it was built significantly during the ancient period on top of Konesar Malai, a promontory overlooking Trincomalee District, Gokarna bay and the Indian Ocean. The monument contains its main shrine to Shiva in the form Kona-Ishvara, shortened to Konesar.How to Get there The temple is 117 kms East of Anuradhapuram Airport Map: https://maps.app.goo.gl/HVyBpe1zv9Xt6WhaA Read More https://en.wikipedia.org/wiki/Koneswaram_Temple - [Keerimalai Naguleswaram temple, Kankesanturai, Sri Lanka](https://sannidhi.net/sannidhi/keerimalai-naguleswaram-temple-kankesanturai-sri-lanka/) - Of the five hallowed Siva temples (pancha ishwarams) in Srilanka Naguleswaram once stood supreme in the Jaffna peninsula. Hindu shrines attain a unique status when blessed with three special attributes moorthy (deity), thalam (temple and its precincts) and theertham (source of water). Endowed with all three, Naguleswaram has been regarded from ancient times a pre-eminent place of worship. Curative properties of Keerimalai Popularly called Keerimalai (nagulam – keeri – mongoose), the place has its name wonderfully preserved in numerous legends. Previously it had been called Tiruthambaleswaram. The curative value of its waters is the theme around which many legends have emanated. Ancient texts refer to the confluence of fresh water from the springs on the coast, with brackish water from the sea, ganga samudra sangamam, as the union of the powers of Siva and Sakthi. The sage Nagulamuni found a cave nearby a haven for meditating and “faced the rising and setting suns with equal facility and had the summer and winter solstices directly overhead, when they occurred” (Dr.R.Vigneswaran in Naguleswaram, 2003). In his treatise, Tamil Culture in Ceylon (1950), MD Raghavan refers to the “sacred spring of Keerimalai –its very name signifies the hill of Nagula muni, the sage who was shrunken with austerities, that was likened to the Kiri (mongoose)”. Maruthapuraveehavalli, a Pandiyan princess, cured of her equine facial features by the waters, built Maviddapuram Kandaswamy temple nearby. The late Dr.Arumugam, an Irrigation engineer by background and Hindu scholar, in his book More Hindu Temples in Srilanka, quotes scientific evidence relating to the mineral content of the waters of Keerimalai and that being the likely reason for the curative properties. There are numerous puranic references to the historic temple, notably in Dhakshina Kailaya puranam. Suta Samhita, a Sanskrit work on Saivaism and part of Skanda Purana, refers to Naguleswaram among ancient sites of pilgrimage, an indication of the antiquity of Saivaism in Jaffna. (A Short History of Hinduism in Ceylon, CS Navaratnam 1964). There are also stories from the epics Mahabaratha and Ramayana which relate to this ancient temple. How to Get there The temple is 7.6 kms West of Jaffna International Airport Map: https://maps.app.goo.gl/uA35Xh36ATP2qtav6 Read More https://www.naguleswaram.org/ - [Thiruketheeshwaram Shiva Temple, Thiruketheeshwaram, Sri Lanka](https://sannidhi.net/sannidhi/thiruketheeshwaram-shiva-temple-thiruketheeshwaram-sri-lanka/) - Ketheeswaram temple (Tamil: திருக்கேதீசுவரம் Thirukketheeswaram[2]) is an ancient Hindu temple in Mannar, Northern Province, Sri Lanka. Overlooking the ancient Tamil port towns of Manthai and Kudiramalai, the temple has lain in ruins, been restored, renovated and enlarged by various royals and devotees throughout its history. Thirukketheeswaram is one of the Pancha Ishwarams dedicated to the Hindu deity Shiva and is venerated by Shaivas throughout the continent.[3] Throughout its history, the temple has been administered and frequented by Sri Lankan Hindu Tamils. Its famous tank, the Palavi tank, is of ancient antiquity and was restored from the ruins.[4] Thirukketheeswaram is one of the 275 Paadal Petra Sthalams of Shiva glorified in the poems of the Tevaram. Literary and inscriptional evidence of the post classical period (300BC-1500AD) attests to the upkeep of the temple during the ancient period by kings of the Pallava, Pandyan Dynasty and Chola dynasties who contributed to its development up to the late 16th century. In 1575, Thirukketheeswaram was largely destroyed by Portuguese colonials, with Pujas terminating at the shrine in 1589. Following an appeal by Arumuka Navalar in 1872, the temple was rebuilt at its original site in 1903. How to Get there The temple is 116 kms North West of Anuradhapuram Airport Map: https://maps.app.goo.gl/XCK91puWWFYVPWrM9 Read More https://en.wikipedia.org/wiki/Ketheeswaram_temple - [Gautam Buddha’s Sela Cetiya, Mihintale, Sri Lanka](https://sannidhi.net/sannidhi/gautam-buddhas-sela-cetiya-mihintale-sri-lanka/) - Mihintale Raja Maha Vihara is located approximately 12 km east from Anuradhapura sacred city. Sela Cetiya (S) is one of five stupas built within the vihara premises. Legends record that this ceitya marks the spot of Devanampiya Tissa’s first meeting in 247 BCE with the arhat Mahinda. Furthermore, according to the Dhatuvamsa, this stupa contains the “urna”, one of the 32 major marks of an enlightened being. According to the Mahavamsa, the Sinhalese king of Anuradhapura, Devanampiya Tissa (r. 250–210 BCE), was hunting in the hills of Mihintale. Pursuing a stag to the top of a hill, he suddenly encountered Mahinda, son of the great emperor of India, Ashoka, who had been despatched to convert the people of Sri Lanka to his chosen faith. Wishing first to test the king’s intelligence to judge his fitness to receive the Buddha’s teaching, Mahinda proposed his celebrated riddle of the mangoes: ““What name does this tree bear, O king?” “This tree is called a mango.” “Is there yet another mango besides this?” “There are many mango-trees.” “And are there yet other trees besides this mango and the other mangoes?” “There are many trees, sir; but those are trees that are not mangoes.” “And are there, beside the other mangoes and those trees which are not mangoes, yet other trees?” “There is this mango-tree, sir.” Having determined that the king was a worthy vessel, Mahinda proceeded to expound the Buddha’s teachings, quickly convertingthe king and his entourage of forty thousand attendants. In gratitude, the king offered Mahinda and his followers a royal park in Anuradhapura. This later developed into the vast complex of the Mahavihara. Mihintale ( a contraction of Mahinda tale, or “Mahinda’s hill”) likewise became an important Buddhist center Modern Mihintale is merely a large village, but still functions as an important pilgrimage site, especially during Poson Poya (June). During the festival, thousands of pilgrims dressed in white, gather to make offerings and chant sutras, celebrating the introduction of Buddhism to Sri Lanka. The sacred sites at Mihintale are less well preserved than those at Anuradhapura, but the pilgrim can appreciate the beauty of the hilltop setting. The walk up to Mihintale can be tiring, however: there are 1850 steps. Thus we recommend that you plan your pilgrimage for the early morning or late afternoon to avoid climbing the steps in the heat of the day. How to Get there The temple is 23.5 kms North East of Anuradhapura Airport Map: https://maps.app.goo.gl/oexbnu1BVveYTkv98 Read More https://www.nekhor.org/sela-cetiya-at-mihintale - [Gautam Buddha’s Belt Jethawanaramaya, Anuradhapura, Sri Lanka](https://sannidhi.net/sannidhi/gautam-buddhas-belt-jethawanaramaya-anuradhapura-sri-lanka/) - The Jetavanarama stupa or Jetavanaramaya (Sinhala: ජේතවනාරාමය, romanized: jētavanārāmaya) is a stupa, or Buddhist reliquary monument, located in the ruins of Jetavana monastery in the UNESCO world heritage city of Anuradhapura,[2] Sri Lanka. At 122 metres (400 ft), it was the world's tallest stupa,[3] and the third tallest structure in the world (only behind the two great pyramids: Great Pyramid of Giza and Pyramid of Khafre) when it was built by King Mahasena of Anuradhapura (273–301).[4] He initiated the construction of the stupa[5]: 49 following the destruction of the Mahaviharaya of Anuradhapura. His son Kithsirimevan completed the construction of the stupa, and it was renovated by Parakramabahu I of Polonnaruwa.[6] A part of a belt tied by the Buddha is believed to be the relic that is enshrined here. The structure is significant in the island's history as it represents the tensions within the Theravada and Mahayana sects of Buddhism; it is also significant in recorded history as one of the tallest structures in the ancient world;[7] and the tallest non-pyramidal building; the height of the stupa was 122 metres (400 ft),[8] making it the tallest stupa in the ancient world. With the destruction and abandonment of Anuradhapura kingdom in the 11th century, the stupa with others was covered by jungle. King Parakramabahu in the 12th century tried to renovate this stupa and it was rebuilt to the current height, a reduction from the original height. Today it stands at 71 metres (233 ft).[9] The compound covers approximately 5.6 hectares and is estimated to have housed 10,000 Buddhist monks. One side of the stupa is 176 m (576 ft) long, and the flights of stairs at each of the four sides of it are 9 m (28 ft) wide. The doorpost to the shrine, which is situated in the courtyard, is 8 m (27 ft) high. The stupa has a 8.5 m (28 ft) deep foundation, and sits on bedrock. The structure is no longer the tallest, but it is still the largest, with a base-area of 233,000 m2 (2,508,000 sq ft).[10] Approximately 93.3 million baked bricks were used in its construction; the engineering ingenuity behind the construction of the structure is a significant development in the history of the island. How to Get there The temple is 9.9 kms North of Anuradhapura Airport Map: https://maps.app.goo.gl/VnwwV9vyMPdr8JuJ6 Read More https://en.wikipedia.org/wiki/Jetavanaramaya - [Gautam Buddha's Collar Bone Relic Thuparamaya, Anuradahapura, Sri Lanka](https://sannidhi.net/sannidhi/gautam-buddhas-collar-bone-relic-thuparamaya-anuradahapura-sri-lanka/) - Thuparamaya, the oldest Stupa in Sri Lanka built after the introduction of Buddhism to Sri Lanka. The Thuparamaya, built by King Devanapiyatissa, enshrines the sacred collar bone of the Buddha. This relic, a gift from India, stands testimony to the cordial relations enjoyed by the then Sri Lanka ruler. The columns around the stupa were a part of the walkway that supported a roof which covered the sacred edifice. Aesthetically, the interior of such a structure must have been the stunning expression of wood engineering and of the most skilful craftsmanship. The edifice’s conical design, unique in the architectural history of the world, continues to be discussed and debated by scholars and scientists. The discovery of medical texts and surgical instruments dating back to the Anuradhapura period confirm the Quality of life during that era. The tradition of using stone troughs as medicinal baths to cure the sick was in vogue during the Anuradhapura and subsequent Polonnaruwa periods and before Buddhism was introduced to Sri Lanka. The patient, whether paralytic or in a coma after a snake bite, was immersed in a bath enriched with the appropriate medicinal potions that would gradually be absorbed into the body. Interestingly, the shape of the vessel was moulded to economize on the expensive fluid. The name Thuparamaya is a residential complex for Bhikkhus. How to Get there The temple is 10.4 kms North of Anuradhapura Map: https://maps.app.goo.gl/kzHuqhKA4oCjEzpR8 Read More https://us.lakpura.com/pages/thuparamaya#:~:text=The%20Thuparamaya%2C%20built%20by%20King,which%20covered%20the%20sacred%20edifice. - [Gautam Buddha's Relic Shrine Abhayagiriya Vihara, Anuradhapura, Sri Lanka](https://sannidhi.net/sannidhi/gautam-buddhas-relic-shrine-abhayagiriya-vihara-anuradhapura-sri-lanka/) - Abhayagiri Vihāra was a major monastery site of Śrāvakayāna, Mahayana and Vajrayana Buddhism that was situated in Anuradhapura, Sri Lanka. It is one of the most extensive ruins in the world and one of the most sacred Buddhist pilgrimage cities in the nation. Historically it was a great monastic center as well as a royal capital, with magnificent monasteries rising to many stories, roofed with gilt bronze or tiles of burnt clay glazed in brilliant colours. To the north of the city, encircled by great walls and containing elaborate bathing ponds, carved balustrades and moonstones, stood "Abhayagiri", one of seventeen such religious units in Anuradhapura and the largest of its five major viharas. One of the focal points of the complex is an ancient stupa, the Abhayagiri Dagaba. Surrounding the humped dagaba, Abhayagiri Vihara was a seat of the Northern Monastery, or Uttara Vihara and the original custodian of the Tooth relic in the island. The term "Abhayagiri Vihara" refers not only to the complex of monastic buildings, but also to a fraternity of Buddhist monks, or Sangha, which maintained its own historical records, traditions and way of life. Founded in the 2nd century BC, it had grown into an international institution by the 1st century AD, attracting scholars from distant locations and encompassing all shades of Buddhist philosophy. Its influence can be traced to other parts of the world, through branches established elsewhere. Thus, the Abhayagiri Vihara developed as a great institution vis‑a‑vis the Mahavihara and the Jetavanavihara Buddhist monastic sects in the ancient Sri Lankan capital of Anuradhapura. How to Get there The temple is 12.1 kms North of Anuradhapura Map: https://maps.app.goo.gl/KQos65Ab9A3oTwxz8 Read More https://en.wikipedia.org/wiki/Abhayagiri_Vih%C4%81ra - [Lord Rama Consecrated Manavari Sivan Kovil, Bangadeniya, Sri Lanka](https://sannidhi.net/sannidhi/lord-rama-consecrated-manavari-sivan-kovil-bangadeniya-sri-lanka/) - Located just 6 kilometers north of Chilaw along the Chilaw – Puttalam road, the Manavari Temple emerges as a spiritual oasis steeped in historical and cultural significance. As a Tamil temple intricately woven into the revered Ramayana trail, its sacred allure captivates the hearts of devotees embarking on a profound journey of solace and enlightenment. Perched near the riverside estate of Sittamadama, the Manavari Temple stands as a testament to the rich heritage of the Tamil community, embodying centuries of tradition and devotion. While its architectural and religious elements honor the time-honored norms of Tamil temples, its true essence lies in its profound connection to the epic saga of the Ramayana and its revered protagonist, Lord Rama. For Hindu pilgrims traversing the Ramayana trail from India, Manavari holds a central place in their spiritual odyssey. Legend has it that this sacred site is where Lord Rama, after vanquishing the demon king Ravana and rescuing his beloved consort Sita, installed and worshiped the Shiva Lingam. This symbolic act marked the triumphant culmination of Rama's arduous quest and his unwavering commitment to righteousness. The significance of Rama's installation and worship of the Shiva Lingam at Manavari transcends mere ritual; it embodies a profound act of penance and redemption. Following the defeat of Ravana, himself a Brahmin, Rama sought to atone for the grave crime of Brahmincide. Erecting the Shiva Lingam at Manavari symbolized Rama's earnest plea for forgiveness and the restoration of cosmic equilibrium. Named Ramalingam, the Shiva Lingam at Manavari stands as a unique testament, consecrated by Lord Rama himself. In Hindu mythology, only two Lingams are attributed to Lord Rama—the other residing in Rameshwaram, India, a site of immense sanctity in Tamil Nadu. Rama's worship of Shiva in the form of the Lingam at Manavari holds extraordinary significance within Hinduism, symbolizing the harmonious coexistence and interdependence of Vishnu and Shiva—the two paramount deities revered in different sects of Hinduism. Rama's act of venerating Shiva underscores the transcendental nature of divine devotion, transcending the boundaries of religious sects and affiliations. The spiritual pilgrimage to Manavari Temple transcends the physical realm, delving into the depths of redemption, devotion, and cosmic realignment embedded in the sacred verses of the Ramayana. It serves as a living repository of profound narratives, inviting pilgrims and visitors alike to immerse themselves in the divine essence and contemplate the intricate layers of belief and devotion that define Hindu spirituality. As devotees flock to Manavari Temple, they embark on a timeless journey guided by the echoes of ancient epics and the whispers of divine grace. It stands as a beacon of spiritual enlightenment, illuminating the path of seekers who yearn for solace and divine communion in the embrace of the sacred. With its rich tapestry of tradition and spirituality, Manavari Temple beckons all who seek to embark on a transformative journey of self-discovery and enlightenment. How to Get there The temple is 11.9 kms North of Chilaw Map: https://maps.app.goo.gl/2wwsJXK1EoanTCNF9 Read More https://www.beyondescapes.com/things-to-do/manavari-temple - [Munneshwaram Devasthanam Shiva Temple, Chilaw, Sri Lanka](https://sannidhi.net/sannidhi/munneshwaram-devasthanam-shiva-temple-chilaw-sri-lanka/) - Munneswaram Temple is considered the oldest Hindu temple dedicated to Lord Shiva in Sri Lanka and the ancient belief is that this is the place where King Rama prayed to Lord Shiva, after he slayed Ravana in order to rid of the bad omen or karma (named Brahmahatya Dosha) which he received after he had killed king Ravana who was a Brahmin. It was said that Lord Shiva had instructed Lord Rama to install four Shivalingas at four different places namely Manavari, Thiru Koneshwaram, Thiru Ketheshwaram and Rameswaram in India to get rid of his ‘Brahmahatya Dosha’. Manavari Temple is the first place where Lord Rama installed the Shivalinga – and is named Ramalingam, to date. It is important to note that Rameswaram in India is the only other lingam in the world named after Lord Rama. How to Get there The temple is 82.3 kms North of Colombo Map: https://maps.app.goo.gl/eMaZbUVJoUFLCjn96 Read More https://www.anasawellnessresort.com/the-ramayana-tour-exploring-the-story-of-rama-sita-in-sri-lanka/#:~:text=Munneswaram%20Temple%20is%20considered%20the,he%20had%20killed%20king%20Ravana - [Gautam Buddha Kelaniya Raja Maha Viharaya, Kelyaniya, Sri Lanka](https://sannidhi.net/sannidhi/gautam-buddha-kelaniya-raja-maha-viharaya-kelyaniya-sri-lanka/) - Gautam Buddha was in Samadhi at this place. According to the Mahavamsa, on his third and final visit of the Buddha eight years after his awakening, on Wesak Poya Day the Buddha turned the Dharma wheel at this location. The original stupa at Kelaniya enshrined a gem-studded throne which had been the object of dispute between two Naga Kings, Chulodara and Mahodara. After hearing the Buddha teach, the Naga kings paid homage to the Buddha with overwhelming faith. The Naga King Maniakkika, the then ruler of Kelaniya, was also present at Budhdha's Dharma sermons and pleaded for a support to worship. So the Buddha bestowed the jeweled throne as a suitable offering support. In the afternoon, the Buddha moved toward the interior of the island and once again entered meditation on the Brahmaviharas, or the Four Immeasurables. In the evening, he addressed the nagas saying, “Let the throne remain here; may the Khiripala tree (the tree transported from the Jetavana by the tree spirit Samiddhi) station itself here. Worship, O Nagas, all of you, this tree and the throne. — Dipavamsa 2:50 Here we see an instance of the Buddha himself designating a specific focus of devotion, objects, or places marked by his presence. These sacred reminders are classified in later Theravada Buddhist texts as one of three types of relics, known as paribhoga, or relics of use or enjoyment. Often these include locations that are so designated because the Buddha remained in samadhi there, “using” the location and thereby imprinting it with his blessings. King Maniakkika constructed a stupa to enshrine the gem-studded throne in Kelyaniya for the benefit of thousands of devotees to worship. He also again entreated the Budhdha to visit the holy site. According to the Mahavamsa, on his third and final visit of the Buddha eight years after his awakening, on Wesak Poya Day the Buddha turned the Dharma wheel at this location. According to the text, “The sins of a life time are all rendered null, Once Kelaniya is worshiped a single time.” How to Get there The temple is 10 kms East of Colombo Map: https://maps.app.goo.gl/oQY4rAfK7tq3MWHu7 Read More https://www.nekhor.org/kelyaniya-raja-maha-vihara - [Yogar Swami Mahasamadhi Temple, Jaffna, Sri Lanka](https://sannidhi.net/sannidhi/yogar-swami-mahasamadhi-temple-jaffna-sri-lanka/) - Yogaswami was Sri Lanka’s most renowned contemporary Hindu spiritual master and was revered by both Hindus and Buddhists. Yogaswami found his guru, Chellappaswami, in 1905 outside Nallur Temple, located in Jaffna at the northernmost tip of Sri Lanka. In passing the temple one day, the young yogi first encountered Chellappaswami when he shouted at him loudly and said, “Hey! Who are you? There is not one wrong thing! It is as it is! Who knows?” When Yogaswami recounted the moment he said that when Chellappaswami shouted this at him, that suddenly everything vanished into a sea of light. At a later encounter in a festival crowd, Chellappaswami ordered Yogaswami, “Go within. Meditate. Stay here until I return.” Three days later, Chellappaswami came back to find the obedient Yogaswami in the same spot meditating and awaiting his master’s return. How to Get there The temple is 21.8 kms south of Jaffna International Airport Map: https://maps.app.goo.gl/wMj8f62U2qEgMTzR7 Read More https://sivaashram.org/guru-lineage-siva-ashram/ - [Sadhguru Sri Brahma Samadhi, Palani Mutt, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-samadhi-palani-mutt-varanasi-uttar-pradesh/) - This is Palani Mutt in Varanasi where Sadhguru Sri Brahma was in Samadhi. You can go and sit close. You can go to meditation states effortlessly. This temple is located 160 m North West of Shree Gauri Kedareshwar Mandir. Map: https://maps.app.goo.gl/dUmspWDxJNKQ4eg2A - [Sadhguru Sri Brahma Ashram, Annur, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-ashram-annur-tamil-nadu/) - This is a Sadhguru Sri Brahma Ashram at Annur, Tamil Nadu. You can go and sit close. You can go to meditation states effortlessly. This temple is located 42 kms North of Coimbatore. Map: https://maps.app.goo.gl/27Wxr9eazsjKEXen8 - [Sadhguru Sri Brahma Temple, Veerapandi, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-temple-veerapandi-tamil-nadu/) - This is a Temple of Sadhguru Sri Brahma at Veerapandi, Tamil Nadu. You can go and sit close. You can go to meditation states effortlessly. This temple is located 21 kms North of Coimbatore. Map: https://maps.app.goo.gl/Q4rBPdvBqvkt1m747 - [Guru Vel Swami Samadhi, Palani, Tamil Nadu](https://sannidhi.net/sannidhi/guru-vel-swami-samadhi-palani-tamil-nadu/) - This is a samadhi of Guru Vel Swami, a disciple of Sadhguru Sri Brahma. Map: https://maps.app.goo.gl/PTaNYbD4GpYNogiw7 - [Sadhguru Sri Brahma Water Samadhi, Brahma Teertham, Palani, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-water-samadhi-brahma-teertham-palani-tamil-nadu/) - This is a Sadhguru Sri Brahma water samadhi place inside the water tank near Palani hill, Tamil Nadu. There is also a Sadhguru Sri Brahma temple to the west of tank where you can sit sit and meditate. "There is a place called Brahma Theertham at the foothills of Palani. Sadhguru Swami was in a state of Jala Samadhi here. Some people who saw him underneath the water, reported to the collector that somebody has died in a pond. When they took him out of the pond, they realized he was still alive. It was after a few days that swami came out of his meditation." Sadhguru Sri Brahma Documentary Part 3 Map: https://maps.app.goo.gl/gherEHLYvmgQgxri9 Source: https://www.youtube.com/watch?v=EFnoZ_D0nKo&list=PLUn-AVDbwUrmru8s3WaJXWJ8WHFC2T1F4&index=3 - [Sadhguru Sri Brahma Fire Samadhi, Arulmigu Sri Mariamman Temple, Nilgiris (Ooty), Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-fire-samadhi-arulmigu-sri-mariamman-temple-nilgiris-ooty-tamil-nadu/) - This is a Sadhguru Sri Brahma fire samadhi place inside the temple at Arulmigu Sri Mariamman Temple Ooty, Tamil Nadu. How to Get there Map: https://maps.app.goo.gl/56tPEFwcMuGApTA6A About Arulmigu Sri Mariamman Temple Ooty Another incident took place at the Devi temple, Sadhguru asked the temple priest if he could spend the night inside. The priest let him stay the night, but locked the outer temple gates when he left for the day. The priest went to sleep at his house. But he suddenly woke up in the middle of the night, he was worried about what the man he had given shelter might do if he needed to attend nature’s call. Concerned that he would desanctify the temple premises, the priest rushed back to the temple. When he reached there, he peeped through the window to check on him. What he saw was parts of his body strewn all around-legs, hands, head - all scattered and burning. The priest was terrified that somebody had harmed the traveler. He started screaming “Swami! Swami! Swami!” The very next moment, the parts joined themselves together and walked out as Sadhguru. The priest, having witnessed this, was of course, shocked beyond words. (Sadhguru Sri Brahma Documentary Part 5) Source https://www.youtube.com/watch?v=W80Y-QQ195o&list=PLUn-AVDbwUrmru8s3WaJXWJ8WHFC2T1F4&index=5&pp=iAQB - [Sadhguru Sri Brahma Earth Samadhi in Forest, Yedapalli, Nilgiris (Ooty), Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-earth-samadhi-in-forest-yedapalli-nilgiris-ooty-tamil-nadu/) - This is a Sadhguru Sri Brahma earth samadhi place in Yedapalli, Nilgiris (Ooty), Tamil Nadu. There is a place to sit and meditate. Just behind the ashram, there is a forest where Sadhguru Sri Brahma was in sadhana. There is a pit marked with white color where he was in Samadhi. Since it is forest, it is not recommended to go alone. The ashram opens only between 6 to 7 AM so you can take assistance from people at the ashram during that time. This place is also known as Siddhagiri. You can go into meditative states at both the ashram and the pit in the forest effortlessly. How to Get there You can take a bus from Mettupalayam bus stand to Coonoor Station. The total distance is 33 kms with estimated journey of 1 hour. Then you can take an auto or cab to Yedapalli ashram which is at a distance of 8 kms from Coonoor. This Ashram is very close to Yellanahalli and Burliyar Cave Ashrams. You can visit all three in a single day. Map: https://maps.app.goo.gl/eSuDcTdYJ2oCEi4f9 About Yedapalli Ashram: Sadhguru Sri Brahma spent 48 days in the forest behind the Yedapalli Ashram. Since he was in the forest, people would not know his presence. Guruvel Swami was with him during this period. This place is also known as Siddhagiri. When thirteen of his disciple came looking for it, Sadhguru Sri Brahma was in Samadhi inside the pond. And sometimes he would create a three feet pit on the ground, and remain in samadhi for many days. (Sadhguru Sri Brahma Documentary Part 6) Source https://linktr.ee/sadhgurusribrahma?utm_source=linktree_profile_share<sid=6cbec584-d5a3-4db7-a0da-c4127c96dfed 6/14 - Sadhguru Shribrahma - The Power of Guru Puja - Nilgiris - [Kanakkanpatti Mootai Swami Jeevasamadhi, Kanakkanpatti, Tamil Nadu](https://sannidhi.net/sannidhi/kanakkanpatti-mootai-swami-jeevasamadhi-kanakkanpatti-tamil-nadu/) - This is a Jeevasamadhi of Kanakkanpatti Mootai Swami. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there This Jeevasamadhi is located at Kanakkanpatti, 10 kms East of Palani. Map: https://goo.gl/maps/Tp96J3owp9x13aAL7 His holiness, the divine Om Shri Sachidhananda sarguru mahasree Palani Mootai swamigal (17th incarnation of various siddhars( earlier Sri Sivaprabakara swamigal at Kerala, and Paampaatti siddhar ). Many devotees throng the swamigal, where one believes that he has the healing power and all are equal before him, irrespective of caste , crede, and money. situated on the highway from Ottanchattiram to palani. 8 kms from palani( Kanakkanpatti) Read More: https://sadhanandaswamigal.blogspot.com/2014/03/saint-kanakkanpatti-mootai-swamigal.html - [Kanakkanpatti Mootai Swami Viriya Tree, Kanakkanpatti, Tamil Nadu](https://sannidhi.net/sannidhi/kanakkanpatti-mootai-swami-viriya-tree-kanakkanpatti-tamil-nadu/) - This is a viriya tree where Kanakkanpatti Mootai Swami used to stay. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there This tree is located at Kanakkanpatti inside the premises where Jeevasamadhi is, 10 kms East of Palani. Map: https://maps.app.goo.gl/6wE4TYYcb9CYQizZ8 His holiness, the divine Om Shri Sachidhananda sarguru mahasree Palani Mootai swamigal (17th incarnation of various siddhars( earlier Sri Sivaprabakara swamigal at Kerala, and Paampaatti siddhar ). Many devotees throng the swamigal, where one believes that he has the healing power and all are equal before him, irrespective of caste , crede, and money. situated on the highway from Ottanchattiram to palani. 8 kms from palani( Kanakkanpatti) Read More: https://sadhanandaswamigal.blogspot.com/2014/03/saint-kanakkanpatti-mootai-swamigal.html - [Kanakkanpatti Mootai Swami House, Kanakkanpatti, Tamil Nadu](https://sannidhi.net/sannidhi/kanakkanpatti-mootai-swami-house-kanakkanpatti-tamil-nadu/) - This is a house where Kanakkanpatti Mootai Swami used to stay. There is a place to sit and meditate inside to the house. You can go into meditative states here effortlessly. How to get there This house is located at Kanakkanpatti inside the premises where Jeevasamadhi is, 10 kms East of Palani. Map: https://maps.app.goo.gl/7vat3CHee2JEqWzr5 His holiness, the divine Om Shri Sachidhananda sarguru mahasree Palani Mootai swamigal (17th incarnation of various siddhars( earlier Sri Sivaprabakara swamigal at Kerala, and Paampaatti siddhar ). Many devotees throng the swamigal, where one believes that he has the healing power and all are equal before him, irrespective of caste , crede, and money. situated on the highway from Ottanchattiram to palani. 8 kms from palani( Kanakkanpatti) Read More: https://sadhanandaswamigal.blogspot.com/2014/03/saint-kanakkanpatti-mootai-swamigal.html - [Kanakkanpatti Mootai Swami Tree, Kanakkanpatti, Tamil Nadu](https://sannidhi.net/sannidhi/kanakkanpatti-mootai-swami-tree-kanakkanpatti-tamil-nadu/) - This is a tree where Kanakkanpatti Mootai Swami used to stay. There is a place to sit and meditate next to the tree. You can go into meditative states here effortlessly. How to get there This tree is located at Kanakkanpatti inside the premises where Jeevasamadhi is, 10 kms East of Palani. Map: https://maps.app.goo.gl/7vat3CHee2JEqWzr5 His holiness, the divine Om Shri Sachidhananda sarguru mahasree Palani Mootai swamigal (17th incarnation of various siddhars( earlier Sri Sivaprabakara swamigal at Kerala, and Paampaatti siddhar ). Many devotees throng the swamigal, where one believes that he has the healing power and all are equal before him, irrespective of caste , crede, and money. situated on the highway from Ottanchattiram to palani. 8 kms from palani( Kanakkanpatti) Read More: https://sadhanandaswamigal.blogspot.com/2014/03/saint-kanakkanpatti-mootai-swamigal.html - [Linga, Adi Yogi The Abode of Yoga, Isha Institute of Inner Sciences, Tennessee, United States](https://sannidhi.net/sannidhi/linga-adi-yogi-the-abode-of-yoga-isha-institute-of-inner-sciences-tennessee-usa/) - The Abode of Yoga is a powerful energy source designed for anyone to enhance their wellbeing on all aspects of life. Simply sitting within the Abode allows one to reach an elevated state of consciousness and know yoga as an inner experience beyond mere knowledge, philosophy, or technique. Sadhguru, a realized yogi and mystic, consecrated the Abode through a powerful yogic process – Prana Pratishtha (consecrating using life energies) – on September 23rd, 2015. The Abode is also an expression of gratitude to Adi Yogi, the first yogi, who offered the yogic sciences to the world over 15,000 years ago. The profound methods offered at the Abode are in consonance with Adi Yogi’s work. The Abode is available – beyond race, religion, or culture – to bring fulfillment and wellbeing to all. Visitors may become receptive to the energies and grace of the Abode through various offerings, processes and spending time meditating within the space. Open year round, the Abode is the main feature of the Isha Institute, a leading center for inner exploration and complete wellbeing for the past 20 years. How to Get There: Accessible within a few hours via international airports in Atlanta, Nashville and Chattanooga, and a few hours drive from major cities in the South. Hours and General Information Adiyogi: The Abode of Yoga - 8:30 AM to 8:00 PM CT (Monday to Friday) 8:30 AM to 8:00 PM CT (Saturday) All visitors are welcome including families. Visitor Information: Abode of Yoga is open for visitors from 8:30 AM CT to 8:00 PM CT daily and from 8:30 AM CT to 8:00 PM CT on Saturdays. RSVP prior to arrival is required. For more information and to reserve your visit please click here. To ensure the safety and health of everyone on campus, a KN95 mask is required for entry into the Abode. During the visiting hours, one can make an offering of water to the linga and join Guru Pooja at 11:50 AM and 6:20 PM. On weekends, there is an Aarti (a special offering of fire) at 6:00 pm. There is no prayer or worship required at The Abode. Visitors may instead make various offerings to connect with the energies of the space and benefit from it. Read more. Special processes are also established to bring wellbeing to all aspects of life, including klesha nashana kriya, purifying the 5 elements, anniversaries, weddings and for children. Read more. Map: https://goo.gl/maps/moMa7n9uK4j7Lv319 About Adi Yogi “Adiyogi has been brought into your life to see that a dimension which has no boundaries becomes a living reality in your life.” - Sadhguru The Abode is also an expression of gratitude to Adi Yogi, the first yogi, who offered the yogic sciences to the world over 15,000 years ago. He brought technology and methods, not as a philosophy or teaching, as to how one can raise their energies and transform their lives into a great possibility. The profound methods offered at the Abode are in consonance with Adi Yogi’s work. Source: https://isha.sadhguru.org/in/en/center/consecrated-spaces/adiyogi-abode-of-yoga - [Linga Bhairavi, Isha Institute of Inner Sciences, Tennessee, United States](https://sannidhi.net/sannidhi/linga-bhairavi-isha-institute-of-inner-sciences-tennessee-united-states/) - Unique in her manifestation in the form of a linga, Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity, on the auspicious day of 9th March 2023. You can go close, make offering to the Linga Bhairavi. You can sit and meditate next to the Linga Bhairavi. Map: https://maps.app.goo.gl/U6hs9jMtPatK6qRPA How to Get There Linga Bhairavi is situated 6.6 kms north of Tribhuvan International Airport. About Linga Bhairavi Unique in her manifestation in the form of a linga, Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity. Refined and raw, powerful and colorful, earthy, humane and mother-like, Linga Bhairavi is an absolute woman of ultimate proportions, fierce and compassionate at once. Representing the creative and nurturing aspects of the universe, she is the ultimate manifestation of the Mother Goddess – powerful and all-encompassing. Whether a devotee seeks to acquire, enjoy, or transcend the physical and material aspects of life – Devi is the Ultimate Giver of all that and more. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path and delivers them to the realm of Ultimate Liberation. Various offerings are available in this space to allow devotees to benefit from Devi’s abundant Grace. There are unique rituals that assist in every step that one takes in life, from birth to death and in-between. These rituals are designed to ensure that every life experience becomes a possibility to be touched by the Divine. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/linga-bhairavi https://lingabhairavi.org/ - [Shankari Devi Shaktipeeth, Thirukoneswaram Kovil, Trincomalee, Sri Lanka](https://sannidhi.net/sannidhi/shankari-devi-shaktipeeth-thirukoneswaram-kovil-trincomalee-sri-lanka/) - Shankari Devi is located on a hilltop, and the Trikoneshwara is one of the four most important temples dedicated to Lord Shiva in Sri Lanka while the others are in Galle, Keetheswaram, and Muneeswaram. The deity was being worshipped here more than 2500 years ago even before one of the first Kings, Prince Vijay, landed in Sri Lanka in 300 BC. It was one of the wealthiest temples in the South and had a large structure on the rock. Archaeological information states that there were three temples on the hilltop. The tallest Gopuram with the Indian Ocean in its backdrop had the statue of the main deity. The temple was a massive structure with around 1000 pillars and small mandaps. Shankari Devi temple was on top of a beautiful, rugged hill-face that was named, Ravanan Veddu. Trincomalee is a seismic region that also has volcanic activity going on. Nearby, one can see the Kannia hot springs that shows the volcanic presence in the region. The Chola, Pandya, and Pallav rulers made many contributions to the care and development of the Shankari temple. The Portuguese colonists invaded the place and destroyed many places of worship in and around the Sri Lankan island after 1505 AD. On 14th April 1624, on Tamil New Year’s Day, idols were taken on a procession through the town. During this event, the Portuguese entered the temple dressed as priests and destroyed all the valuables in the temple. They even used a cannonball from their ship and plundered the top of the temple. The temple was destroyed, and the materials were used to make Fort Frederick. On the place of the temple, a lone pillar stood after that. The deities of Trikoneshwara and Shankari Devi were hidden in a well to protect them from Portuguese invaders and were recently recovered in Trino after the independence of Sri Lanka in 1948, from a well. The South Indian Chola ruler, Kulakottan, renovated the temple while some Buddhists maintained the design for the King Mahasena, who destroyed the temple and built in its place a Dagoba. Many artefacts from the demolished temple are preserved at the Lisbon museum. A stone inscription by Kulakottan had a dual fish emblem, and it said that after 1500 AD, the land would be ruled by people with different eye colors for at least 500 years, after which the earlier rulers, Vadugus, will get to rule the land. The inscription came out to be accurate, as Trincomalee was then ruled by the Dutch for around 500 years, followed by the Vadugus and the French until the Britishers captured Sri Lanka in 1795. A small temple was built in 1689 to preserve the idols, but no worshipping by the people was allowed. In 1952, a temple was also made for Trikoneshwara. Currently, there is a Shankari Devi temple that was built in 1952 by local Hindu Tamil people adjacent to which is the Trikoneshwar Temple. It was made after a long gap of 450 years. Near the temple, there is a sacred Bilva tree near the edge of the cliff on top of the Indian Ocean. Sage Agasthya built the Trikoneshwara temple by instructions from Lord Shiva, who was impressed by Ravana’s devotion towards him. It is splendid as it is believed to be made by the Lord for his devotee. Goddess Shankari is worshipped in the Devi temple in the form of Mathumai Ambal. The temple is 117 kms East of Anuradhapuram Airport Map: https://maps.app.goo.gl/HVyBpe1zv9Xt6WhaA Read More https://behindeverytemple.org/hindu-temples/shakti/shankari-devi-temple/ - [Gautam Buddha's Hair Relics Gangaramaya Temple, Colombo, Sri Lanka](https://sannidhi.net/sannidhi/gautam-buddhas-hair-relics-gangaramaya-temple/) - Nearly 2,600 years ago, immediately after Ascetic Siddhartha, had attained Supreme Enlightenment, a momentous event occurred in the spiritual annals of Buddhism. The Supremely Enlightened Buddha spent seven weeks enraptured by the spiritual joy of his transcendental achievement. Emerging from the seven weeks' absorption, the Buddha spent sometime resting in the shade of a tree. The two merchant brothers, Tapassu and Bhallika, who were traveling along the trade path, saw the Buddha seated, calmly and severely. Impressed by the Buddha, the brothers approached him with respect and awe and offered him a meal of Sattu to the Enlightened Being. After partaking of the offered meal, the Buddha preached them a Sermon. The two merchants took Refuge in the Buddha and the Dhamma, and became the first devotees of the Supreme Buddha. Totally transformed by the experience of meeting the Supremely Enlightened Buddha, they requested some memento for them to cherish this unparallel moment. The Buddha touched his head and took a handful of hair and offered the Sacred Hair Relics to the adoring merchant brothers. Taking along this sacred treasure, the two brothers continued their trade journey. Eventually, there reached Sri Lanka, where in a shrine built a site described as Ginbhanda, they deposited a portion of the Sacred Hair Relics they received. On their way, they went to Bengal, where they enshrined some strands of the Sacred Hair Relics they received from the Supremely Enlightened Buddha. Continuing their trading tour, they visited Rangoon (Yangoon) in Burma (Myanmar). At Rangoon, the merchant brothers deposited the Sacred Hair Relics in a Stupa, which came known as Swedagong. With the passage of time, around the stupa built in North Bengal enshrine the Sacred Hair Relics, many other stupas came to be built. As the total settlement began to teem with Chetiyas (Stupas), this village acquired the name Citayong (The village of Stupas). In the Buddhist system, the Sacred Hair Relics of the Supremely Enlightened Buddha, occupy an exalted position. This is for several reasons. These relics were given while the Supremely Enlightened Buddha was living. Besides, they are taken from the topmost part of the Buddha's Sacred physique. The world is fully aware of the miraculous powers, possessed by the Sacred Hair Relics of the Supremely Enlightened Buddha. These became starkly clear to the whole world, in association with the new Chapter of the history of these Sacred Hair Relics. In recent times there have been several instances of the acquisition of the Sacred Hair Relics of the Supreme Buddha, by Sri Lankan devotees. On one occasion, the ancestors of Mr. Keerthi Senanayake brought several strands of the Sacred Hair Relics of the Supreme Buddha to Sri Lanka. But, in March 2007, the Sacred Hair Relics of the Supremely Enlightened Buddha arrived in Sri Lanka, at the initiative of President Mahinda Rajapaksa. A few strands of the Sacred Hair Relics, enshrined in a Stupa, in Chitagong, in Bangladesh, were offered to Sri Lanka, as a high spiritual gesture. At the request of the President, a prestigious group of Buddhist Priests and laymen visited Chitagong to receive the offered Sacred gift. The team that visited Chitagong, consisted of Right Rev. Udugama Sri Buddharakkhita Maha Nayaka Thero, Chief Prelate of the Asgiriya Chapter of the Siamest Sect, The Senior pupil of the Chief Prelate of the Malwatu Chapter of the Siamest Sect, Rev Dr Kirinde Assaji Thero, Mr. Rohita Bogollagama, Minister of Foreign Affairs, Minister Bandula Gunawardene, Minister Pandu Bandaranaike and many others. This holy event was marked by a whole series of miraculous events. When the Sacred Hair Relics were taken out the original casket to be placed in the casket in which the Sacred Hair Relics were to be brought to Sri Lanka, there was a massive downpour of rain, which was so unusual that it could only a miracle. The identical miracle happened when the Sacred Hair Relics arrived at Changi Airport in Singapore. This miracle recurred in Colombo as well. A special ceremony was held at Temple Trees, the official Residence of the President, to receive the Sacred Hair Relics ceremonially and devotionally. Once, when the Southern Dry Zone was in the grip of a severe drought, the Sacred Hair Relics were conducted in procession to the region. The moment, the Sacred Hair Relics arrived, a heavy and unseasonal rain occurred, ending the drought that troubled the masses for several long months. Presently, the Sacred Hair Relics of the Supremely Enlightened Buddha, are enshrined at Gangaramaya Monastery, Colombo, Sri Lanka. Under the supervision and personal directions of Ven. Galboda Sri Gnanissara Nayaka Maha Thero, rites and rituals are held to honour the Sacred Hair Relics, several times a day. These rituals are closely akin to those held at the Temple of the Sacred Tooth Relic in Kandy. How to Get there The temple is 33.5 kms south of Colombo Bandaranaike International Airport Map: https://maps.app.goo.gl/6dvGHr3FwPd4r33Z8 Read More https://www.buddhatoothrelictemple.org.sg/gangaramaya-monastery-colombo-sri-lanka - [Bhimashankar Jyotirlinga Shree Kashi Karvat Temple, Govindpura, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/bhimashankar-jyotirlinga-shree-kashi-karvat-temple-govindpura-varanasi-uttar-pradesh/) - This is an ancient temple of Linga that was used for mukti, by killing themselves. Sadhguru says this linga is only for those who is directly looking for mukti. There is no direct access to the linga. You can have a darshan from the top. You can go into meditative states here effortlessly. How to Get there The temple is located 100 ms North of Kashi Vishwanath Temple. Map: https://maps.app.goo.gl/tWo32XQXtdQH1baw7 About Kashi Karvat Sadhguru: As long as you are in pursuit of liberation, what you do and how you do it is not important. As long as your basic intention is dissolution, it does not matter how you do it. There is a certain temple in Kashi where if you want to attain, they had a timber saw, which is called karvat in the local language. Even now, the linga is called Karvat linga. People traveled from long distances, and they wanted karvat, that is, they wanted to be sawed into two pieces in the temple in front of the linga. This linga was made for that purpose. They used the saw to cut a human being from the top of the head. Initially, this was done only to cut to a certain point to open up the sahasrar. It was done carefully by people who know what to do so that life is liberated. Clearly separating two dimensions of who you are, and liberating you from within. Do not try it now! It has been banned for some time. I am just trying to tell you the extent to which they were willing to go because that is how significant mukti was considered to be – you must attain in this life. They used the saw to cut a human being from the top of the head. Initially, this was done only to cut to a certain point to open up the sahasrar. There are many sages and saints who have referred to Kashi Karvat, for example Mirabai and Surdas. Mirabai threatens Krishna, "If you don't come, I will go to Kashi Karvat." She is threatening him, "If you don't appear for me, I am going to go and cut myself with a saw." During the British era they banned it, but still people were going and falling on the saw. Then they removed the saw. It is said that the saw is in some British museum right now. About Bhimashankar Jyotirlinga Bheemeshwar Jyotirlinga located in Varanasi is a replica of Bheemashankar Jyotirlinga situated at Sahyadri hills in Pune area of Maharashtra. According to Kashi Khand, Bheemeshwar Jyotirlinga is established at Kashi Karvat temple in Varanasi. A story has been described in Shiv Mahapuran related to origin and significance of Bheemeshwar Jyotirlinga, according to which in ancient times there was a demon named Bheem who was a son of Kumbhkarana and Karkati. He was cruel and used to torture religious people. In his childhood he used to live with his mother and grandparents in Sahyadri hills. Once when he asked about his father, his mother told him that Kumbhkaran, brother of Ravana was his father who was killed by Lord Rama during a war. Therefore, after death of his father his mother Karkati started living with her parents. Once a saint named Agastya killed his grandparents too. When Bheem came to know about this, he was filled with rage and he took a vow that he will take a revenge of his father’s death from Lord Vishnu. He then started performing rigorous penance worshipping Lord Brahma. After thousand years of his rigorous penance, Lord Brahma being pleased with his prayers appeared in front of him and asked for his wish. Then, Bheem asked for immense strength as a boon. Accordingly, Lord Brahma granted him wish and disappeared. After receiving immense strength from the boon, Bheem won the battle with gods and also defeated Lord Vishnu in the battle. After that, he headed towards south and there he defeated king of Kamroop and made his entire empire his hostage. Swami Kamroopeshwar was a devotee of Lord Shiva. So, in the jail itself he created shivlinga and worshipped Lord Shiva daily along with his wife praying for the welfare of humanity. Meanwhile, all the gods along with Lord Vishnu went to Lord Shiva and pleased him with stotras and told him about the whole scenario that how Bheem was torturing humans as well as gods and requested Lord Shiva to slaughter him as soon as possible. Hearing this, Lord Shiva asked all gods to go and ask Swami Kamroopeshwar to continue worshipping Lord Shiva, at right moment he will go there to kill the demon. Accordingly, gods went to Swami Kamroopeshwar and asked him to continue worshipping shivalinga. Afterwards, Lord Shiva went there with his army. At that moment Kamroopeshwar was engrossed in the penance of Lord Shiva. Meanwhile, someone told Bheem that Kamroopeshwar is trying to kill him. Hearing this he became angry and rushed to the king with his sword for killing him. Bheem asked the king “What are you doing? Tell me the truth otherwise I will kill you.” To this king replied bravely “ I am a worshipper of Supreme Lord Shiva and he himself protects his devotees, I am not afraid of you.” Hearing this Bheem became angry and said “ I know your Shiva, he cannot do anything to me. Stop praying Shiva and start worshipping me otherwise I will punish you.” Then Kamroopeshwar replied “ I cannot stop worshipping Lord Shiva. He is the Supreme Lord. He will always protect us.” Hearing this statement of king, Bheem attacked king with his sword. But as soon as the sword reached Shivalinga, from Shivalinga Lord Shiva appeared and he slaughtered Bheem. Later, all the saints and gods worshipped Lord Shiva and this form of him was renowned as Bheemashankar. It is believed that reverents who visit and worships Bheemashankar Mahadev, all their problems are resolved easily. Read More: https://isha.sadhguru.org/in/en/wisdom/article/kashi-shiva-tower-of-light-vishwanath-manikarnika-ghat#point9 - [Sadhguru Sri Brahma Ashram, Yedapalli, Nilgiris (Ooty), Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-ashram-yedapalli-nilgiris-ooty-tamil-nadu/) - This is a Sadhguru Sri Brahma Ashram in Yedapalli, Nilgiris (Ooty), Tamil Nadu. There is a place to sit and meditate. Just behind the ashram, there is a forest where Sadhguru Sri Brahma was in sadhana. There is a pit marked with white color where he was in Samadhi. Since it is forest, it is not recommended to go alone. The ashram opens only between 6 to 7 AM so you can take assistance from people at the ashram during that time. This place is also known as Siddhagiri. You can go into meditative states at both the ashram and the pit in the forest effortlessly. How to Get there You can take a bus from Mettupalayam bus stand to Coonoor Station. The total distance is 33 kms with estimated journey of 1 hour. Then you can take an auto or cab to Yedapalli ashram which is at a distance of 8 kms from Coonoor. This Ashram is very close to Yellanahalli and Burliyar Cave Ashrams. You can visit all three in a single day. Map: https://goo.gl/maps/B8RiRhDGQcr5P7jQ9 About Yedapalli Ashram: Sadhguru Sri Brahma spent 48 days in the forest behind the Yedapalli Ashram. Since he was in the forest, people would not know his presence. Guruvel Swami was with him during this period. This place is also known as Siddhagiri. When thirteen of his disciple came looking for it, Sadhguru Sri Brahma was in Samadhi inside the pond. And sometimes he would create a three feet pit on the ground, and remain in samadhi for many days. (Sadhguru Sri Brahma Documentary Part 6) Source https://linktr.ee/sadhgurusribrahma?utm_source=linktree_profile_share<sid=6cbec584-d5a3-4db7-a0da-c4127c96dfed 6/14 - Sadhguru Shribrahma - The Power of Guru Puja - Nilgiris - [Sadhguru Sannidhi (Energy Space at your home)](https://sannidhi.net/sannidhi/sadhguru-sannidhi/) - Sannidhi is a consecrated form designed by Sadhguru, which creates an opportunity to always be in the Presence of the Master. If maintained with a certain discipline, the Sannidhi has a miraculous impact on the inner and external wellbeing of all who come within its sphere, thus extending the spiritual possibility to everyone around that space. Tamra Sannidhi & Rasa Sannidhi Receive Tamra Sannidhi through an online program or Rasa Sannidhi through an in-person program at Isha Yoga Center, Coimbatore. Anyone above 18 years can register for the program. Read More https://isha.sadhguru.org/global/en/events/special-events/sadhguru-sannidhi - [Agastya Consecrated Linga, Kashi Vishwanath Temple, Guptkashi, Uttarakhand](https://sannidhi.net/sannidhi/agastya-consecrated-linga-kashi-vishwanath-temple-guptkashi-uttarakhand/) - Vishwanath Temple, Guptkashi is a Shiva temple. It is said that the linga at the temple was consecrated by Agastya muni. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 43 kms North of Rudraprayag on the way to Kedarnath. Map: https://goo.gl/maps/UZYiUeQateNnAaV59 Vishwanath Temple, Guptkashi Guptakashi is a wonderful place, the consecration of the lingam has been done very wonderfully. This is an area where Agasthyamuni walked, probably he even visited this temple; either himself or probably one of his people, because the nature of the lingam is such which is in line with Agasthiya’s way of doing things. I have already spoken about who is Agasthiya? I have. It is very much in the line with Agasthiya, so it is either himself or somebody like him, or in his line of duty who have concentrated this linga. That’s the reason why Sadhguru chose that particular temple. When they could not do things in Kedar because of weather conditions, the next immediate option was Guptakashi because it’s very much in the line of Agasthiya’s way of doing things which is pure kriya, which is 100% energy work. No other things, no mantras, no tantras, no nothing, it’s 100% energy work. Source: https://isha.sadhguru.org/us/en/wisdom/video/what-makes-kedarnath-and-kashi-so-powerful - [Sri Someswara Swamy Devasthanam Temple, Kadapa, Andhra Pradesh](https://sannidhi.net/sannidhi/sri-someswara-swamy-devasthanam-temple-kadapa-andhra-pradesh/) - Sri Someswara Swamy Devasthanam is a Shiva temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.1 kms North of Kadapa Bus Stand. Map: https://maps.app.goo.gl/seKxMkib9AqmefBa6 - [Sadhguru Sri Brahma Temple, Naduvapatti, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-temple-naduvapatti-tamil-nadu/) - This is place where Sadhguru Sri Brahma was in Samadhi for 10 days. You can sit next to the samadhi place and go into meditative states here effortlessly. This was also his home village. How to Get there You can take a Train from Madurai to Sattur then auto to Naduvapatti. You can also take a bus directly to Naduvapatti stop. It is then at walkable distance from the highway. Map: https://goo.gl/maps/oXyVrxYXh7LTQqMM9 About Naduvapatti Temple: Once when he was meditating at night in the fields, they say he received teh grace of Sri Agastya Muni. And finally, when he was guarding the millet from the night birds, it is said that Shiva came and took over him. After that he started sitting in long and deep meditations. Sometimes for days and even months. When he got spiritual insight, he asked to meditate underground. He sat beside the present water tank , but below the surface, underneath the ground he told everyone that he should not be disturbed and should be taken out after a specific number of days. He instructed the villagers to which they agreed and then he sat inside the pit. He had three friends and told them to safeguard the place and open only on 40th Day. Then he sat in samadhi and as per instructions, these 3 people protected the place. The 3 men stood for 10 days safeguarding the samadhi. One day they went to the nearby town of Sattur on some work. Sadhguru's brother went around accusing these three men for killing his brother and absconding. The police arrived and dug open the pit. They saw he was alive. He was in intense anger. He got up and left. (Sadhguru Sri Brahma Documentary Part 1) The current temple is built on a place where Sadhguru Sri Brahma was in Samadhi for 10 days. Source https://linktr.ee/sadhgurusribrahma?utm_source=linktree_profile_share<sid=6cbec584-d5a3-4db7-a0da-c4127c96dfed - [Sadhguru Sri Brahma Ashram, Yellanahalli, Nilgiris (Ooty), Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-ashram-yellanahalli-nilgiris-ooty-tamil-nadu/) - This is a Sadhguru Sri Brahma Ashram in Yellanahalli, Nilgiris (Ooty), Tamil Nadu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there You can take a bus from Mettupalayam bus stand to Yellanahalli Ashram. The total distance is 42 kms with estimated journey of 90 minutes. This Ashram is very close to Yedapalli and Burliyar Cave Ashrams. You can visit all three in a single day. Map: https://goo.gl/maps/oYEsHELbkEXKDwbK7 About Yellanahalli Ashram: Although Sadhguru Sri Brahma has not personally visited Yellanahalli, his disciple Guruvel Swami had stayed here and established it well. Since then, this place has been a center point for many initiations and activities that take place in this region. (Sadhguru Sri Brahma Documentary Part 6) Source https://linktr.ee/sadhgurusribrahma?utm_source=linktree_profile_share<sid=6cbec584-d5a3-4db7-a0da-c4127c96dfed 6/14 - Sadhguru Shribrahma - The Power of Guru Puja - Nilgiris - [Sadhguru Sri Brahma Ashram, Vellanur, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-ashram-vellanur-tamil-nadu/) - This is a Sadhguru Sri Brahma Ashram in Vellanur, Tamil Nadu. It is at north east 32 kms distance from Trichy. There is a place to sit and meditate underground where Sadhguru Sri Brahma was in samadhi for many days. You can go into meditative states here effortlessly. How to Get there You can take a bus from Trichy to Vellanur bus stand, then you can walk to the ashram. You can also take an auto or cab to the ashram. Since it is close to Trichy. You can visit Trichy ashram and vellanur ashram in same day. Map: https://goo.gl/maps/TYmRnYtCBAPjTjM28 Source https://linktr.ee/sadhgurusribrahma?utm_source=linktree_profile_share<sid=6cbec584-d5a3-4db7-a0da-c4127c96dfed - [Sadhguru Sri Brahma Ashram, Thiruvanaikoil, Tiruchirappalli (Trichy), Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-ashram-thiruvanaikoil-tiruchirappalli-tamil-nadu/) - This is a Sadhguru Sri Brahma Ashram in Thiruvanaikoil, Tiruchirappalli (Trichy), Tamil Nadu. Sadhguru Sri Brahma was in samadhi underground in this place. The pit is hexagonal in shape. You can sit next to the samadhi pit and go into meditative states here effortlessly. How to Get there You can take a cab or taxi from Tiruchirappali bus station or train station to the ashram at a distance of around 12 kms. This ashram is at walkable distance to Jambukeshwarar temple at Thiruvanaikoil. Map: https://goo.gl/maps/aoKrab7y7kH2CiRF6 About Tiruchirapalli (Trichy) Ashram: Sadhguru Sri Brahma chose to spend more time at Trichy among all the places he visited. This was the only place where his instructions for any construction activity were carried out under his direct supervision. He stayed in Trichy long enough for people to know about him and even come and sit in his presence. Sadhguru Sri Brahma was in samadhi underground in this place. Source https://linktr.ee/sadhgurusribrahma?utm_source=linktree_profile_share<sid=6cbec584-d5a3-4db7-a0da-c4127c96dfed 4/14 - Sadhguru Shribrahma - The Social Rebel - Tiruchirappalli - [Sadhguru Sri Brahma Ashram, Burliyar Cave, Nilgiris, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-ashram-burliyar-cave-nilgiris-tamil-nadu/) - This is a Sadhguru Sri Brahma Ashram in Burliyar Cave, Nilgiris, Tamil Nadu. There is an ashram as well as cave where Sadhguru Sri Brahma was in Sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there You can take a bus from Mettupalayam bus stand to Burliyar Cave Ashram. The total distance is 15 kms with estimated journey of 30 minutes. The Ashram is next to the highway. This Ashram is very close to Yedapalli and Yellanahalli Ashrams. You can visit all three in a single day. Map: https://goo.gl/maps/pzS7hJvM6hPZoS8y7 About Burliyar Cave Ashram: There is a small cave in Burliyar where Sadhguru Sri Brahma had gone to stay. It made the tantriks insecure and they wanted to finish him off. The person who wanted to carry the work was found dead next morning. It is believed the man took the form of a snake to kill Sadhguru Sri Brahma but Sadhguru Sri Brahma played with it. He did what he did it to make the tantriks realize that it was a sacred space and it was not to be misused to frighten people or harm them. Then they came and apologized to him. He told the people the annadanam and Gurupooja to be happened every year with everyone's participation, and then left. Source https://linktr.ee/sadhgurusribrahma?utm_source=linktree_profile_share<sid=6cbec584-d5a3-4db7-a0da-c4127c96dfed 5/14 - Sadhguru Shribrahma - Devotion, Grace & Miracles - Nilgiris - [6:20 PM Sadhguru's Presence Time](https://sannidhi.net/sannidhi/620-pm-sadhgurus-presence-time/) - Download Sadhguru App. Go to Yoga > Meditation > Sadhguru's Presence From 6:20 to 6:27 PM, sit with your eyes closed and chant Brahmananda Swaroopa for seven minutes. After this, sit quietly for another three minutes. The audio above will guide you through this process. Introduction Every day, irrespective of your physical location, the period from 6:20 to 6:30 PM (your local time) is an opportunity to experience Sadhguru's Presence and establish a special contact. Benefits The Presence time also involves the Brahmananda Swaroopa chant, a consecrated sound. Sadhguru explains that the chant "becomes like a coating, like a shield around you. A cocoon of a certain energy. So Brahmananda Swaroopa can be used as a raiment that you wear; it is a clothing that you wear all the time." FAQs At what time do we sit for the presence? From 6:20 to 6:30 PM, local time at your location. Is there any particular preparation to be done before the presence time? There are no specific instructions about preparation. What is the signficance of the Brahmananda Swaroopa chant? This is a consecrated chant. Sadhguru explains that the chant "becomes like a coating, like a shield around you. A cocoon of a certain energy. So Brahmananda Swaroopa can be used as a raiment that you wear; it is a clothing that you wear all the time. What is the meaning of the chant? Brahmananda Swaroopa, Isha Jagadisha Akhilananda Swaroopa, Isha Mahesha Sadhguru explains, "Brahman means boundless or the ultimate reality. Ananda means the blissfulness or ecstasy of the Creator, and Swaroopa is the form or image of the ecstasy of the Creator. Isha is that which rules and Jagadisha is the ruler of the existence. Akhila means everything, all inclusiveness is Akhila. And that which is everything, the image of that, is Mahesha. So the Creator is referred to in so many ways. When we chant Brahmananda Swaroopa, we are saying everything is an image of the ecstasy of the Creator. - [Bhairavi Yantra consecrated by Sadhguru (Energy Space at your home)](https://sannidhi.net/sannidhi/bhairavi-yantra-consecrated-by-sadhguru/) - The Bhairavi Yantra is a unique and powerful energy form, specially designed and consecrated by Sadhguru to create a situation of inner and outer wellbeing in one’s home. The Bhairavi Yantra is comprised of two components: a live, mercury-based linga, and a copper yantra. Both are embedded in solidified mercury, and set in a sculpted granite base. Yantras offered in the West are made of copper. It is ideal for homes under 2,500 sq. ft in size. About Linga Bhairavi Linga Bhairavi is the ultimate manifestation of the Divine Feminine, consecrated by Sadhguru through prana pratishtha, a rare mystical process that uses life energies to transform a mere stone into a deity. Fierce and compassionate at once, Devi nurtures her devotees, supporting all aspects of their wellbeing – physically, materially, and most importantly, spiritually. Sadhguru also offers powerful energy forms called Yantras for those who are longing to bring Devi home and consecrate their living spaces. Receiving a Yantra is like having a live temple not only for yourself, but for the wellbeing of all those around you. A tremendous privilege that also carries with it a deep responsibility, this is like receiving Devi herself as a living presence and lifelong companion. The best way to be receptive to the energies of Devi is to approach her with utmost devotion and a sense of offering. Yantras are consecrated individually for each recipient and are offered during an intimate Yantra Ceremony in the presence of Sadhguru. Read More https://isha.sadhguru.org/linga-bhairavi/in/en/bring-devi-home/linga-bhairavi-yantras https://ishalife.sadhguru.org/in/devi-yantras? - [Avighna Yantra consecrated by Sadhguru (Energy Space at your home)](https://sannidhi.net/sannidhi/avighna-yantra-consecrated-by-sadhguru/) - The Avighna Yantra is a unique and powerful energy form, especially designed and consecrated by Sadhguru to create a situation of physical and material wellbeing in larger spaces, especially business locations, offices, hospitals, or any other commercial, public or private buildings, as well as places of residence of more than 2,500 sq. ft. Avighna means “Remover of Obstacles.” The powerful energy of the Avighna Yantra is designed to create the necessary atmosphere for your business and life to not only run smoothly but also to evolve to their fullest potential. This energy form is set in a 30” x 30” (165 kg) sculpted granite. About Linga Bhairavi Linga Bhairavi is the ultimate manifestation of the Divine Feminine, consecrated by Sadhguru through prana pratishtha, a rare mystical process that uses life energies to transform a mere stone into a deity. Fierce and compassionate at once, Devi nurtures her devotees, supporting all aspects of their wellbeing – physically, materially, and most importantly, spiritually. Sadhguru also offers powerful energy forms called Yantras for those who are longing to bring Devi home and consecrate their living spaces. Receiving a Yantra is like having a live temple not only for yourself, but for the wellbeing of all those around you. A tremendous privilege that also carries with it a deep responsibility, this is like receiving Devi herself as a living presence and lifelong companion. The best way to be receptive to the energies of Devi is to approach her with utmost devotion and a sense of offering. Yantras are consecrated individually for each recipient and are offered during an intimate Yantra Ceremony in the presence of Sadhguru. Read More https://isha.sadhguru.org/linga-bhairavi/in/en/bring-devi-home/linga-bhairavi-yantras https://ishalife.sadhguru.org/in/devi-yantras? - [Anegudde Sri Vinayaka Devasthana, Kumbashi, Karnataka](https://sannidhi.net/sannidhi/anegudde-sri-vinayaka-devasthana-kumbashi-karnataka/) - This is a consecrated deity of Anegudde Sri Vinayaka. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 29.7 kms North of Udupi Map: https://maps.app.goo.gl/vj4tHHVAhdXzKH3j9 About Anegudde Sri Vinayaka Devasthana Anegudde village is located at a distance of 9 km south of Kundapura, in Udupi District. Anegudde is also popularly called as Kumbashi. The name Kumbhashi is said to be derived from demon Kumbhasura. According to the history, when drought hit this area, Sage Agasthya performed penance to appease the Varuna, the Rain God. During the penance, demon Kumbhasura started troubling the sages. Bheemasena gets weapon from Lord Ganesha to kill Kumbahasura and assassinate him at this place. Anegudde is rewarded one of the seven 'Mukti Sthalas' of Karnataka (Parashurama kshetra). The temple at Anegudde is dedicated to Lord Vinayaka (Ganesha). Anegudde is the combination of two words - 'Aane' meaning 'Elephant' and 'Gudde', which stands for 'hillock' as it is the abode of the elephant-headed god, Lord Vinayaka. Read More https://www.anegudde.in/ - [Sri Adi Subrahmanya Temple, Subramanya, Karnataka](https://sannidhi.net/sannidhi/sri-adi-subrahmanya-temple-subramanya-karnataka/) - This is consecrated space of Sri Adi Subrahmanya Temple. There is place to sit and meditate next to the shrine, You can go into meditative states here effortlessly. How to get there: The temple is located 600 m East of Subramanya Bus Stand. Map: https://maps.app.goo.gl/LXQkgP1UeajYKwE67 - [Kukke Shri Subramanya Temple, Subramanya, Karnataka](https://sannidhi.net/sannidhi/kukke-shri-subrahmanya-temple-subramanya-karnataka/) - This is consecrated space of Kukke Shri Subramanya. There is place to sit and meditate next to the shrine, You can go into meditative states here effortlessly. How to get there: The temple is located 400 m South East of Subramanya Bus Stand. Map: https://maps.app.goo.gl/3BNDCU7uJxn3Dr1o6 About Kukke Subramanya The Kukke Subrahmanya Swamy Temple is a famous Hindu temple located in the village of Subramanya in the Sullia Taluk of Karnataka, India. This temple is dedicated to Lord Subramanya, who is also known as Lord Murugan or Kartikeya, the son of Lord Shiva and Parvati. Lord Subramanya is the presiding deity of the temple and is worshipped as the lord of serpents. Here are some key features and information about the Kukke Subramanya Swamy Temple: Legend: The temple has a strong association with the divine serpent Vasuki and is believed to be the place where Lord Subramanya defeated the demon king Tarakasura, who took the form of a serpent. Sarpa Dosha: Many devotees visit this temple to seek relief from Sarpa Dosha or afflictions caused by snakes in their astrological charts. It is believed that performing special pujas at the temple can help mitigate these afflictions. Location: The temple is situated in the scenic Western Ghats, making it a popular pilgrimage destination. It is located at a distance of about 105 kilometers from Mangalore and can be reached by road. Architecture: The temple features a beautiful Dravidian-style architecture with intricate carvings and sculptures. The sanctum sanctorum, or the garbhagriha, houses the idol of Lord Subramanya. Pilgrimage and Festivals: The temple is known for its annual festivals, including Subramanya Shashti, which is celebrated with great enthusiasm. Thousands of devotees visit during these festivals to participate in special pujas and processions. Accommodation: The temple provides various accommodation options for pilgrims, including guest houses and cottages. Trekking: There is a trekking trail from the temple to the nearby Kumaraparvatha, a popular trekking destination. The trail passes through lush forests and offers breathtaking views of the Western Ghats. Pujas and Offerings: Devotees can offer various pujas and rituals to seek the blessings of Lord Subramanya. The temple priests conduct special ceremonies for devotees. Darshan: Like many Hindu temples, there are specific timings for darshan (viewing of the deity). It is advisable to check the temple's official website or local information for the darshan timings. Facilities: The temple complex provides facilities for devotees, including a dining hall where free meals are served to visitors. The Kukke Subramanya Swamy Temple is not only a place of religious significance but also a place of natural beauty, making it a popular destination for both spiritual seekers and nature enthusiasts. At this temple, pure vegetarian food to be followed, specially how performs puja more restrictions to follow. Temple can do food arrangements. Please contact temple administration. All staff at this temple so helping, guiding natured people. About Shankara Vijay's summary said that this is where Shree Adi Shankaracharya stayed for some time. Shankara also refers this place as “Subrahmanya Bhujangaprayata Stotram” as 'Bhaje Kukke Lingam exits here. The Skanda Purana has also mentioned this place as having the spiritual significance of this place. There are many legends associated. According to one, Shurapadmasura killed the ruler of demons with the army. The Lord, with his brother Ganesha, visited Kumara parvatha, where Indra welcomed them. Indra then requested to Lord to marry his little princess Devasena. The Lord agreed, and the heavenly wedding took place at Kumara parvatha. Gods involved, such as Brahma, Vishnu, and Shiva, along with many other Gods. The rich waters were connected with various other important streams, which then connected with Mahabhisheka. These waters then fell at a place that constructed a lake called Kumaradhara. About the Temple In the olden days, there was no structure, only a solitary frame standing against the Shesha Parvata. This seemed like a cobra's hood gave the deity a place. The temple was then built, and the deity was correctly installed. Here the deity, also called Shanmukha, is Kuldevata to many locals. They worship the deity and chant his name before initiating any important rite or puja. This temple is one of the seven temples constructed by Parashurama, the sixth avatar of Vishnu. The rest of the temples are the Krishna temple in Udupi, the Shiva temple in Gokarna, the Kollur Mookambika temple, the Anegudde Vinayaka temple in Kumbhashi, the temple of Shiva and Vishnu in Shankarnarayana, and the Shiva temple of Koteshwara. These seven temples are also called Parashurama's Mukti Kshetras and are important in Karnataka as a pilgrimage. Many important pujas take place here, such as Sarpa Samskara, Sarpa Dosha, Ashlesha Bali Pooja, etc. The temple's main door exits in the east, but the devotees enter through the west door. They first take the holy bath in the Dhara river and then enter the Gopuram. Here the beam of Garuda is also present. There is a pillar that is believed to protect the devotees from the fires of Vasuki. There is a hallway on the external side, and then there is another hallway. There is a stage in the sanctum; on the upper side of it, the deity connects to Sri Subrahmanya. In the mid-section, the deity connects to Vasuki and then to Shesha. There are many lingas called Kukke Lingas; these exist in the west of the sanctum. The shrine is also connected to Lord Bhairava. Read More: https://www.kukkesubramanyatemple.com/about-us https://www.astroved.com/astropedia/en/temples/south-india/adi-subramanya-temple - [Santoor Subramanya Temple, Santoor, Karnataka](https://sannidhi.net/sannidhi/santoor-subramanya-temple-santoor-karnataka/) - This is consecrated space of Santoor Subramanya. There is place to sit and meditate next to the shrine, You can go into meditative states here effortlessly. How to get there: The temple is located 35.4 kms North of Mangaluru. Map: https://maps.app.goo.gl/mJpGeAnzVfBKEaoA7 - [Bhagwan Nityananda 43 Caves, Swami Nityananda Ashram, Kanhangad, Kerala](https://sannidhi.net/sannidhi/bhagwan-nityananda-43-caves-swami-nityananda-ashram-kanhangad-kerala/) - This is the 43 Caves of Bhagwan Nityananda of Ganeshpuri. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: It is located 1.8 kms south of Kanhangad train station. Map: https://maps.app.goo.gl/vJSyYGowFNJGB9ij7 About Bhagwan Nityananda Bhagavan Nityananda, one of the most revered Siddha Gurus of the modern era, was a janma siddha-one born with the full realization of his own divine nature. From an early age, Bhagavan Nityananda spontaneously manifested his mastery of atma jnana-knowledge of the Self. Born in the South Indian state of Kerala, Bhagavan Nityananda, as a young man, traveled on foot throughout India. As his reputation as an enlightened master and miraculous healer spread, crowds of seekers were drawn to his wisdom and blessings. Eventually, by the mid-1930s, he settled in the village of Ganeshpuri in the state of Maharashtra. Out of honor and respect his devotees began to call him Bhagavan, a title that means 'the Lord; the venerable one; the great one.' He always directed people to turn within and meditate. Bhagavan Nityananda also undertook many philanthropic works. Over the next three decades, he transformed the village by educating the villagers; feeding, clothing, and schooling the children; and providing for the building of roads and local facilities, including the very first hospital in Ganeshpuri. 43 Caves Bhagwan started digging the huge rock for the construction of caves near the fort, surprisingly, he had also taken in a few villagers in this construction work, whom he paid wages. This became a highly questionable curiosity to the British officers and hence one Mr. David Gawne set forth on his horse to the site where Nithyananda was busy digging. That time, the British still occupied India. As the caves were being completed and construction on the Ashram began, workers from the village were hired. There was no money to pay wages but Bade Baba manifested the workers’ wages in miraculous ways. Sometimes he would take the exact amount needed from his loincloth. At other times he told the workers to collect their wages from underneath a tree or rock. Each time the exact amount to pay each worker (not a penny more or less) was manifested. This was so startling that some observers believed the money was either counterfeit or stolen. Some local officials filed a complaint with the District Collectors office run by the British. They said that there was a mad, naked Sadhu encroaching on Government land and using stolen money to pay laborers. The British sent a Captain Gawne to investigate. When the Captain arrived, Bhagawan Nityananda was nowhere to be found. After making many demands for his whereabouts, Bade Baba appeared from one of the caves. The Captain asked him about the construction going on. To everyone’s surprise, Bade Baba responded in English! As the two spoke, Captain Gawne was very taken with Bade Baba’s presence. When Captain Gawne asked about where the money was coming from to pay the workers’ wages, Bade Baba took him, along with the local officials, to Guruvan where there was a swampy area covered with water. He then told them that he was paying the workers from a bag of money at the bottom of the swamp and that they were welcome to dive into the water to verify that the bag of money was there. Seeing the very large alligator and other wild animals that were there, none dared to take him up on his offer. Indeed Bhagawan Nityananda had pulled a bag of money out of the water to pay the workers with.Captain Gawne then instructed the local officials not to disturb the construction of the caves and the Ashram. In fact, he told the people there that they should be helping Bhagawan Nityananda to complete the construction and that no one should bother him. The Captain then left the Ashram to go back to the Kanhangad train station. On his way back, at the point where the Ashram road joins the main road, to his complete surprise, Captain Gawne saw a street sign that read “Gawne Road” posted on the corner. Bade Baba had named the road after the collector to commemorate his visit. Today, the Ashram road still bears the name “Gawne Road.” Bhagwan Nithyananda carved these 43 caves with His hands. The energy of 27 stars, 9 planets and 7 celestial sages is believed to be hidden in these caves (27+9+7= 43). Those who have studied the Shri Chakra might understand the secret behind these caves. Once when a devotee asked Bhagwan Nithyananda, “Gurudev, why are you carving these caves?” Bhagwan replied. “In future many sanyasis will come here to educate themselves spiritually. This center will become a guiding light for the liberation of humanity”. Source: https://www.siddhayoga.org/bhagavan-nityananda https://nithyanandakanhangadashram.org/the-43-sacred-caves/ - [Bhagwan Nityananda Temple, Swami Nityananda Ashram, Kanhangad, Kerala](https://sannidhi.net/sannidhi/bhagwan-nityananda-temple-swami-nityananda-ashram-kanhangad-kerala/) - This is a temple of Bhagwan Nityananda of Ganeshpuri. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: It is located 1.8 kms south of Kanhangad train station. This temple is on the top of the Nityananda Caves. Map: https://maps.app.goo.gl/vJSyYGowFNJGB9ij7 About Bhagwan Nityananda Bhagavan Nityananda, one of the most revered Siddha Gurus of the modern era, was a janma siddha-one born with the full realization of his own divine nature. From an early age, Bhagavan Nityananda spontaneously manifested his mastery of atma jnana-knowledge of the Self. Born in the South Indian state of Kerala, Bhagavan Nityananda, as a young man, traveled on foot throughout India. As his reputation as an enlightened master and miraculous healer spread, crowds of seekers were drawn to his wisdom and blessings. Eventually, by the mid-1930s, he settled in the village of Ganeshpuri in the state of Maharashtra. Out of honor and respect his devotees began to call him Bhagavan, a title that means 'the Lord; the venerable one; the great one.' He always directed people to turn within and meditate. Bhagavan Nityananda also undertook many philanthropic works. Over the next three decades, he transformed the village by educating the villagers; feeding, clothing, and schooling the children; and providing for the building of roads and local facilities, including the very first hospital in Ganeshpuri. Source: https://www.siddhayoga.org/bhagavan-nityananda - [Bhagwan Nityananda Room, Swami Nityananda Ashram, Kanhangad, Kerala](https://sannidhi.net/sannidhi/bhagwan-nityananda-room-swami-nityananda-ashram-kanhangad-kerala/) - This is a room of Bhagwan Nityananda of Ganeshpuri. The room is on the right side of the entrance of Nityananda Caves There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: It is located 1.8 kms south of Kanhangad train station. Map: https://maps.app.goo.gl/vJSyYGowFNJGB9ij7 About Bhagwan Nityananda Bhagavan Nityananda, one of the most revered Siddha Gurus of the modern era, was a janma siddha-one born with the full realization of his own divine nature. From an early age, Bhagavan Nityananda spontaneously manifested his mastery of atma jnana-knowledge of the Self. Born in the South Indian state of Kerala, Bhagavan Nityananda, as a young man, traveled on foot throughout India. As his reputation as an enlightened master and miraculous healer spread, crowds of seekers were drawn to his wisdom and blessings. Eventually, by the mid-1930s, he settled in the village of Ganeshpuri in the state of Maharashtra. Out of honor and respect his devotees began to call him Bhagavan, a title that means 'the Lord; the venerable one; the great one.' He always directed people to turn within and meditate. Bhagavan Nityananda also undertook many philanthropic works. Over the next three decades, he transformed the village by educating the villagers; feeding, clothing, and schooling the children; and providing for the building of roads and local facilities, including the very first hospital in Ganeshpuri. Source: https://www.siddhayoga.org/bhagavan-nityananda - [Srikalahasti Temple (Air Element), Srikalahasti, Andhra Pradesh](https://sannidhi.net/sannidhi/srikalahasti-temple-air-element-srikalahasti-andhra-pradesh/) - Srikalahasti Temple is an Air element temple, one of five elements temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.4 kms South West of Srikalahasti. Map: https://goo.gl/maps/5d65hFM6jtWfquDT6 About Srikalahasti Temple Srikalahasti Temple is located in the town of Srikalahasti, in Tirupati district in the state of Andhra Pradesh, India. It is one of the most famous Shiva temples in South India, and is said to be the site where Kannappa was ready to offer both his eyes to cover blood flowing from the linga before Shiva stopped him and granted him moksha.[3] Srikalahasti temple, situated 36 km away from Tirupati is famous for its Vayu Lingam (Wind Lingam), one of the Panchabhoota Sthalams, representing wind. The temple is also regarded as Rahu-Ketu kshetra and Dakshina Kailasam. The inner temple was constructed around 5th century and the outer temple was constructed in the 11th century by the Rajendra Chola I, later Chola kings and the Vijayanagara kings. Shiva in his aspect as Vayu is worshiped as Kalahasteeswara. Temple Story In primordial times, the wind-god Vayu performed penance for thousands of years to the Karpoora lingam, the lingam of Shiva made of camphor. Pleased with Vayu's penance, Shiva manifested before him and bestowed him three boons. Vayu was blessed to present everywhere in the world in form of air and want to be an integral part of every being in form of vayus. Further, The linga Vayu worshipped was named as Vayu lingam after him and was declared to be worshipped by various beings.[4] Another legend narrates that Shiva's consort Parvati who was cursed by him to discard her divine form and assume human form. To atone, Parvati performed penance at Srikalahasti and pleased Shiva. Shiva granted her a heavenly body, a hundred times better than her previous divine form. Parvati is worshipped as Shiva-Gnanam Gnana Prasunamba or Gnana Prasunambika Devi in the temple. Cursed to become a ghost, Ghanakala prayed at Srikalahasti for 15 years and after chanting the Bhairava Mantra, Shiva restored her original form. Mayura, Chandra and Devendra were also freed from their curses after taking bath in the river Swarnamukhi and praying at Srikalahasti. Shiva appeared before the sage Markandeya in Srikalahasti and preached that a Guru alone could make esoteric teachings and, therefore he is Brahma, Vishnu and Maheswara. As per another legend, Vayu and Shesha had a dispute to find out who is superior, to prove the superiority Shesha encircled Mount Kailash, the abode of Shiva, Vayu tried to remove this encircle by creating a twister. Because of the twister, 8 parts of the mountain fell into 8 different places which are Trincomalee, Srikalahasti, Thiruchiramalai, Thiruenkoimalai, Rajathagiri, Neerthagiri, Ratnagiri, and Suwethagiri Thirupangeeli.[5] Source: https://en.wikipedia.org/wiki/Srikalahasteeswara_temple - [Sripada Srivallabha Birth Place, Pithapuram, Andhra Pradesh](https://sannidhi.net/sannidhi/sripada-srivallabha-birth-place-pithapuram-andhra-pradesh/) - This is a consecrated temple of Guru Datta. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 1.3 kms South of Pithapuram Bus Stand. Map: https://maps.app.goo.gl/75hdMJ5Lziko57e8A About Pithapuram Lord Sripada Srivallabha is the first and Foremost Incarnation (Avatar) of Jagatguru Sri Dattatreya,is well-known as Sripada Srivallabha′s Incarnation took place in 1320 AD. at Srikshetra Pithapuram of Bharata Desa (India). Sripada Srivallabha is verily Sri Dattatreya himself. There is no difference and deviation between Sridatta and Sripada. Hence if Worshiped and Prayed Sripada Srivallabha in the same way as that of Sridatta, He grants the same result which will be given by Sridatta. Right from the Childhood while He was at Srikshetra Pithikapuram Sripada Srivallabha narrated many times that,he is SriDatta himself, He is a special phenomenon much beyond the Trinity i.e. Brahma, Vishnu and Maheswara. This can be Understood by His Preachings, Actions, Sportive Plays and Miracles done upto His 30 years of age at Pithapuram and Kuruvapuram, which were very strange, Extremely Wonderful, unheard and defied logic. Sripada Srivallabha Proved his Power and Position through his Divine Miracles,and Conveyed the Good news of his decent to his devotees spread at very distances also, through some extraordinary Miracles, which can be traced out by some experiences only. The Aim of his Incarnation is to bless Maha Siddhas, Maha Yogis and to Uphold Dharma through them in the Universe. To impart knowledge to the Ignorant, through his actions, Sportive plays and Miracles is Part of his Avataaric Programme. Read More https://www.sripadasrivallabhamahasamsthanam.com/about_us.php?page=about_us - [Sri Mallikarjuna Jyotirlinga, Srisailam, Andhra Pradesh](https://sannidhi.net/sannidhi/sri-mallikarjuna-jyotirlinga-srisailam-andrha-pradesh/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. You cannot sit next to the linga as it is always very crowded. How to Get There: You can reach Srisailam from Hyderabad via bus or car. Map: https://goo.gl/maps/99AHkmfnX9e7ABQw8 About Sri Mallikarjuna Jyotirlinga When Goddess Parvati asked Lord Shiva about his most desired place apart from Kailasa in the Universe created by him, he chose the eternally beautiful place nestled among picturesque nature, the avatar of Sri Chakra, the holy Srisailam. In such a significant location, Shiva-Shakti take the form of Sri Mallikarjuna Swamy and Bhramaramba to bless all their devotees. As proven in Puranas, Srisailam has great ancient significance. Among the 12 Jyotirlingas, the 2nd is the Mallikarjuna Swamy Lingam; among the 18 Maha Shakti Peethas, the 6th is Sri Bhramaramba Devi temple. Srisailam is the only temple where two such icons exist under one temple premise, such is its significance. Srisailam has many other names like Srigiri, Sirigiri, Sriparvatam and Srinagam. Narasimhaswamy in Satyayugam, Sri Rama alongside Sita Devi in Tretayugam, all five Pandavas in Dvaparayugam, many Yogis, Rishis, Munis, preachers, spiritual teachers, Kings, poets and devotees in Kalyug have visited Srisailam and earned the blessings of Sri Bhramarambika Devi and Mallikarjuna Swamy. Source: https://www.srisailadevasthanam.org/en-in/about/the-temple-history/about-srisailam - [Surya Linga, Shri Bhimeswara Temple (Pancharama Kshetras), Draksharamam, Andhra Pradesh](https://sannidhi.net/sannidhi/surya-linga-shri-bhimeswara-temple-pancharama-kshetras-draksharamam-andhra-pradesh/) - This is a consecrated linga of Surya Deva. This linga is on the right hand side of the entrance to the temple. It is said after installing the main linga, he took this form. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 850 m North of Draksharamam Bus Stand. Map: https://maps.app.goo.gl/YuBfaQVpEPMabh5YA - [Akka Mahadevi Caves (Access from Srisailam), Telangana](https://sannidhi.net/sannidhi/akka-mahadevi-caves-access-from-srisailam-telangana/) - This is a cave where Akka Mahadevi did sadhana. The space towards the right of the Akka Mahadevi's idol is conducive for meditation. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: You can buy tickets for boat package to and return from Akka Mahadevi Caves starting a queue of 5 AM at Srisailam. There are limited tickets. Tickets starts at 6 AM Cave location: https://maps.app.goo.gl/HoQ77v3uHHHdgYQJ6 Ticket location from Srisailam: https://maps.app.goo.gl/Ffyj2FNZ2bg2MzjY8 About Akka Mahadevi Akka Mahadevi (Kannada: ಅಕ್ಕ ಮಹಾದೇವಿ, c. 1130–1160) was one of the early poets of Kannada literature[1] and a prominent person in the Lingayat Shaiva sect in the 12th century.[2] Her 430 Vachana poems (a form of spontaneous mystical poems), and the two short writings called Mantrogopya and the Yogangatrividh are considered her known contributions to Kannada literature.[3] She composed fewer poems than other saints of the movement. The term Akka ("elder Sister" or "mother") is an honorific given to her by saints such as Basavanna, Siddharama and Allamaprabhu and an indication of her high place in the spiritual discussions held at the "Anubhava Mantapa".[4] She is seen as an inspirational woman in Kannada literature and in the history of Karnataka. She considered the god Shiva ('Chenna Mallikarjuna') as her husband, (traditionally understood as the 'madhura bhava' or 'madhurya' form of devotion).[citation needed] Biography Akka Mahadevi was born in Udutadi, near Shivamogga in the Indian state of the Karnataka[5] around 1130.[6] Some scholars suggest that she was born to a couple named Nirmalshetti and Sumati, who were both devotees of Para Shiva.[7] Western sources claim that little is known about her life, though it has been the subject of Indian hagiographic, folk and mythological claims, based on oral tradition and her own lyrics. One of her lyrics, for instance, appears to record her experiences of leaving her place of her birth and family in order to pursue Shiva.[5] Tharu and Lalita also document a claim that a local Jain king named Kaushika sought to marry her, but that she rejected him, choosing instead to fulfil the claims of devotion to the deity Para Shiva.[5] However, the medieval sources that form the basis of this account are ambiguous and inconclusive.[8] They include a reference to one of her poems, or vachanas, in which she lays down three conditions for marrying the king, including control over the choice to spend her time in devotion or in conversation with other scholars and religious figures, rather than with the king.[7] The medieval scholar and poet Harihara suggests in his biography of her that the marriage was purely nominal, while other accounts from Camasara suggest that the conditions were not accepted and the marriage did not occur.[7] Harihara's account goes on to say that when King Kaushika violated the conditions she had laid down, Akka Mahadevi left the palace, renouncing all her possessions including clothes, to travel to Srisailam, home of the god Para Shiva.[7] Alternative accounts suggest that Akka Mahadevi's act of renunciation was a response to the king's threats after she refused his proposal.[9] It is likely that she visited the town of Kalyana en route, where she met two other poets and prominent figures of the Lingayat movement, Allama and Basava.[5] She is believed to have travelled, towards the end of her life, to the Srisailam mountains, where she lived as an ascetic and eventually died.[5] A vachana attributed to Akka Mahadevi suggests that towards the end of her life King Kaushika visited her there, and sought her forgiveness.[7] History She is considered by modern scholars to be a prominent figure in the field of female emancipation. A household name in Karnataka, she wrote that she was a woman only in name and that her mind, body, and soul belonged to Shiva. During a time of strife and political uncertainty in the 12th century, she chose spiritual enlightenment and stood by her choice. She took part in convocations of the learned such as the Anubhavamantapa in Kalyana (now Basava Kalyana) to debate philosophy and enlightenment (or Moksha, termed by her as "arivu"). In search for her soul mate Lord Shiva, she made animals, flowers and birds her friends and companions, rejecting family life and worldly attachment. Akka's pursuit of enlightenment is recorded in poems of simple language but intellectual rigour. Her poetry explores the rejection of mortal love in favour of the love of God. Her vachanas also talk about the methods that the path of enlightenment demand of the seeker, such as killing the 'I', conquering desires and the senses and so on. Kausika belonged to the Jain community, that was wealthy and resented by the rest of the population. She rejected her life of luxury to live as a wandering poet-saint, travelling throughout the region and singing praises to her Lord Shiva. She went in search of fellow seekers or sharanas because the company of the saintly or sajjana sanga is believed to hasten learning. She found the company of such sharanas in Basavakalyana, Bidar district and composed many vachanas in praise of them. Her non-conformist ways caused consternation in the conservative society of the time: even her guru Allama Prabhu faced difficulties in including her in the gatherings at Anubhavamantapa. An ascetic, Mahadevi is said to have refused to wear any clothing. Legend has it that due to her true love and devotion with God her whole body was protected by hair. All the sharnas of Anubhavamantapa, especially Basavanna, Chenna Basavanna, Kinnari Bommayya, Siddharama, Allamaprabhu and Dasimayya greet her with a word "Akka". In fact it is here onwards that she becomes Akka, an elderly sister. Allama shows her the further way of attaining the transcendent bliss of union with Lord Chenna Mallikarjuna. Akka leaves Kalyana with this following vachana: Having vanquished the six passions and become The trinity of body, thought and speech; Having ended the trinity and become twain – I and the Absolute Having ended the duality and become a unity Is because of the grace of you all. I salute Basavanna and all assembled here Blessed was I by Allama my Master- Bless me all that I may join my Chenna Mallikarjuna Good-bye! Good-bye! In the first phase of her life she renounced worldly objects and attractions; in the second, she discarded all object-based rules and regulations. In the third phase she began her journey towards Srishila, location of the temple to Chenna Mallikarjuna and a holy place for devotees of Shiva since before the 12th century. Akka's spiritual journey ended at Kadali, the thick forest area of Shrisaila (Srisailam) where she is supposed to have experienced union (aikya) with Chennamallikarjuna. One of her famous vachana translates as: People, male and female, blush when a cloth covering their shame comes loose When the lord of lives lives drowned without a face in the world, how can you be modest? When all the world is the eye of the lord, onlooking everywhere, what can you cover and conceal? Her poetry exhibits her love for Chenna Mallikarjuna, and harmony with nature and simple living. She sang: For hunger, there is the village rice in the begging bowl, For thirst, there are tanks and streams and wells For sleep temple ruins do well For the company of the soul I have you, Chenna Mallikarjuna Read More https://en.wikipedia.org/wiki/Akka_Mahadevi - [Shri Shivabalayogi Maharaj Samadhi, Adivarapupeta, Andhra Pradesh](https://sannidhi.net/sannidhi/shri-shivabalayogi-maharaj-samadhi-adivarapupeta-andhra-pradesh/) - This is a Samadhi of Shri Shivabalayogi Maharaj. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.7 kms North of Draksharamam Train Station. Map: https://maps.app.goo.gl/4tfNDAT871hB7Psn6 HIS LIFE Shri Shivabalayogi Maharaj was a Self Realized Yogi, affectionately known as Swamiji. At the age of fourteen He had an extraordinary experience which placed Him into a state known as Tapas, in which He meditated in perfect thoughtlessness for an average of twenty hours a day over twelve years. When He emerged as the Self Realized Master Shri Shivabalayogi Maharaj on 7 August 1961 at the age of 26, tens of thousands had gathered to greet Him. For three decades He travelled extensively in India, Sri Lanka, England and the United States, initiating hundreds of thousands of people into meditation. Shri Shivabalayogi Maharaj attained Mahasamadhi (passed away physically) in Kakinada, India, on 28 March 1994. Childhood Shri Shivabalayogi Maharaj was born Sathyaraju on January 24 1935, in the small village of Adivarapupeta, the rice paddy country of Godavari River delta in the state of Andhra Pradesh, India. Most of the villagers earned a simple living making cotton sarees and dhotis on handlooms. Sathyaraju’s father, Bheemanna, was a weaver with very little means and died before Sathyaraju was three. The young boy was raised by his mother, Parvatamma, and maternal grandfather, Goli Sathyam. They were among the poorest in the village. At the age of five Sathyaraju began working to support his family. His hard-working nature ensured that he soon earned enough money from weaving sarees to open a small shop. Sathyaraju was by nature extremely determined and honest; he found injustice difficult to tolerate. Once, when a man posing as a spiritual figure began terrorizing his village by threatening to curse anyone who crossed him, the young Sathyaraju openly challenged him to prove his powers. That man did not trouble the villagers again. Later when Sathyaraju’s business flourished, he took it as his duty to generously support his community. Tapas At the age of fourteen a profound change came over the young boy. Over several weeks he found himself becoming more withdrawn and introverted, often sitting alone in deep contemplation. Then on August 7, 1949, he had an extraordinary experience while on the bank of the Godavari irrigation canal just outside the village. He experienced the dazzling manifestation of a Yogi, who instructed him to sit in a cross-legged position and close his eyes. The Yogi touched the boy’s forehead at the bhrikuti (the point between the eyebrows), then gently tapped him on top of the head. Sathyaraju immediately passed into Samadhi (a state of perfect thoughtlessness). Thus began a twelve-year period of Tapas in which he meditated for twenty hours a day on average. While many in the village were genuinely impressed by the young boy sitting completely still in meditation, others thought he may be acting. Some village boys even started beating his body, throwing him in the river and even tossing a burning kerosene-soaked rag on him. While he was not conscious of his body in his deep state of Samadhi, he used to experience severe physical pain when he emerged from this state each day. To escape such unwanted attention, Sathyaraju moved to a graveyard, where he knew the villagers would not trouble him. There he was bitten by a cobra and later during the rainy season insects and rodents began to eat the flesh on his legs while he was sitting in the graveyard mud. Nevertheless, he persevered with enormous determination. He emerged on 7 August 1961, at the age of 26, as the great Self Realized Master Shri Shivabalayogi Maharaj. His first public message was broadcast over radio, then printed and circulated on flyers. In this message he emphasized the importance of never compromising on the goal of Supreme Peace, and eschewing the temptations and visions along the way which create more ego and are nothing but hallucinations of the mind. Mission For three decades Shri Shivabalayogi traveled extensively in India and Sri Lanka, initiating hundreds of thousands of people into meditation. From 1987 to 1991, he travelled to England and the United States. Though he remained silent during public programmes, Shri Shivabalayogi taught his disciple Seenu (the future Shri Shivarudra Balayogi Maharaj) through profound aphorisms, stories and in many other ways. His primary teaching was an ancient and universal method of meditation, without name or form, which is known as Jangama Dhyana (meditation on the Eternal Existence of the Self). He initiated in a unique way as a friend, without discrimination or charge. When devotees inquired about his spiritual philosophy, Shri Shivabalayogi referred them to the Yoga Vasistha. The Yoga Vasistha is a dialogue in which Sage Vasistha explains that all visions and thoughts of the mind are simply illusions. The pure consciousness of the Self is the only reality, eternal, all-pervading and existing in itself. Shri Shivabalayogi Maharaj attained Mahasamadhi on 28 March 1994. Physically He is gone, but His Presence remains undiminished. Read More https://www.shivabalayogitrust.org/his-life/ - [Chivatam Amma Samadhi, Chivatam, Andhra Pradesh](https://sannidhi.net/sannidhi/chivatam-amma-samadhi-chivatam-andhra-pradesh/) - This is a Samadhi of Chivatam Amma. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 33.6 kms South of Rajamahendravaram. Map: https://maps.app.goo.gl/wuedH4NeyQTSeUD38 About Chivatam Amma Chivatam is a small village close to Tanuku, and there lived a lady by name Achhamma, who trasnformed in to an Avadhuta, and was later called as Chivatam Amma. Once a person asked Amma, what is Tattvamasi. She immediately replied, burning of self. What SHE meant was when one loses the identify with I, then they get the realisation. This is exactly what Bhagavan Sri Ramana taught everyone who came to him. Sri Chivatam Amma lived in the same way. She lived as a digambari (renounced clothing) all through HER life. She was known for her simplicity and lucidity while explaining. Surprisingly she had no formal education. This is one way of telling everyone, that to realise god, or the universal consciousness, one need not be a scholar. But pure in heart, compassionate and ever loving, and yearn for the realisation sincerely. She used to meditate in graveyards and for those who asked her why she does that, the reply was - "so that I do not die". What she meant was, to get out of the life cycle of taking birth and dying. She never did any tricks or anything extraordinary to attract crowd. Infact, not many understood her state. Whatever she did, they were to save someone or to correct someone and they were all timely and happened very naturally. This is possible only one aligns with the universal consciousness to respond appropriately for protecting those who depend on them. Many such things happened with Chivatam Amma naturally. However, she attributed all those to Shirdi Sai Baba or Lord Rama, whom she used to pray continuously. She was, like a true mother, ever compassionate and loving. She used to feed anyone who came to see her. She used to tell every one to keep chanting Rama Rama all the time. When someone said that they are not able to focus, she said, just keep repeating Rama Rama all the time internally and the mind will go all around, but will eventually will come back as there is no other go for it. She said, put the seed and plow. without plowing one can not reap the fruit of realisation and she said it so lucidly. Read More https://saimastermessage.blogspot.com/2013/06/chivatam-amma-aaradhana-in-divyajanani.html - [Sri Sudheendra Babu Samadhi, Undarajavaram, Andhra Pradesh](https://sannidhi.net/sannidhi/sri-sudheendra-babu-samadhi-undarajavaram-andhra-pradesh/) - This is a Samadhi of Sri Sudheendra Babu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 32.1 kms South of Rajamahendravaram. Map: https://maps.app.goo.gl/JZ7uUTpVzEc1o4s79 About Sri Sudheendra Babu Sri Sudheendra Babu is belived to have lived for many years, more than 500 years to be precise. No one can clearly tell what was he or who was he etc.. many of his deeds are like folklore stories. But those who went for his darshan had experiences to share. He was averse to giving darshan or talking about spiritual matters, unless the person who was visiting him was pure. He was most elusive saint living an ordinary life never wanting to reveal his greatness. However, he gave "darshan" to people only after they went with the blessings of Sri Sai Master. He even spoke to Divyajanani about the times 500 years ago and explained many things as per the eyewitness. Sri Sudheendra Babu once told the people who visited that he needs to have darshan of Sri Sai Master rather than he coming for Sri Babu's darshan. That was the respect he showed on Sai Master. Chivatam Amma, a avadhuta lived near to Undrajavaram called Sri Babugaru as her spiritual son. He used to come to her as and when Amma thought of him said Amma's followers. Read More https://saimastermessage.blogspot.com/2011/11/mystic-mahatma-of-undrajavaram.html - [Sri Kukkuteswara Swamy Temple, Pithapuram, Andhra Pradesh](https://sannidhi.net/sannidhi/sri-kukkuteswara-swamy-temple-pithapuram-andhra-pradesh/) - This is a consecrated linga of Sri Kukkuteswara Swamy. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.5 km South West of Pithapuram Train Station. Map: https://maps.app.goo.gl/2t2YbDe2HqTuqtpx5 About Sri Kukkuteswara Swamy It is famous for the temples of Sri Kukkuteshwara Swamy, Sri Kunthimadhava Swamy and Sri Sri Pada Vallabha Anaagha Datha Kshethram, Agraharam, Sri Venu Gopala Swamy Temple. Once you enter into the temple, complete the pradishana and come in front of Dwaja Stamba you will be attracted by the “Yaka Sila Nandi (Single Stone Nandi). The Yaka Sila is second biggest after Lepakshi Basaveswara Nandai. Pithapuram is one of the oldest and famous pilgrim places of India. There is an oldest temple call “Padagya Keshatram in Pithapuram. The Lord “Sri Kukuteswara Swamy is the Swayambhu with Spatika Lingam”. Pithapuram is one of the Twelve Pilgrims, one of the five Madava Keshatra and one of the Asta Dasa (Eighteen) Sakthi Petas. Previously Pithapuram is known as Pitikapuram. Once you enter into the temple, complete the pradishana and come in front of Dwaja Stamba you will be attracted by the “Yaka Sila Nandi (Single Stone Nandi). The Yaka Sila is second biggest after Lepakshi Basaveswara Nandai. Pithapuram is equalent to Kasi According to “Bhimeswara Purana” of Srinath kavi Sarvabhuma, Pithapuram is one of the twelve pilgrims (Dwadasa Punya Keshatras). The sage told that Pithapuram is equalent to Kasi and also known as Southern Kasi (Dakshina Kasi). Pithapuram is third one of three Gayas of India. 1st is – Siro Gaya also familiarly known as “GAYA”, located in Bihar State. 2nd is – Nabi Gaya near to Jijapur Railway Junction, located in Orrisa State 3rd is – Padagaya Pithapuram, located in East Godavari District of Andhra Pradesh. Read More https://eastgodavari.ap.gov.in/lord-kukkuteshwara-swamy-temple/ - [Sri Umakotilingeswara Swamy Sri Sitarama Swamy Temple, Rajamahendravaram, Andhra Pradesh](https://sannidhi.net/sannidhi/sri-umakotilingeswara-swamy-sri-sitarama-swamy-temple-rajamahendravaram-andhra-pradesh/) - This is a consecrated linga of Sri Umakotilingeswara Swamy. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 4.7 kms North of Rajamahendravaram. Map: https://maps.app.goo.gl/EzsHDBnEdHZWdkei7 - [Lord Karthikeya installed linga Shri Kumararama Bhimeshwara Temple (Pancharama Kshetras), Samalkota, Andhra Pradesh](https://sannidhi.net/sannidhi/lord-karthikeya-installed-linga-shri-kumararama-bhimeshwara-temple-pancharama-kshetras-samalkota-andhra-pradesh/) - This is a consecrated linga of Shri Kumararama Bhimeshwara installed by Lord Karthikeya, one of the part of Tarkasura's Shiva Linga broken by Lord Karthikeya. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 850 m South of Samalkot Junction. Map: https://maps.app.goo.gl/pK7F5zGxegNvmBLU8 About Pancharama Kshetras The Pancharama Kshetras (Sanskrit: पञ्चआरामक्षेत्र, romanized: Pañcārāmakṣetra) or the Pancharamas are five ancient Hindu temples dedicated to the deity Shiva in Andhra Pradesh. According to regional legend, the lingams at these temples (called aramas) are made from a single lingam.[1] Legend As per regional tradition, a lingam was owned by the asura king Tarakasura. Due to his possession of the lingam, he was invincible in battle. In the war between the devas and the asuras under Tarakasura, Kartikeya and Tarakasura met in combat. Kartikeya used his weapon of shakti to kíll Tarakasura. By the power of this weapon, the body of Tarakasura was torn to pieces. But to the astonishment of Kartikeya, all the pieces reunited to give rise to a revived Tarakasura. He repeatedly broke the asura's body into pieces, and yet the pieces re-unified repeatedly.[2] Even as Kartikeya grew baffled, Vishnu appeared before him and informed him that Tarakasura would be resurrected as long as the lingam he wore on his form was intact, and hence the lingam would have to be shattered for his victory. The deity also stated that after breaking, the pieces of the lingam would try to reunite. To prevent the lingam from reuniting, all the pieces would have to be established in the places where they would fall, by way of worshipping them and building temples over them.[3] Heeding the words of Vishnu, Kartikeya used his agneyastra (a celestial weapon of fire) to break the lingam that was worn by Tarakasura. The lingam broke into five pieces, and started to reintegrate to the chant of the sacred syllable Om. Surya, by the order of Vishnu, established the pieces where they fell and worshipped them by building temples over them. After the consecration of the temples, the pieces stopped their attempts to reunite and became famous as the Pancharama Kshetras.[4] All the five lingams in these five places have scale-like marks on them, which are believed to have formed by the power of the agneyastra used by Kartikeya. Temples These places (or Aramas) are as follows:[5] Amararama (in Amaravathi): Amaravathi is in the Palnadu district, on the banks of the Krishna river. The deity Amara Lingeswara is believed to have been worshipped by Indra here. The temple is old and in three circles with many temples within the compound. Bala Chamundeswari is the goddess venerated here. The Venu Gopala Swami temple is also located in the campus of the main temple. Draksharama (in Draksharamam): This is near Ramachandrapuram. The temple is very big and has three circles as compounds. It is under the control of the Archeological department. Rama is regarded to have worshipped Shiva here, followed by Surya and Indra. Manikyamaba devi, one of 18 Shakti Pithas, is present here. Somarama (in Bhimavaram): The Someswara Swami temple is in Gunupudi. The temple has a holy pond called the Chandra kundam in front of the temple. Chandra is believed to have absolved himself of his sins here by worshipping Shiva here. Hence, the name of the deity here is called Someswara. The lingam is believed to change its colour according to the lunar month (black at the time of amavasya, white at the time of purnima). The Annapurna Mata temple is located on the second floor. Ksheerarama (in Palakollu): According to local legend, the deity Ksheera Rama Lingeswara offered the Sudarshana Chakra to Vishnu here. The sage received boons and milk from Shiva, hence the name kshira (milk). Parvati is the name of the goddess here. Kumararama (in Samalkota): The Kumara Bhimeswara Swami temple is in Samalkota. It is about 20 km from Kakinada. It is a very old temple under the control of the Archeological department. Kartikeya is regarded to have established the lingam here, hence the name Kumararama. Bala Tripura Sundari is the goddess worshipped here. Read More https://en.wikipedia.org/wiki/Pancharama_Kshetras - [Lord Vishnu installed linga Shri Ksheerarama Temple (Pancharama Kshetras), Palakollu, Andhra Pradesh](https://sannidhi.net/sannidhi/lord-vishnu-installed-linga-shri-ksheerarama-temple-pancharama-kshetras-palakollu-andhra-pradesh/) - This is a consecrated linga of Shri Ksheerarama installed by Lord Vishnu, one of the part of Tarkasura's Shiva Linga broken by Lord Karthikeya. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.5 kms South East of Palakollu train station. Map: https://maps.app.goo.gl/WSRiRzLwp6mdZPVR9 Shri Ksheerarama About Pancharama Kshetras The Pancharama Kshetras (Sanskrit: पञ्चआरामक्षेत्र, romanized: Pañcārāmakṣetra) or the Pancharamas are five ancient Hindu temples dedicated to the deity Shiva in Andhra Pradesh. According to regional legend, the lingams at these temples (called aramas) are made from a single lingam.[1] Legend As per regional tradition, a lingam was owned by the asura king Tarakasura. Due to his possession of the lingam, he was invincible in battle. In the war between the devas and the asuras under Tarakasura, Kartikeya and Tarakasura met in combat. Kartikeya used his weapon of shakti to kíll Tarakasura. By the power of this weapon, the body of Tarakasura was torn to pieces. But to the astonishment of Kartikeya, all the pieces reunited to give rise to a revived Tarakasura. He repeatedly broke the asura's body into pieces, and yet the pieces re-unified repeatedly.[2] Even as Kartikeya grew baffled, Vishnu appeared before him and informed him that Tarakasura would be resurrected as long as the lingam he wore on his form was intact, and hence the lingam would have to be shattered for his victory. The deity also stated that after breaking, the pieces of the lingam would try to reunite. To prevent the lingam from reuniting, all the pieces would have to be established in the places where they would fall, by way of worshipping them and building temples over them.[3] Heeding the words of Vishnu, Kartikeya used his agneyastra (a celestial weapon of fire) to break the lingam that was worn by Tarakasura. The lingam broke into five pieces, and started to reintegrate to the chant of the sacred syllable Om. Surya, by the order of Vishnu, established the pieces where they fell and worshipped them by building temples over them. After the consecration of the temples, the pieces stopped their attempts to reunite and became famous as the Pancharama Kshetras.[4] All the five lingams in these five places have scale-like marks on them, which are believed to have formed by the power of the agneyastra used by Kartikeya. Temples These places (or Aramas) are as follows:[5] Amararama (in Amaravathi): Amaravathi is in the Palnadu district, on the banks of the Krishna river. The deity Amara Lingeswara is believed to have been worshipped by Indra here. The temple is old and in three circles with many temples within the compound. Bala Chamundeswari is the goddess venerated here. The Venu Gopala Swami temple is also located in the campus of the main temple. Draksharama (in Draksharamam): This is near Ramachandrapuram. The temple is very big and has three circles as compounds. It is under the control of the Archeological department. Rama is regarded to have worshipped Shiva here, followed by Surya and Indra. Manikyamaba devi, one of 18 Shakti Pithas, is present here. Somarama (in Bhimavaram): The Someswara Swami temple is in Gunupudi. The temple has a holy pond called the Chandra kundam in front of the temple. Chandra is believed to have absolved himself of his sins here by worshipping Shiva here. Hence, the name of the deity here is called Someswara. The lingam is believed to change its colour according to the lunar month (black at the time of amavasya, white at the time of purnima). The Annapurna Mata temple is located on the second floor. Ksheerarama (in Palakollu): According to local legend, the deity Ksheera Rama Lingeswara offered the Sudarshana Chakra to Vishnu here. The sage received boons and milk from Shiva, hence the name kshira (milk). Parvati is the name of the goddess here. Kumararama (in Samalkota): The Kumara Bhimeswara Swami temple is in Samalkota. It is about 20 km from Kakinada. It is a very old temple under the control of the Archeological department. Kartikeya is regarded to have established the lingam here, hence the name Kumararama. Bala Tripura Sundari is the goddess worshipped here. Read More https://en.wikipedia.org/wiki/Pancharama_Kshetras - [Chandra Deva installed linga Shri Somarama Someshwara Temple (Pancharama Kshetras), Bhimavaram, Andhra Pradesh](https://sannidhi.net/sannidhi/chandra-deva-installed-linga-shri-somarama-someshwara-temple-pancharama-kshetras-bhimavaram-andhra-pradesh/) - This is a consecrated linga of Shri Somrarama installed by Chandra Deva, one of the part of Tarkasura's Shiva Linga broken by Lord Karthikeya. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.2 kms South East of Bhimavaram Town train station. Map: https://maps.app.goo.gl/kd1Sz6dz89Pg3BxM9 About Pancharama Kshetras The Pancharama Kshetras (Sanskrit: पञ्चआरामक्षेत्र, romanized: Pañcārāmakṣetra) or the Pancharamas are five ancient Hindu temples dedicated to the deity Shiva in Andhra Pradesh. According to regional legend, the lingams at these temples (called aramas) are made from a single lingam.[1] Legend As per regional tradition, a lingam was owned by the asura king Tarakasura. Due to his possession of the lingam, he was invincible in battle. In the war between the devas and the asuras under Tarakasura, Kartikeya and Tarakasura met in combat. Kartikeya used his weapon of shakti to kíll Tarakasura. By the power of this weapon, the body of Tarakasura was torn to pieces. But to the astonishment of Kartikeya, all the pieces reunited to give rise to a revived Tarakasura. He repeatedly broke the asura's body into pieces, and yet the pieces re-unified repeatedly.[2] Even as Kartikeya grew baffled, Vishnu appeared before him and informed him that Tarakasura would be resurrected as long as the lingam he wore on his form was intact, and hence the lingam would have to be shattered for his victory. The deity also stated that after breaking, the pieces of the lingam would try to reunite. To prevent the lingam from reuniting, all the pieces would have to be established in the places where they would fall, by way of worshipping them and building temples over them.[3] Heeding the words of Vishnu, Kartikeya used his agneyastra (a celestial weapon of fire) to break the lingam that was worn by Tarakasura. The lingam broke into five pieces, and started to reintegrate to the chant of the sacred syllable Om. Surya, by the order of Vishnu, established the pieces where they fell and worshipped them by building temples over them. After the consecration of the temples, the pieces stopped their attempts to reunite and became famous as the Pancharama Kshetras.[4] All the five lingams in these five places have scale-like marks on them, which are believed to have formed by the power of the agneyastra used by Kartikeya. Temples These places (or Aramas) are as follows:[5] Amararama (in Amaravathi): Amaravathi is in the Palnadu district, on the banks of the Krishna river. The deity Amara Lingeswara is believed to have been worshipped by Indra here. The temple is old and in three circles with many temples within the compound. Bala Chamundeswari is the goddess venerated here. The Venu Gopala Swami temple is also located in the campus of the main temple. Draksharama (in Draksharamam): This is near Ramachandrapuram. The temple is very big and has three circles as compounds. It is under the control of the Archeological department. Rama is regarded to have worshipped Shiva here, followed by Surya and Indra. Manikyamaba devi, one of 18 Shakti Pithas, is present here. Somarama (in Bhimavaram): The Someswara Swami temple is in Gunupudi. The temple has a holy pond called the Chandra kundam in front of the temple. Chandra is believed to have absolved himself of his sins here by worshipping Shiva here. Hence, the name of the deity here is called Someswara. The lingam is believed to change its colour according to the lunar month (black at the time of amavasya, white at the time of purnima). The Annapurna Mata temple is located on the second floor. Ksheerarama (in Palakollu): According to local legend, the deity Ksheera Rama Lingeswara offered the Sudarshana Chakra to Vishnu here. The sage received boons and milk from Shiva, hence the name kshira (milk). Parvati is the name of the goddess here. Kumararama (in Samalkota): The Kumara Bhimeswara Swami temple is in Samalkota. It is about 20 km from Kakinada. It is a very old temple under the control of the Archeological department. Kartikeya is regarded to have established the lingam here, hence the name Kumararama. Bala Tripura Sundari is the goddess worshipped here. Read More https://en.wikipedia.org/wiki/Pancharama_Kshetras - [Surya Deva installed linga Shri Bhimeswara Temple (Pancharama Kshetras), Draksharamam, Andhra Pradesh](https://sannidhi.net/sannidhi/surya-deva-installed-linga-shri-draksharama-temple-pancharama-kshetras-draksharamam-andhra-pradesh/) - This is a consecrated linga of Shri Draksharama installed by Surya Deva, one of the part of Tarkasura's Shiva Linga broken by Lord Karthikeya. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 850 m North of Draksharamam Bus Stand. Map: https://maps.app.goo.gl/YuBfaQVpEPMabh5YA About Sri Bhimeswara Linga It is believed that when King Daksha the father of Lord Shiva’s consort, held a yagna, he deliberately insulted Shiva by not inviting him. Sati was so outraged with her father that she immolated herself in the sacrificial fire. When Shiva heard of this, he was infuriated and placing Sati’s body on his shoulder, he commenced the Tandava dance. The whole of creation came to a standstill by this Celestial event and the Gods appealed to Lord Vishnu to intervene. Vishnu then severed Sati’s body with his discus and the pieces fell to Earth. Draksharamam Bhimeswara Swamy was built on the spot where Sati’s left cheek is said to have fallen. Significance of Draksharamam Bhimeswara Swamy Temple The temple has many significant features and is one of the few pilgrim centers where the female deity is given equal importance as the male. It is a treasure trove of ancient inscriptions and epigraphs which are etched on the temple walls. The Garbhaalaya or the Sanctum is replete with intricate decor and craftsmanship which represent the cultural grandeur of bygone eras. Constructed on an area of over 12 acres, the Draksharamam Bhimeswara Swamy Temple is surrounded by high walls and houses several shrines dedicated to various Gods within its premises. A magnificent dancing Ganapati welcomes visitors at the entrance and the trunk of Lord Ganesh is turned to the right which is a unique feature. Visitors can also witness the first rays of the Sun falling directly on the Shiva Lingam which is truly a sight to behold. A flight of steps leads to the upper level of the Sanctum to view the upper structure of Lord Bheemeswar Swamy. Another unique aspect of this temple is the presence of a miniature shrine of the main temple with identical replicas of the original. About Pancharama Kshetras The Pancharama Kshetras (Sanskrit: पञ्चआरामक्षेत्र, romanized: Pañcārāmakṣetra) or the Pancharamas are five ancient Hindu temples dedicated to the deity Shiva in Andhra Pradesh. According to regional legend, the lingams at these temples (called aramas) are made from a single lingam.[1] Legend As per regional tradition, a lingam was owned by the asura king Tarakasura. Due to his possession of the lingam, he was invincible in battle. In the war between the devas and the asuras under Tarakasura, Kartikeya and Tarakasura met in combat. Kartikeya used his weapon of shakti to kíll Tarakasura. By the power of this weapon, the body of Tarakasura was torn to pieces. But to the astonishment of Kartikeya, all the pieces reunited to give rise to a revived Tarakasura. He repeatedly broke the asura's body into pieces, and yet the pieces re-unified repeatedly.[2] Even as Kartikeya grew baffled, Vishnu appeared before him and informed him that Tarakasura would be resurrected as long as the lingam he wore on his form was intact, and hence the lingam would have to be shattered for his victory. The deity also stated that after breaking, the pieces of the lingam would try to reunite. To prevent the lingam from reuniting, all the pieces would have to be established in the places where they would fall, by way of worshipping them and building temples over them.[3] Heeding the words of Vishnu, Kartikeya used his agneyastra (a celestial weapon of fire) to break the lingam that was worn by Tarakasura. The lingam broke into five pieces, and started to reintegrate to the chant of the sacred syllable Om. Surya, by the order of Vishnu, established the pieces where they fell and worshipped them by building temples over them. After the consecration of the temples, the pieces stopped their attempts to reunite and became famous as the Pancharama Kshetras.[4] All the five lingams in these five places have scale-like marks on them, which are believed to have formed by the power of the agneyastra used by Kartikeya. Temples These places (or Aramas) are as follows:[5] Amararama (in Amaravathi): Amaravathi is in the Palnadu district, on the banks of the Krishna river. The deity Amara Lingeswara is believed to have been worshipped by Indra here. The temple is old and in three circles with many temples within the compound. Bala Chamundeswari is the goddess venerated here. The Venu Gopala Swami temple is also located in the campus of the main temple. Draksharama (in Draksharamam): This is near Ramachandrapuram. The temple is very big and has three circles as compounds. It is under the control of the Archeological department. Rama is regarded to have worshipped Shiva here, followed by Surya and Indra. Manikyamaba devi, one of 18 Shakti Pithas, is present here. Somarama (in Bhimavaram): The Someswara Swami temple is in Gunupudi. The temple has a holy pond called the Chandra kundam in front of the temple. Chandra is believed to have absolved himself of his sins here by worshipping Shiva here. Hence, the name of the deity here is called Someswara. The lingam is believed to change its colour according to the lunar month (black at the time of amavasya, white at the time of purnima). The Annapurna Mata temple is located on the second floor. Ksheerarama (in Palakollu): According to local legend, the deity Ksheera Rama Lingeswara offered the Sudarshana Chakra to Vishnu here. The sage received boons and milk from Shiva, hence the name kshira (milk). Parvati is the name of the goddess here. Kumararama (in Samalkota): The Kumara Bhimeswara Swami temple is in Samalkota. It is about 20 km from Kakinada. It is a very old temple under the control of the Archeological department. Kartikeya is regarded to have established the lingam here, hence the name Kumararama. Bala Tripura Sundari is the goddess worshipped here. Read More https://en.wikipedia.org/wiki/Pancharama_Kshetras https://www.astroved.com/astropedia/en/temples/south-india/draksharamam-temple - [Indra Deva installed linga Shri Amararama Temple (Pancharama Kshetras), Amaravathi, Andhra Pradesh](https://sannidhi.net/sannidhi/indra-deva-installed-linga-shri-amararama-temple-pancharama-kshetras-amaravathi-andhra-pradesh/) - This is a consecrated linga of Shri Amararama installed by Indra Deva, one of the part of Tarkasura's Shiva Linga broken by Lord Karthikeya. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 32.9 kms North of Guntur. Map: https://maps.app.goo.gl/fEnFNfvKQgSC5rnj6 About Sri Amrarama Linga The most popular historical mythology surrounding the Amravati temple is that a 15-foot Shiva Lingam was affixed to the ground to prevent its expansion. Blood seeped out when the nail was driven into the Lingam, leaving a scarlet mark at the top. The Skanda Purana describes the Amaravati Temple’s unique history. According to the Purana, near the conclusion of Dwaparayuga, around 5053 years ago, the Sounakadi saints inquired Maharishi Narada about the path to nirvana. Lord Krishna, according to Maharishi, created the River Krishna so that saints could gain salvation by bathing in its waters. Any devotee who remains here for three days, bathes in the river’s holy waters and worships Lord Amareswara will achieve liberation. Therefore, the importance of the location necessitated the construction of the temple, as anyone who dies here will be absorbed by Lord Shiva. According to another version, when the demons destroyed the gods at Varanasi, Lord Shiva arrived to defeat their demons. In addition, devotees believe that the god Indra installed the Shiva Lingam in this temple. According to some, the temple was originally a Buddhist stupa; hence, the base of the Amaravati Temple retains Buddhist architectural characteristics. The Mula Virat within the sanctum is a lotus medallion made of white marble, a characteristic of Buddhist architecture. The Amaravati Temple is constructed in the Dravidian style on a tiny island called Krouncha Shaila. The shrine is surrounded by four gopurams and a Vimana, all constructed in the Dravidian style. The wife of Proli Nayudu, the then-minister to the Kota monarch, Ketaraja, engraved the inscription on the Mukhamantapa pillar. Similar inscriptions appear on the temple walls as those of the Kota chiefs of Amaravathi and Sri Krishnadevraya, king of the Vijayanagara Empire. There are three concentric circles within the temple. While the first circle contains the temples of Mahishasura Mardini, Veerabhadraswamy, Omkareswara Swamy, Guru Dattatreya, and Agasteswara Swamy, the second circle contains the temples of Vinayaka, Kalabhairava, Anjaneya, Nagendraswamy, and Kumaraswamy, as well as a statue of Lord Krishna beneath a tree. The temples of Kasi Viswanatha, Mallikarjuna, Pushpadanteswara Swamy, and Kalahasthiswara are found in the third circle, which is a little above the second. At the center of these three circles lies Amaralingeswara Swamy, a Hindu deity. Kalahasti temple has the solution for Rahu Ketu Puja. In addition to its participation in the daily worship of the Lord, the temple trust of Amaravati Temple also engages in various charitable activities for the overall advancement of society. Temple Architecture The principal deity takes the form of a 15-foot-tall Shiva Lingam. The temple consists of three stories with four pillars facing each of the four cardinal directions. On each temple’s four corners are towers constructed in the Dravidian architectural style. Kaala Bhairava appears on the second level as Kshetra Palaka. Srisaila Mallikarjuna is located in the south-west of the third level, Kashi Vishweswarar in the north-west, Chandiswara in the north-east, and Srikalahasteswara in the south-east. The Kota chiefs of Amaravati wrote several inscriptions on the walls of the Amaralingeswara temple. Legendary Vijayanagara Emperor Sri Krishnadevaraya left inscriptions on the temple walls. Ketaraja’s wife, who was the minister to the Kota king, also left an inscription. King Vasireddy Venkatadri Naidu rebuilt the Gopuram of the temple because it had developed cracks. During this refurbishment, they discovered 1800-year-old relics in the foundation pits. The Shiva Lingam is the primary deity. People revere Shiva as Amareswara, and Bala Chamundika is his consort. To visit the god and perform daily rituals, Archakas must ascend a pedestal platform to reach the Shiva Lingam. The top of the Lingam is stained red. A nail prevented the Linga from growing any farther. Blood began to flow when the nail pierced the Lingam, and devotees continue to observe the stain to this day. Significance of Amaravathi Amara Lingeswara Temple According to the Skanda Purana, at the end of the Dwapara Yuga and the beginning of the Kaliyuga, Sage Sounakadi questioned Sage Narada about the most effective means of attaining salvation. The latter recommended that Sage Sounakadi take a daily bath in the Krishna River and reside on its banks, which Krishna had created. Sage Narada taught Sage Sounakadi the story of the Amareswara temple, explaining that Shiva materialized as a Lingam to grant the wishes of his devotees. He added that a person who washed in the Krishna River and worshipped Amareswara in this temple would be sinless. The devotees who remained at the location for three days and worshipped Shiva with devotion would reach Shiva Loka. Here, Shiva would absorb any devotee who died. About Pancharama Kshetras The Pancharama Kshetras (Sanskrit: पञ्चआरामक्षेत्र, romanized: Pañcārāmakṣetra) or the Pancharamas are five ancient Hindu temples dedicated to the deity Shiva in Andhra Pradesh. According to regional legend, the lingams at these temples (called aramas) are made from a single lingam.[1] Legend As per regional tradition, a lingam was owned by the asura king Tarakasura. Due to his possession of the lingam, he was invincible in battle. In the war between the devas and the asuras under Tarakasura, Kartikeya and Tarakasura met in combat. Kartikeya used his weapon of shakti to kíll Tarakasura. By the power of this weapon, the body of Tarakasura was torn to pieces. But to the astonishment of Kartikeya, all the pieces reunited to give rise to a revived Tarakasura. He repeatedly broke the asura's body into pieces, and yet the pieces re-unified repeatedly.[2] Even as Kartikeya grew baffled, Vishnu appeared before him and informed him that Tarakasura would be resurrected as long as the lingam he wore on his form was intact, and hence the lingam would have to be shattered for his victory. The deity also stated that after breaking, the pieces of the lingam would try to reunite. To prevent the lingam from reuniting, all the pieces would have to be established in the places where they would fall, by way of worshipping them and building temples over them.[3] Heeding the words of Vishnu, Kartikeya used his agneyastra (a celestial weapon of fire) to break the lingam that was worn by Tarakasura. The lingam broke into five pieces, and started to reintegrate to the chant of the sacred syllable Om. Surya, by the order of Vishnu, established the pieces where they fell and worshipped them by building temples over them. After the consecration of the temples, the pieces stopped their attempts to reunite and became famous as the Pancharama Kshetras.[4] All the five lingams in these five places have scale-like marks on them, which are believed to have formed by the power of the agneyastra used by Kartikeya. Temples These places (or Aramas) are as follows:[5] Amararama (in Amaravathi): Amaravathi is in the Palnadu district, on the banks of the Krishna river. The deity Amara Lingeswara is believed to have been worshipped by Indra here. The temple is old and in three circles with many temples within the compound. Bala Chamundeswari is the goddess venerated here. The Venu Gopala Swami temple is also located in the campus of the main temple. Draksharama (in Draksharamam): This is near Ramachandrapuram. The temple is very big and has three circles as compounds. It is under the control of the Archeological department. Rama is regarded to have worshipped Shiva here, followed by Surya and Indra. Manikyamaba devi, one of 18 Shakti Pithas, is present here. Somarama (in Bhimavaram): The Someswara Swami temple is in Gunupudi. The temple has a holy pond called the Chandra kundam in front of the temple. Chandra is believed to have absolved himself of his sins here by worshipping Shiva here. Hence, the name of the deity here is called Someswara. The lingam is believed to change its colour according to the lunar month (black at the time of amavasya, white at the time of purnima). The Annapurna Mata temple is located on the second floor. Ksheerarama (in Palakollu): According to local legend, the deity Ksheera Rama Lingeswara offered the Sudarshana Chakra to Vishnu here. The sage received boons and milk from Shiva, hence the name kshira (milk). Parvati is the name of the goddess here. Kumararama (in Samalkota): The Kumara Bhimeswara Swami temple is in Samalkota. It is about 20 km from Kakinada. It is a very old temple under the control of the Archeological department. Kartikeya is regarded to have established the lingam here, hence the name Kumararama. Bala Tripura Sundari is the goddess worshipped here. Read More https://en.wikipedia.org/wiki/Pancharama_Kshetras https://www.pujasthan.com/amaravathi-amara-lingeswara-temple/ - [Sri Bhramaramba Ammavari Shaktipeeth, Srisailam, Andhra Pradesh](https://sannidhi.net/sannidhi/sri-bhramaramba-ammavari-shaktipeeth-srisailam-andhra-pradesh/) - This is a consecrated deity of Sri Bhramaramba Ammavari Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 850 m West of Srisailam bus stand. Map: https://maps.app.goo.gl/b8zr24KuFY7o67Gw8 About Sri Bhramaramba Ammavari Shaktipeeth A popular place to visit in Srisailam is the Bhramaramba Devi Temple. Being one of the 18 shakthi peethas in India, this temple is a must visit for every devotee who come for Srisailam tour. Located on the Nallamala Hills, Bhramaramba Devi Temple is within the temple complex of Sri Mallikarjuna Swamy Temple Bhramaramba Devi Temple is dedicated to Goddess Bhramarambika, a form of Goddess Parvati. Goddess Bhramarambika is the consort of Lord Mallikarjuna Swamy, a manifestation of Lord Shiva. In this temple, goddess is worshiped in the form of Brahmani Shakti. The idol of the Goddess has eight arms and is wearing a silk sari. Inside the garbha griha of the temple, there is an idol of Lopamudra, wife of saint Agastya. There is a sri yantra in front of garbha griha. The word Bhramaramba means “Mother of Bees”. As per the legend, Goddess Bhramaramba has released thousands of bees with six legs to kill the demon Arunasura. History of Bhramaramba Devi Temple, Srisailam There are many legends associated with the Bhramaramba Devi Temple. As per the most popular legend, Arunasura, a demon, was an ardent devotees of Lord Brahma. Pleased with his unwavering dedication, Lord Brahma blessed him with the powers that he can not be killed by any two or four legged living being. After receiving the boon, Arunasura started causing problems to devas and saints. Because of his immense powers, devas couldn't defeat him. Owing this, they went to Goddess Durga and pleased her to protect them. As an answer to their request, Goddess Durga took the form of Bhramari or Bhramarambika and created thousands of six legged bees that killed the demon. Later Goddess stayed back in the form Bramarambika in Srisailam. Read More https://srisailamtourism.com/bhramaramba-devi-temple-srisailam - [Sri Manikyamba Shaktipeeth, Draksharamam, Andhra Pradesh](https://sannidhi.net/sannidhi/sri-manikyamba-shaktipeeth-draksharamam-andhra-pradesh/) - This is a consecrated deity of Sri Manikyamba Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 850 m North of Draksharamam Bus Stand. Map: https://maps.app.goo.gl/YuBfaQVpEPMabh5YA About Sri Manikyamba Shaktipeeth Manikyamba Devi temple at Draksharamam in Andhra Pradesh is one of the Ashtadasa Shakti temples. It is believed that the Navel part of Devi Sati has fallen here when Lord Vishnu has cut her corpse with his Sudarshan Chakra. It is also one among the five powerful temples of Lord Shiva, well known as Pancharama temples. Here Lord Shiva is in the name of Bhimeswara Swamy and her consort is Devi Manikyamba. Temple is situated on Eastern Bank of the great river Godavari. Manikyamaba Devi temple present in the inner circle (prakara) of Lord Bhimeswara Swamy temple. It is present in North East Corner of the campus. There is a Srichakra below Manikyamaba Matha idol. Manikyamaba Devi will see left side, suggesting us she was worshiped previously in Vama marga (Left route). Sun god and Saptarshis worshiped Lord Bhimeswara Swamy and Manikyamba Devi here. According to local legend, sacred Draksharama Temple has a ‘Shiva lingam’ enshrined by god Surya. The temple was built by angels in one night. The construction of the perimeter wall could not be completed before sunrise and still stands incomplete. Several attempts have been made to construct the uncompleted part of the wall but all those efforts have failed with the constructed wall collapsing within a few months. The specialty of this Shiva Lingam is that the early morning tender Sunlight falls on the Linga. There are nearly 800 ancient scripts on the walls of the temple. The Siva Linga in this temple is said to be one large crystal which is 2.6 meters high. Siva is accompanied by Dakshayani, who is the first wife of Siva. Legends of Manikyamba Devi: There are three stories related to Manikyamba Devi. First one is, A Brahmin widow made a golden idol to remember her died, a daughter. But after some time, the idol got talking power. This idol was decorated with Manikyas(gems), hence the name Manikyamba or Manikyeswari. Bhimadeva, a new king came to this area taken that idol and worshiped her as his Kula devata. Some stories also tell us that Manikyamba name comes from a word Mainakamba, That means she was the daughter of Menaka Devi, wife of Himavanta. Gradually the word Manikamba turned as Manikyamba in the time period. There is another important story regarding Manikyamaba Devi. Manikyamba Devi is the daughter of a prostitute. One day she saw Lord Bhimeswara in her dream and decided that she will marry Lord Bhimeswara only. She showed great devotion towards Lord Shiva, and finally got Lord Bhimeswara Swamy as her husband. A great Poet Srinatha, belonging to the 14th century also mentioned this story in his great work, Bhimakhanadam. From there onwards, Manikyamba Devi was worshiped as Mother goddess. Manikyamba Devi also considered as Kula devata of vesyas. Read More https://temples.vibhaga.com/temple/manikyamba-devi-temple/ - [Sri Puruhutika Shaktipeeth, Sri Kukkuteswara Swamy Temple, Pithapuram, Andhra Pradesh](https://sannidhi.net/sannidhi/sri-puruhutika-shaktipeeth-sri-kukkuteswara-swamy-temple-pithapuram-andhra-pradesh/) - This is a consecrated deity of Sri Puruhutika Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.5 km South West of Pithapuram Train Station. Map: https://maps.app.goo.gl/2t2YbDe2HqTuqtpx5 About Sri Puruhutika Shaktipeeth Sri Puruhutika Devi temple is an important Ashta Dasha Shakthi Peetha. Devi Sati is worshipped as Puruhutika and Lord Shiva as Kukkuteswara Swamy. It is believed that the Seat of Sati devi had fallen here when Lord Vishnu cut her corpse with the Sudarshana Chakra. Sri Puruhutika Devi temple is located within the temple complex of Kukkuteswara Swamy, on the outskirts of the village Pithapuram in East Godavari district, Andhra Pradesh. Pithapuram is around 12 kms from Samalkota and 20 kms from Kakinada and 62 kms from Rajahmundry. On entering the temple there is a pond which is called as Padagaya sarovaram (Pada Gaya Sarovar). Pilgrims take holy bath in this pond. Main temple of Kukkuteswara swamy is present towards the right side of the pond. Puruhutika Devi temple is present in the North-East corner of the Kukkuteswara swamy temple. It is constructed facing south. Puruhutika Devi temple is small in size but looks very nice with the carvings of Ashtadasa Shakti peethas on its walls. It is believed that the original statue of Devi is buried under the temple in the same place. This complex has a Sarovar after taking bath people offer prayers to their ancestors, as this temple complex is called Pada Gaya. It has Gayasura’s Padas (Feet) and Vishnu Padas (Feet). Gayasura’s body was cut in three portions and out of that Head has fallen at Siro Gaya (Called Gaya in Bihar) Below chest (Nabhi) portion has fallen in Nabhi Gaya (Jajpur in Orissa)and the Legs (Padas) have fallen here hence called Pada Gaya. Read More https://www.templepurohit.com/hindu-temple/sri-puruhutika-devi-temple-pithapuram/ - [Sri Annapoorneshwari Devi, Horanadu, Karnataka](https://sannidhi.net/sannidhi/sri-annapoorneshwari-devi-horanadu-karnataka/) - This is a consecrated deity of Sri Annapoorneshwari Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 650 m North of Horanadu Bus Stand. Map: https://maps.app.goo.gl/SVSmX6oHq17c7WVg9 About Sri Annapoorneshwari Devi The temple is also known as Adhishakthyathmaka Sri Annapoorneshwari Ammanavara Temple or Sri Kshetra Horanadu Temple. It is believed that the sage Agastya established the icon of the goddess here. As per legend, the god Shiva and his wife Parvati - the presiding goddess of food Annapoorna, had an argument. Shiva declared everything in the world including food to be maya (illusion). To prove that food is not an illusion, Parvati disappeared resulting in nature becoming still. Neither climate changed nor plants grew, causing drought in the world. Taking pity on the world, Parvati appeared as Annapurneshwari and distributed food to all. According to another tale, due to Brahma's ego, Shiva beheaded his fifth head, which signified the ego of Brahma. Brahma's head decayed and his skull got stuck in Shiva’s hand. Brahma cursed him that till the skull is not full of food or grains, it will stick to his hands. Shiva took the form of a beggar, Bhikshatana, roamed the earth and asked for food but the skull was never full. So he finally went to his wife Parvati who had taken the form of Annapurneshwari and she filled the skull with grains and reversed Shiva’s curse. Read More https://en.wikipedia.org/wiki/Annapoorneshwari_Temple - [Sri Kshetra Siganduru Chowdeshwari Gudi, Siganduru, Karnataka](https://sannidhi.net/sannidhi/sri-kshetra-siganduru-chowdeshwari-gudi-siganduru-karnataka/) - This is a consecrated deity of Sri Kshetra Siganduru Chowdeshwari. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 3.1 kms North of Chuttikere Bus Stand. Map: https://maps.app.goo.gl/Ycu9CEsD6pWW2HMv6 About Sri Sigandur Chowdeshwari Temple Sigandur is a beautiful place and small village surrounded by green and backwaters of River Sharavathi in Sagar Taluk of Karnataka state.The main attraction of Sigandur is a temple dedicated to the Goddess Chowdeshwari which is called as Sigandur Chowdeshwari Temple. The Sigandur Chowdeshwari Temple is a unique temple and the powerful Goddess is self manifest. Sigandur kshethra is near to Thumari, 42 KM from sagar town. Mother choudeshwari is called as “Sigandureshwari”. Read More https://www.mookambika.co/history-mookambika-temple-kollur - [Sri Moola Mookambika Temple, Kodachadri, Karnataka](https://sannidhi.net/sannidhi/sri-moola-mookambika-temple-kodachadri-karnataka/) - This is a consecrated deity of Sri Moola Mookambika. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 23.6 kms East of Kollur, Jeeps are available from Kodachadri trekking space. Map: https://maps.app.goo.gl/Dff5MYYVxGh4LVsu9 About Sri Moola Mookambika Kodachadre Hill forms a background to the famed temple of Mookambika in Kollur. It’s placed at a distance of 21 kilometre from Kollur and 15 kilometre from Nagodi village in Hosanagara taluk. From Bangalore, one has to go to Shimoga (285 km) and from there, one can take public transport to reach Nagodi village (Hosanagara Taluk). From Udupi, it is three hours journey to Nagodi village, from where trekking starts. Kodachadri peak is connected with an all rough jeep road (partially metalled) on which only jeeps can travel. As this hilly road is not maintained properly, only expert local jeep drivers can take the jeep to the top. Jeeps are available for hire at Kollur and at Kattinahole village near Kodachadri base. Motorcycle riding on this highly uneven, steep, mud track with sharp hairpin curves with gradients, may be challenging and risky. Legend : The temple is a popular destination for Hindu pilgrims and it’s said to place where thousands of years ago Goddess Mookambika fought and killed the demon Mookasura. In Historic times, individuals used to trek from Nagara state. Description : Sage Adi Shankara is claimed to have visited this place, meditated here. A small temple called Sarvajnapeetha, designed with stone is dedicated to Adi Shankara at the highest of Kodachadri. A temple dedicated to the traditional Mother god Mookambika is located near travelers cottage and is believed to be the moola sthana (the origin) of Sri Mookambika Devi. From this spot, it’s a 2 kilometer trek to the top. Just from there, a vertical path ends up in a little cave known as Chitramoola, from where the Mookambika temple of Kollur is visible. A number of the pilgrims from South Indian states who visit Kollur take a trek to Kodachadri also. Dr. K. Shivarama Karantha, noted author of Udupi District trekked to Kodachadri in 1940s and appreciated the natural beauty of this place by placing Kodachadri as most lovely of 3 mountain peaks of coastal Karnataka (the alternative 2 being Kuduremukh and Kumara Parvata). Kodachadre is visited by locals and Keralites in large numbers since long term. Sarvajna peetha: Sarvajna Peeth is a little temple like structure near the height where Adi Shankara meditated. This little structure bears a name that is similar to Sarvajanapetha, additionally known as Sharada Peeth of Jammu and Kashmir (that was visited by Adi Shankara during his long religious journey, where he defeated different students in philosophical debate and opened the southern door of the temple). Ganesha Guha is near the journey way to Sarvajna peetha. Iron Pillar : One iron pillar of concerning 5km 40 feet length is planted erect in front of Moola Mookambika Temple near peak of Kodachadre and its compared with large similar historic iron pillars placed at Dhar, Mount Abu etc. Devotees believe that this is the trishula utilized by god Mookambika to kill a demon known as Mookasura as per native tradition. Indian scientists from IGCAR Kalpakkam and KREC (Now NITK), Suratkal conducted a check on the Iron pillar and found that it had been made of traditional Indian metallurgic skills and not from fashionable casting ways. It’s found made from pure iron. It’s additionally found to be less affected by corrosion, despite of wet conditions prevailing there because of heavy rains. This iron pillar is considered as testimony of ancient Indian iron craftmanship. Read More https://hill-temples.blogspot.com/2014/06/moola-mookambika-temple-kodachadri.html - [Sri Mookambika Temple, Kollur, Karnataka](https://sannidhi.net/sannidhi/sri-mookambika-temple-kollur-karnataka-2/) - This is a consecrated deity of Sri Mookambika. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 850 ms East of Kollur Bus Stand. Map: https://maps.app.goo.gl/rK8VhjcvrZ5CTmFf8 About Sri Mookambika Mookambika temple is located at Kollur, Karnataka. This is an ancient temple that has a lot of history attached to it. The temple can be reached easily from the states of Kerala, Tamil Nadu, and Karnataka. One can take a train or bus ride to reach to this temple. Mookambika temple is approximately 135 Km away from Mangalore. This famous temple is exactly situated on the foot of Western Ghats. Thousands of devotees from all over India come to visit this temple. There are lots of things to talk about this particular temple, especially about Kollur Mookambika temple history. Gold plated crest and copper roofs pose to be the main attractions of this temple. Lying in the Kundapur region of the state of Karnataka, this temple is quite an attraction to people. The never drying river Sauparnika lies just beside the Mookambika temple. According to Mookambika temple history, this temple is the only one that is dedicated to Parvathi, the Goddess. The creation of this temple is believed to have been done by Parashurama. People of Tamil Nadu especially take much interest in this temple. Parvathi is called Thai Mookambika in Tamil. So, we can guess how the temple has been named. History has it that Parvathi had killed Kamsasuran who has become powerful through his penance while staying there. Veerabadra, Shiva and Ganapathi helped the Goddess successfully to make Kamsasura dumb. This is how he started to be called Mookasuran. This name was given to him because 'mooka' means dumb. Eventually, Parvathi killed him with her chakra. This incident took place in the night of Shukla Ashtami. After this, devi came to be popularly known as Kollur Devi Mookambika. The divine energy of the devi came to be worshipped with the lingam by Kola Maharishi. When you visit the temple, you will be able to see this lingam as the main deity. Worshippers call this Jyothirlingam. To be precise, Devi Mookambika endorses four arms and three eyes. In her hands, she has the divine disc and conch. Well, Kollur Mookambika history can be traced back to nearly 1200 years ago. It is said that the Goddess Saraswati of learning and wisdom received extreme worship from the highly esteemed spiritual leader, Adi Shankara. Devi Saraswati appeared before him, acknowledging the prayers. Adi Shankara avowed his wish to Devi, pleading her to put her presence in Kerela where there was still no temple in her respect. Devi Saraswati accepted his wish based on one condition that Adi Shankara would have to lead her way to the destination. On the way, he cannot doubt and look back to confirm her presence even for one time. The moment he fails to keep this condition, Devi will just stop and remain exactly where she would be at that moment. However, the condition was accepted by Shankara and they started their journey down the Kodachari hills. Shakara led the way and tinkling sound of the goddess kept him canny. Suddenly, the tinkling sound disappeared after they walked several distances. After waiting for some time, Shankara turned back to take a quick note of the goddess who watched him with reprove. On the basis of the condition, Devi Saraswati stopped at that very moment and place. But without losing all hopes, Shankara effusively apologized for failing to keep the condition and consistently pleaded and begged the goddess to come along with him. The goddess was ultimately very impressed to see his determination and she agreed to go with him. She would be present in Kerela at Chottanikkara Temple in the mornings and return to Kollur Mookambika temple by midday. The history of Mookambika temple is really vast and there are yet many things to decipher. The water of river Souparnika is considered sacred and is used in various auspicious rituals. The water of this river is particularly considered to be holy and pure. There is even a short Mookambika temple Kollur history of the river as well. It is said that an eagle called Suparna had performed penance and finally attained salvation. So, this is how the river got its name Sauparnika. When one visits this place, taking a dip is really a pure feeling and very enriching. It is considered to be a must to take the dip before heading inside the temple. Kollur Mookambika temple history gets further strengthened with the significance of Swayambhulinga. Parameshwara was taken to have drawn the Srichakra with the help of his toe. Kola Maharshi indulged in the long-lasting penance in this place. This is the source of meditation which got spread to other parts of the world. Sri Chakra Bindu has a more tangible form which is the Udhbhava linga. This is said to have the proximity of all the Gods possible. The point of significance here is that the devi has evolved with the help of this linga and is known to fulfill the desire of the devotees. There is a golden line that has become wide on the left side of the Linga. The other pilgrimages constitute the temples of Lord Shiva, Lord Ganesha, Lord Subramanya and others, Mookambika temple is the only temple that is devoted to Parvathi. Mookambika temple is one of the most auspicious shrines for Hindus. This temple has emerged to be the holiest of Siddhi Kshethras in the entire world today. When we are talking about divine powers, this is the right temple to visit. Well, you can find about Kollur Mookambika Temple history in Tamil even in internet. Read More https://www.mookambika.co/history-mookambika-temple-kollur - [Sri Mahishasuramardini, Kadiyali, Karnataka](https://sannidhi.net/sannidhi/sri-mahishasuramardini-kadiyali-karnataka/) - This is a consecrated deity of Sri Mahishasuramardini. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 3.6 kms East of Udupi. Map: https://maps.app.goo.gl/vmfk57EB1Nx1JGRY8 About Kadiyali Shree Mahishamardini Temple Kadiyali Shree Mahishamardhini Temple is one of the oldest temples in Udupi district. History of temple dates back to more than 1400 years and closely linked to history of Udupi – Rajathapeetapuram. As per belief Kadiyali temple was built by King RajaBhoja around same time he built Udupi Shri Anantheshwara Temple. Historical and archaeological studies have revealed temple architecture corresponding to same time. Revered idol of Shri Mahishamardhini is very unique and made of smooth single black stone appears much ancient. Udupi Shri Krishna Mutt established by his holiness Shri Shri Shri Madhwacharya has a very close link with Kadiyali Shree Mahishamardhini Temple. Kadiyali temple being on northeast corner of original Udupi town limits is Grama Devi of shivalli and Kadiyali villages. Interestingly annual religious procession of boundary crossing (Seemollanghana) from Udupi Krishna Mutt ends with Pooja at Kadiyali temple on Vijaya Dashami day. Every year colourful procession of Holi celebration from Shri Krishna Mutt arrivesto Kadiyali Temple. Swamijis of 8 mutts (Ashta Mutts) of Udupi visit Shree Kadiyali temple before they start their Paryaya (2 year rotation Pooja of Lord Shri Krishna at Krishna Mutt). Udupi Shree Krishna Mutt partially supports annadhana program of Kadiyali temple every Friday since many centuries. It appears, original sanctum sanctorum of the temple is very strong and untouched since inception. Outer wall of the sanctum sanctorum was renovated using carved granites in late 1990s. Now in current (2021-2022) renovation after following due process we have started rebuilding of previously dismantled outer yard of temple (entrance and suttu pouli) and other essential structures as per traditional temple Vastu of the region using quality granite, laterite, wood and copper. Also we are installing a new flag post, planning renovation of Car Street around the temple and plan to build a Yaga Shala. Work of Lord Subramanya – Naga and Nandigona shrine are already completed and commissioned. In next phase we intend to acquire land around the temple aimed at providing amenities for devotees and smooth functioning of various religious, cultural and social programs throughout the year. This massive renovation of ancient important religious shrine of the region as per traditional style require as per current estimate approximately Rs. 7.0 crores. (Please find attached detailed brochure with bank details) We hereby appeal to you to be part of this holy historical opportunity cum duty by generously contributing to best of your ability and invoke blessings of Shree Kadiyali Mahishamardhini. Read More https://www.kadiyalisrimahishamardinitempledevelopmentcommittee.com/ - [Shri Krishna Temple, Udupi, Karnataka](https://sannidhi.net/sannidhi/shri-krishna-temple-udupi-karnataka/) - This is a consecrated deity of Krishna Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 3.4 kms West of Udupi train station. Map: https://maps.app.goo.gl/as5BshFKEeGaYt137 About Shree Krishna Temple Udupi Krishna Mutt- Udupi Sri Krishna Matha temple is dedicated to god Krishna located in the city of Udupi in Karnataka . Udupi is first among the seven places of pilgrimages. Thousands of pious devotees throng the Krishna temple all round the year to catch a glimpse of Lord Krishna. The unique feature of Shree Krishna temple Udupi is that the Lord is worshipped only through a window with nine holes called the Navagraha Kitiki. The window is exquisitely carved and silver - plated. It has been a tradition in this temple to worship the Lord only through this window. Surrounding the Sri Krishna Matha are several temples namely the Udupi Anantheshwara Temple which is over a 1,000 years old . The matha area resembles a living ashram, a holy place for daily devotion and living. Surrounding the Sri Krishna Matha are several temples, the most ancient being made of basic wood and stone of 1,500 years origin. Udupi 60 Kms north of Mangalore is the seat of Lord Krishna, considered to be one of the holiest places for pilgrimage in southern India. Here there is a holy temple of Sri Krishna and this is the birthplace of Sri Madhwacharya, founder of Dwaita Philosophy and one of the three great Acharyas, he is reputed to have discovered the idol of Shri Krishna from a ship, which he saved miraculously from the clutches of fatal storm breeding on the sea at Malpe. One day when he was performing his morning prayers on the Malpe shore, he found that a ship sailing in the sea, was in danger owing to rough weather, Sri Madhwacharya with his divine power was able to control the rough weather. Legeds of Krishna Mutt Udupi - Popular belief is that King RamaBhoja, an ardent follower of Parashurama installed the statue of Anantheshwara. Chandreshwara temple was built in the spot where Chandra (the moon) performed a penance, to get rid of the curse of Daksha Prajapathi. The place where Chandra meditated got to be called as Udupi. (Udu = a star and pa = follower) The usual practice in Udupi is to visit Chandreswara, Anantheshwara temples and then visit Sri Krishna temple. There is many interesting stories behind the installation of statue of Sri Krishna at Udupi. One of the popular story goes like this. The main statue of Sri Krishna at Dwaraka got completely covered by gopichandanam ( holy sandlewood). A sailor from Dwaraka loaded this heavy lump in his boat as ballast, in one of his trips along the west coast. The ship was caught in a terrible storm while sailing in the western coast of Malpe. When the meditating Sri Madhvacharya sensed this by his 'aparoksha' or divine jnana (knowledge), he got the ship safely to the shore by waving the end of his saffron robe and quietening the storm. The pleased captain of the ship offered Sri Madhvacharya anything in the ship in return. Sri Madhvacharya asked for the sandlewood peice containing the statue of Sri Krishna. Later as the story goes, Sri Madhvacharya took it to the lake, purified it and installed it in the matt. According to the respected mathadeesha, Sri Raghuvarya thirtha the story behind the installation of statue of Sri Krishna goes on like this. Because of the storm, the ship crashed to a rock and sank, the statue also sank along with the other cargo. After a few days when Sri Madhvacharya came to Udupi for spreading his philosophy among the masses, all of a sudden he woke from his meditation one day and traveled to Malpe with his disciples. As if he had discovered a new light, he took out the statue from the ocean, took it to Udupi and put it into the pond near the matt. Later, on Sankranthi, he removed it from the pond, installed it in the main sanctum of the matt and arranged for the daily worship of the statue. The pond where the statue was bathed came to be known as the famous Madhva sarovar and the sanctum where the statue was installed became famous as the Krishna temple. There are sources telling Sri Madhvacharya installed the statue in the later part of 13th century. According to the respected mathadeesha, Sri Raghuvarya thirtha the story behind the installation of statue of Sri Krishna goes on like this. Because of the storm, the ship crashed to a rock and sank, the statue also sank along with the other cargo. After a few days when Sri Madhvacharya came to Udupi for spreading his philosophy among the masses, all of a sudden he woke from his meditation one day and traveled to Malpe with his disciples. As if he had discovered a new light, he took out the statue from the ocean, took it to Udupi and put it into the pond near the matt. Later, on Sankranthi, he removed it from the pond, installed it in the main sanctum of the matt and arranged for the daily worship of the statue. The pond where the statue was bathed came to be known as the famous Madhva sarovar and the sanctum where the statue was installed became famous as the Krishna temple. There are sources telling Sri Madhvacharya installed the statue in the later part of 13th century. In the 16th century, during Sri Vaadiraja 's rule, Kanakadasa, an ardent believer of God, came to Udupi to worship Lord Krishna. He was not allowed inside the temple since he was from a lower caste. Sri Krishna, pleased by the worship of Kanakadasa created a small hole in the back wall of the temple and turned to face the hole so that Kanakadasa could see him. This hole came to be known as KanakanaKindi. The sight of the beautiful Muddu Krishna is available to everybody through the Kanakanakindi Read More https://www.udipikrishnamutt.com/article/id/734/-shree-krishna-mutt-temple - [Sri Mahakali Taayi Gudi, Ambalpadi, Udupi, Karnataka](https://sannidhi.net/sannidhi/sri-mahakali-taayi-gudi-ambalpadi-udupi-karnataka/) - This is a consecrated deity of Sri Mahakali Taayi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 3.2 kms West of Udupi Bus Stand. Map: https://maps.app.goo.gl/Xj8wQLQERCsD1XSi9 About Shri Manjunatheshwara Temple, Kadri Ambalpady is a holy place in the surroundings of Udupi City, the land of Lord Sri Krishna. With the ancient Sri Janardana temple having Mahakali mandir by the side, Janardana pushkarani in the front, an Anjaneya temple with an idol incorporating incarnations of Mukhyaprana, and a Brandavan of Raghavendra Swamji in the surroundings, it has been growing as a religious and cultural centre in the coastal belt of Karnataka State. With the Sri Krishna temple to the east and the holy beach where Sri Madhwacharya got the idol of Lord Krishna to the west, Ambalpady is situated about 2 miles away from Udupi bus-stand. If Lord Krishna is facing west, Lord Janardana at Ambalpady is facing east. If a straight line is drawn to the west from Udupi Krishna temple, it reaches the Ambalpady Janardana temple. Janardana is the presiding deity of Ambalpady.[1] To his southeast is goddess Mahakali who is worshiped with greater ardour. This is common as children go more often to their mother than to their father and confess their mother knowing for help. With the same belief, devotees come to goddess Mahakali to be relieved of their sins and get solution to their problems. There is one more reason for her dominance here. She had come earlier to this place to protect the land, and the place got its name because of her. Ambalpady is ‘Ammana Padi’, or the ‘Woods of Amma’.[2] It is believed that initially goddess Mahakali was worshipped in a stone.[3] The same stone is being worshiped even now along with the wooden idol of Mahakali. Thus, Mahakali was worshiped earlier in this region and Janardana Swamy came here in search of the goddess and decided to stay here and protect devotees. Some knowledge of the history of Ambalpady is very essential to know about the goddess and Lord Janardana. Read More https://en.wikipedia.org/wiki/Ambalapady_Mahakali_Temple - [Basava Samadhi, Aikya Mantapa, Kudalasangama, Karnataka](https://sannidhi.net/sannidhi/basava-samadhi-aikya-mantapa-kudalasangama-karnataka/) - This is a Samadhi of Basava. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 20.3 kms North of Hundgund. Map: https://maps.app.goo.gl/JZ7uUTpVzEc1o4s79 About Basava Kudalasangama[1] (also written as Kudala Sangama) in India is an important centre of pilgrimage for Lingayats. It is located about 15 kilometres (9.3 mi) from the Almatti Dam in Bagalkote district of Karnataka state. The Krishna and Malaprabha River rivers merge here and flow east towards Srisailam (another pilgrim center) Andhra Pradesh. The Aikya Mantapa or the holy Samādhi of Basavanna, the founder of the Lingayatism along with Linga, which is believed to be self-born (Swayambhu), is here. The Kudala Sangama Development Board[2] takes care of the maintenance and development. Basava (1131–1196), also called Basaveshwara and Basavanna, was an Indian philosopher, poet, Lingayat social reformer in the Shiva-focused bhakti movement, and a Hindu Shaivite[4] social reformer during the reign of the Kalyani Chalukya/Kalachuri dynasty. Basava was active during the rule of both dynasties but reached the peak of his influence during the rule of King Bijjala II in Karnataka, India.[2][5][6] Basava spread social awareness through his poetry, popularly known as Vachanaas. He rejected gender or social discrimination, superstitions and rituals[1] but introduced Ishtalinga necklace, with an image of the lingam,[7] to every person regardless of their birth, to be a constant reminder of one's bhakti (devotion) to Shiva. A strong promoter of ahimsa, he also condemned human and animal sacrifices. As the chief minister of his kingdom, he introduced new public institutions such as the Anubhava Mantapa (or, the "hall of spiritual experience"),[8] which welcomed men and women from all socio-economic backgrounds to discuss spiritual and mundane questions of life, in open.[9] The traditional legends and hagiographic texts state Basava to be the founder of the Lingayats. However, modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Basava was the poet philosopher who revived, refined and energized an already existing tradition.[1][2][10] The Basavarajadevara Ragale (13 out of 25 sections are available) by the Kannada poet Harihara (c. 1180) is the earliest available account on the life of the social reformer and is considered important because the author was a near contemporary of his protagonist.[11] A full account of Basava's life and ideas are narrated in a 13th-century sacred Telugu text, the Basava Purana by Palkuriki Somanatha.[12] Basava literary works include the Vachana Sahitya in Kannada Language. He is also known as Bhaktibhandari (lit. 'the treasurer of devotion')[13] and Basavanna. Early life Basava was born in 1131 CE[1] in the town of Basavana Bagewadi in the northern part of Karnataka, to Maadarasa and Madalambike, a Kannada Orthodox Brahmin family[14] devoted to the Hindu deity Shiva.[10][13][15] He was named Basava, a Kannada form of the Sanskrit Vrishabha in honor of Nandi bull (carrier of Shiva) and the local Shaivism tradition.[15] Basava grew up in Kudalasangama (northwest Karnataka), near the banks of rivers Krishna and its tributary Malaprabha.[10][13] Basava spent twelve years studying in the Hindu temple in the town of Kudalasangama,[13] at Sangameshwara then a Shaivite school of learning, probably of the Lakulisha-Pashupata tradition.[15] Basava married Gangambike,[13] a cousin from his mother's side. Her father was the provincial prime minister of Bijjala, the Kalachuri king.[10][15] He began working as an accountant to the court of the king.[13] When his maternal uncle died, the king invited him to be the chief minister. The king also married Basava's sister named Nagamma.[10] As chief minister of the kingdom, Basava used the state treasury to initiate social reforms and religious movement focussed on reviving Shaivism, recognizing and empowering ascetics who were called Jangamas.[10] One of the innovative institutions he launched in the 12th century was the Anubhava Mantapa, a public assembly and gathering that attracted men and women across various walks of life from distant lands to openly discuss spiritual, economic and social issues of life.[9] He composed poetry in local language, and spread his message to the masses. His teachings and verses such as Káyakavé Kailása (Work is the path to Kailasa [bliss, heaven], or work is worship) became popular.[16] Read More https://en.wikipedia.org/wiki/Kudalasangama https://en.wikipedia.org/wiki/Basava - [Shri Sangameshwara Temple, Kudalasangama, Karnataka](https://sannidhi.net/sannidhi/shri-sangameshwara-temple-kudalasangama-karnataka/) - This is a consecrated lingas of Shri Sangameshwara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 20.3 kms North of Hundgund. Map: https://maps.app.goo.gl/crKJXifFbtdjkCv19 About Shri Sangameshwara Kudalasangama[1] (also written as Kudala Sangama) in India is an important centre of pilgrimage for Lingayats. It is located about 15 kilometres (9.3 mi) from the Almatti Dam in Bagalkote district of Karnataka state. The Krishna and Malaprabha River rivers merge here and flow east towards Srisailam (another pilgrim center) Andhra Pradesh. The Aikya Mantapa or the holy Samādhi of Basavanna, the founder of the Lingayatism along with Linga, which is believed to be self-born (Swayambhu), is here. The Kudala Sangama Development Board[2] takes care of the maintenance and development. Read More https://en.wikipedia.org/wiki/Kudalasangama - [Sri Hoysaleshwara and Sri Shantaleshwara Twin Temple, Halebidu, Karnataka](https://sannidhi.net/sannidhi/sri-hoysaleshwara-and-sri-shantaleshwara-twin-temple-halebidu-karnataka/) - This is a consecrated lingas of Sri Hoysaleshwara & Sri Shantaleshwara twin temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 79 m East of Halebeedu KSRTC Bus Stand. Map: https://maps.app.goo.gl/BHXagpoMaKj2mxbG6 About Hoysaleshwara Temple Hoysaleswara temple, also referred simply as the Halebidu temple, is a 12th-century Hindu temple dedicated to Lord Shiva. It is the largest monument in Halebidu, a town in the state of Karnataka, India and the former capital of the Hoysala Empire. The temple was built on the banks of a large man-made lake, and sponsored by King Vishnuvardhana of the Hoysala Empire.[2] Its construction started around 1121 CE and was complete in 1160 CE.[3][4] During the early 14th century, Halebidu was twice sacked and plundered by the Muslim armies of the Delhi Sultanate from northern India,[5][6][7] and the temple and the capital fell into a state of ruin and neglect.[8] It is 30 kilometres (19 mi) from Hassan city and about 210 kilometres (130 mi) from Bengaluru.[9] The Hoysaleswara temple is a Shaivism tradition monument, yet reverentially includes many themes from Vaishnavism and Shaktism tradition of Hinduism, as well as images from Jainism.[10] The Hoysaleswara temple is a twin-temple dedicated to Hoysaleswara and Santaleswara Shiva lingas, named after the masculine and feminine aspects, both equal and joined at their transept. It has two Nandi shrines outside, where each seated Nandi face the respective Shiva linga inside.[11] The temple includes a smaller sanctum for the Hindu Sun god Surya. It once had superstructure towers, but no longer and the temple looks flat.[12] The temple faces east, though the monument is presently visited from the north side. Both the main temples and the Nandi shrines are based on a square plan.[13] The temple was carved from soapstone. It is notable for its sculptures, intricate reliefs, detailed friezes as well its history, iconography, inscriptions in North Indian and South Indian scripts. The temple artwork provides a pictorial window into the life and culture in the 12th century South India. About 340 large reliefs depict the Hindu theology and associated legends.[10] Numerous smaller friezes narrate Hindu texts such as the Ramayana, the Mahabharata and the Bhagavata Purana. Some friezes below large reliefs portray its narrative episodes.[2][14][11] Read More https://en.wikipedia.org/wiki/Hoysaleswara_Temple - [Yogeshwar Linga, Adiyogi the Source of Yoga, Sadhguru Sannidhi Bengaluru, Chikkaballapur, Karnataka](https://sannidhi.net/sannidhi/yogeshwar-linga-adiyogi-the-source-of-yoga-sadhguru-sannidhi-bengaluru-chikkaballapur-karnataka/) - Yogeshwar Linga, which was consecrated by Sadhguru, as manifestation of five of the major chakras in the human system. Adiyogi, with the presence of the Yogeshwar Linga, has become a living entity. You can go close, make offering to the Yogeshwar linga in front of Adiyogi. You can sit and meditate next to the linga. The world's largest bust sculpture by the Guinness World Records, the face of Adiyogi is 112 feet high, representing the 112 ways he offered for one to attain to wellbeing and one's Ultimate nature. Map: https://goo.gl/maps/uudyffhohBbEiPiJ8 How to Get There: The Sadhguru Sannidhi Bengaluru is located near Nandi Hills in Chikkaballapur district, 65 kilometers north of Bengaluru.The Center is 45 km from the Kempegowda International Airport, Bengaluru (60-minute drive) and 63 km from the Cantonment Railway Station, Bengaluru (80-minute drive).Regular bus and taxi services are available from Bengaluru city to Chikkaballapur town. About Yogeshwar Linga: The Yogeshwar Linga has five chakras – muladhara, swadhishthana, manipura, vishuddhi, and agna. Each one of them has sixteen dimensions. No anahata – a heartless yogi. One reason is the linga is essentially created for sadhana, not worship. Of course, people are going to worship him, but that is not the main purpose. I decided to pull the heart out of the Yogeshwar Linga because anahata sadhana is too confusing for most people. This yogi is sheer Intensity and Inclusiveness – no love affair. About Adiyogi: Over 15,000 years ago, predating all religion, Adiyogi, the first Yogi, transmitted the science of Yoga to his seven disciples, the Saptarishis. He expounded 112 ways through which human beings can transcend their limitations and reach their ultimate potential. Adiyogi’s offerings are tools for individual transformation, as individual transformation is the only way to transform the world. His fundamental message is that “in is the only way out” for human wellbeing and liberation. Source: https://isha.sadhguru.org/in/en/wisdom/sadhguru-spot/yogeshwar-a-heartless-yogi https://isha.sadhguru.org/in/en/center/sadhguru-sannidhi-bengaluru#! - [Agastya Muni Consecrated Shri Kalaseshwara Swami Temple, Kalasa, Karnataka](https://sannidhi.net/sannidhi/agastya-muni-consecrated-shri-kalaseshwara-swami-temple-kalasa-karnataka/) - This is a linga consecrated by Agastya Muni. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 700 m East of Kalasa bus stand. Map: https://maps.app.goo.gl/f6VVQ1mvPH6EfJxk9 About Shri Kalaseshwara Swami Temple Also known as ‘Dakshina Kashi’, Kalaseshwara Temple is located on Kalasa road in Mudhigere Taluk of Chikkamagalur district in Karnataka. A beautiful road crossing the Ghats, the aroma of Chikkamagalur specialties like coffee and cardamom plantations, and the captivating hills and gorges will make your journey to Kalasa a memorable one. Nestled in the picturesque town of Chikkamagalur in the lap of nature, Kalasa temple is located on the banks of River Bhadra. Believed to have been built by Sage Agasthya, the Kalasa temple has many other small temples and sacred water bodies that add value to its serenity. As per the researchers, the temple has a few inscriptions from 1154 CE. It is believed that the sanctum was built by Vidarbha king Shruth Bindu and later in the 16th century was modified by Keladi and Karkala Nayakas and kings. Much later Maharaja of Mysore contributed to the intricate silver door and the golden crown was offered by Somashekhar Nayaka. The temple is also known for its sacred Pancha Theertha and Duggapan Katte. Duggapan Katte is the viewpoint from where the vast Kalasa town can be seen. Pancha Theertha is the 5 sacred water bodies present in the temple premises namely Vasishtha, Naga, Koti, Rudra, and Amba representing Sage Vasishtha, Naga dosha ( snake ), Koti Deva, Vishnu, and Goddess Parvati respectively. The temple has many mythological stories. It is as per the Skanda Purana, the Kalasa is considered the Dakshina Kaashi It was when Lord Shiva and Goddess Parvati were getting married in Kashi, there was a shift in the earth’s rotation because of the huge presence of gods and goddesses. It was then Lord Shiva requested sage Agasthya to travel to the south and take care of balancing the earth. However, the sage Agasthya requested Lord Shiva that he wish to be part of the wedding and witness it. Lord Shiva then grants Agasthya a divine vision that would enable him to witness the wedding anywhere in the world. Agasthya witnessed the wedding from Kalasa and installed a Shivalinga there. The sanctum and the lings are in the form of a pot or a Kalasa, hence the name Kalasaeshwar temple. Read More https://www.karnatakatourism.org/tour-item/kalaseshwara-temple-kalasa/ - [Sri Kshetra Dharmasthala Manjunatha Swamy Temple, Dharmasthala, Karnataka](https://sannidhi.net/sannidhi/sri-kshetra-dharmasthala-manjunatha-swamy-temple-dharmasthala-karnataka/) - This is a consecrated linga of Sri Manjunatha, a form of Lord Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.3 kms South of Dharmasthala Bus Station. Map: https://maps.app.goo.gl/bR8fnom2aXNbyowu8 About Sri Kshetra Dharmasthala 800 years ago, Dharmasthala was known as Kuduma in Mallarmadi, a then village in South Kanara. Here lived the Jain Chieftain Birmanna Pergade and his wife Ammu Ballalthi in a house called Nelyadi Beedu. Simple, pious and affectionate people; the Pergade family was known for its generosity and hospitality to all. According to legend, the guardian angels of Dharma assumed human forms and arrived at Pergade’s abode in search of a place where Dharma was being practiced and could be continued and propagated. As was their habit, the Pergade couple hosted these illustrious visitors with all their wherewithal and great respect. Pleased by their sincerity and generosity, that night the Dharma Daivas appeared in the dreams of Shri Birmanna Pergade. They explained the purpose of their visit to him and instructed him to vacate his house for the worship of the Daivas and dedicate his life to the propagation of Dharma. Asking no questions, the Pergade built himself another house and began worshipping the Daivas at Nelyadi Beedu. This continues even today. As they continued their worship and their practice of hospitality, the Dharma Daivas again appeared before Shri Birmanna Pergade to build separate shrines dedicated to the four Dharma Daivas – Kalarahu, Kalarkai, Kumaraswamy and Kanyakumari. Also, Pergade was instructed to choose two persons of noble birth to act as the Daivas’ oracles and four worthy persons to assist Shri Pergade in his duties as the Executive Head of the shrines. In return, the Daivas promised Shri Pergade family protection, abundance of charity and renown for the ‘Shri Kshetra’. As ordained, Shri Pergade built the shrines and invited Brahmin priests to perform the rituals. These priests requested Pergade to also install a Shivlinga beside the native Daivas. The Daivas then sent their vassal Annappa Swamy to procure the Idol of Lord Manjunatheshwara from Kadri, near Mangalore. Subsequently Shree Manjunatha Swamy temple was built around this idol. Around the 16 Century, Shri Devaraja Heggade invited Shri Vadiraja Swami of Udupi to visit the shrine. The Swamiji gladly came but refused to accept Bhiksha (food offering) because the idol of Lord Manjunatha had not been consecrated according to the vedic rites. Shri Heggade then requested the Swamiji to re-consecrate the shiva linga himself. Pleased by the observance of the vedic rites and Heggade’s charity to all, the Swamiji named the place Dharmasthala the abode of religion and charity. Thus, the roots of charity and religious tolerance established by the Pergades 800 years ago have been nurtured and strengthened by twenty one generations of the Heggade family, (Heggade being a derivative from Pergade). Today’s Dharmasthala blossoms with the fruit of this selfless dedication. Read More https://www.shridharmasthala.org/history/ - [Eshwaragiri Shri Malahanikareshwara Swami Devasthana (Rishi Vibhandaka Dissolution Place), Sringeri, Karnataka](https://sannidhi.net/sannidhi/eshwaragiri-shri-malahanikareshwara-swami-devasthana-rishi-vibhandaka-dissolution-place-sringeri-karnataka/) - This is a linga in which sage Vibhandaka dissolved himself. Sage Vibhandaka was the son of Sage Rishyasringa. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 400 m South East of Sringeri bus stand on top of the hill. Map: https://maps.app.goo.gl/WpMUpMAvDT5f12qX9 About Sage Rishyashringa Sringeri is hallowed for all times by the ancient legend of the sage Sri Rishyasringa. Sage Vibhandaka, by a curious combination of circumstances, became the father of a child, with a horn in the forehead, born of a deer. He found himself responsible for the proper upbringing of the child, whom he named as Rishyasringa. He thought that the easiest way to keep his son innocent of the worldly ways was to keep him in forest isolation. He succeeded to such an extent that when the boy matured into manhood, he had never set eyes on any human being other than his own father. He was even unaware of sexual distinction. It so chanced that a neighbouring kingdom, which was then ruled by a king named Romapada, suffered from a severe drought. The king was advised by his ministers that there would be rains if sage Rishyasringa, blessed his kingdom with the touch of his holy feet. Romapada sent a number of fair damsels to the forest to bring the sage. They were however afraid of sage Vibhandaka, and so approached the hermitage when he was absent. King Romapada, learning that the boy-sage had started from his hermitage, waited to receive him at the frontiers of his kingdom. The instant the holy sage stepped on the soil, the heavens opened up and poured-down life giving showers. The king, thankful for the favour conferred on him, showed his gratitude by offering the hand of his daughter, Santha, in marriage to the sage. Rishyasringa accepted her as his wife and remained in the king’s palace as an honoured guest for sometime. It was during this period that Dasaratha, King of Ayodhya, invited him to officiate in the yaga named Putrakameshti, by which he was blessed with four sons, Sri Rama and others. Sage Rishyasringa felt that his married life was not without its merits. It gave him an opportunity to usher into this world Sri Rama, the personification of Dharma. The Linga Yet he felt himself called back to his native forest with its holy atmosphere. He retired to the forest to spend the remainder of his life in divine contemplation. When he shuffled off his mortal coil, a lightning issued forth from his body and disappeared into the Linga he was worshipping as a symbol of formless Absolute. This Linga can be seen even now in the temple at Kigga, a village about 7 Km from Sringeri. Unlike others, this Linga is invested with a horn on its head, to commemorate the merger of the sage Rishyasringa. The Linga that was worshipped by the sage Vibhandaka and into which he himself disappeared in the end is on the summit of a hillock. This is situated in the centre of Sringeri. The Linga is known as Malahanikareshwara (destroyer of the impurities of the Jiva) and is worshipped even today. Read More https://sringeri.net/history/sage-rishyashringa - [Sri Rishyasringeshwara Temple (Rishi Rishyashringa Dissolution Place), Kigga, Karnataka](https://sannidhi.net/sannidhi/sri-rishyasringeshwara-temple-rishi-rishyashringa-dissolution-place-kigga-karnataka/) - This is a linga in which sage Rishyasringa dissolved himself. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 12.8 kms West of Sringeri. Map: https://maps.app.goo.gl/vY2WYAAR8GmusKAY9 About Sage Rishyashringa Sringeri is hallowed for all times by the ancient legend of the sage Sri Rishyasringa. Sage Vibhandaka, by a curious combination of circumstances, became the father of a child, with a horn in the forehead, born of a deer. He found himself responsible for the proper upbringing of the child, whom he named as Rishyasringa. He thought that the easiest way to keep his son innocent of the worldly ways was to keep him in forest isolation. He succeeded to such an extent that when the boy matured into manhood, he had never set eyes on any human being other than his own father. He was even unaware of sexual distinction. It so chanced that a neighbouring kingdom, which was then ruled by a king named Romapada, suffered from a severe drought. The king was advised by his ministers that there would be rains if sage Rishyasringa, blessed his kingdom with the touch of his holy feet. Romapada sent a number of fair damsels to the forest to bring the sage. They were however afraid of sage Vibhandaka, and so approached the hermitage when he was absent. King Romapada, learning that the boy-sage had started from his hermitage, waited to receive him at the frontiers of his kingdom. The instant the holy sage stepped on the soil, the heavens opened up and poured-down life giving showers. The king, thankful for the favour conferred on him, showed his gratitude by offering the hand of his daughter, Santha, in marriage to the sage. Rishyasringa accepted her as his wife and remained in the king’s palace as an honoured guest for sometime. It was during this period that Dasaratha, King of Ayodhya, invited him to officiate in the yaga named Putrakameshti, by which he was blessed with four sons, Sri Rama and others. Sage Rishyasringa felt that his married life was not without its merits. It gave him an opportunity to usher into this world Sri Rama, the personification of Dharma. The Linga Yet he felt himself called back to his native forest with its holy atmosphere. He retired to the forest to spend the remainder of his life in divine contemplation. When he shuffled off his mortal coil, a lightning issued forth from his body and disappeared into the Linga he was worshipping as a symbol of formless Absolute. This Linga can be seen even now in the temple at Kigga, a village about 7 Km from Sringeri. Unlike others, this Linga is invested with a horn on its head, to commemorate the merger of the sage Rishyasringa. The Linga that was worshipped by the sage Vibhandaka and into which he himself disappeared in the end is on the summit of a hillock. This is situated in the centre of Sringeri. The Linga is known as Malahanikareshwara (destroyer of the impurities of the Jiva) and is worshipped even today. Read More https://sringeri.net/history/sage-rishyashringa - [Sri Vidyashankara, Sri Sringeri Sharada Peetam, Sringeri, Karnataka](https://sannidhi.net/sannidhi/sri-vidyashankara-sri-sringeri-sharada-peetam-sringeri-karnataka/) - This is a consecrated linga of Sri Vidyashankara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 700 m South East of Sringeri Bus Stand. Map: https://maps.app.goo.gl/MWTXP2GnEQFedjnq9 About Sri Vidyashankara The Vidyashankara Temple was built in the year 1338 A.D. It is a unique monument built entirely of stone combining both Hoysala (Chalukya) and Dravidian architectural styles. The structure stands on a high plinth and commands a magnificent view from the hills and their slopes all round. It is more or less a rectangle with apisidal east-west ends. On the western side is the Garbhagriha, with Vidya Ganapati on one side and Durga on the other side of the entrance. On the other three sides of the Garbhagriha are shrines to Brahma, Vishnu and Maheshwara with their consorts. In the eastern half of the structure is a mandapa with twelve pillars, huge monoliths carrying large figures and carrying heavy projecting corbels on top. These twelve pillars are marked by the twelve signs of the zodiac in their regular order. The central ceiling is an exquisite piece of workmanship with lotus and pecking parrots. The vimana over the Garbhagriha rises magnificiently with sikhara, mahapadama and stupi. The rest of the roof is made up of sloping channelled slab. The basement is elaborately sculpted with animals, puranic stories, Siva, Vishnu, Dasavatara, Kali, Shanmukha and so on. From the caves of the corners of the central hall chains of stone rings hang which is a common feature of the Vijayanagar period. To the student of Hindu iconography, this temple is a veritable store house of sculpture. The meditation of the Linga (Vidya Shankara Linga) in the sanctum and other Murtis will lead to Divine realization. Vidyatirtha Rathotsava is celebrated on a grand scale during kartika Shukla paksha. The festival spans for seven days from Tritiya to Navami. On the Saptami day His Holiness performs special Puja. Also the Aradhana of Sri Vidya Shankara is performed on shasti, saptami and ashtami. This temple is under the care of the Archaeological Survey of India owing to its architectural marvel. Read More https://sringeri.net/temples/sri-vidyashankara - [Sadashiva Mahaganapati Devalaya, Surathkal, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/sadashiva-mahaganapati-devalaya-surathkal-mangaluru-karnataka/) - This is a consecrated deity of Sadashiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 15.9 kms North of Mangaluru. Map: https://maps.app.goo.gl/FpGphHL7TAyAXLMF7 About Sadashiva Mahaganapati Devalaya Sadashiva Temple Surathkal is an ancient one dedicated to Lord Shiva. It is on a hillock along the beautiful Surathkal Beach. There are great views of the sea from this temple. A light house is also located adjacent to Sadashiva temple Surathkal. Legend has it that the famous Sadashiva Temple is built around a piece of Shivalinga. There are ponds surrounding the temple in the shape of a conch, wheel, mace, and lotus. Special prayers are performed during the Shivaratri festival in the temple. The temple is visited by numerous devotees and tourists all-round the year to seek the blessings of the Lord Shiva. Legend of Sadashiva temple Surathkal The Sadashiva temple has a mythological story associated with it. It is believed that the top portion of the famed ‘atma-linga’ fell here. In Hindu mythology, the story goes that the ‘atma-linga’ had the power to make the Gods immortal. This atma-linga was in the custody of Lord Shiva. Ravana, the asura king, and the reigning king of Lanka desired to attain immortality. To fulfill this desire, he conducted strong penance to Lord Shiva and was successful in pleasing the Lord. Having been pleased by Ravana, Lord Shiva offered him a boon. Ravana asked for the Atma-linga and Shiva relented on the condition that it should not be put down on the ground or anywhere else till the time he reached Lanka. Narada judged the ominous situation of Ravana getting immortal. He sought the help of Lord Ganesha in this matter. With the help of Lord Vishnu’s illusion, Ganesha, in the disguise of a Brahmin boy appeared before Ravana at the time of him needing to take a bath. Ravana took a long time to return from his bath and the Brahmin boy (Ganesha) got impatient. He left the linga on the ground and left – the place is now called Gokarna. On seeing the atma-linga on the ground, the furious Ravana tried to uproot it from the ground. On striking the linga, parts of it broke and the top-most part is said to have fallen at Surathkal where the Sadashiva temple is located. Sadashiva temple has been built around the headstone, while the famous Murudeshwara temple was built where the second piece fell. Incidentally this is also how Surathkal got its name – ‘Shiradakal’ in Kannada means headstone. Considering the hot and humid summers of the region, the best timing to visit Surathkal as a tourist is between November to February. Read More https://mangaloreheritage.com/temples/sadashiva-temple-surathkal/ - [Linga Shrine, Mahatobhara Shri Mahalingeshwara Temple, Puttur, Karnataka](https://sannidhi.net/sannidhi/linga-shrine-mahatobhara-shri-mahalingeshwara-temple-puttur-karnataka/) - This is a consecrated linga at the back of the main temple on the left side of Shri Mahalingeshwara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 51.2 kms South East of Mangaluru. Map: https://maps.app.goo.gl/vY2WYAAR8GmusKAY9 About Shri Mahalingeshwara In the long past, three old and very learned Shaiva-cult Brahmins were going through the southern part of India. Worshipping a Shiva Linga which they got from the Hindu holy ‘ Kshetra of Kashi ’. All the three were ardent devotees of Shiva. In their spiritual journey, one day they happened to arrive at a place called ‘Gayapada Kshetra’ now known as Uppinangady in Puttur Taluk, Dakshina Kannada. At Uppinangady, one out of those three Brahmins, divided to move towards Puttur leaving behind the other two and according reached Puttur one evening having the ‘Shiva Ling’ with him. The Brahmins got up early in the next morning and after a holy bath went to the palace of the ‘Banga King ‘; who was ruling this part of the region the; for collecting flowers and other essential pooja materials for the worship of Shiva, that day, again, being a Monday, quite auspicious for the Lord. At that time the Banga King did not pay attention to the arrival of this Brahmin, as he was much worried about the labor-pain of his loving sister. However, the minister of the Banga-King, looking at the Devine Brightness in the face of the Brahmin, made an appeal regarding the problem of the King and on that, the Brahmin worshipped the ‘ Linga and blessed the King’s sister assuring that she would deliver, safely a baby boy. Later to the astonishment of all, she gave birth to a child-a boy and a god fearing King, having felt very happy over the event thanked the Brahmin and arranged for the worship of the Lord. Later on a particular day, the Brahmin, knowingly or otherwise, kept the ‘Shiva-Linga’ on land, without a stand or seat, worshipped it and after the pooja, when he lifted the Linga from the land, in order to keep it again in the container box (samputa) it would not be detached from the surface of the earth. The Brahmin used all his force to lift the Linga, but in vain. He became very sad, but, perhaps it was the will of God, the Almighty that he remained, firmly, in the soil of Puttur thereafter, forever, blessing and being worshipped by his devotees. But before God’s will prevailed all human efforts were made to uproot the Shiva Ling- King’s army men applied force to their ultimate disappointment. Later King’s elephant was summoned to lift the linga. As the elephant was struggling hard, the linga grew in to huge proportions. (Mahalinga) shattering the elephant into pieces. The different body parts of the gigantic animal spread out in different direction hence, the place where its horn (Khombu) fell came to be called ‘Kombettu’, Kari fell ‘Kariyala, legs fell (kalu) ‘Karjala’, hand(Kai) fell ‘Kaipala’ tail fell ‘Beedimajalu’, head(Tale) fell ‘Taleppady’ and back (Beri) fell ‘ Beripadavu’. These are the place names noted and likewise called even today in the surroundings of Puttur. And since the elephant fell dead in to the temple tank, even to this day there is a strong belief that elephants cannot survive drinking the tank water. Read More https://www.putturtemple.org/history.html - [Mahatobhara Shri Mahalingeshwara Temple, Puttur, Karnataka](https://sannidhi.net/sannidhi/mahatobhara-shri-mahalingeshwara-temple-puttur-karnataka/) - This is a consecrated deity of Shri Mahalingeshwara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 51.2 kms South East of Mangaluru. Map: https://maps.app.goo.gl/vY2WYAAR8GmusKAY9 About Shri Mahalingeshwara In the long past, three old and very learned Shaiva-cult Brahmins were going through the southern part of India. Worshipping a Shiva Linga which they got from the Hindu holy ‘ Kshetra of Kashi ’. All the three were ardent devotees of Shiva. In their spiritual journey, one day they happened to arrive at a place called ‘Gayapada Kshetra’ now known as Uppinangady in Puttur Taluk, Dakshina Kannada. At Uppinangady, one out of those three Brahmins, divided to move towards Puttur leaving behind the other two and according reached Puttur one evening having the ‘Shiva Ling’ with him. The Brahmins got up early in the next morning and after a holy bath went to the palace of the ‘Banga King ‘; who was ruling this part of the region the; for collecting flowers and other essential pooja materials for the worship of Shiva, that day, again, being a Monday, quite auspicious for the Lord. At that time the Banga King did not pay attention to the arrival of this Brahmin, as he was much worried about the labor-pain of his loving sister. However, the minister of the Banga-King, looking at the Devine Brightness in the face of the Brahmin, made an appeal regarding the problem of the King and on that, the Brahmin worshipped the ‘ Linga and blessed the King’s sister assuring that she would deliver, safely a baby boy. Later to the astonishment of all, she gave birth to a child-a boy and a god fearing King, having felt very happy over the event thanked the Brahmin and arranged for the worship of the Lord. Later on a particular day, the Brahmin, knowingly or otherwise, kept the ‘Shiva-Linga’ on land, without a stand or seat, worshipped it and after the pooja, when he lifted the Linga from the land, in order to keep it again in the container box (samputa) it would not be detached from the surface of the earth. The Brahmin used all his force to lift the Linga, but in vain. He became very sad, but, perhaps it was the will of God, the Almighty that he remained, firmly, in the soil of Puttur thereafter, forever, blessing and being worshipped by his devotees. But before God’s will prevailed all human efforts were made to uproot the Shiva Ling- King’s army men applied force to their ultimate disappointment. Later King’s elephant was summoned to lift the linga. As the elephant was struggling hard, the linga grew in to huge proportions. (Mahalinga) shattering the elephant into pieces. The different body parts of the gigantic animal spread out in different direction hence, the place where its horn (Khombu) fell came to be called ‘Kombettu’, Kari fell ‘Kariyala, legs fell (kalu) ‘Karjala’, hand(Kai) fell ‘Kaipala’ tail fell ‘Beedimajalu’, head(Tale) fell ‘Taleppady’ and back (Beri) fell ‘ Beripadavu’. These are the place names noted and likewise called even today in the surroundings of Puttur. And since the elephant fell dead in to the temple tank, even to this day there is a strong belief that elephants cannot survive drinking the tank water. Read More https://www.putturtemple.org/history.html - [Shri Rameshwara Swami Temple, Tirthahalli, Karnataka](https://sannidhi.net/sannidhi/shri-rameshwara-swami-temple-tirthahalli-karnataka/) - This is a consecrated linga of Rameshwara Swami. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 48.3 kms North of Sringeri. Map: https://maps.app.goo.gl/JLkbnS8eHkC7qfkE9 About Shri Rameshwara Swami Temple Standing on an elevated land, just besides the Tunga river bank, this temple is a major Mujrai temple of Thirthahalli Taluk. The temple houses a Shiva Linga that is said to be installed by Sage Parashurama himself. The linga in Rameshwara Temple of Thirthahalli is known as "Mood Linga". Outside the sanctum sanctum there are idols of Durga and Ganapathi. Ramatheertha, the holy spot where Sage Parashurama washed his Parashu (Axe) adorns adjacent to the temple on the River bank. Around Ramatheertha there are other theerthas that are equally important- Chakratheertha, Shankatheertha, Gadatheertha and Padmatheertha. Near Ramatheertha, there is a stone mantap called "Rama Mantapa" and just in front of this mantap there is a stone baser. "Jogigudda" with a cave in it, where the Jogis (Wandering Ascetics) used to sit and meditate, is situated between Ramatheertha and Chakratheertha. Sri Ramachandra Devara temple was basically a private institution situated on the banks of the river Tunga in Somashekara Agrahara in Thirthahalli. The temple was constructed and dedicated to Sri Ramachandra by one Samagodu Ramappaiah in 18th century to fulfil the wish of his father Sri Thimmappaiah who had a pious wish to construct a temple and dedicate it to Sri Ramachandra. Over a period of time the temple came to be known as Sri Kodandarama Temple. Later it was taken over by the Mujrai Department. Ever since the temple was constructed, the descendants of Thimmappaiah have been worshipping in the temple and conduct other ceremonies. Sri Vittal Temple in the same premises was built by one Damarasa Pai, who was a minister during the rule of Ikkeri and Keladi Kings in the 15th Century. Since then the descendants of Damarasa Pai have been conducting Poojas and other ceremonies in the temple. At present, Sri Raghavendra Bhat and his brothers are performing rituals in the temple. Read More https://www.ishtadevata.com/temple/rameshwara-temple-thirthahalli-shimoga/ - [Shri Anantheshwara Temple, Maruthi Veethika, Udupi, Karnataka](https://sannidhi.net/sannidhi/shri-anantheshwara-temple-maruthi-veethika-udupi-karnataka/) - This is a consecrated deity of Shri Anantheshwara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.9 kms West of Udupi Train Station. Map: https://maps.app.goo.gl/2t4DzB858x61pSxn9 About Krishna Temple, Chandramouleshwara & Anantheshwara There are two ancient temples in Udupi, Chandrmouleshwara and Anatheshwara temples. Lord Shiva appeared in the form of Linga and occupied the silver pedestal and a temple was built and worshiped here as Anantheshwara. Chandra worshiped lord Shiva on the banks of holy pond ‘Chandra Pushkarini’ to redeem him from the curse. Lord Shiva was pleased by his worship and appeared before Chandra and released the curse. Hence Shiva is called as Chandramouleeshwara and a temple was built to mark this event in this place popularly known as Chandramouleshwara Temple.In ancient times, Udupi was known as Sivalli or Siva-belli or Rajathapeetha Pura. This place was caleed Rajathapeetha Puta because Ramabhoja, a great devotee of Lord Parashurama was proclaimed the king of Parashurama Kshetra. Intending to perform a maha yajna a snake got killed while ploughing the yajna site. Lord Parashurama directed King Rama Boja to make a Silver Pedestal (Rajatha Peetha) with images of snake carved on it in order to redeem himself from Sarpa Dosha (sin of killing a snake). Rajathapeetha Pura was later named after Chandra, the Moon God performing the penance propitiating Lord Shiva to redeem him from a curse by Daksha Prajaapati. In Sanskrit, Udu means `star’ and Pa means `leader’. Chandra being the head of the stars, the place came to be known as `Udupi’. Sri Krishna statue was installed in the Mutt by Sri Madhvacharya during the 13th Century in front of Chandramouleshwara Temple. The usual practice in Udupi is to visit Chandrmouleswara and Anantheshwara temples and then visit Sri Krishna temple. Sri Madvacharya got the Sri Krishna statue from a Captain of the ship, whose ship was saved from a terrible storm by using his divine spiritual powers. The story goes as follows; As per legend Rukmini herself was worshipping this idol at Dwaraka. Arjuna deposited this idol in the spot called ‘Rukmini Vana’. The idol which lay buried inside the mud of Gopichandan, was mistaken for a lump of Gopichandan and loaded as ballast into a ship carrying merchandise from Dwaraka along the Western Coast. When the ship was approaching the Malpe Port, it got caught in terrible storm and was about to sink. When the meditating Sri Madhvacharya sensed this by his divine spiritual powers and got his ship safely to the shore by waving his saffron robe and slowing down the storm. The pleased captain of the ship offered all the wealth in the ship in return as a favor. Sri Madhvacharya asked for the gopichandanam peice containing the statue of Sri Krishna. He took the statue to Udupi and immersed gopichandana into Chandra Pushkarini or Madhwa Sarovar and the beautiful idol of Sri Krishna emerged which he installed it in the main shrine of the mutt. Sri Madhwacharya started worshipping Lord Krishna in the Mutt and started the “Paryaya” system of worshiping Sri Krishna by Swamiji’s of Ashta Mutts (eight mutts). The right of touching and worshipping the idol rests with the pontiffs of eight mutts, who are the spiritual descendants of Sri Madhwacharya. The Swamijis of the eight Mutts conduct the worship at Sri Krishna Mutt by turns, for two years each. This tenure of worship by rotation is known as “Paryaya”. The Swamiji in charge of worship at any point of time is called ‘paryaya Swamiji’ and his mutt called the ‘Paryaya Mutt’. The eight Paryaya mutts are Sode Mutt, Pejvar Mutt, Puttige Mutt, Admar Mutt, Kaniyoor Mutt, Palimaru Mutt, Shiroor Mutt and Krishnapura Mutt. The current Paryaya Swamiji is “Sri Vishvavallabha Tirtha Swamiji” of Sri Sodhe Mutt. Kirshna darshan is done through the Navagraha Kindi, legend behind the kindi is during the 16th century Kanakadasa and a disciple of Sri Krishna came to Udupi to worship Lord Krishna. But he was not allowed inside the Mutt since he was from a lower caste and also was tied to a pillar behind the mutt as he was treated guilty of a theft. Sri Krishna, who was pleased by the worship of Kanakadasa gave him darshan by creating a small hole in the back wall of the mutt and turned to face the hole so that Kanakadasa could see him. This hole is popularly known as Kanakana Kindi. Read More https://templesofsouthindia.wordpress.com/tag/chandramouleshwara/ - [Shri Chandramouleeshwara Devasthana, Maruthi Veethika, Udupi, Karnataka](https://sannidhi.net/sannidhi/shri-chandramouleeshwara-devasthana-maruthi-veethika-udupi-karnataka/) - This is a consecrated deity of Shri Chandramouleeshwara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.9 kms West of Udupi Train Station. Map: https://maps.app.goo.gl/CsrDKTPn7nP5ZCEYA About Krishna Temple, Chandramouleshwara & Anantheshwara There are two ancient temples in Udupi, Chandrmouleshwara and Anatheshwara temples. Lord Shiva appeared in the form of Linga and occupied the silver pedestal and a temple was built and worshiped here as Anantheshwara. Chandra worshiped lord Shiva on the banks of holy pond ‘Chandra Pushkarini’ to redeem him from the curse. Lord Shiva was pleased by his worship and appeared before Chandra and released the curse. Hence Shiva is called as Chandramouleeshwara and a temple was built to mark this event in this place popularly known as Chandramouleshwara Temple.In ancient times, Udupi was known as Sivalli or Siva-belli or Rajathapeetha Pura. This place was caleed Rajathapeetha Puta because Ramabhoja, a great devotee of Lord Parashurama was proclaimed the king of Parashurama Kshetra. Intending to perform a maha yajna a snake got killed while ploughing the yajna site. Lord Parashurama directed King Rama Boja to make a Silver Pedestal (Rajatha Peetha) with images of snake carved on it in order to redeem himself from Sarpa Dosha (sin of killing a snake). Rajathapeetha Pura was later named after Chandra, the Moon God performing the penance propitiating Lord Shiva to redeem him from a curse by Daksha Prajaapati. In Sanskrit, Udu means `star’ and Pa means `leader’. Chandra being the head of the stars, the place came to be known as `Udupi’. Sri Krishna statue was installed in the Mutt by Sri Madhvacharya during the 13th Century in front of Chandramouleshwara Temple. The usual practice in Udupi is to visit Chandrmouleswara and Anantheshwara temples and then visit Sri Krishna temple. Sri Madvacharya got the Sri Krishna statue from a Captain of the ship, whose ship was saved from a terrible storm by using his divine spiritual powers. The story goes as follows; As per legend Rukmini herself was worshipping this idol at Dwaraka. Arjuna deposited this idol in the spot called ‘Rukmini Vana’. The idol which lay buried inside the mud of Gopichandan, was mistaken for a lump of Gopichandan and loaded as ballast into a ship carrying merchandise from Dwaraka along the Western Coast. When the ship was approaching the Malpe Port, it got caught in terrible storm and was about to sink. When the meditating Sri Madhvacharya sensed this by his divine spiritual powers and got his ship safely to the shore by waving his saffron robe and slowing down the storm. The pleased captain of the ship offered all the wealth in the ship in return as a favor. Sri Madhvacharya asked for the gopichandanam peice containing the statue of Sri Krishna. He took the statue to Udupi and immersed gopichandana into Chandra Pushkarini or Madhwa Sarovar and the beautiful idol of Sri Krishna emerged which he installed it in the main shrine of the mutt. Sri Madhwacharya started worshipping Lord Krishna in the Mutt and started the “Paryaya” system of worshiping Sri Krishna by Swamiji’s of Ashta Mutts (eight mutts). The right of touching and worshipping the idol rests with the pontiffs of eight mutts, who are the spiritual descendants of Sri Madhwacharya. The Swamijis of the eight Mutts conduct the worship at Sri Krishna Mutt by turns, for two years each. This tenure of worship by rotation is known as “Paryaya”. The Swamiji in charge of worship at any point of time is called ‘paryaya Swamiji’ and his mutt called the ‘Paryaya Mutt’. The eight Paryaya mutts are Sode Mutt, Pejvar Mutt, Puttige Mutt, Admar Mutt, Kaniyoor Mutt, Palimaru Mutt, Shiroor Mutt and Krishnapura Mutt. The current Paryaya Swamiji is “Sri Vishvavallabha Tirtha Swamiji” of Sri Sodhe Mutt. Kirshna darshan is done through the Navagraha Kindi, legend behind the kindi is during the 16th century Kanakadasa and a disciple of Sri Krishna came to Udupi to worship Lord Krishna. But he was not allowed inside the Mutt since he was from a lower caste and also was tied to a pillar behind the mutt as he was treated guilty of a theft. Sri Krishna, who was pleased by the worship of Kanakadasa gave him darshan by creating a small hole in the back wall of the mutt and turned to face the hole so that Kanakadasa could see him. This hole is popularly known as Kanakana Kindi. Read More https://templesofsouthindia.wordpress.com/tag/chandramouleshwara/ - [Kotilingeshwara Temple, Koteshwar, Udupi, Karnataka](https://sannidhi.net/sannidhi/kotilingeshwara-temple-koteshwar-udupi-karnataka/) - This is a consecrated linga of Kotilingeshwara. This is one of seven muktisthalas of Karnataka; Udupi, Kollur, Subrahmanya, Kumbasi, Kodeshwara, Sankaranarayana and Gokarna. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 33.8 kms North of Udupi. Map: https://maps.app.goo.gl/JccNaEnaCrt5tdPH9 About Kotilingeshwara Temple Koteshwara is a village located in the Udupi district close to Kundapur. Kundapur is 4 kilometers from Koteshwara. Koteshwara’s primary attraction is the Kotinatha or Kotilingeshwara temple. In addition to the shrines of Subramanya, Ganapati, Gopala Krishna, and Jyestha-Lakshmi, Koteshwara contains numerous more tiny temples. A large lake is located close to the Koteshwara Temple. It is said that underground tunnels connect this temple to a 20-kilometre-away location known as Vandaru Kambala Gadde via the lake, which is the subject of various urban legends. Several other significant temples, such as the Pattabhiramachandra Temple and the Kodandarama Temple, are also nearby. Hundreds of Hindu devotees from Karnataka and neighbouring states like Kerala visit this location yearly. This location has good road access to Kundapur. There are frequent bus connections to Koteshwara from Kundapur. The closest airport is located in Mangalore. In Mangalore, there are numerous hospitable accommodations. Legend Legends say that a million wise people came to the place and did penance to Lord Shiva. The Lord showed up before each of them because he was so happy with how much they cared. So, the place became known as Kotee-Ishwar, which later changed to Koteshwar. Read More https://www.pujasthan.com/kotilingeshwara-temple-udupi-karnataka/ - [Shri Shaneshwara Swami Gudi, Sri Murdeshwar Temple, Murdeshwar, Karnataka](https://sannidhi.net/sannidhi/shri-shaneshwara-swami-gudi-sri-murdeshwar-temple-murdeshwar-karnataka/) - This is a consecrated deity of Shri Shaneshwara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located on top of the hill of Murudeshwara temple, 2.8 kms West of Murudeshwara train station. Map: https://maps.app.goo.gl/3auWvsgADuuiuodh7 About Murudeshwara The origin of the name "Murdeshwar" dates to the time of Ramayana. The Hindu gods attained immortality and invincibility by worshiping a divine Linga called the Atma-Linga. The Lanka King Ravana wanted to attain immortality by obtaining the Atma-Linga (Soul of Shiva). Since the Atma-Linga belonged to Shiva, Ravana worshipped Shiva with devotion. Pleased by his prayers, Shiva appeared before him and asked him what he wanted. Ravana asked for the Atma-Linga. Shiva agreed to give him the boon on the condition that it should never be placed on the ground before he reaches Lanka. If the Atma-Linga was ever placed on the ground, it would be impossible to move it. Having obtained his boon, Ravana started back on his journey to Lanka. Lord Vishnu, who learned of this incident, realised that with the Atma-Linga, Ravana may obtain immortality and wreak havoc on Earth. He approached Ganesha and requested him to prevent the Atma-Linga from reaching Lanka. Ganesha knew that Ravana was a very devoted person who performed prayer rituals every evening without fail. He decided to make use of this fact and came up with a plan to confiscate the Atma-Linga from Ravana. As Ravana was nearing Gokarna, Vishnu blotted out the sun to give the appearance of dusk. Ravana now had to perform his evening rituals but was worried because, with the Atma-Linga in his hands, he would not be able to do his rituals. At this time, Ganesha in the disguise of a Brahmin boy accosted him. Ravana requested him to hold the Atma-Linga until he performed his rituals, and asked him not to place it on the ground. Ganesha struck a deal with him saying that he would call Ravana thrice, and if Ravana did not return within that time, he would place the Atma-Linga on the ground. Ravana returned to find that Ganesha had already placed the Atma-Linga on the ground. Vishnu then removed his illusion and it was daylight again. Ravana, realising that he had been tricked, tried to uproot and destroy the linga. Due to the force exerted by Ravana, some pieces were scattered. One such piece from the head of the linga is said to have fallen in present-day Surathkal. The famous Sadashiva temple is said to be built around that piece of linga. Then he decided to destroy the covering of the Atma-Linga, and threw the case covering it to a place called Sajjeshwar, 37 kilometers away. Then he threw the lid of the case to a place called Guneshwar (now Gunavanthe) and Dhareshwar, 16-19 kilometers away. Finally, he threw the cloth covering the Atma-Linga to a place called Mrideshwar in Kanduka-Giri (Kanduka Hill). Mrideshwar has been renamed to Murdeshwar. Read More https://en.wikipedia.org/wiki/Murdeshwar - [Shri Mahabaleshwara Temple, Gokarna, Karnataka](https://sannidhi.net/sannidhi/shri-mahabaleshwara-temple-gokarna-karnataka/) - This is a consecrated Atmalinga of Mahabaleshwar Gokarna. This linga is said to be given by Lord Shiva to the Ravana. This is one of five Pancha lingas of Karnataka. This is one of seven muktisthalas of Karnataka; Udupi, Kollur, Subrahmanya, Kumbasi, Kodeshwara, Sankaranarayana and Gokarna. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 10 kms South West of Gokarna West station. Map: https://maps.app.goo.gl/zVqyPm22QUJ1rX5y5 About Mahabaleshwar Temple The Mahabaleshwar temple is an important pilgrimage temple in South India where Hindus come to worship the Aatmalinga or the Prana Linga of Lord Shiva. The temple is beautifully built in Dravidian style architecture and is strongly significant in Hindu culture. The Mahabaleshwar temple in Gokarna is among the seven Muktishetras of the Hindus, where they come to perform the last rites. You will notice many people every time you visit the temple. It has stood the test of time and has been a prominent place of worship since the 4th century AD. It is built with white granite stones and has beautiful Gopuras within the temple premises. The temple was built by the famous ruler of the Kadamba Dynasty, King Mayurasharma. A 1500-year old image of Lord Shiva is well-ingrained and beautifully carved into the temple walls. The colossal Atma Lingam is enclosed within the Shaligrama Peetha of the Mahabaleshwar temple. Legend states that while it was a gift from Lord Shiva to Ravana, history took an unexpected turn of events, and the Atma Lingam got firmly placed in the ground at Gokarna. While Ravana tried removing the stone with all his might, he could not and thus named the stone ‘Mahabala’ (the strongest). Hence, the name Mahabaleshwar Temple in Gokarna. Besides this, the temple is also surrounded by other shrines such as Maha Ganapati shrine, Chandikeswara, Thamira Gowri (Goddess Parvati shrine), and Aadi Gokarneswara, Dattatreya, and Gokarnanayagi. #Trivia: Another aspect of the boon is that Ravana wanted a wife as pretty as Goddess Uma and thus asked Lord Shiva to grant this wish (out of the two wishes). Lord Shiva gave his wife to Ravana, knowing there would be no one prettier than Goddess Uma ever. It was another reason the temple held tremendous importance amongst pilgrims from near and far. Karnataka P The story of Gokarna mentions the Mahabaleshwara Lingam as the one brought from Kailas by Ravana, and kept at this place on the ground by Ganesha. (See my earlier post- Gokarna – Pilgrimage and Pleasure). However, the story does not end here. It is believed that, in his anger, Ravana flung aside the materials which covered the lingam- the casket, its lid, the string around the lingam, and the cloth covering it. All these items became lingams as soon as they touched the ground. These four lingams, along with the main Mahabaleshwara lingam are collectively called the ‘Panchalingams’. These are: Mahabaleshwara – the main lingam Sajjeshwar – the casket carrying the lingam. This temple is about 35 Kms from Karwar, and is a 2 hour drive from Gokarna. Dhareshwar – the string covering the lingam. This temple is on NH17, about 45 Kms south of Gokarna. Gunavanteshwar – the lid of the casket carrying the lingam. This temple is also on NH17, about 60 Kms south of Gokarna. Murudeshwar – the cloth covering the lingam. This temple is also on NH17, about 70 Kms south of Gokarna. Read More https://gokarnatourism.co.in/mahabaleshwar-temple-gokarna https://www.awanderingmind.in/2008/05/gokarna-part-ii-five-lingams.html - [Sri Murdeshwar Temple, Murdeshwar, Karnataka](https://sannidhi.net/sannidhi/sri-murdeshwar-temple-murdeshwar-karnataka/) - This is a consecrated linga of Murudeshwara. This is one of five lingas associated with Mahabaleshwar Atmalinga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.8 kms West of Murudeshwara train station. Map: https://maps.app.goo.gl/bhrR2Z76ojJNFpoH9 About Murudeshwara The origin of the name "Murdeshwar" dates to the time of Ramayana. The Hindu gods attained immortality and invincibility by worshiping a divine Linga called the Atma-Linga. The Lanka King Ravana wanted to attain immortality by obtaining the Atma-Linga (Soul of Shiva). Since the Atma-Linga belonged to Shiva, Ravana worshipped Shiva with devotion. Pleased by his prayers, Shiva appeared before him and asked him what he wanted. Ravana asked for the Atma-Linga. Shiva agreed to give him the boon on the condition that it should never be placed on the ground before he reaches Lanka. If the Atma-Linga was ever placed on the ground, it would be impossible to move it. Having obtained his boon, Ravana started back on his journey to Lanka. Lord Vishnu, who learned of this incident, realised that with the Atma-Linga, Ravana may obtain immortality and wreak havoc on Earth. He approached Ganesha and requested him to prevent the Atma-Linga from reaching Lanka. Ganesha knew that Ravana was a very devoted person who performed prayer rituals every evening without fail. He decided to make use of this fact and came up with a plan to confiscate the Atma-Linga from Ravana. As Ravana was nearing Gokarna, Vishnu blotted out the sun to give the appearance of dusk. Ravana now had to perform his evening rituals but was worried because, with the Atma-Linga in his hands, he would not be able to do his rituals. At this time, Ganesha in the disguise of a Brahmin boy accosted him. Ravana requested him to hold the Atma-Linga until he performed his rituals, and asked him not to place it on the ground. Ganesha struck a deal with him saying that he would call Ravana thrice, and if Ravana did not return within that time, he would place the Atma-Linga on the ground. Ravana returned to find that Ganesha had already placed the Atma-Linga on the ground. Vishnu then removed his illusion and it was daylight again. Ravana, realising that he had been tricked, tried to uproot and destroy the linga. Due to the force exerted by Ravana, some pieces were scattered. One such piece from the head of the linga is said to have fallen in present-day Surathkal. The famous Sadashiva temple is said to be built around that piece of linga. Then he decided to destroy the covering of the Atma-Linga, and threw the case covering it to a place called Sajjeshwar, 37 kilometers away. Then he threw the lid of the case to a place called Guneshwar (now Gunavanthe) and Dhareshwar, 16-19 kilometers away. Finally, he threw the cloth covering the Atma-Linga to a place called Mrideshwar in Kanduka-Giri (Kanduka Hill). Mrideshwar has been renamed to Murdeshwar. Read More https://en.wikipedia.org/wiki/Murdeshwar - [Mahabaleshwar Temple, Old Mahabaleshwar, Maharashtra](https://sannidhi.net/sannidhi/mahabaleshwar-temple-old-mahabaleshwar-maharashtra/) - This is a consecrated linga of Mahabaleshwar Mahadev. There is a place to sit and meditate. You can go to meditation states effortlessly. How to get there This temple is 5.8 kms North of Mahabaleshwar. Map: https://maps.app.goo.gl/dtMtKTnCRWALz9Ci8 About Mahabaleshwar Temple Mahabaleshwar Temple is a highly revered Shiva Temple, located in the Satara district of Maharashtra. Its religious significance is more than that of the twelve Jyotirlingas. The shrine dates back to the 16th century and follows the Hemadant style of architecture. Its ancient architecture is characterized by a pyramidal tower set up on an unadorned exterior, while interiors are flanked with carvings. There are several idols and sculptures of Nandi and Kalabhairava. The simplicity of the temple is complemented by the majestic backdrop of Sahyadri ranges. The temple has immense religious significance, as it is the only temple in the world with a Linga in the form of Rudraksha. The 6 feet long ‘Swayambhu’ (self-originated) Shiva Linga, known as the Mahalingam, is thousands of years old. The sanctum sanctorum which houses the Linga is over 500 years old, while other parts of the temple were constructed subsequently. The temple complex also houses the belongings of Lord Shiva, and it is believed that Lord Shiva still uses them when he visits the premises every night. A square platform in the temple complex is the main tourist attraction. It is the place where Shri Chhatrapati Shivaji conducted ‘Tuladaan’ to donate gold to the needy. History of Mahabaleshwar Temple The recorded history of Mahabaleshwar dates back to 1215 CE. It was then the Yadava King Singham of Devagiri had visited the area and built the temple, which we know as the Panchganga Temple today. He had built a small tank at the source of River Krishna and a temple around it, which is still a part of the Mahabaleshwar Temple. The Mahabaleshwar Temple is around 800 years old, while the Swayambhu Shiva Linga presiding in the inner complex is thousands of years old. The reference of the mythological story behind the appearance of the Shiva Linga can be traced to the first and second chapters of the Sahyadri Section of the Skanda Purana. The story is timed around the creation of the world when during the Padma Kalp, Lord Brahma was meditating in the forests of Sahyadri for the creation of human beings. Two demon brothers named Atibal and Mahabal were troubling the sages and other beings in the region. They are believed to have appeared from a Shiva Linga that Ravana tried taking to Lanka with him. Their wrongdoing had reached maximum extent, and Lord Vishnu had to fight them to protect the beings of the region. But he was able to kill only Atibal, as Mahabal was blessed that he couldn’t be killed by anyone without his own will. Lord Brahma and Lord Vishnu prayed to Lord Shiva and Goddess Aadimaya to help them get rid of Mahabal. Goddess Aadimaya mesmerized Mahabal with her beauty and asked him to surrender to the Gods. He agreed to lay down his life with a condition that Lord Shiva will reside with him forever in this region. Lord Shiva appeared as a Shiva Linga in the shape of a Rudraksha to stay with him, and the entire region was named ‘Mahabaleshwar’ to honor Mahabal. The Mahabaleshwar temple houses a bed, Trishul, Damru, and Rudraksha for this very reason. According to folklore, the temple is visited by Lord Shiva every night as the bed is found crumpled every morning. Mahabaleshwar Temple was built much later in the 16th century by Chanda Rao of the More dynasty. The inner part where the Swayambhu Linga presides is believed to be much older compared to the rest of the temple complex. Source: https://www.satara.gov.in/en/tourist-place/mahabaleshwar/ https://mahabaleshwartourism.in/mahabaleshwar-temple - [Kadri Yogeshwara Mutt, Kadri Manjunatha Temple, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/kadri-yogeshwara-mutt-kadri-manjunatha-temple-mangaluru-karnataka/) - This is a Mutt on the top of hill behind the Kadri Manjunatha Temple. There is a homam shrine inside the mutt, you can sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 4.1 kms North East of Mangaluru train station. Map: https://maps.app.goo.gl/va7FHPeLgBdin76T6 - [Kudroli Sri Gokarnanatheshwara Kshetra, Kodailbail, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/kudroli-sri-gokarnanatheshwara-kshetra-kodailbail-mangaluru-karnataka/) - This is a consecrated deity of Kudroli Sri Gokarnanatheshwara Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.8 kms North West of Mangaluru train station. Map: https://maps.app.goo.gl/Pqm3Wb7jRb6jq6S5A About Gokarnanatheshwara Kshethra Kudroli Shree Gokarnanatheshwara Kshethra is a temple with magnificient features which stands out like a heavenly abode on earth in the beautiful coastal town of Mangalore. Way back in the 18th century, entry into the temples was banned for backward classes and the downtrodden. So the leaders & senior citizens of Billava community longing for equality on matters like these gathered themselves & sought solace from the spiritual head of their community “Brahmashree Narayana Guru”, who had achieved an incredible in religious revolution in Kerala during those times of divine movement. He had proclaimed that every creation of God has a right to worship God and there is only “One Caste, One Religion and One GOD”. He built 101 temples all over Kerala and provided direct entry into the temple to each and everyone. The senior leaders of the community under the leadership of Sri Sahukar Koragappa went to plead with Guruji to extend the movement and his deeds to Mangalore as well. Shri Narayana Guruji consecrated the Shivalinga that he had brought to Kudroli temple at Mangalore and named it as “Kudroli Gokarnanatheshwara” in the year 1912. The temple combines the modern architecture with traditional science of sculpturing on the themes of Prateeka Sampradaya of Adhwaithamritha. Sculptors Sri S.K.Achar & his son Sri Dakshina Murthy undertook the modernization work of this temple under the leadership of Shri Janardhana Poojary – Former Minister of State for Finance, Govt. of India; who is the architect of renovation & reconstruction of this glorious temple. The present temple was built in the Chola style of architecture from its original Kerala style. The new gopuram is 60 feet in height and very beautiful. The renovated Gokarnanatha Kshethra was inaugurated by the former Prime Minister of India Rajiv Gandhi in 1991, shortly before his assassination during an election rally. The temple has an entry porche of the elephant – Gajaraja and has an expanse of 2 Lakh sq. ft. complete with marble flooring. Lakhs of pilgrims belonging to different castes, communities & religions come and offer prayers here. There are instances of many people who have been cured from different ailments by the grace of Lord Gokarnanatheshwara. Billawar Association, Mumbai has donated the Guru-idol to the Temple. Read More https://shivallibrahmins.com/tulunaadu-temples/mangalore-taluk/kadri-manjunatheshwara-temple/ - [Kadri Shree Manjunatha Temple, Kadri, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/kadri-shree-manjunatha-temple-kadri-mangaluru-karnataka/) - This is a consecrated deity of Kadri Shree Manjunatha. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 3.7 kms North East of Mangaluru train station. Map: https://maps.app.goo.gl/Un4MmuraYuQAT9dRA About Shri Manjunatheshwara Temple, Kadri Kadri Manjunatheshwara temple being one of the ancient historical temple dating back about 1068 A.D. is very interesting place. The Manjunatha temple, Kadri belongs to the Vijayanagara style of structure. From its present form, it may be inferred that during the 15th or 16th century A.D., it must have been given a solid structure. The scenic beauty of the Kadri hills, the presence of the pre-historic caves cut into the laterite mounds and the historical and religious importance of the Manjunatha temple lend particular enchantment to this centre. On the Kadri Hill is situated the biggest centre of the Natha Pantha (cult) in South India. The caves of Kadri hill have to be archeologically examined. There is considerable construe on the name Kadri. It is derived from Kadari, meaning plantain and that Kadri was known to have been overgrown with plantain trees. But this could only be a too commonplace meaning. According to the Buddhist enumerator Kadarika means a hillside pastures land. The earliest reference to this place is in the epigraph dated A.D.968 engraved on the pedestal of the famous Lokeshwara image. In it is mentioned that King Kundavarma of the Alupa Dynasty installed the image in Kadarika Vihara. From this we can know that Kadarika is the earliest form of this place name. Vihara is the name given in Buddhlet settlement while Buddhism flourished here during 10th century A.D. History: Earlier to 10th century A.D. Kadri was an important centre of Buddhism. Documents supporting the fact are available in and around Kadri. During 10th century A.D. Buddhism began to loose its grip and new belief viz. Natha Pantha (cult) rooted in Kadri. Natha Pantha is a modified religious practice, which is, came from Vajrayana religious practice of Mahayana branch of Buddhism. In course of time it shined with Shiva beliefs. Local people as Jogis called them. And their monastery is called as Jogimutt. Buddhist monks who came from northern India made Kadri as their place of Vihara and settled here. In those days it was called as Kadarika Vihara. Subsequently, followers of Natha pantha were also came and settled here. The epigraph of 968 A.D. mentions Mangalore as “Mangalapura” and Kadri as “Kadarika Vihara”. In stone epigraph belongs to 12-13th century A.D. available in temple’s kitchen which is in Kannada and Malayalam script it is clearly mentioned that the then King with local landlords and other important people of the area contributed a land for construction of the temple. Since earlier portions of epigraph are damaged, the name of the King is unknown. As per the documents available the Alupa Queen Balli Mahadevi (1277-1288) called herself as a devotee of Lord Manjunatha. The temple was built in 12th century according to Hindu Agama Shastra (architecture rule). In 14-15th century A.D. it was reconstructed with granite stone. The idol of Lord Manjunatha is made of Pancha Loha (mixed metal of five elements). The Jogis of Jogimutt are still residing on the Kadri Hill. As Lord Manjunatha is a form of Lord Shiva, they ardently worship him. The surroundings of the Jogimutt depict its ancient importance. There are caves around the Jogimutt, which are called as Pandava caves. But one can assume Jogis often used these caves for meditation and penance. There are small temples of Boothanatha, Matsyendranath, Gorakanatha and many other Natha protagonists surrounded by existing Jogimutt. Reserving its peacefulness and mystery the Jogimutt still arise feeling of holiness within a visitor. Further research and study on all aspect from archeological department may spotlight the hidden facts about the temple and surrounding monuments. Mythology: Kadri has its own story from Puranas (Hindu Mythology) regarding its sanctity and abode of Lord Manjunatha. This story is in Sanskrit and available in “Bharadwaja Samhita”. In ancient days Kadarika was a part of Siddhashrama were many sages, saints were often practicing meditation and penance. There was no fear of sin or wrong deed. Once a discussion regarding Lord Manjunatha’s sanctity and greatness were held between two great sages viz. sage Brigu and sage Kapila. Sage Bharadwaja heard this discussion and told the same to one of his follower viz. Sumanthu. Hence this called as Bharadwaja Samhita. The story is as follows: Lord Parashurama who is an incarnation of Lord Vishnu destroyed egoistic Kshatriya kings and donated the confiscated land to sage Kashyapa. Thinking of that taking a shelter in donated land is not virtue, Parashurama made rigorous penance and meditation of Lord Shiva on Sahyadri Mountain region seeking a new land for his shelter. Lord appeared before him and told that he will incarnate as Manjunatha for a good of mankind and suggested to meditate upon him at Kadalivana (today’s Kadri). Parashurama gazed at Kadalivana, which was ten-yojana distance from Sahyadri Mountain and also was occupied by ocean. He asked Ocean King to leave that Kadalivana for him. But Ocean King did not granted his wish. Becoming angry upon this act of Ocean King, Parashurama took his axe (weapon) and roared upon Ocean King. Frightened King left behind by giving land and Parashurama got his shelter. As per the order of Lord Shiva Parashurama visited the new land and found there a Kadalivana (plantain field) and one Rasakoopa (well). In that Rasakoopa Lord Shiva appeared before Parashurama and ordered to construct a temple there with a help of Vishwakarma (a divine sculptor). Accordingly Vishwakarma constructed a temple and town. In course of time various scholars, sages, saints, philosophers came here and took shelter. Later Goddess Parvathi, wife of Lord Shiva decided to settle here. As per the Order of Lord Shiva, Saptakoti Mantras (seven crore holy enchants) settled here as Sapta Teerthas (seven ponds). Read More https://shivallibrahmins.com/tulunaadu-temples/mangalore-taluk/kadri-manjunatheshwara-temple/ - [Sri Maha Ganpathy Devasthana, Kadri Shree Manjunatha Temple, Kadri, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/sri-maha-ganpathy-devasthana-kadri-shree-manjunatha-temple-kadri-mangaluru-karnataka/) - This is a consecrated deity of Sri Maha Ganpathy. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 3.7 kms North East of Mangaluru train station. Map: https://maps.app.goo.gl/VWJNzZeTiAgRzLi38 About Shri Manjunatheshwara Temple, Kadri Kadri Manjunatheshwara temple being one of the ancient historical temple dating back about 1068 A.D. is very interesting place. The Manjunatha temple, Kadri belongs to the Vijayanagara style of structure. From its present form, it may be inferred that during the 15th or 16th century A.D., it must have been given a solid structure. The scenic beauty of the Kadri hills, the presence of the pre-historic caves cut into the laterite mounds and the historical and religious importance of the Manjunatha temple lend particular enchantment to this centre. On the Kadri Hill is situated the biggest centre of the Natha Pantha (cult) in South India. The caves of Kadri hill have to be archeologically examined. There is considerable construe on the name Kadri. It is derived from Kadari, meaning plantain and that Kadri was known to have been overgrown with plantain trees. But this could only be a too commonplace meaning. According to the Buddhist enumerator Kadarika means a hillside pastures land. The earliest reference to this place is in the epigraph dated A.D.968 engraved on the pedestal of the famous Lokeshwara image. In it is mentioned that King Kundavarma of the Alupa Dynasty installed the image in Kadarika Vihara. From this we can know that Kadarika is the earliest form of this place name. Vihara is the name given in Buddhlet settlement while Buddhism flourished here during 10th century A.D. History: Earlier to 10th century A.D. Kadri was an important centre of Buddhism. Documents supporting the fact are available in and around Kadri. During 10th century A.D. Buddhism began to loose its grip and new belief viz. Natha Pantha (cult) rooted in Kadri. Natha Pantha is a modified religious practice, which is, came from Vajrayana religious practice of Mahayana branch of Buddhism. In course of time it shined with Shiva beliefs. Local people as Jogis called them. And their monastery is called as Jogimutt. Buddhist monks who came from northern India made Kadri as their place of Vihara and settled here. In those days it was called as Kadarika Vihara. Subsequently, followers of Natha pantha were also came and settled here. The epigraph of 968 A.D. mentions Mangalore as “Mangalapura” and Kadri as “Kadarika Vihara”. In stone epigraph belongs to 12-13th century A.D. available in temple’s kitchen which is in Kannada and Malayalam script it is clearly mentioned that the then King with local landlords and other important people of the area contributed a land for construction of the temple. Since earlier portions of epigraph are damaged, the name of the King is unknown. As per the documents available the Alupa Queen Balli Mahadevi (1277-1288) called herself as a devotee of Lord Manjunatha. The temple was built in 12th century according to Hindu Agama Shastra (architecture rule). In 14-15th century A.D. it was reconstructed with granite stone. The idol of Lord Manjunatha is made of Pancha Loha (mixed metal of five elements). The Jogis of Jogimutt are still residing on the Kadri Hill. As Lord Manjunatha is a form of Lord Shiva, they ardently worship him. The surroundings of the Jogimutt depict its ancient importance. There are caves around the Jogimutt, which are called as Pandava caves. But one can assume Jogis often used these caves for meditation and penance. There are small temples of Boothanatha, Matsyendranath, Gorakanatha and many other Natha protagonists surrounded by existing Jogimutt. Reserving its peacefulness and mystery the Jogimutt still arise feeling of holiness within a visitor. Further research and study on all aspect from archeological department may spotlight the hidden facts about the temple and surrounding monuments. Mythology: Kadri has its own story from Puranas (Hindu Mythology) regarding its sanctity and abode of Lord Manjunatha. This story is in Sanskrit and available in “Bharadwaja Samhita”. In ancient days Kadarika was a part of Siddhashrama were many sages, saints were often practicing meditation and penance. There was no fear of sin or wrong deed. Once a discussion regarding Lord Manjunatha’s sanctity and greatness were held between two great sages viz. sage Brigu and sage Kapila. Sage Bharadwaja heard this discussion and told the same to one of his follower viz. Sumanthu. Hence this called as Bharadwaja Samhita. The story is as follows: Lord Parashurama who is an incarnation of Lord Vishnu destroyed egoistic Kshatriya kings and donated the confiscated land to sage Kashyapa. Thinking of that taking a shelter in donated land is not virtue, Parashurama made rigorous penance and meditation of Lord Shiva on Sahyadri Mountain region seeking a new land for his shelter. Lord appeared before him and told that he will incarnate as Manjunatha for a good of mankind and suggested to meditate upon him at Kadalivana (today’s Kadri). Parashurama gazed at Kadalivana, which was ten-yojana distance from Sahyadri Mountain and also was occupied by ocean. He asked Ocean King to leave that Kadalivana for him. But Ocean King did not granted his wish. Becoming angry upon this act of Ocean King, Parashurama took his axe (weapon) and roared upon Ocean King. Frightened King left behind by giving land and Parashurama got his shelter. As per the order of Lord Shiva Parashurama visited the new land and found there a Kadalivana (plantain field) and one Rasakoopa (well). In that Rasakoopa Lord Shiva appeared before Parashurama and ordered to construct a temple there with a help of Vishwakarma (a divine sculptor). Accordingly Vishwakarma constructed a temple and town. In course of time various scholars, sages, saints, philosophers came here and took shelter. Later Goddess Parvathi, wife of Lord Shiva decided to settle here. As per the Order of Lord Shiva, Saptakoti Mantras (seven crore holy enchants) settled here as Sapta Teerthas (seven ponds). Read More https://shivallibrahmins.com/tulunaadu-temples/mangalore-taluk/kadri-manjunatheshwara-temple/ - [Sri Durga Parameshwari Ammanavara Devasthanam, Kadri Shree Manjunatha Temple, Kadri, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/sri-durga-parameshwari-ammanavara-devasthanam-kadri-shree-manjunatha-temple-kadri-mangaluru-karnataka/) - This is a consecrated deity of Sri Durga Parameshwari Ammanavara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 3.8 kms North East of Mangaluru train station. Map: https://maps.app.goo.gl/h9Bbk8BDJe8ZZFfz8 About Shri Manjunatheshwara Temple, Kadri Kadri Manjunatheshwara temple being one of the ancient historical temple dating back about 1068 A.D. is very interesting place. The Manjunatha temple, Kadri belongs to the Vijayanagara style of structure. From its present form, it may be inferred that during the 15th or 16th century A.D., it must have been given a solid structure. The scenic beauty of the Kadri hills, the presence of the pre-historic caves cut into the laterite mounds and the historical and religious importance of the Manjunatha temple lend particular enchantment to this centre. On the Kadri Hill is situated the biggest centre of the Natha Pantha (cult) in South India. The caves of Kadri hill have to be archeologically examined. There is considerable construe on the name Kadri. It is derived from Kadari, meaning plantain and that Kadri was known to have been overgrown with plantain trees. But this could only be a too commonplace meaning. According to the Buddhist enumerator Kadarika means a hillside pastures land. The earliest reference to this place is in the epigraph dated A.D.968 engraved on the pedestal of the famous Lokeshwara image. In it is mentioned that King Kundavarma of the Alupa Dynasty installed the image in Kadarika Vihara. From this we can know that Kadarika is the earliest form of this place name. Vihara is the name given in Buddhlet settlement while Buddhism flourished here during 10th century A.D. History: Earlier to 10th century A.D. Kadri was an important centre of Buddhism. Documents supporting the fact are available in and around Kadri. During 10th century A.D. Buddhism began to loose its grip and new belief viz. Natha Pantha (cult) rooted in Kadri. Natha Pantha is a modified religious practice, which is, came from Vajrayana religious practice of Mahayana branch of Buddhism. In course of time it shined with Shiva beliefs. Local people as Jogis called them. And their monastery is called as Jogimutt. Buddhist monks who came from northern India made Kadri as their place of Vihara and settled here. In those days it was called as Kadarika Vihara. Subsequently, followers of Natha pantha were also came and settled here. The epigraph of 968 A.D. mentions Mangalore as “Mangalapura” and Kadri as “Kadarika Vihara”. In stone epigraph belongs to 12-13th century A.D. available in temple’s kitchen which is in Kannada and Malayalam script it is clearly mentioned that the then King with local landlords and other important people of the area contributed a land for construction of the temple. Since earlier portions of epigraph are damaged, the name of the King is unknown. As per the documents available the Alupa Queen Balli Mahadevi (1277-1288) called herself as a devotee of Lord Manjunatha. The temple was built in 12th century according to Hindu Agama Shastra (architecture rule). In 14-15th century A.D. it was reconstructed with granite stone. The idol of Lord Manjunatha is made of Pancha Loha (mixed metal of five elements). The Jogis of Jogimutt are still residing on the Kadri Hill. As Lord Manjunatha is a form of Lord Shiva, they ardently worship him. The surroundings of the Jogimutt depict its ancient importance. There are caves around the Jogimutt, which are called as Pandava caves. But one can assume Jogis often used these caves for meditation and penance. There are small temples of Boothanatha, Matsyendranath, Gorakanatha and many other Natha protagonists surrounded by existing Jogimutt. Reserving its peacefulness and mystery the Jogimutt still arise feeling of holiness within a visitor. Further research and study on all aspect from archeological department may spotlight the hidden facts about the temple and surrounding monuments. Mythology: Kadri has its own story from Puranas (Hindu Mythology) regarding its sanctity and abode of Lord Manjunatha. This story is in Sanskrit and available in “Bharadwaja Samhita”. In ancient days Kadarika was a part of Siddhashrama were many sages, saints were often practicing meditation and penance. There was no fear of sin or wrong deed. Once a discussion regarding Lord Manjunatha’s sanctity and greatness were held between two great sages viz. sage Brigu and sage Kapila. Sage Bharadwaja heard this discussion and told the same to one of his follower viz. Sumanthu. Hence this called as Bharadwaja Samhita. The story is as follows: Lord Parashurama who is an incarnation of Lord Vishnu destroyed egoistic Kshatriya kings and donated the confiscated land to sage Kashyapa. Thinking of that taking a shelter in donated land is not virtue, Parashurama made rigorous penance and meditation of Lord Shiva on Sahyadri Mountain region seeking a new land for his shelter. Lord appeared before him and told that he will incarnate as Manjunatha for a good of mankind and suggested to meditate upon him at Kadalivana (today’s Kadri). Parashurama gazed at Kadalivana, which was ten-yojana distance from Sahyadri Mountain and also was occupied by ocean. He asked Ocean King to leave that Kadalivana for him. But Ocean King did not granted his wish. Becoming angry upon this act of Ocean King, Parashurama took his axe (weapon) and roared upon Ocean King. Frightened King left behind by giving land and Parashurama got his shelter. As per the order of Lord Shiva Parashurama visited the new land and found there a Kadalivana (plantain field) and one Rasakoopa (well). In that Rasakoopa Lord Shiva appeared before Parashurama and ordered to construct a temple there with a help of Vishwakarma (a divine sculptor). Accordingly Vishwakarma constructed a temple and town. In course of time various scholars, sages, saints, philosophers came here and took shelter. Later Goddess Parvathi, wife of Lord Shiva decided to settle here. As per the Order of Lord Shiva, Saptakoti Mantras (seven crore holy enchants) settled here as Sapta Teerthas (seven ponds). Read More https://shivallibrahmins.com/tulunaadu-temples/mangalore-taluk/kadri-manjunatheshwara-temple/ - [Sthala Vriksha, Sri Mariyamma Temple, Urwa, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/sthala-vriksha-sri-mariyamma-temple-urwa-mangaluru-karnataka/) - This is a tree on the left side of the main temple of Sri Mariyamma Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 4.5 kms North of Mangaluru train station. Map: https://maps.app.goo.gl/Bmbc6dUhqTZ3bz7j6 About Mariyamma Temple Mariyamma temple is about 5 km from Mangaladevi Temple in Mangalore city. The main deity of this temple is Goddess Mariyamma. This temple was built by the Mogaveera community around 800 years ago for the dedicated Goddess Mariyamma. It is believed that Mariyamma and Mangaladevi were sisters.[1] Mariyamma is also referred to as the goddess of wealth. Annual Maari puja and Dasara are the important festival celebrated there.[2] In Urwa in the precincts of Mangalore, legend has it that the Goddess appeared in the dreams of one of the Mogaveera staying in Urwa and asked for a residing place in the vicinity and so a temple was built for the deity, The Mogaveeras have a unique way of thanks giving for this goddess. They make gold ornaments in the form of different variety of fish and the deity if adorned with it, it is one of the oldest and the best known temples in the district; it is the favorite goddess of the Mogaveeras. The gold pendants and necklaces they collectively offer are in the shape of fishes such as "bangude sara" (mackerel necklace), "bhutayi sara" (sardine), "seegadi sara" (prawn) and "maanji sara" (pomfret). History The history of Goddess Shree Mariyamma can be traced back to nearly about 800 years. As per ancient folklore and the sayings of ancestors, a person from the 'chulli Gurikara' family, living in the Mogaveeras village of ancient Karnataka, had gone to the ghat area on business visit. While returning home, he felt that some divine power is following him and he also felt as if his body started to shake and shiver as if in a trance known as 'Avesha' meaning Goddess entering a human body and speaking through him. He later felt as if God said to him to take her along him to the place where he resides. He then reached Urwa and decided to build a temple to this Goddess.[3] Knowing this all the villagers held a meeting and consequently all the members of the seven pattanas of the mogaveeraSamaj held a meeting from Kudroli to Hosabettu. As per the decision taken by all, the Gram Patela (village head) of Boloor was made their head and he narrated the proceedings of the meeting and he also suggested a suitable place for construction of temple for the Devi. It was a vacant plot of land. In those days the Kumbaras used to perform poojas to Lord Eshwara (Shiva) in the nearby katte or gudi (monuments). And thus villagers of Mogaveera Pattanas installed the idol of Goddess Shree Maaridevi and started worshipping the Devi in the adjacent plot next to Eshwara Gudi. Despite their poverty, all the fishermen parted with one share of their income for the development of the Devi Temple. From then onwards, it became a custom to collect vanthige (monetary offerings) from the villagers of the pattanas. As proof of their devotion, their money was then utilized to decorate the Goddess with different varieties of gold coins on her neck. All the women, children without any age bar, co-operated in the construction of the Mariyamma Temple, by joining hands in this noble cause. They even carried bricks, stones and other building materials on their heads and walked all the way for one and half km from Boloor. From the time immemorial, whenever they faced a scarcity of fishes in the sea or any crisis, all the villagers of the seven paraganas meet at Yogettu and prayed to the Devi for a whole day, and miraculously the very next day they would get a bumper crop of fishes in the seas. To support this belief, they have a lot of evidence too. For instance whenever the sea became wild and rough and they could not venture into it for fishing, they would pray to Goddess Maariyamma and miraculously she would bless her devotees and the tidal waves would recede back into the sea and calm down the waters. Even during heavy rains lashing the seas, the fishermen without caring for their lives would jump into the seas with the belief that Goddess Maariamma would protect them by not allowing any accident to occur and thereby protecting the entire Mogaveera Samaja. Hence from the ancient times to this day, the Mogaveera Samaja has sacrificed everything at the feet of Goddess Maariyamma. As proof of this Sridevi Maariyamma has ordered the "chulli" family to participate and perform all the religious ceremonies and rituals of the temple even when they have any "Sutakas" (bad omens). All the religious ceremonies even today are being conducted by the Mogaveeras of the seven pattanas in sequence one after the other, annually.[3] Read More https://en.wikipedia.org/wiki/Mariyamma_Temple - [Sri Mariyamma Temple, Urwa, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/sri-mariyamma-temple-urwa-mangaluru-karnataka/) - This is a consecrated deity of Sri Mariamma. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 4.5 kms North of Mangaluru train station. Map: https://maps.app.goo.gl/Bmbc6dUhqTZ3bz7j6 About Mariyamma Temple Mariyamma temple is about 5 km from Mangaladevi Temple in Mangalore city. The main deity of this temple is Goddess Mariyamma. This temple was built by the Mogaveera community around 800 years ago for the dedicated Goddess Mariyamma. It is believed that Mariyamma and Mangaladevi were sisters.[1] Mariyamma is also referred to as the goddess of wealth. Annual Maari puja and Dasara are the important festival celebrated there.[2] In Urwa in the precincts of Mangalore, legend has it that the Goddess appeared in the dreams of one of the Mogaveera staying in Urwa and asked for a residing place in the vicinity and so a temple was built for the deity, The Mogaveeras have a unique way of thanks giving for this goddess. They make gold ornaments in the form of different variety of fish and the deity if adorned with it, it is one of the oldest and the best known temples in the district; it is the favorite goddess of the Mogaveeras. The gold pendants and necklaces they collectively offer are in the shape of fishes such as "bangude sara" (mackerel necklace), "bhutayi sara" (sardine), "seegadi sara" (prawn) and "maanji sara" (pomfret). History The history of Goddess Shree Mariyamma can be traced back to nearly about 800 years. As per ancient folklore and the sayings of ancestors, a person from the 'chulli Gurikara' family, living in the Mogaveeras village of ancient Karnataka, had gone to the ghat area on business visit. While returning home, he felt that some divine power is following him and he also felt as if his body started to shake and shiver as if in a trance known as 'Avesha' meaning Goddess entering a human body and speaking through him. He later felt as if God said to him to take her along him to the place where he resides. He then reached Urwa and decided to build a temple to this Goddess.[3] Knowing this all the villagers held a meeting and consequently all the members of the seven pattanas of the mogaveeraSamaj held a meeting from Kudroli to Hosabettu. As per the decision taken by all, the Gram Patela (village head) of Boloor was made their head and he narrated the proceedings of the meeting and he also suggested a suitable place for construction of temple for the Devi. It was a vacant plot of land. In those days the Kumbaras used to perform poojas to Lord Eshwara (Shiva) in the nearby katte or gudi (monuments). And thus villagers of Mogaveera Pattanas installed the idol of Goddess Shree Maaridevi and started worshipping the Devi in the adjacent plot next to Eshwara Gudi. Despite their poverty, all the fishermen parted with one share of their income for the development of the Devi Temple. From then onwards, it became a custom to collect vanthige (monetary offerings) from the villagers of the pattanas. As proof of their devotion, their money was then utilized to decorate the Goddess with different varieties of gold coins on her neck. All the women, children without any age bar, co-operated in the construction of the Mariyamma Temple, by joining hands in this noble cause. They even carried bricks, stones and other building materials on their heads and walked all the way for one and half km from Boloor. From the time immemorial, whenever they faced a scarcity of fishes in the sea or any crisis, all the villagers of the seven paraganas meet at Yogettu and prayed to the Devi for a whole day, and miraculously the very next day they would get a bumper crop of fishes in the seas. To support this belief, they have a lot of evidence too. For instance whenever the sea became wild and rough and they could not venture into it for fishing, they would pray to Goddess Maariyamma and miraculously she would bless her devotees and the tidal waves would recede back into the sea and calm down the waters. Even during heavy rains lashing the seas, the fishermen without caring for their lives would jump into the seas with the belief that Goddess Maariamma would protect them by not allowing any accident to occur and thereby protecting the entire Mogaveera Samaja. Hence from the ancient times to this day, the Mogaveera Samaja has sacrificed everything at the feet of Goddess Maariyamma. As proof of this Sridevi Maariyamma has ordered the "chulli" family to participate and perform all the religious ceremonies and rituals of the temple even when they have any "Sutakas" (bad omens). All the religious ceremonies even today are being conducted by the Mogaveeras of the seven pattanas in sequence one after the other, annually.[3] Read More https://en.wikipedia.org/wiki/Mariyamma_Temple - [Kudroli Shree Bhagavathi Temple, Kodailbail, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/kudroli-shree-bhagavathi-temple-kodailbail-mangaluru-karnataka/) - This is a consecrated deity of Kudroli Shree Bhagavathi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.8 kms North of Mangaluru train station. Map: https://maps.app.goo.gl/fbxpZfKgKDGoyCUK8 - [Mahatobhara Sri Mangaladevi Temple, Bolar, Mangaluru, Karnataka](https://sannidhi.net/sannidhi/mahatobhara-sri-mangaladevi-temple-bolar-mangaluru-karnataka/) - This is a consecrated deity of Mahatobhara Sri Mangaladevi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 3.2 kms South of Mangaluru train station. Map: https://maps.app.goo.gl/gi7fv2YPn6UFpc5F8 About Mahatobhara Sri Mangaladevi Mangalore was named after the Hindu deity Mangaladevi, the presiding deity of the temple[1] According to local legend, a princess from Malabar named Parimala or Premaladevi renounced her kingdom and became a disciple of Matsyendranath, the founder of the Nath tradition. Having converted Premaladevi to the Nath sect, Matsyendranath renamed her Mangaladevi. She arrived in the area with Matsyendranath, but had to settle near Bolar in Mangalore as she fell ill on the way. Eventually she died, and the Mangaladevi temple was consecrated in her honour at Bolar by the local people after her death.[2] The city got its name from the temple.[3] Legend The temple dates back to the ninth century when Kundavarman, the most famous king of the Alupa dynasty, was ruling Tulu Nadu. During this period, there were two holy saints of the Nath cult, Machindranath and Gorakhnath, who came from Nepal. They reached Mangalore, crossing the river Nethravathi. The place where they crossed the river came to be known as Gorakdandi. They chose a place near the banks of the Netravathi which was once the centre of activities of the sage Kapila. The ruling king met the two saints. Pleased with the humility and virtues of the king, they informed him that his kingdom needed to be sanctified with a temple for Mangaladevi. From their own mother he heard the story of Vihasini and Andasura, Parashurama and the temple built by them. The two saints took the king to the sites where all these historical events had taken place. They asked the king to dig the place and relieve the lingam and the dharapatra symbolising Mangaladevi and install them in a shrine along with Nagaraja for providing protection. Kundavarman built grand shrine to Mangaladevi was built on the hallowed place with the guidance of the sages. Even today the two temples of Mangaladevi and Kadri, Mangalore have maintained their connection. The hermits of Kadri Yogirajmutt visit Mangaladevi temple on the first days of Kadri temple festival and offer prayer and silk clothes.[4] As per another legend, the temple is believed to have been built by Parashurama, one of the ten avatars of Hindu god Vishnu. During the passage of time, the temple was covered by vegetation and was restored by Kundavarma of Alupa dynasty during the 9th century.[4] There are also views that the temple was built by Ballal family of Attavar to commemorate a Malabar Princess.[5] Read More: https://chamundeshwaritemple.in/About.aspx - [Sri Chamundeshwari Temple, Chamundi Hill, Mysuru, Karnataka](https://sannidhi.net/sannidhi/sri-chamundeshwari-temple-chamundi-hill-mysuru-karnataka/) - This is a consecrated Shaktipeeth of Sri Chamundeshwari Temple There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 11.7 kms South of Mysuru Bus Stand. Map: https://maps.app.goo.gl/Dj5XNDZaXqRyFfjv8 About Sri Chamundeshwari Temple Sri Chamundeshwari Temple is about 13 kms from Mysuru, which is a prominent city in Karnataka State, India. Sri Chamundeshwari Temples is famous not only in India but also abroad. Atop of the hill the famous Sri Chamundeswari Temple. ‘Chamundi’ or ‘Durga’ is the fierce form of ‘Shakti’. She is the slayer of demons, ‘Chanda’ and ‘Munda’ and also ‘Mahishasura’, the buffalow-headed monster. She is the tutelary deity of the Mysuru Maharajas and the presiding deity of Mysuru. For several centuries they have held the Goddess, Chamundeswari, in great reverence. ‘Skanda Purana’ and other ancient texts mention a sacred place called ‘Trimuta Kshetra’ surrounded by eight hills. Lying on the western side is the Sri Chamundeshwari Temples, one among the eight hills. In the earlier days, the Hill was identified as ‘Mahabaladri’ in honour of God Shiva who resides in the ‘Mahabaleswara Temple’. This is the oldest temple on the hills. In the later days, the hill came to be known as ‘Sri Chamundeshwari Temples’ in honour of the Goddess Chamundi, the chief subject of the ‘Devi Mahathme’. The Goddess is believed to be an incarnation of Parvati, the consort of Lord Shiva. A large number of devotees from all over the country and from abroad visit the temple every year. They believe that the Goddess fulfills their desires and aspirations. Sri Chamundeshwari Temples rises to a height of 3,489 feet MSL and is visible from a distance itself while traveling towards Mysuru. There is a good motorable road to the top. Besides from Mysuru side, there is also a motorable road from its rear side, the Nanjangud side. Bus facilities are available to visit the hills. Karnataka State Road Transport Corporation (KSRTC) operates regular bus services every day for the convenience of pilgrims and others. A temple of great antiquity with over 1,000 years of background, it was a small shrine initially and assuming importance over the centuries it became a big temple as seen today. It assumed significance after the Mysuru Maharajas, the Wodeyars, came to power in 1399 A.D., great devotees and worshippers of the Devi, Chamundeswari became their home deity and thus assumed religious prominance. The crowning glory of Mysuru, Sri Chamundeshwari Temples is an enchanting place surrounded by natural beauty. In the forest, there are varieties of trees, birds and animals. While going up the hills, a bird’s eye view of Mysuru can be seen and several prominent places be spotted. It offers a spectacular scene when the Palace and its surroundings are illuminated during the Dasara and other occasions. Some of the places that can be spotted from the hills are the Palace, Lalitha Mahal Palace, which houses the ITDC hotel, Dasara Exhibition grounds, Race Course, Kukkarahalli Lake, St. Philomena’s Church, and Krishnarajasagar at a far off distance. Besides the Chamundi and the Mahabaleswara temples, there are a few more temples atop the hills. There are also some interesting spots and the monolith statue of ‘Nandi’ is among them. While proceeding towards the Chamundi Temple, the statue of ‘Mahishasura’ attracts the visitors. The ‘Chamundi Village’ is located close to the temple. The temple is of a quadrangular structure. Built in Dravidian style, it consists of the Main Doorway, Entrance, Navaranga Hall, Antharala Mantapa, Sanctum Sanctorum, and Prakara. There is a beautiful seven-tier Gopura or pyramidal tower at the entrance and a ‘Vimana’ (small tower) atop the sanctum sanctorum. Atop the ‘Shikara’, the tower at the entrance, are seven golden ‘Kalashas’. Krishnaraja Wodeyar III repaired the shrine in 1827 A.D and built the present beautiful tower at the entrance (Gopura). Blessed by the Goddess, Krishnaraja Wodeyar, an ardent devotee of the mother Goddess, presented to the temple a ‘Simha-vahana’ (A lion-shaped vehicle) and other animal cars and jewels of value. The cars are used even now for processions on special religious occasions. The tower at the entrance has a small image of Lord Ganesha on the doorway. The doorway is silver-plated and has the images of the Goddess in different forms. On either side of the doorway are the images of ‘Dwarapalakas’ or door-keepers. As one enters inside, on the right hand side is a small statue of Lord Ganesha, the remover of all obstacles. After a few steps, there is a flagstaff, the footprints of the Goddess and a small statue of Nandi, facing the sanctum sanctorum. On the right side, before approaching the flag staff, there is an image of ‘Anjaneya’ attached to the wall. On either side of this entrance are two Dikpalakas, Nandini and Kamalini. Read More: https://chamundeshwaritemple.in/About.aspx - [Swami Nirmalananda Ashram, BR Hills, Karnataka](https://sannidhi.net/sannidhi/swami-nirmalananda-ashram-br-hills-karnataka/) - This is Swami Nirmalananda Ashram in BR Hills. There is a place to sit and meditate inside the ashram. You can go into meditative states here effortlessly. How to get there: The ashram is located 83.9 kms South East of Mysuru. Map: https://maps.app.goo.gl/douAbKgG96r3ah3p8 About Nirmalananda Sadhguru’s adventures continued as he grew older and bought his motorcycle. During one such jungle foray, he came across Swami Nirmalananda, who, Sadhguru says, “knew that I am a yogi before I knew myself.” Sadhguru: Swami Nirmalanda lived in the Biligiri Ranganabetta hills in Karnataka. He was very closely associated with me for a long time – he knew that I am a yogi before I knew myself. He lived in silence for fourteen years in a four-acre ashram he never stepped out of. A sort of relationship developed between us – not for any spiritual reasons – somehow we warmed up to each other a little bit. I had heard that there was one little ashram so I decide to go there. When I was nineteen or twenty, I spent a lot of time trekking in the mountains. I would park my motorcycle in the jungle and go into the forest for about six or seven days. These were the days of adventure and whenever I felt like it, I just went away into the forest without even an extra pair of clothes. On one particular occasion, I had a really wonderful time and some really close encounters with elephants.This region was full of wildlife at the time. Particularly, I had to stay up a tree for almost 24 hours because a bear was interested in me! I had run out of food within three or four days, which was quite usual. I would actually carry food for seven days but it would always be over in three days, and carrying more than that was too much of a burden. So, I spent another two-and-half days in the jungle without eating anything proper, and I got extremely hungry. It was the monsoon season and was raining. I had slept in the jungle and ended up being covered in slush from head to toe. I had heard that there was one little ashram so I decide to go there. It was a small space and there were about fifteen steps leading up to a small cottage. I just rode up the steps and went and leaned my motorcycle on the wall. This man who must have been around fifty-five years of age came out wearing the kind of clothing which in India indicates that he is a spiritual person. He looked at me and grinned with one big smile on his face. I said, “I need some food.” He looked at me and tears started flowing from his eyes. He came and touched my muddy boots and held my feet. That sort of threw me off because in my whole life I had never bowed down to anyone – not even in a temple. But this man actually held my boots even when I was in a filthy condition. It threw me off for a couple of minutes and then I recovered and said, “I need food and I am willing to pay.” I always had a small cellophane cover with a little bit of money rolled in and stuck somewhere in my trousers for emergencies. All he had was some honey and bread. He baked some fresh bread for me and gave me honey which I gobbled up. When the food was done, I wanted to pay him some money but he wouldn’t take it. So, a kind of relationship started. Every few months when I went to those mountains I made sure to take a bunch of bananas or some other fruit which I kept for him. He always made sure to give me four or five liters of honey which the tribals would give him. Every few months when I went to those mountains I made sure to take a bunch of bananas or some other fruit which I kept for him. He always made sure to give me four or five liters of honey which the tribals would give him. After sometime, many things happened to me and I completely forgot about this man. I started teaching and traveling big time. Many years later, it must have been almost fourteen or fifteen years later and by then my appearance had completely changed, I went to his ashram with Vijji, my wife, and my daughter Radhe. We sat down and he welcomed us. He was not talking. He was still in silence. He didn’t recognize me initially because I had completely changed. Then I smiled and said, “Don’t you recognize me?” He looked at me carefully and said, “Vroom! Vroom!” I said, “Yeah.” He hadn't forgotten that I would ride up his ashram steps. After that, a different kind of relationship began between us. He decided to shed his body in the month of January in ’96, and announced that he would attain Mahasamadhi. When he was seventy-three years of age, he decided he wanted to leave his body. He wrote to me and said, “Please come. I want to talk to you.” I went and we started talking about things, he started writing questions and I was speaking to him. This is the kind of talk that never happens. No one ever asks such questions nor does such talk ever happen. He was a very gentle saint, a beautiful man but he did not know the tricks of the body, so he was talking to me about that. Vijji's sadhana started on that day when she heard all this. He decided to shed his body in the month of January in ’96, and announced that he would attain Mahasamadhi. But there was a big ruckus all around. The rationalist society of Karnataka filed a case against him saying that this man is going to commit suicide, so they put two constables in the ashram. When I went there, he hugged me and cried, “I have not even plucked a flower from a tree. Even for my pooja I don’t pluck a flower, and they have put police in my ashram.” Just the insult of that hurt him so much. Not once did he even pluck a fruit. He didn’t want to hurt the trees. Only if they fell down he ate them. Otherwise he wouldn’t touch them. I told him, “Don’t worry. What are the police going to do to you?” When the time to leave came for him, he sat outside on a small deck. About forty people were sitting in his ashram including the two constables. He sat in front of them and just left his body. Read More https://isha.sadhguru.org/en/sadhguru/man/ashram-in-forest - [Arjun Tree, Mukteshwar Temple, Mukteshwar, Odisha](https://sannidhi.net/sannidhi/arjun-tree-mukteshwar-temple-mukteshwar-odisha/) - This is a tree behind the Mukteshwar temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 55.8 kms East of Sambalpur Junction. Map: https://maps.app.goo.gl/Dj5XNDZaXqRyFfjv8 - [Mukteshwar Temple, Mukteshwar, Odisha](https://sannidhi.net/sannidhi/mukteshwar-temple-mukteshwar-odisha/) - This is a consecrated linga of Mukteshwar Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 55.8 kms East of Sambalpur Junction. Map: https://maps.app.goo.gl/Dj5XNDZaXqRyFfjv8 About Mukteshwar Temple In the whole process, as Vijji and Bharathi were actively involved in consecrating the Dhyanalinga, we found that there were certain karmic barriers not allowing them to go beyond a certain point. During the consecration of the linga, people went through experiences that you would not believe were possible in human life. To withstand all those things, one needs a certain level of freedom within himself. So we thought we will go on a Karma Yatra to remove those barriers. - Sadhguru Bharathi: As a final effort for Vijji and me to dissolve our karmic structures, as this part of the consecration process demanded that our contact with the body is minimal, we embarked on a journey across Andhra Pradesh, Madhya Pradesh, and Orissa (states in India) for a couple of weeks. We visited places that were of great significance in our past lives, meditated and transcended our past bondages. During this karma yatra, Sadhguru described very vividly and clearly a few places, as to where and how they would be and the landmarks, though none of us had ever been there, nor did we even know the names of these places. And when we went there, these remote nameless places were exactly as they were described to us. Staying at Mukteshwar in a Shiva temple, Sadhguru attempted some very powerful spiritual practices, bringing in a unity in the three beings present to an extent where only one being and one energy form existed. Right from the beginning of the consecration work, the whole effort was towards achieving this unity. We experienced this in many ways. Various times, there were situations where even though we were physically miles apart, we would clearly know what was happening in the other person in energy, body, mind, and emotion, which I repeatedly crosschecked. It was like time and space were not limitations anymore. On our return, Sadhguru set the date of completion to be within two pournamis (full moons), which meant that within the next forty-five to forty-eight days, the prana pratishtha would be complete. Read More https://isha.sadhguru.org/en/sadhguru/mystic/dhyanalinga-consecration-karma-yatra - [Bhairavi Temple, Mukteshwar Temple, Mukteshwar, Odisha](https://sannidhi.net/sannidhi/bhairavi-temple-mukteshwar-temple-mukteshwar-odisha/) - This is a consecrated shrine of Bhairavi Temple just outside the Mukteshwar Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 55.8 kms East of Sambalpur Junction. Map: https://maps.app.goo.gl/Dj5XNDZaXqRyFfjv8 - [Biraja Shaktipeeth Temple, Jajpur, Odisha](https://sannidhi.net/sannidhi/biraja-shaktipeeth-temple-jajpur-odisha/) - This is a consecrated shrine of Biraja Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 94.2 kms North East of Bhubaneswar. Map: https://maps.app.goo.gl/e7jJNXDDuFzfCbhX9 About Biraja Shaktipeeth The Biraja Temple, or Birija Kshetra (Odia:ବିରଜା ମନ୍ଦିର, Birajā Kṣetra), is a historic Hindu temple located in Jajpur (about 125 kilometres (78 mi) north of Bhubaneswar), Odisha, India. The present temple was built during the 13th century. The principal idol is Devi Durga, who is worshipped as Viraja (Girija), and the temple gave Jajpur the nicknames "Viraja Kshetra" and "Biraja Peetha". The Durga idol has two hands (dwibhuja), spearing the chest of Mahishasura with one hand and pulling his tail with the other. One of her feet is on a lion, and the other is on Mahishasura's chest. Mahishasura is depicted as a water buffalo. The idol's crown features Ganesha, a crescent moon and a lingam. The temple covers a large area, and has several shrines to Shiva and other deities. According to the Skanda Purana it cleanses pilgrims, and it is called the Viraja or the Biraja kshetra. Jajpur is believed to have about one crore of Shiva lingams. In Tantra The Brahmayamala Tantra has a hymn, "Aadya Stotra", dedicated to Shakti. In the hymn, Vimala is the goddess of Puri and Viraja (Girija) is the goddess worshipped in the Utkala Kingdom, which became Odisha. According to the Tantra Chudamani, Sati's navel fell in the Utkala Kingdom, also known as "Viraja kshetra". Adi Shankara, in his Ashtadasha Shakti Peetha Stuti describes the goddess as Girija. In Tantra literature, the Oddiyana Peetha (Devnagari:ओड़्याण पीठ) is located in eastern India near the Vaitarani River (an Oddiyana is an ornament worn by a woman around her navel). Read More https://en.wikipedia.org/wiki/Biraja_Temple - [Maa Tara Tarini Temple, Purusottampur, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/maa-tara-tarini-temple-purusottampur-bhubaneshwar-odisha/) - This is a consecrated shrine of Maa Tara Tarini. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 179 kms South West of Bhubaneswar. Map: https://maps.app.goo.gl/42zsTGZ2Wexm3dBf6 About Tara Tarini Temple Tara Tarini Temple is a Hindu shrine of Adi Shakti in the Kumari hills on the bank of Rushikulya river[1] near Purushottampur in Ganjam district of Odisha, around 28km from Brahmapur city. Maa Tara Tarini is worshipped as the Breast Shrine (Sthana Peetha)[further explanation needed] of Adi Shakti Sati Devi there. The temple is one of the oldest pilgrimage centers of Hindu mother goddesses and one of the four major Shakti Peethas and Tantra Peethas of India.[2] Read More: https://en.wikipedia.org/wiki/Tara_Tarini_Temple - [Badrama Ban Durga Temple, Patrapali, Odisha](https://sannidhi.net/sannidhi/badrama-ban-durga-temple-patrapali-odisha/) - This is a consecrated shrine of Ban Durga Temple. There are two Durga shrines in this temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 33.1 km East of Sambalpur Junction. Map: https://maps.app.goo.gl/7DMxZiry62TzeKJ7A - [Durga Shrine, Kapileshwar Temple, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/durga-shrine-kapileshwar-temple-bhubaneshwar-odisha/) - This is a consecrated shrine of Durga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.5 kms South of Lingaraj Temple. Map: https://maps.app.goo.gl/xWSkKNjP9aDszk2Y9 About Kapileshwar Siva The Kapilesvara temple is a Hindu temple dedicated to Shiva located in the south western outskirt of the village Kapilesvara, Old Town, Bhubaneswar, Odisha, India. It is located at the end of Kapilesvara road leading from Lingaraj temple to Kapilesvara Village. The presiding deity is a Siva-lingam at the center of a circular yonipitha inside the sanctum. It is a living temple, facing towards east and maintained by Kapilesvara Temple Trust Board. The temple is situated within the precinct along with 33 other monuments. The precinct is located on the northern embankment of Manikarnika tank over an area of 44.00 square metres. Tradition & legends According to the local legend this is the birthplace of lord shiva who is considered as the father of Universe. He is also considered as the brain child of Brahma, an incarnation of Vishnu and lord Shiva himself. Hence it is a sacred place where the shrine is dedicated to Lord Shiva The Temple The dominant feature of the temple is the 60 foot high temple and its adjacent pond, surrounded by stone steps. The temple is a satellite of the main temple in Bhubaneswar, the Lingaraj temple. Both these temples, like other temples in India are centres of social, political, and educational activities. Until the middle of the 20th century, the temple dominated the economic, political and ritual life of the place.[1] The temple was built during 14th Century A.D. during Gajapati rule of Kapilendra Deva. Inscription of Kapilendra deva and other architectural sculptural fragments suggest the original temple could be earlier than 11th Century A.D. Source: https://en.wikipedia.org/wiki/Kapilesvara_Siva_Temple - [Kapileshwar Shiva Temple, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/kapileshwar-shiva-temple-bhubaneshwar-odisha/) - This is a consecrated linga of Kapileshwar Siva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.5 kms South of Lingaraj Temple. Map: https://maps.app.goo.gl/xWSkKNjP9aDszk2Y9 About Kapileshwar Siva The Kapilesvara temple is a Hindu temple dedicated to Shiva located in the south western outskirt of the village Kapilesvara, Old Town, Bhubaneswar, Odisha, India. It is located at the end of Kapilesvara road leading from Lingaraj temple to Kapilesvara Village. The presiding deity is a Siva-lingam at the center of a circular yonipitha inside the sanctum. It is a living temple, facing towards east and maintained by Kapilesvara Temple Trust Board. The temple is situated within the precinct along with 33 other monuments. The precinct is located on the northern embankment of Manikarnika tank over an area of 44.00 square metres. Tradition & legends According to the local legend this is the birthplace of lord shiva who is considered as the father of Universe. He is also considered as the brain child of Brahma, an incarnation of Vishnu and lord Shiva himself. Hence it is a sacred place where the shrine is dedicated to Lord Shiva The Temple The dominant feature of the temple is the 60 foot high temple and its adjacent pond, surrounded by stone steps. The temple is a satellite of the main temple in Bhubaneswar, the Lingaraj temple. Both these temples, like other temples in India are centres of social, political, and educational activities. Until the middle of the 20th century, the temple dominated the economic, political and ritual life of the place.[1] The temple was built during 14th Century A.D. during Gajapati rule of Kapilendra Deva. Inscription of Kapilendra deva and other architectural sculptural fragments suggest the original temple could be earlier than 11th Century A.D. Source: https://en.wikipedia.org/wiki/Kapilesvara_Siva_Temple - [Vishwakarmeshwar Temple, Lingaraja Shiva Temple, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/vishwakarmeshwar-temple-lingaraja-shiva-temple-bhubaneshwar-odisha/) - This is a consecrated linga of Vishwakarmeshwar Shiva inside the complex of Lingaraja temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 8.8 kms South East of Baramunda Bus Stand. Map: https://maps.app.goo.gl/55Mp9VmCvHtoMNdZ8 About Lingaraja Shiva Temple Lingaraja Temple (Odia: [liŋɡɔraːd͡ʒɔ] ⓘ) is a Hindu temple dedicated to Shiva and is one of the oldest temples in Bhubaneswar, the capital of the Indian state of Odisha, India. The temple is the most prominent landmark of Bhubaneswar city and one of the major tourist attractions of the state.[2][3][4] The Lingaraja temple is the largest temple in Bhubaneswar. The central tower of the temple is 180 ft (55 m) tall. The temple represents the quintessence of the Kalinga architecture and culminating the medieval stages of the architectural tradition at Bhubaneswar.[5] The temple is believed to be built by the kings from the Somavamsi dynasty, with later additions from the Ganga rulers. The temple is built in the Deula style that has four components namely, vimana (structure containing the sanctum), jagamohana (assembly hall), natamandira (festival hall) and bhoga-mandapa (hall of offerings), each increasing in the height to its predecessor. The temple complex has 108 other shrines and is enclosed by a large compound wall. Bhubaneswar is called the Ekamra Kshetra as the deity of Lingaraja was originally under a mango tree (Ekamra) as noted in Ekamra Purana, a 13th-century Sanskrit treatise. The temple is active in worship practises, unlike most other temples in Bhubaneswar. The temple has images of Vishnu, possibly because of the rising prominence of Jagannath sect emanating from the Ganga rulers who built the Jagannath Temple in Puri in the 12th century. The central deity of the temple, Lingaraja, is worshipped as Shiva. Lingaraja temple is maintained by the Temple Trust Board and the Archaeological Survey of India (ASI). The temple has an average of 6,000 visitors per day and receives lakhs of visitors during festivals. Shivaratri festival is the major festival celebrated in the temple and event during 2012 witnessed 200,000 visitors. The temple compound is not open to non-Hindus, but there is a viewing platform beside the wall offering a good view of the main exteriors. This was originally erected for a visit by Lord Curzon when Viceroy. History The temple in its present form dates back to the last decade of the eleventh century. There is evidence that part of the temple was built during the sixth century CE as mentioned in some of the seventh century Sanskrit texts.[6] Fergusson believes that the temple might have been initiated by Lalat Indu Keshari who reigned from 615 to 657 CE. The Assembly hall (jagamohana), sanctum and temple tower were built during the eleventh century, while the Hall of offering (bhoga-mandapa) was built during the twelfth century. The natamandira was built by the wife of Salini between 1099 and 1104 CE.[7] By the time the Lingaraja temple was completely constructed, the Jagannath (form of Vishnu) sect had been growing in the region, which historians believe, is evidenced by the co-existence of Vishnu and Shiva worship at the temple. The kings of Ganga dynasty were ardent followers of Vaishnavism, [shaivism] and [shaktism] and built the Jagannath Temple at Puri in the 12th century.[1] As per some accounts, the temple is believed to have been built by the Somavanshi king Yayati I (1025-1040), during the 11th century CE.[1] Jajati Keshari shifted his capital from Jajpur to Bhubaneswar which was referred to as Ekamra Kshetra in the Brahma Purana, an ancient scripture. One of the Somavamsi queens donated a village to the temple and the Brahmins attached to the temple received generous grants.[8] An inscription from the Saka year 1094 (1172 CE) indicates gifts of gold coins to the temple by Rajaraja II.[9] Another inscription of Narasimha I from the 11th century indicates offer of beetel leaves as tambula to the presiding deity.[10] Other stone inscriptions in the temple indicate royal grants from Chodaganga to the nearby village people.[11] K.C. Panigrahi mentions that Yayti I had no time to build the temple and it should have been initiated by his sons Ananta Kesari and Udyota Kesari (believed to be other names of Yayati II as well). The argument provided against the view is that is his weak successors could not have constructed such a magnificent structure.[12] Source: https://en.wikipedia.org/wiki/Lingaraja_Temple - [Bhaskareshwara Temple, Old Town Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/bhaskareshwara-temple-old-town-bhubaneshwar-odisha/) - This is a consecrated temple of Bhaskareshwara Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.5 kms East of Lingaraja temple. Map: https://maps.app.goo.gl/4AkuJ4C1dqoAvbmA6 - [Bramheswara Temple, Old Town Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/bramheswara-temple-old-town-bhubaneshwar-odisha/) - This is a consecrated temple of Bramheswara Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.7 kms East of Lingaraja temple. Map: https://maps.app.goo.gl/zuEk2sZ2mjghFRw2A - [Rajarani (Indreswara) Temple, Old Town Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/rajarani-indreswara-temple-old-town-bhubaneshwar-odisha/) - This is a consecrated temple which does not have idol in the sanctum sanctorum. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.7 km North East of Lingaraja temple. Map: https://maps.app.goo.gl/ygpsZMBdWAZYjpFQ9 - [Siddheshwar Temple, Old Town Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/siddheshwar-temple-old-town-bhubaneshwar-odisha/) - This is a consecrated linga of Siddheshwara Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.1 km North East of Lingaraja temple. Map: https://maps.app.goo.gl/MEvJXYqtKbZPuJGPA - [Mukteshwara Temple, Old Town Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/mukteshwara-temple-old-town-bhubaneshwar-odisha/) - This is a consecrated linga of Mukteshwara Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.1 km North East of Lingaraja temple. Map: https://maps.app.goo.gl/Nx1PwYL6opgQuvef9 About Mukteshwara temple Mukteshwara Temple (IAST: Mukteśwara; also spelt Mukteswara) is a 10th-century Hindu temple dedicated to Shiva located in Bhubaneswar, Odisha, India. The temple dates back to 950–975 CE[1] and is a monument of importance in the study of the development of Hindu temples in Odisha. The stylistic development the Mukteswara marks the culmination of all earlier developments, and initiates a period of experiment which continues for an entire century, as seen in such temples as the Rajarani Temple and Lingaraj temple, both located in Bhubaneswar.[2] It is one of the prominent tourist attractions of the city.[3] History The Mukteshvara Temple is found to be the earliest work from the Somavamshi period. Most scholars believe the temple is the successor to Parashurameshvara Temple and built earlier to the Brahmeswara Temple (1060 CE). Percy Brown puts the date of construction of the temple to 950 CE. The presence of a torana, which is not part of any other temple in the region, makes this temple unique and some of the representations indicate the builders were starters of a new culture.[4] K.C. Panigrahi places the temple to be built during 966 CE and postulates that the Somavamshi king Yayati I built the temple. He also associates the legend of Kirtivassa to this temple, but the postulation is not accepted as Kirtivasa is associated with Lingaraja, though both were built at the same time for the same deity, Shiva. There is no historic evidence to conclude that Yayati had built the temple.[5] Read more: https://en.wikipedia.org/wiki/Mukteshvara_Temple,_Bhubaneswar - [Parsurameswara Shiva Temple, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/parsurameswara-shiva-temple-bhubaneshwar-odisha/) - This is a consecrated linga of Parsurameswara Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 950m North East of Lingaraja temple. Map: https://maps.app.goo.gl/quNcqnpLhhvN9DLu5 About Parshurameshwara temple Parashurameshvara represents Shiva as the lord of Parashurama, one of the avatars of Vishnu. According to Hindu legend, the temple derives its name from the penance of Parashurama and the resultant grace of Shiva.[17] Parashuramashtami is the major festival celebrated in the temple on the 8th day of Ashadha (June–July) when the festival image of Lingaraja is taken to Parashurameshvara Temple and feasted.[25] Parashurameshvara Temple, along with Rajarani Temple and Vaitala Deula, substantiates the existence of the Devadasi tradition during the 7th and 8th centuries CE. Devadasis were girls dedicated to worship and service of a deity or a temple for the rest of their lives and usually enjoyed a high societal status. They were usually transferred to the king's palace and subsequently performed for the general masses.[26][27] The temple is considered the best preserved specimen among the various oldest temples in the city.[28] Read more: https://en.wikipedia.org/wiki/Parsurameswara_Temple - [Baitala Deula (Chamunda) Temple, Old Town, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/baitala-deula-chamunda-temple-old-town-bhubaneshwar-odisha/) - This is a consecrated temple of Chamunda. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 700 m North of Lingaraja temple. Map: https://maps.app.goo.gl/DBYwZi77QYS4qLTm8 About Baitala Deula temple Baitāḷa deuḷa or Vaitāḷa deuḷa (Odia: ବଇତାଳ ଦେଉଳ) is an 8th-century Hindu temple of the typical Khakara style of the Kalinga architecture dedicated to Goddess Chamunda located in Bhubaneswar, the capital city of Odisha, India. It is also locally known as Tini-mundia deula due to the three spires on top of it, a very distinct and unusual feature. The three spires are believed to represent the three powers of the goddess Chamunda - Mahasaraswati, Mahalakshmi and Mahakali. Architecture Baitaḷa Deuḷa Temple’s striking feature is the shape of its sanctuary tower. The semi-cylindrical shape of its roof is a leading example of Khakhara order of temples— which bears an affinity to the Dravidian Gopuram of the South Indian temples. Its gabled towers with a row of Shikharas reveals unmistakable signs of southern intrusion.[1] The plan of the deuḷa is oblong and the jagamohana is a rectangular structure, but embedded in each angle is a small subsidiary shrine. Baitala deuḷa boasts of some figures, although executed in relief, are however characterized by delicacy of features and perfect equipoise.[2][3] The outer walls are encrusted with panels of Hindu deities, mostly Shiva and his consort Parvati, hunting processions, capturing of wild elephants and the occasional erotic couples. The facade of the deuḷa above the left of the jagamohana is dominated by two chaitya windows—the lower one having a carved figure of the sun god, Surya noted for its facial expression, with Usha (Dawn) and Pratyusha shooting arrows on either side and with Aruna in front, driving a chariot of seven horses. The medallion in the upper Chaitya window houses a 10-armed Nataraja, the dancing form of Shiva. In front of the flat roofed Jagamohana is a stone post relieved with two Buddha like figures seated in Dharma-Chakra-Pravartana mudra. Another striking feature is temple's Tantric associations, marked by eerie carvings in the sanctum. The image enshrined in the central niche, eight armed Chamunda, locally known as Kapaḷini, is the terrifying form of goddess. Thus, Baitāḷa Deuḷa is a Shakti shrine. The Deity The presiding deity, Chamunda or Charchika sits on a corpse flanked by a jackal and an owl and decorated with a garland of skulls. She holds a snake, bow, shield, sword, trident, thunderbolt and an arrow, and is piercing the neck of the demon. The niche is capped by a chaitya window containing seated figures of Shiva and Parvati. Chamunda is surrounded by a host of other smaller size allied deities carved in the lower parts of the walls, each within a niche separate by a pilaster. The figure on the east wall, to the right of the door, is a skeleton form of Bhairava, the counterpart of Chamunda. The other, carved on the north wall, rises from ground, having filled his skull-cup with the blood of a person whose severed head lies on the right. On the pedestal is an offering of two more heads on a tray resting on a tripod, flanked by a jackal feasting on the decapitated body on the right and a woman holding a head on the left. The tantric character of the temple is also marked by the stone post, to which sacrificial offerings were tethered, just in front of the jagamohana. Artificial light is needed to see in the darkness of the interior, though early morning sun lights up the interior. Read More https://en.wikipedia.org/wiki/Baitala_Deula - [Markandeshwar Shiva Temple, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/markandeshwar-shiva-temple-bhubaneshwar-odisha/) - This is a consecrated linga of Markandeshwar Siva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 500m North of Lingaraja temple. Map: https://maps.app.goo.gl/5JTezaYxj3qE95s2A - [Mohini Temple (Chamunda), Old Town, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/mohini-temple-chamunda-old-town-bhubaneshwar-odisha/) - This is a consecrated shrine of Chamunda. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 450 m North of Lingaraja temple. Map: https://maps.app.goo.gl/gbyTcdQSTQ7dGEEU8 - [Lingaraja Shiva Temple, Bhubaneshwar, Odisha](https://sannidhi.net/sannidhi/lingaraja-shiva-temple-bhubaneshwar-odisha/) - This is a consecrated linga of Lingaraja Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 8.8 kms South East of Baramunda Bus Stand. Map: https://maps.app.goo.gl/55Mp9VmCvHtoMNdZ8 About Lingaraja Shiva Temple Lingaraja Temple (Odia: [liŋɡɔraːd͡ʒɔ] ⓘ) is a Hindu temple dedicated to Shiva and is one of the oldest temples in Bhubaneswar, the capital of the Indian state of Odisha, India. The temple is the most prominent landmark of Bhubaneswar city and one of the major tourist attractions of the state.[2][3][4] The Lingaraja temple is the largest temple in Bhubaneswar. The central tower of the temple is 180 ft (55 m) tall. The temple represents the quintessence of the Kalinga architecture and culminating the medieval stages of the architectural tradition at Bhubaneswar.[5] The temple is believed to be built by the kings from the Somavamsi dynasty, with later additions from the Ganga rulers. The temple is built in the Deula style that has four components namely, vimana (structure containing the sanctum), jagamohana (assembly hall), natamandira (festival hall) and bhoga-mandapa (hall of offerings), each increasing in the height to its predecessor. The temple complex has 108 other shrines and is enclosed by a large compound wall. Bhubaneswar is called the Ekamra Kshetra as the deity of Lingaraja was originally under a mango tree (Ekamra) as noted in Ekamra Purana, a 13th-century Sanskrit treatise. The temple is active in worship practises, unlike most other temples in Bhubaneswar. The temple has images of Vishnu, possibly because of the rising prominence of Jagannath sect emanating from the Ganga rulers who built the Jagannath Temple in Puri in the 12th century. The central deity of the temple, Lingaraja, is worshipped as Shiva. Lingaraja temple is maintained by the Temple Trust Board and the Archaeological Survey of India (ASI). The temple has an average of 6,000 visitors per day and receives lakhs of visitors during festivals. Shivaratri festival is the major festival celebrated in the temple and event during 2012 witnessed 200,000 visitors. The temple compound is not open to non-Hindus, but there is a viewing platform beside the wall offering a good view of the main exteriors. This was originally erected for a visit by Lord Curzon when Viceroy. History The temple in its present form dates back to the last decade of the eleventh century. There is evidence that part of the temple was built during the sixth century CE as mentioned in some of the seventh century Sanskrit texts.[6] Fergusson believes that the temple might have been initiated by Lalat Indu Keshari who reigned from 615 to 657 CE. The Assembly hall (jagamohana), sanctum and temple tower were built during the eleventh century, while the Hall of offering (bhoga-mandapa) was built during the twelfth century. The natamandira was built by the wife of Salini between 1099 and 1104 CE.[7] By the time the Lingaraja temple was completely constructed, the Jagannath (form of Vishnu) sect had been growing in the region, which historians believe, is evidenced by the co-existence of Vishnu and Shiva worship at the temple. The kings of Ganga dynasty were ardent followers of Vaishnavism, [shaivism] and [shaktism] and built the Jagannath Temple at Puri in the 12th century.[1] As per some accounts, the temple is believed to have been built by the Somavanshi king Yayati I (1025-1040), during the 11th century CE.[1] Jajati Keshari shifted his capital from Jajpur to Bhubaneswar which was referred to as Ekamra Kshetra in the Brahma Purana, an ancient scripture. One of the Somavamsi queens donated a village to the temple and the Brahmins attached to the temple received generous grants.[8] An inscription from the Saka year 1094 (1172 CE) indicates gifts of gold coins to the temple by Rajaraja II.[9] Another inscription of Narasimha I from the 11th century indicates offer of beetel leaves as tambula to the presiding deity.[10] Other stone inscriptions in the temple indicate royal grants from Chodaganga to the nearby village people.[11] K.C. Panigrahi mentions that Yayti I had no time to build the temple and it should have been initiated by his sons Ananta Kesari and Udyota Kesari (believed to be other names of Yayati II as well). The argument provided against the view is that is his weak successors could not have constructed such a magnificent structure.[12] Source: https://en.wikipedia.org/wiki/Lingaraja_Temple - [Katyayani, Shree Jagannath Temple, Puri, Odisha](https://sannidhi.net/sannidhi/katyayani-shree-jagannath-temple-puri-odisha/) - This is a consecrated temple of Katyayani Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.6 kms West of Puri Bus Stand. Map: https://maps.app.goo.gl/PSQKR7zx7TR7QnUm6 About Jagannath Temple The Jagannath Temple is an important Hindu temple dedicated to Jagannath, a form of Vishnu – one of the trinity of supreme divinity in Hinduism. Puri is in the state of Odisha, on the eastern coast of India. King Indradyumna of Avanti has built the main temple of Jagannath at Puri.[1] The present temple was rebuilt from the tenth 10th century onwards, on the site of pre-existing temples in the compound but not the main Jagannatha temple, and begun by Anantavarman Chodaganga, the first king of the Eastern Ganga dynasty.[2] many rumours are spread about the temple but there is no solid proof of it.[3] The temple is one of the 108 Abhimana Kshethram of Vaishnavate tradition. The Puri temple is famous for its annual Ratha Yatra, or chariot festival, in which the three principal deities are pulled on huge and elaborately decorated temple cars, Worship is performed by the Bhil Sawar tribal priests as well as priests of other communities in the Jagannath temple.[4] Unlike the stone and metal icons found in most Hindu temples, the image of Jagannath is made of wood and is ceremoniously replaced every twelve or 19 years by an exact replica.[5] It is one of the Char Dham pilgrimage sites.The puri temple is also famous because many legends believe that Krishna's heart was placed there and the material that it is made from damages the heart so they have to change it every seven years.[6] The temple is sacred to all Hindus, and especially in those of the Vaishnava traditions. Many great Vaishnava saints, such as Ramanujacharya, Madhvacharya, Nimbarkacharya, Vallabhacharya and Ramananda were closely associated with the temple.[7][8] Ramanuja established the Emar Mutt near the temple and Adi Shankaracharya established the Govardhan Math, which is the seat of one of the four Shankaracharyas. It is also of particular significance to the followers of Gaudiya Vaishnavism, whose founder, Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.[9][10] History The temple was rebuilt by the Ganga dynasty king Anantavarman Chodaganga in the 10th century CE, as suggested by the Kendupatna copper-plate inscription of his descendant Narasimhadeva II.[11] Anantavarman was originally a Shaivite, and became a Vaishnavite sometime after he conquered the Utkala region (in which the temple is located) in 1112 CE. A 1134–1135 CE inscription records his donation to the temple. Therefore, the temple construction must have started sometime after 1112 CE.[12] According to a story in the temple chronicles, it was founded by Anangabhima-deva II: different chronicles variously mention the year of construction as 1196, 1197, 1205, 1216, or 1226.[13] This suggests that the temple's construction was completed or that the temple was renovated during the reign of Anantavarman's son Anangabhima.[14] The temple complex was further developed during the reigns of the subsequent kings, including those of the Ganga dynasty and the Gajapati dynasty.[15] Deities Jagannath, Balabhadra and Subhadra are a trio of deities worshipped at the temple. The inner sanctum of the temple contains the deities of them carved from sacred neem logs known as daru sitting on the bejewelled platform or ratnabedi, along with deities of Sudarshana Chakra, Madanmohan, Sridevi and Vishwadhatri.[16] The deities are adorned with different clothing and jewels according to the season. Worship of these deities pre-dates the building of the temple and may have originated in an ancient tribal shrine.[17] Legends According to legend, the construction of the first Jagannath temple was commissioned by King Indradyumna, son of Bharata and Sunanda, and a Malava king, mentioned in the Mahabharata and the Puranas.[18] Indradyumna's prayer to Brahma King Indradyumna put up for Jagannath the tallest monument of the world. It was 1,000 cubits high. He invited Brahma, the cosmic creator, consecrate the temple and the images.[19] Legend surrounding the Temple origin The traditional story concerning the origins of the Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Dvapara yuga manifested near a banyan tree, near seashore in the form of an Indranila mani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the deity Dharma or Yama wanted to hide it in the earth and was successful. In Kali Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penance to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.[20][21] The King found the log of wood. He did a yajna from which Yajna Nrisimha appeared and instructed that Narayana should be made as fourfold expansion, i.e. Paramatma as Vasudeva, his Vyuha as Samkarshana, Yogamaya as Subhadra, and his Vibhava as Sudarsana. Vishwakarma appeared in the form of an artisan and prepared images of Jagannath, Balarama and Subhadra from the tree.[22] When this log, radiant with light was seen floating in the sea, Narada told the king to make three deities out of it and place them in a pavilion. Indradyumna got Visvakarma, the architect of gods, to build a magnificent temple to house the deities, and Vishnu himself appeared in the guise of a carpenter to make the deities on condition that he was to be left undisturbed until he finished the work.[20][23] But just after two weeks, the Queen became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work at which the latter abandoned his work leaving the deities unfinished. The deity was devoid of any hands. But a divine voice told Indradyumana to install them in the temple. It has also been widely believed that in spite of the deity being without hands, it can watch over the world and be its lord. Thus the idiom.[20][23] Source: https://en.wikipedia.org/wiki/Jagannath_Temple,_Puri - [Nanga Baba Totapuri Sri Sri Jogeswar Brahmabit Barista Digambar Paramhansh Maharaj Samadhi, Advaita Brahma Ashram, Puri, Odisha](https://sannidhi.net/sannidhi/nanga-baba-totapuri-sri-sri-jogeswar-brahmabit-barista-digambar-paramhansh-maharaj-samadhi-advaita-brahma-ashram-puri-odisha/) - This is a Samadhi of Nanga Baba Totapuri Sri Sri Jogeswar Brahmabit Barista Digambar Paramhansh Maharaj in Advaita Brahma Ashram. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 4.1 kms West of Puri Bus Stand. Map: https://maps.app.goo.gl/KyLg2Q2ezQcgdh7A9 About Totapuri The ADVAITA Brahma Ashram was established by the tri-centurian ADVAITA Saint, the naked Sanyasi who spent around 40 - 50 years of his last yogic life in Puri. He is famously known as Sri Sri Jogeswar Digambar Paramhansa Maharaj and, in short, Nanga Baba Totapuri or "Nangta" or Languli Baba. The name Totapuri is coined by a combination of "Tota" and "Puri" : when "Tota" was his monastic name "Puri" was the sub caste to which he belonged. Among the Puris he belonged to the "Naga" order of militant ascetics who believed in combating their opponents with the knowledge of sastra. The Sadhu is believed to have led a very long life for more than 300 years. A votary of Naga- Abadhuta cult, he headed the Naga Math ( of Naga Monastery ) in Ludhiana now in the Punjab state. He was basically a "paribrajak" - a wandering monk - of the Dasnami order of Adi Shankar, who had travelled across the Indian subcontinent -- the major parts of Brahmadesh ( Bangladesh), and even beyond the Himalayas on foot only. This widely travelled tri-centurian is said to have come in contact with a galaxy of very well- known saints of India like Mahayogi Sri Sri Trailang Swami, the Walking Shiva of Benaras (1607 -1887), the famous tantric saint Sri Bamkhepa of Tarapith ( 1837-1911), Sri Sai Nath of Shirdi (1836 -1918), Swami Nigamananda Saraswati (1880 - 1935) and Sri Ramakrishna Paramhansa (1836 - 1887), etc. Apart from covering all holy places the tri-centurian Nanga Sanyasi also said to have covered the longer courses of the river Sindhu, Ganga, Brahmaputra, Narmada and Godavari and Krishna in the Deccan plateau. The ADVAITA Brahma Ashram now stands on huge old sand dunes covered with vegetation and greenery with palm, cashewnuts, neem, mango, date palms, casuarina forests presenting a serene atmosphere with flora and fauna of the coastal forests. The place is locally known as Girnarbant. It is said that hundreds of years ago these places were reclaimed after removing the sand by King Galamadhab of Puri. Sri Digambar Sadhu (naked Abadhuta Saint) had earlier preferred to continue his yogic sadhana on the Girnar mountain ranges of Junagadh district of Gujarat, which are considered very sacred to Hindus. His re-appearance on the similar such sand dunes again makes the place known as Girnarbant (bant meaning sand dune). As the revered saint is from ADVAITA Vedant discipline, the Ashram so developed over the sand hill, is known as ADVAITA Brahma Ashram. Baba belonged to a very rare brand of naked sanyasis of Acharya Adi Shankara lineage of ADVAITA Brahmavad. He was an exponent of Nirvikalpa Dhyana Yoga and Vedantic philosophy. It is said that Baba had witnessed many wars spreading over centuries: Battle of Plassey (1757), Third Battle of Panipat (1761) and the Sepoy Mutiny (1857), besides two world wars (1914-1945). It is believed that he is the same “Totapuri" Languli Baba, who initiated young Gadadhar Chattopadhyay and transformed him to Sri Ramakrishna Paramhansa. It happened at Dakskhineswar, 6 kilometres north of Kolkata in the year 1864. Totapuri had to guide the young Sanyasi in spiritual practices for eleven months. According to a legend, Baba was in the Himalayas when God directed him to go to Dakshineswar and initiate Gadadhar, the head priest of the Kali temple there. He took the role of Ramakrishna's mentor and taught him the importance of non-dualistic form of the universe, in other words, the tenets of the ADVAITA Vedanta. In this system, God is understood to be the formless unmanifest energy that supports the cosmos. Totapuri taught his disciple how "Brahman alone is real, and the world is illusory. I have no separate existence, I am that Brahman alone". Ramakrishna experienced a deep form of trance (nirvikalpa samadhi) under the guidance of Totapuri. This state is described as complete absorption of the soul into the ocean of consciousness. It is only towards the last 40 to 50 years of his life the "sky clad" wandering Seer set up his hermitage in a terribly isolated place of Girnarvant far from the din and bustle of the township. On the 13th day of moonlit Shravan i.e.28th August 1961, the great Languli Baba attained mahasamadhi (final liberation). Taught from the early age in the discipline of ADVAITA, His Holiness Nanga Baba Totapuri took the world as an illusion. As an ADVAITAist, a staunch believer in the ADVAITA philosophy called Monism ( Non Dualistic Absolutism) his views were based on a deep study and analyses of the Vedas A master par excellence in the practice of Nirvikalpa Samadhi Sadhana--a state of Sat-Chit-Anand--and a hollowed master of Atmajnan and Brahmajnan he remains as a living presence in the hearts of millions of his devotees all over the world. Totapuri & Ramakrishna Paramahamsa Sadhguru: Ramakrishna Paramahamsa lived as a very intense devotee for most of his life. He was a devotee of Kali. For him, Kali was not a deity, Kali was a living reality. She danced in front of him, she ate from his own hands, she came when he called, and she left him dripping with ecstasy. This was real, it was actually happening. This was not a hallucination, he was actually feeding her. Ramakrishna’s consciousness was so crystallized that whatever form he wished became a reality for him. It is such a beautiful state for a human being to be in. But though Ramakrishna’s body, mind and emotion were dripping with ecstasy, his being was longing to go beyond this ecstasy. Somewhere there was an awareness that the ecstasy itself was a bondage. One day, Ramakrishna was sitting on the banks of the Hoogli River when Totapuri – a very great and rare yogi, very few like that have ever happened – came that way. Totapuri saw that Ramakrishna was a man of such intensity with the possibility to go all the way and attain enlightenment. But the problem was, he was just stuck to his devotion. Ramakrishna was devoted to Kali and Kali was his only interest. When he was high on her, he would be bursting with ecstasy and dancing and singing. Totapuri came to Ramakrishna and tried to convince him, “Why are you still so attached to your devotion? You have the potential to take the ultimate step.” But Ramakrishna said, “I want only Kali, that’s all.” He was like a child who wanted his mother. It is not possible to reason with that. It is a different state altogether. Ramakrishna was devoted to Kali and Kali was his only interest. When he was high on her, he would be bursting with ecstasy and dancing and singing. When he got a little low, when he lost contact, he would cry like a baby. This was the way he was. So whatever enlightenment Totapuri talked about, he was not interested in all that. In many ways Totapuri tried to instruct him, but Ramakrishna was unwilling. At the same time, he was willing to sit before Totapuri because Totapuri’s presence was such. Totapuri saw that Ramakrishna was just going on like this. Then he said, “This is very simple. Right now you are empowering your emotion, you are empowering your body, you are empowering the chemistry within you. You are not empowering your awareness. You have the necessary energy but you just have to empower your awareness.” Ramakrishna agreed and said, “Okay, I will empower my awareness and sit.” But the moment he has a vision of Kali, he would again go into uncontrollable states of love and ecstasy. No matter how many times he sat down, the moment he saw Kali, he would just fly off. So Totapuri said, “The next time Kali appears, you have to take a sword and cut her into pieces.” Ramakrishna asked, “Where do I get the sword from?” Totapuri replied, “From the same place you get Kali from. If you are able to create a whole Kali, why can’t you create a sword? You can do it. If you are able to create a goddess, why can’t you create a sword to cut her? Get ready.” Ramakrishna sat. But the moment Kali came, he burst into ecstasy and forgot all about the sword and the awareness. Then Totapuri told him, “You sit this time. The moment Kali comes…” and he picked up a piece of glass and said, “With this piece of glass, I am going to cut you where you are stuck. When I cut that place, you create the sword and cut Kali down.” Again Ramakrishna sat and just when Ramakrishna was on the edge of ecstasy, when Kali appeared in his vision, Totapuri took the piece of glass and cut Ramakrishna really deep across his forehead. At that moment, Ramakrishna created the sword and cut Kali down, becoming free from the Mother and the ecstasy of feeding off her. That is when he truly became a Paramahamsa, he became fully enlightened. Till then he was a lover, he was a devotee, he was a child to the Mother Goddess that he created. Source: https://www.advaitbrahmaashram.org/languli_baba.html https://isha.sadhguru.org/en/wisdom/article/ramakrishna-paramahamsas-enlightenment - [Swami Sri Yukteswar Giri Samadhi, Karar Ashram, Puri, Odisha](https://sannidhi.net/sannidhi/swami-sri-yukteswar-giri-samadhi-karar-ashram-puri-odisha/) - This is a Samadhi of Swami Sri Yukteswar Giri. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.7 kms South West of Puri Bus Stand. Map: https://maps.app.goo.gl/8WLyEE2txDWuJZ9u6 About Sri Yukteswar Giri Known as Priyanath Karar or 'Karar Swami' in his pre-monastic days, he was the chief monastic disciple of the pioneer, Shyamacharan Lahiri. For his extraordinary wisdom and erudition, he was also known as 'Jnanavatar' or 'the incarnation of wisdom'. On the directions of Mahavatar Babaji, he wrote 'Kaivalya Darshan' or 'The Holy Science – a treatise' showing parallels between the ancient Hindu and Christian scriptures. An Astrologer and Astronomer par excellence, he discovered the correct method of calculating the World Ages and the cyclical order of evolution. As a fully realized Kriya Yogi, he established the Karar Ashram at Puri for dissemination of the ancient teachings of which he was the founder, President and Sadhusabhapati. Was instrumental in spreading the message of Kriya across the Globe through his disciple, Paramhansa Yogananda. Source: https://www.kararashram.org/gurus.html - [Shri Vimala Shaktipeeth, Shri Jagannath Temple, Puri, Odisha](https://sannidhi.net/sannidhi/shri-vimala-shaktipeeth-shri-jagannath-temple-puri-odisha/) - This is a consecrated temple of Shri Vimala Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 2.1 kms West of Puri Bus Stand. Map: https://maps.app.goo.gl/zY9RX3DyZMmah9h2A About Vimala Shaktipeeth The Vimala Temple or Bimala Temple is a Hindu temple dedicated to goddess Vimala or Bimala (ବିମଳା), located within the Jagannath Temple complex in Puri in the Indian state of Odisha. It is generally regarded as a Shakti Pitha, among the holiest temples dedicated to the Hindu Goddess. The temple is located in the south-west corner of the inner enclosure of the Jagannath temple complex and on the western corner of the tower of Jagannath, next to the sacred pond Rohini kunda. The temple faces east and is built of sandstone and laterite. It is built in the Deula style with four components; vimana (structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). The temple was renovated around 2005 and is maintained by the Archaeological Survey of India, Bhubaneswar Circle. Though a small shrine in the temple complex, the Vimala temple is important to the Goddess-oriented Shakta and Tantric worshippers, who revere it even more than the main Jagannath shrine. Vimala is considered to be the Tantric consort of Jagannath and a guardian of the temple complex. Devotees pay respect to Vimala before worshipping Jagannath in the main temple. Food offered to Jagannath does not get sanctified as Mahaprasad until it is also offered to Vimala. The Goddess-oriented festival of Durga Puja in the Hindu month of Ashvin (October) is celebrated for sixteen days at Vimala, culminating with Vijayadashami. History[edit] The central icon of Vimala is of sixth century CE.[1] The present structure, based on its architecture, seems to have been built in the ninth century under the Eastern Ganga dynasty, possibly over ruins of an earlier temple.[1][2] Its architecture is similar to the shrine of Narasimha near the Mukti-mandapa (a temple hall) in the Jagannath temple complex, dated to the ninth century.[1] The Madala Panji states that the temple was constructed by Yayati Keshari, a ruler of Somavashi Dynasty of South Kosala. Kings Yayati I (c. 922–955) and Yayati II (c. 1025–1040) are known by the title Yayati Keshari. The sculptures, especially the parshvadevatas (attendant deities), as well as the background slab of the central icon, reflect the Somavashi style and may be part of the original temple, on whose ruins the new temple was constructed. Vimala is believed to have preceded even the central Jagannath shrine.[2] Hindu philosopher and saint Adi Shankara (c. 8th century) is believed to have established Govardhana matha in Puri, with Vimala as its presiding goddess. According to Starza (author of The Jagannatha Temple at Puri), the Jagannath Temple was once a centre of worship for the Trimurti of Brahma, Vishnu and Shiva, along with their consorts and the three central forms of the Hindu Goddess, Sarasvati, Lakshmi and Parvati (in the form of Vimala).[3] The Shri Vidya sect devoted to Goddess worship was strong here until the 17th century. Slowly, Shri Vidya and Shiva-centric Shaiva traditions were eroded but remnants continue, with the Vishnu-centric Vaishnavism becoming the sole tradition. The Tantric Panchamakara, which includes fish, meat, liquor, parched grain and ritual intercourse, were replaced with vegetarian offerings and dance of Devdasis. Fish was caught locally and offered to the goddess.[4] King Narasimhadeva, who ruled between 1623 and 1647, ended the meat and fish offerings of the goddess,[3] although the tradition was later partly revitalized. Today, the goddess is offered meat and fish on special days.[1] Read More https://en.wikipedia.org/wiki/Vimala_Temple - [Shree Jagannath Temple, Puri, Odisha](https://sannidhi.net/sannidhi/shree-jagannath-temple-puri-odisha/) - Shree Jagannath is a Krishna temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2.6 kms West of Puri Bus Stand. Map: https://maps.app.goo.gl/PSQKR7zx7TR7QnUm6 About Jagannath Temple The Jagannath Temple is an important Hindu temple dedicated to Jagannath, a form of Vishnu – one of the trinity of supreme divinity in Hinduism. Puri is in the state of Odisha, on the eastern coast of India. King Indradyumna of Avanti has built the main temple of Jagannath at Puri.[1] The present temple was rebuilt from the tenth 10th century onwards, on the site of pre-existing temples in the compound but not the main Jagannatha temple, and begun by Anantavarman Chodaganga, the first king of the Eastern Ganga dynasty.[2] many rumours are spread about the temple but there is no solid proof of it.[3] The temple is one of the 108 Abhimana Kshethram of Vaishnavate tradition. The Puri temple is famous for its annual Ratha Yatra, or chariot festival, in which the three principal deities are pulled on huge and elaborately decorated temple cars, Worship is performed by the Bhil Sawar tribal priests as well as priests of other communities in the Jagannath temple.[4] Unlike the stone and metal icons found in most Hindu temples, the image of Jagannath is made of wood and is ceremoniously replaced every twelve or 19 years by an exact replica.[5] It is one of the Char Dham pilgrimage sites.The puri temple is also famous because many legends believe that Krishna's heart was placed there and the material that it is made from damages the heart so they have to change it every seven years.[6] The temple is sacred to all Hindus, and especially in those of the Vaishnava traditions. Many great Vaishnava saints, such as Ramanujacharya, Madhvacharya, Nimbarkacharya, Vallabhacharya and Ramananda were closely associated with the temple.[7][8] Ramanuja established the Emar Mutt near the temple and Adi Shankaracharya established the Govardhan Math, which is the seat of one of the four Shankaracharyas. It is also of particular significance to the followers of Gaudiya Vaishnavism, whose founder, Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.[9][10] History The temple was rebuilt by the Ganga dynasty king Anantavarman Chodaganga in the 10th century CE, as suggested by the Kendupatna copper-plate inscription of his descendant Narasimhadeva II.[11] Anantavarman was originally a Shaivite, and became a Vaishnavite sometime after he conquered the Utkala region (in which the temple is located) in 1112 CE. A 1134–1135 CE inscription records his donation to the temple. Therefore, the temple construction must have started sometime after 1112 CE.[12] According to a story in the temple chronicles, it was founded by Anangabhima-deva II: different chronicles variously mention the year of construction as 1196, 1197, 1205, 1216, or 1226.[13] This suggests that the temple's construction was completed or that the temple was renovated during the reign of Anantavarman's son Anangabhima.[14] The temple complex was further developed during the reigns of the subsequent kings, including those of the Ganga dynasty and the Gajapati dynasty.[15] Deities Jagannath, Balabhadra and Subhadra are a trio of deities worshipped at the temple. The inner sanctum of the temple contains the deities of them carved from sacred neem logs known as daru sitting on the bejewelled platform or ratnabedi, along with deities of Sudarshana Chakra, Madanmohan, Sridevi and Vishwadhatri.[16] The deities are adorned with different clothing and jewels according to the season. Worship of these deities pre-dates the building of the temple and may have originated in an ancient tribal shrine.[17] Legends According to legend, the construction of the first Jagannath temple was commissioned by King Indradyumna, son of Bharata and Sunanda, and a Malava king, mentioned in the Mahabharata and the Puranas.[18] Indradyumna's prayer to Brahma King Indradyumna put up for Jagannath the tallest monument of the world. It was 1,000 cubits high. He invited Brahma, the cosmic creator, consecrate the temple and the images.[19] Legend surrounding the Temple origin The traditional story concerning the origins of the Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Dvapara yuga manifested near a banyan tree, near seashore in the form of an Indranila mani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the deity Dharma or Yama wanted to hide it in the earth and was successful. In Kali Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penance to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.[20][21] The King found the log of wood. He did a yajna from which Yajna Nrisimha appeared and instructed that Narayana should be made as fourfold expansion, i.e. Paramatma as Vasudeva, his Vyuha as Samkarshana, Yogamaya as Subhadra, and his Vibhava as Sudarsana. Vishwakarma appeared in the form of an artisan and prepared images of Jagannath, Balarama and Subhadra from the tree.[22] When this log, radiant with light was seen floating in the sea, Narada told the king to make three deities out of it and place them in a pavilion. Indradyumna got Visvakarma, the architect of gods, to build a magnificent temple to house the deities, and Vishnu himself appeared in the guise of a carpenter to make the deities on condition that he was to be left undisturbed until he finished the work.[20][23] But just after two weeks, the Queen became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work at which the latter abandoned his work leaving the deities unfinished. The deity was devoid of any hands. But a divine voice told Indradyumana to install them in the temple. It has also been widely believed that in spite of the deity being without hands, it can watch over the world and be its lord. Thus the idiom.[20][23] Source: https://en.wikipedia.org/wiki/Jagannath_Temple,_Puri - [Samadhi inside Shri Datta Math, Latur, Maharashtra](https://sannidhi.net/sannidhi/samadhi-inside-shri-datta-math-latur-maharashtra/) - This is a samadhi on the left side in the mandapam of consecrated temple of Guru Datta. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 4.2 kms West of Latur Bus Stand. Map: https://maps.app.goo.gl/YmBwBr8D5Um85ygC7 - [Swami Samarth Samadhi, Akkalkot, Maharashtra](https://sannidhi.net/sannidhi/swami-samarth-samadhi-akkalkot-maharashtra/) - This is a Samadhi of Swami Samarth of Akkalkot. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 290 m East of Akkalkot Bus Stand. Map: https://maps.app.goo.gl/6HrD8EDnZhQP3wW96 About Shree Swami Samarth Shrimad Nrusimha Saraswati – Incarnation of Lord Dattareya In a place called Karanja Nagar (Karnataka State) in Southern India, there lived a pious Brahmin couple, Madhava and Ambabhavani, in the 13th century. Asceticism To this God-fearing & religious couple, was born a son around 1275 A.D. This child was the incarnation of Lord Dattatreya and came to be known as the great sage Shrimad Nrusimha Saraswati. The child was unique in the sense that, he was chanting only ‘Aum’ (the Hindu holy chant) since his birth. The parents were concerned about his dumbness till his ‘Vratabandha’ (the sacred thread bearing ceremony), when this child was merely eight years old, he started reciting all the four Vedas (the Holiest Hindu scriptures) to the great astonishment of all the learned people. After the aforesaid incident, the child left for Kashi (Uttar Pradesh State, Northern India) for Tapas [penance]. Pleased with his rigorous tapasya [penance], a learned ascetic named Shree Krishna Saraswati Swami, initiated him into Sanyasashram (Ascetism) and gave him the name, Shrimad Nrusimha Saraswati. Biography The biography of Shrimad Nrusimha Saraswati “Shree Gurucharitra”, gives us the details of his work in guiding the devotees and the various miracles he performed to help the devotees. He stayed at Ganagapur (Karnataka State, Southern India) for a long time and then gave his “Nirguna Padukas” to his disciples and devotees, before leaving for the Kardali forests to perform Tapas [penance]. His disciples prepared a floating seat of flowers for him on which he sailed against the current of the river Patalganga and disappeared. Rigorous Penance He performed rigorous tapasya [penance] on the Shree Shail mountain in the Kardali forests for nearly 150 years. After this he took an extensive pilgrimage, covering even places, now known as Jawa, Sumatra, Indonesia, China, Japan, Australia etc., relieved many people from their miseries, and guided them on the spiritual path. Finally, he came to the ranges of Himalayas where he enlightened many devotees. Later he sat under a Deodar tree for tapasya [penance]. This Tapasya [penance] in the Himalayas lasted for nearly 250 years, but a woodcutter unknowingly axed the anthill enveloping the body of Shrimad Nrusimha Saraswati. This resulted in the break in Tapasya [penance] and Shrimad Nrusimha Saraswati then left for an extensive travel throughout the Indian sub-continent guiding the devotees. Akkalkot Niwasi Shree Swami Samarth During this travel, he became popular by various names at various places. Thus at one place he was known as Chanchal Bharati and at another place he would be called Digambar Swami. As he travelled and stayed at various places, he became the Guru (preceptor) of many great souls like Shree Ramkrishna Paramahansa, Shree Saibaba of Shirdi, Shree Shankar Maharaj, Shree Gajajan Maharaj of Shegaon etc. Finally he settled down at Akkalkot (Maharashtra State) and stayed there for 24 years from 1854 A.D. to 1878 A.D. and thus came to be known as the Akkalkot Niwasi Shree Swami Samarth Maharaj (the great sage of Akkalkot). Here he enlightened many disciples, such as Shree Dev Mamledar, Shree Balappa Maharaj, Shree Cholappa Maharaj, Shree Nrusimha Saraswati Maharaj of Alandi, Shree Ramanand Beedkar Maharaj of Pune etc. Mahasamaadhi On April 30, 1878 (Chaitra Vadya Trayodashi of Hindu year 1800) after nearly 600 years of the incarnation, the great sage adopted MahaSamadhi [the last conscious communion with God] under his favourite Banyan tree. Devotees still experience his divine presence and feel reassured because of his quote “I have not gone, I am still present”. Swami Samarth Shri Akkalkot Niwasi Maharaj (the great Sage of Akkalkot), also known as Swami Samarth (Samarth – One Who Has The Power), is considered the third incarnation of Lord Dattatreya. Though Swami traveled far and wide, He finally settled in this place called ‘Akkalkot’ (situated in the Solapur district of Maharashtra state of India). He resided there for twenty-two years, where he also chose to leave his body in 1878. Swami Samarth arrived at Akkalkot in 1856 upon receiving an invitation from Chintopant Tol and then stayed on the outskirts of the town. He usually lived at the residence of his disciple, Cholappa, where his shrine is presently located. Like Shirdi Sai Baba and Gajanan Maharaj, Swami’s origin remains obscure. One time a disciple asked Swami a question about his birth; Swami responded that he had originated from a banyan tree (vata-vriksha in Marathi). On another occasion, Swami said that his last name was Nrusimha Bhan. He also added that he is a Yajurvedi Brahmin (Yajurveda is one of the four Vedas and one of the scriptures of Hinduism. It is a compilation of formulas for ritual offerings) and that he is from the clan of Rishi Kashyap and that his moon sign is Meena (Pisces). Swami Samarth’s devotees consider him to be the same person as Sri Narasimha Saraswathi Maharaj. Life History The beginning of Swami Samarth’s incarnation is shrouded in mystery. Shri Narasimha Saraswathi (1378-1459), known as an earlier incarnation of Dattatreya, helped and spiritually uplifted many people over a few decades. He then went away to the Himalayas for penance and went into Samadhi. Legend has it that he remained in Samadhi for about three hundred years, during which time a giant anthill grew over him, and he disappeared to the outside world.* One day, accidentally, a woodcutter’s axe fell on the bushes grown around the anthill. He was shocked to find bloodstains on the blade of the axe. He cleared the anthill, and lo, he found a Yogi in meditation. The Yogi slowly opened his eyes and consoled the dumbfounded woodcutter, saying that it was divine will for Him to re-appear in the world to resume His mission. This Yogi, in his new role, came to be known as Swami Samarth. The mark of the axe wound did remain on the thigh of Sri Swami Samarth. Swami Maharaj was a Superhuman with a lustre that was divine and brilliant. He was graced with long arms extending down to his knees. Such a lustre of divine brilliance emitted from his body that no one could look at Him directly. He had a fair complexion, a long straight nose, curved eyebrows, long ears, broad chest, thighs like a banana tree, and lotus-like feet. He had a sandal mark on his forehead and his arms. He usually would wear a loincloth. Sometimes Sri Swami would remove and throw away the loincloth and go naked (digambar). Sometimes he would wear an ear cap; at other times he would wear a red-ochre costume. Sri Swami would always look very graceful. The nature of Sri Swami Samarth Maharaj was simple and straightforward. He was like a child. He was very generous, very kind to the devotees, and always showered love towards his devotees. He would treat everyone equally without any difference. Swami Maharaj would sometimes sleep on a bed; at times on stone, sometimes there would be the insignia of royalty with elephants and horses, but sometimes He would sit on a heap of rubbish. He would sometimes take a bath several times a day, but at other times He would not take a bath for eight days. Sometimes He stayed in a Palace, but sometimes on the verandah of a temple. He would sometimes sleep on a cot and sometimes in a pit. In all locations and under all circumstances, He was absorbed in Himself. Sri Swami was temperate in speech and occasionally adopted silence. At other times, He could be very outspoken and shower abuses. Whether a person was rich, honourable, or even a woman, Sri Swami would speak directly and clearly, and expose them openly if necessary. His speech would be either indicative or symbolic. Maloji Raje Bhosle, the king of the Akkalkot regime at that time, was initially a devotee of Sri Narasimha Saraswati and usually went to Ganagapur to attend celebrations. Once, he received a visionary insight where Sri Narasimha Saraswathi (Sriguru) told him, ‘I have already moved to reside in Akkalkot. Then why are you coming to Ganagapur?‘ From that day onwards, King Maloji Raje started rendering his devotional service to Sri Swami Samarth at Akkalkot. Like this, there have been innumerable occasions where Sriguru appeared to his devotees in visions and dreams, asking them to go to Swami Samarth, for he had moved to Akkalkot, and they could pay their respects in person there. Once, the priest at Rameshwaram in Tamil Nadu was collecting money from pilgrims who wanted to take a bath in the holy waters of the Koti Koop Tirth. When Swami Samarth arrived there, the priest did not allow Swami to take a bath in the sacred waters without paying money. At this same instant, worms started writhing in the holy waters of Koti Koop Tirth. The priest became nervous and approached the Shankaracharya (a commonly used title for the heads of monasteries in the Advaita tradition) of Shringeri Mutt. Then the Shankaracharya went into the Samadhi state and observed that Sri Swami Samarth is not only an ascetic; in fact, He is an incarnation of Lord Dattatreya Himself. After realising the truth, all the people surrendered to Sri Swami Samarth. Only then, the Tirth (holy water) got purified. During his extensive travels, Swami became popular by various names at various places. Thus, in one place, he was known as Chanchal Bharati, and at another location, he would be called Digambar Swami before finally settling at Akkalkot. Swami Samarth was a powerful Master who created powerful disciples like Shankar Maharaj, Gajanan Maharaj, Junglee Maharaj, etc. He treated Muslims, Christians, and Parsees alike. He always bestowed his kindness on the poor, needy, and people at the lowest rung of society. After serving the poor, curing the sick, and helping the spiritual seekers over a few decades, Swami Samarth suddenly announced that the time had come for him to leave his physical existence. By the Hindu calendar, his departure happened at Chaitra Suddha trayodasi, Shaka 1800, i.e. 1878 AD, Tuesday at 4 p.m. At that time, he seated himself in Padmasana (Lotus Posture) and uttered his last words – ‘No one should weep, I shall always be present at all places, and I shall respond to every call of the devotees.’ Tradition holds that when he took Samadhi, his soul split in two – one part merged with the banyan tree, which is now worshipped as his Samadhi, the other merged with Sai Baba of Shirdi. The fame of Sai Baba grew far and wide right after the merger. Maharaj’s famous words are printed on the back of many taxis in Mumbai – ‘Bheevu nakkos, mi thujhya paatheeshi aahe’ – ‘Fear not. I am always with you.’ HIS PROMISE BEFORE DEPARTURE TO CONTINUE AS SHIRDI SAI Just before he had left his gross body, one devotee named Keshav Nayak, emotionally charged, asked, ‘Maharaj, since you are going, who will give us protection?’ Swami Samarth gave him a pair of his sandals to worship and told him, ‘In the future, I will be staying at Shirdi in district Ahmednagar.‘ Another devotee, Krishna Ali Bagkar, decided to go to Akkalkot and worship the padukas (sandals) of Swami Samarth. After that, he got a dream appearance of Swami Samarth, who told him, ‘Now I am staying at Shirdi, go there and worship me.’ Bagkar went to Shirdi, where he stayed for six months. Later, when he wanted to take leave of Shri Sai and go to Akkalkot again, Shri Sai told him, ‘What is there in Akkalkot? The Maharaj of Akkalkot is staying right here.’ Bagkar then realised no difference existed between Swami Samarth and Shri Sai Baba of Shirdi, as he recalled his earlier dream. The divine game (Leela) of Swami Samarth did not end with his Maha Samadhi (shedding his mortal coil). His devotees continue to experience the miracles of his visible and invisible help even today. *Mukund Hanumante, in his Swami Samarth biography book ‘A Glimpse of Divinity’, states that there is no direct, credible evidence for the woodcutter story. Instead, he supports and provides evidence that Sri Swami Samarth manifested himself as a young lad of eight years old around 1137 AD and carried out his divine mission silently until his appearance in Akkalkot, Maharashtra in the mid-nineteenth century. Whichever version is correct, the origin of the life of this great Dattatreya Avatar is mysterious. Tradition and Gurus Shri Swami Samarth Maharaj had ordered his youngest and dearest disciple, Shree Ramanand Beedkar Maharaj of Pune, to propagate the Swaroop Sampradaya. Swaroop Sampradaya is a religious sect wherein the aspirant concentrates on viewing the ‘Atman’ or the soul. The Swaroop Sampradaya is a very ancient tradition with Lord Shiva as the first Guru. Lord Shiva first initiated Goddess Parvati into Swaroop Sampradaya, and later this tradition continued in history with the initiation of Lord Vishnu, Lord Brahma, Sages Vasishtha, Shukdeo, etc. This tradition further continued with Masters such as Sri Govindpad, Sri Jagadguru Adi Shankaracharya, Sri Vidyaranyaswami, Sri Krishna Saraswati, and Srimat Nrusimha Saraswati up to Sri Swami Samarth, the incarnation of Lord Dattatreya. Read More https://swamisamarth.com/guru-parampara/swami-samarth/ https://mydattatreya.com/swami-samarth/ - [Swami Samarth Enlightenment Place, Swami Samarth Mandir, Akkalkot, Maharashtra](https://sannidhi.net/sannidhi/swami-samarth-enlightenment-place-swami-samarth-mandir-akkalkot-maharashtra/) - This is a place where Swami Samarth got enlightened. The tree where he got enlightened is inside the temple. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 1.1 km South of Akkalkot Bus Stand. Map: https://maps.app.goo.gl/RUmvEzrzEoWMQ9et6 About Shree Swami Samarth Shrimad Nrusimha Saraswati – Incarnation of Lord Dattareya In a place called Karanja Nagar (Karnataka State) in Southern India, there lived a pious Brahmin couple, Madhava and Ambabhavani, in the 13th century. Asceticism To this God-fearing & religious couple, was born a son around 1275 A.D. This child was the incarnation of Lord Dattatreya and came to be known as the great sage Shrimad Nrusimha Saraswati. The child was unique in the sense that, he was chanting only ‘Aum’ (the Hindu holy chant) since his birth. The parents were concerned about his dumbness till his ‘Vratabandha’ (the sacred thread bearing ceremony), when this child was merely eight years old, he started reciting all the four Vedas (the Holiest Hindu scriptures) to the great astonishment of all the learned people. After the aforesaid incident, the child left for Kashi (Uttar Pradesh State, Northern India) for Tapas [penance]. Pleased with his rigorous tapasya [penance], a learned ascetic named Shree Krishna Saraswati Swami, initiated him into Sanyasashram (Ascetism) and gave him the name, Shrimad Nrusimha Saraswati. Biography The biography of Shrimad Nrusimha Saraswati “Shree Gurucharitra”, gives us the details of his work in guiding the devotees and the various miracles he performed to help the devotees. He stayed at Ganagapur (Karnataka State, Southern India) for a long time and then gave his “Nirguna Padukas” to his disciples and devotees, before leaving for the Kardali forests to perform Tapas [penance]. His disciples prepared a floating seat of flowers for him on which he sailed against the current of the river Patalganga and disappeared. Rigorous Penance He performed rigorous tapasya [penance] on the Shree Shail mountain in the Kardali forests for nearly 150 years. After this he took an extensive pilgrimage, covering even places, now known as Jawa, Sumatra, Indonesia, China, Japan, Australia etc., relieved many people from their miseries, and guided them on the spiritual path. Finally, he came to the ranges of Himalayas where he enlightened many devotees. Later he sat under a Deodar tree for tapasya [penance]. This Tapasya [penance] in the Himalayas lasted for nearly 250 years, but a woodcutter unknowingly axed the anthill enveloping the body of Shrimad Nrusimha Saraswati. This resulted in the break in Tapasya [penance] and Shrimad Nrusimha Saraswati then left for an extensive travel throughout the Indian sub-continent guiding the devotees. Akkalkot Niwasi Shree Swami Samarth During this travel, he became popular by various names at various places. Thus at one place he was known as Chanchal Bharati and at another place he would be called Digambar Swami. As he travelled and stayed at various places, he became the Guru (preceptor) of many great souls like Shree Ramkrishna Paramahansa, Shree Saibaba of Shirdi, Shree Shankar Maharaj, Shree Gajajan Maharaj of Shegaon etc. Finally he settled down at Akkalkot (Maharashtra State) and stayed there for 24 years from 1854 A.D. to 1878 A.D. and thus came to be known as the Akkalkot Niwasi Shree Swami Samarth Maharaj (the great sage of Akkalkot). Here he enlightened many disciples, such as Shree Dev Mamledar, Shree Balappa Maharaj, Shree Cholappa Maharaj, Shree Nrusimha Saraswati Maharaj of Alandi, Shree Ramanand Beedkar Maharaj of Pune etc. Mahasamaadhi On April 30, 1878 (Chaitra Vadya Trayodashi of Hindu year 1800) after nearly 600 years of the incarnation, the great sage adopted MahaSamadhi [the last conscious communion with God] under his favourite Banyan tree. Devotees still experience his divine presence and feel reassured because of his quote “I have not gone, I am still present”. Swami Samarth Shri Akkalkot Niwasi Maharaj (the great Sage of Akkalkot), also known as Swami Samarth (Samarth – One Who Has The Power), is considered the third incarnation of Lord Dattatreya. Though Swami traveled far and wide, He finally settled in this place called ‘Akkalkot’ (situated in the Solapur district of Maharashtra state of India). He resided there for twenty-two years, where he also chose to leave his body in 1878. Swami Samarth arrived at Akkalkot in 1856 upon receiving an invitation from Chintopant Tol and then stayed on the outskirts of the town. He usually lived at the residence of his disciple, Cholappa, where his shrine is presently located. Like Shirdi Sai Baba and Gajanan Maharaj, Swami’s origin remains obscure. One time a disciple asked Swami a question about his birth; Swami responded that he had originated from a banyan tree (vata-vriksha in Marathi). On another occasion, Swami said that his last name was Nrusimha Bhan. He also added that he is a Yajurvedi Brahmin (Yajurveda is one of the four Vedas and one of the scriptures of Hinduism. It is a compilation of formulas for ritual offerings) and that he is from the clan of Rishi Kashyap and that his moon sign is Meena (Pisces). Swami Samarth’s devotees consider him to be the same person as Sri Narasimha Saraswathi Maharaj. Life History The beginning of Swami Samarth’s incarnation is shrouded in mystery. Shri Narasimha Saraswathi (1378-1459), known as an earlier incarnation of Dattatreya, helped and spiritually uplifted many people over a few decades. He then went away to the Himalayas for penance and went into Samadhi. Legend has it that he remained in Samadhi for about three hundred years, during which time a giant anthill grew over him, and he disappeared to the outside world.* One day, accidentally, a woodcutter’s axe fell on the bushes grown around the anthill. He was shocked to find bloodstains on the blade of the axe. He cleared the anthill, and lo, he found a Yogi in meditation. The Yogi slowly opened his eyes and consoled the dumbfounded woodcutter, saying that it was divine will for Him to re-appear in the world to resume His mission. This Yogi, in his new role, came to be known as Swami Samarth. The mark of the axe wound did remain on the thigh of Sri Swami Samarth. Swami Maharaj was a Superhuman with a lustre that was divine and brilliant. He was graced with long arms extending down to his knees. Such a lustre of divine brilliance emitted from his body that no one could look at Him directly. He had a fair complexion, a long straight nose, curved eyebrows, long ears, broad chest, thighs like a banana tree, and lotus-like feet. He had a sandal mark on his forehead and his arms. He usually would wear a loincloth. Sometimes Sri Swami would remove and throw away the loincloth and go naked (digambar). Sometimes he would wear an ear cap; at other times he would wear a red-ochre costume. Sri Swami would always look very graceful. The nature of Sri Swami Samarth Maharaj was simple and straightforward. He was like a child. He was very generous, very kind to the devotees, and always showered love towards his devotees. He would treat everyone equally without any difference. Swami Maharaj would sometimes sleep on a bed; at times on stone, sometimes there would be the insignia of royalty with elephants and horses, but sometimes He would sit on a heap of rubbish. He would sometimes take a bath several times a day, but at other times He would not take a bath for eight days. Sometimes He stayed in a Palace, but sometimes on the verandah of a temple. He would sometimes sleep on a cot and sometimes in a pit. In all locations and under all circumstances, He was absorbed in Himself. Sri Swami was temperate in speech and occasionally adopted silence. At other times, He could be very outspoken and shower abuses. Whether a person was rich, honourable, or even a woman, Sri Swami would speak directly and clearly, and expose them openly if necessary. His speech would be either indicative or symbolic. Maloji Raje Bhosle, the king of the Akkalkot regime at that time, was initially a devotee of Sri Narasimha Saraswati and usually went to Ganagapur to attend celebrations. Once, he received a visionary insight where Sri Narasimha Saraswathi (Sriguru) told him, ‘I have already moved to reside in Akkalkot. Then why are you coming to Ganagapur?‘ From that day onwards, King Maloji Raje started rendering his devotional service to Sri Swami Samarth at Akkalkot. Like this, there have been innumerable occasions where Sriguru appeared to his devotees in visions and dreams, asking them to go to Swami Samarth, for he had moved to Akkalkot, and they could pay their respects in person there. Once, the priest at Rameshwaram in Tamil Nadu was collecting money from pilgrims who wanted to take a bath in the holy waters of the Koti Koop Tirth. When Swami Samarth arrived there, the priest did not allow Swami to take a bath in the sacred waters without paying money. At this same instant, worms started writhing in the holy waters of Koti Koop Tirth. The priest became nervous and approached the Shankaracharya (a commonly used title for the heads of monasteries in the Advaita tradition) of Shringeri Mutt. Then the Shankaracharya went into the Samadhi state and observed that Sri Swami Samarth is not only an ascetic; in fact, He is an incarnation of Lord Dattatreya Himself. After realising the truth, all the people surrendered to Sri Swami Samarth. Only then, the Tirth (holy water) got purified. During his extensive travels, Swami became popular by various names at various places. Thus, in one place, he was known as Chanchal Bharati, and at another location, he would be called Digambar Swami before finally settling at Akkalkot. Swami Samarth was a powerful Master who created powerful disciples like Shankar Maharaj, Gajanan Maharaj, Junglee Maharaj, etc. He treated Muslims, Christians, and Parsees alike. He always bestowed his kindness on the poor, needy, and people at the lowest rung of society. After serving the poor, curing the sick, and helping the spiritual seekers over a few decades, Swami Samarth suddenly announced that the time had come for him to leave his physical existence. By the Hindu calendar, his departure happened at Chaitra Suddha trayodasi, Shaka 1800, i.e. 1878 AD, Tuesday at 4 p.m. At that time, he seated himself in Padmasana (Lotus Posture) and uttered his last words – ‘No one should weep, I shall always be present at all places, and I shall respond to every call of the devotees.’ Tradition holds that when he took Samadhi, his soul split in two – one part merged with the banyan tree, which is now worshipped as his Samadhi, the other merged with Sai Baba of Shirdi. The fame of Sai Baba grew far and wide right after the merger. Maharaj’s famous words are printed on the back of many taxis in Mumbai – ‘Bheevu nakkos, mi thujhya paatheeshi aahe’ – ‘Fear not. I am always with you.’ HIS PROMISE BEFORE DEPARTURE TO CONTINUE AS SHIRDI SAI Just before he had left his gross body, one devotee named Keshav Nayak, emotionally charged, asked, ‘Maharaj, since you are going, who will give us protection?’ Swami Samarth gave him a pair of his sandals to worship and told him, ‘In the future, I will be staying at Shirdi in district Ahmednagar.‘ Another devotee, Krishna Ali Bagkar, decided to go to Akkalkot and worship the padukas (sandals) of Swami Samarth. After that, he got a dream appearance of Swami Samarth, who told him, ‘Now I am staying at Shirdi, go there and worship me.’ Bagkar went to Shirdi, where he stayed for six months. Later, when he wanted to take leave of Shri Sai and go to Akkalkot again, Shri Sai told him, ‘What is there in Akkalkot? The Maharaj of Akkalkot is staying right here.’ Bagkar then realised no difference existed between Swami Samarth and Shri Sai Baba of Shirdi, as he recalled his earlier dream. The divine game (Leela) of Swami Samarth did not end with his Maha Samadhi (shedding his mortal coil). His devotees continue to experience the miracles of his visible and invisible help even today. *Mukund Hanumante, in his Swami Samarth biography book ‘A Glimpse of Divinity’, states that there is no direct, credible evidence for the woodcutter story. Instead, he supports and provides evidence that Sri Swami Samarth manifested himself as a young lad of eight years old around 1137 AD and carried out his divine mission silently until his appearance in Akkalkot, Maharashtra in the mid-nineteenth century. Whichever version is correct, the origin of the life of this great Dattatreya Avatar is mysterious. Tradition and Gurus Shri Swami Samarth Maharaj had ordered his youngest and dearest disciple, Shree Ramanand Beedkar Maharaj of Pune, to propagate the Swaroop Sampradaya. Swaroop Sampradaya is a religious sect wherein the aspirant concentrates on viewing the ‘Atman’ or the soul. The Swaroop Sampradaya is a very ancient tradition with Lord Shiva as the first Guru. Lord Shiva first initiated Goddess Parvati into Swaroop Sampradaya, and later this tradition continued in history with the initiation of Lord Vishnu, Lord Brahma, Sages Vasishtha, Shukdeo, etc. This tradition further continued with Masters such as Sri Govindpad, Sri Jagadguru Adi Shankaracharya, Sri Vidyaranyaswami, Sri Krishna Saraswati, and Srimat Nrusimha Saraswati up to Sri Swami Samarth, the incarnation of Lord Dattatreya. Read More https://swamisamarth.com/guru-parampara/swami-samarth/ https://mydattatreya.com/swami-samarth/ - [Swami Samarth abode at Sri Cholappa Maharaj, Akkalkot, Maharashtra](https://sannidhi.net/sannidhi/swami-samarth-abode-at-sri-cholappa-maharaj-akkalkot-maharashtra/) - This is a house of Sri Cholappa Maharaj where Shree Samartha stayed. This house is located on the left of Samadhi mandir. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The house is located 290 m East of Akkalkot Bus Stand. Map: https://maps.app.goo.gl/RUmvEzrzEoWMQ9et6 About Shree Swami Samarth Shrimad Nrusimha Saraswati – Incarnation of Lord Dattareya In a place called Karanja Nagar (Karnataka State) in Southern India, there lived a pious Brahmin couple, Madhava and Ambabhavani, in the 13th century. Asceticism To this God-fearing & religious couple, was born a son around 1275 A.D. This child was the incarnation of Lord Dattatreya and came to be known as the great sage Shrimad Nrusimha Saraswati. The child was unique in the sense that, he was chanting only ‘Aum’ (the Hindu holy chant) since his birth. The parents were concerned about his dumbness till his ‘Vratabandha’ (the sacred thread bearing ceremony), when this child was merely eight years old, he started reciting all the four Vedas (the Holiest Hindu scriptures) to the great astonishment of all the learned people. After the aforesaid incident, the child left for Kashi (Uttar Pradesh State, Northern India) for Tapas [penance]. Pleased with his rigorous tapasya [penance], a learned ascetic named Shree Krishna Saraswati Swami, initiated him into Sanyasashram (Ascetism) and gave him the name, Shrimad Nrusimha Saraswati. Biography The biography of Shrimad Nrusimha Saraswati “Shree Gurucharitra”, gives us the details of his work in guiding the devotees and the various miracles he performed to help the devotees. He stayed at Ganagapur (Karnataka State, Southern India) for a long time and then gave his “Nirguna Padukas” to his disciples and devotees, before leaving for the Kardali forests to perform Tapas [penance]. His disciples prepared a floating seat of flowers for him on which he sailed against the current of the river Patalganga and disappeared. Rigorous Penance He performed rigorous tapasya [penance] on the Shree Shail mountain in the Kardali forests for nearly 150 years. After this he took an extensive pilgrimage, covering even places, now known as Jawa, Sumatra, Indonesia, China, Japan, Australia etc., relieved many people from their miseries, and guided them on the spiritual path. Finally, he came to the ranges of Himalayas where he enlightened many devotees. Later he sat under a Deodar tree for tapasya [penance]. This Tapasya [penance] in the Himalayas lasted for nearly 250 years, but a woodcutter unknowingly axed the anthill enveloping the body of Shrimad Nrusimha Saraswati. This resulted in the break in Tapasya [penance] and Shrimad Nrusimha Saraswati then left for an extensive travel throughout the Indian sub-continent guiding the devotees. Akkalkot Niwasi Shree Swami Samarth During this travel, he became popular by various names at various places. Thus at one place he was known as Chanchal Bharati and at another place he would be called Digambar Swami. As he travelled and stayed at various places, he became the Guru (preceptor) of many great souls like Shree Ramkrishna Paramahansa, Shree Saibaba of Shirdi, Shree Shankar Maharaj, Shree Gajajan Maharaj of Shegaon etc. Finally he settled down at Akkalkot (Maharashtra State) and stayed there for 24 years from 1854 A.D. to 1878 A.D. and thus came to be known as the Akkalkot Niwasi Shree Swami Samarth Maharaj (the great sage of Akkalkot). Here he enlightened many disciples, such as Shree Dev Mamledar, Shree Balappa Maharaj, Shree Cholappa Maharaj, Shree Nrusimha Saraswati Maharaj of Alandi, Shree Ramanand Beedkar Maharaj of Pune etc. Mahasamaadhi On April 30, 1878 (Chaitra Vadya Trayodashi of Hindu year 1800) after nearly 600 years of the incarnation, the great sage adopted MahaSamadhi [the last conscious communion with God] under his favourite Banyan tree. Devotees still experience his divine presence and feel reassured because of his quote “I have not gone, I am still present”. Swami Samarth Shri Akkalkot Niwasi Maharaj (the great Sage of Akkalkot), also known as Swami Samarth (Samarth – One Who Has The Power), is considered the third incarnation of Lord Dattatreya. Though Swami traveled far and wide, He finally settled in this place called ‘Akkalkot’ (situated in the Solapur district of Maharashtra state of India). He resided there for twenty-two years, where he also chose to leave his body in 1878. Swami Samarth arrived at Akkalkot in 1856 upon receiving an invitation from Chintopant Tol and then stayed on the outskirts of the town. He usually lived at the residence of his disciple, Cholappa, where his shrine is presently located. Like Shirdi Sai Baba and Gajanan Maharaj, Swami’s origin remains obscure. One time a disciple asked Swami a question about his birth; Swami responded that he had originated from a banyan tree (vata-vriksha in Marathi). On another occasion, Swami said that his last name was Nrusimha Bhan. He also added that he is a Yajurvedi Brahmin (Yajurveda is one of the four Vedas and one of the scriptures of Hinduism. It is a compilation of formulas for ritual offerings) and that he is from the clan of Rishi Kashyap and that his moon sign is Meena (Pisces). Swami Samarth’s devotees consider him to be the same person as Sri Narasimha Saraswathi Maharaj. Life History The beginning of Swami Samarth’s incarnation is shrouded in mystery. Shri Narasimha Saraswathi (1378-1459), known as an earlier incarnation of Dattatreya, helped and spiritually uplifted many people over a few decades. He then went away to the Himalayas for penance and went into Samadhi. Legend has it that he remained in Samadhi for about three hundred years, during which time a giant anthill grew over him, and he disappeared to the outside world.* One day, accidentally, a woodcutter’s axe fell on the bushes grown around the anthill. He was shocked to find bloodstains on the blade of the axe. He cleared the anthill, and lo, he found a Yogi in meditation. The Yogi slowly opened his eyes and consoled the dumbfounded woodcutter, saying that it was divine will for Him to re-appear in the world to resume His mission. This Yogi, in his new role, came to be known as Swami Samarth. The mark of the axe wound did remain on the thigh of Sri Swami Samarth. Swami Maharaj was a Superhuman with a lustre that was divine and brilliant. He was graced with long arms extending down to his knees. Such a lustre of divine brilliance emitted from his body that no one could look at Him directly. He had a fair complexion, a long straight nose, curved eyebrows, long ears, broad chest, thighs like a banana tree, and lotus-like feet. He had a sandal mark on his forehead and his arms. He usually would wear a loincloth. Sometimes Sri Swami would remove and throw away the loincloth and go naked (digambar). Sometimes he would wear an ear cap; at other times he would wear a red-ochre costume. Sri Swami would always look very graceful. The nature of Sri Swami Samarth Maharaj was simple and straightforward. He was like a child. He was very generous, very kind to the devotees, and always showered love towards his devotees. He would treat everyone equally without any difference. Swami Maharaj would sometimes sleep on a bed; at times on stone, sometimes there would be the insignia of royalty with elephants and horses, but sometimes He would sit on a heap of rubbish. He would sometimes take a bath several times a day, but at other times He would not take a bath for eight days. Sometimes He stayed in a Palace, but sometimes on the verandah of a temple. He would sometimes sleep on a cot and sometimes in a pit. In all locations and under all circumstances, He was absorbed in Himself. Sri Swami was temperate in speech and occasionally adopted silence. At other times, He could be very outspoken and shower abuses. Whether a person was rich, honourable, or even a woman, Sri Swami would speak directly and clearly, and expose them openly if necessary. His speech would be either indicative or symbolic. Maloji Raje Bhosle, the king of the Akkalkot regime at that time, was initially a devotee of Sri Narasimha Saraswati and usually went to Ganagapur to attend celebrations. Once, he received a visionary insight where Sri Narasimha Saraswathi (Sriguru) told him, ‘I have already moved to reside in Akkalkot. Then why are you coming to Ganagapur?‘ From that day onwards, King Maloji Raje started rendering his devotional service to Sri Swami Samarth at Akkalkot. Like this, there have been innumerable occasions where Sriguru appeared to his devotees in visions and dreams, asking them to go to Swami Samarth, for he had moved to Akkalkot, and they could pay their respects in person there. Once, the priest at Rameshwaram in Tamil Nadu was collecting money from pilgrims who wanted to take a bath in the holy waters of the Koti Koop Tirth. When Swami Samarth arrived there, the priest did not allow Swami to take a bath in the sacred waters without paying money. At this same instant, worms started writhing in the holy waters of Koti Koop Tirth. The priest became nervous and approached the Shankaracharya (a commonly used title for the heads of monasteries in the Advaita tradition) of Shringeri Mutt. Then the Shankaracharya went into the Samadhi state and observed that Sri Swami Samarth is not only an ascetic; in fact, He is an incarnation of Lord Dattatreya Himself. After realising the truth, all the people surrendered to Sri Swami Samarth. Only then, the Tirth (holy water) got purified. During his extensive travels, Swami became popular by various names at various places. Thus, in one place, he was known as Chanchal Bharati, and at another location, he would be called Digambar Swami before finally settling at Akkalkot. Swami Samarth was a powerful Master who created powerful disciples like Shankar Maharaj, Gajanan Maharaj, Junglee Maharaj, etc. He treated Muslims, Christians, and Parsees alike. He always bestowed his kindness on the poor, needy, and people at the lowest rung of society. After serving the poor, curing the sick, and helping the spiritual seekers over a few decades, Swami Samarth suddenly announced that the time had come for him to leave his physical existence. By the Hindu calendar, his departure happened at Chaitra Suddha trayodasi, Shaka 1800, i.e. 1878 AD, Tuesday at 4 p.m. At that time, he seated himself in Padmasana (Lotus Posture) and uttered his last words – ‘No one should weep, I shall always be present at all places, and I shall respond to every call of the devotees.’ Tradition holds that when he took Samadhi, his soul split in two – one part merged with the banyan tree, which is now worshipped as his Samadhi, the other merged with Sai Baba of Shirdi. The fame of Sai Baba grew far and wide right after the merger. Maharaj’s famous words are printed on the back of many taxis in Mumbai – ‘Bheevu nakkos, mi thujhya paatheeshi aahe’ – ‘Fear not. I am always with you.’ HIS PROMISE BEFORE DEPARTURE TO CONTINUE AS SHIRDI SAI Just before he had left his gross body, one devotee named Keshav Nayak, emotionally charged, asked, ‘Maharaj, since you are going, who will give us protection?’ Swami Samarth gave him a pair of his sandals to worship and told him, ‘In the future, I will be staying at Shirdi in district Ahmednagar.‘ Another devotee, Krishna Ali Bagkar, decided to go to Akkalkot and worship the padukas (sandals) of Swami Samarth. After that, he got a dream appearance of Swami Samarth, who told him, ‘Now I am staying at Shirdi, go there and worship me.’ Bagkar went to Shirdi, where he stayed for six months. Later, when he wanted to take leave of Shri Sai and go to Akkalkot again, Shri Sai told him, ‘What is there in Akkalkot? The Maharaj of Akkalkot is staying right here.’ Bagkar then realised no difference existed between Swami Samarth and Shri Sai Baba of Shirdi, as he recalled his earlier dream. The divine game (Leela) of Swami Samarth did not end with his Maha Samadhi (shedding his mortal coil). His devotees continue to experience the miracles of his visible and invisible help even today. *Mukund Hanumante, in his Swami Samarth biography book ‘A Glimpse of Divinity’, states that there is no direct, credible evidence for the woodcutter story. Instead, he supports and provides evidence that Sri Swami Samarth manifested himself as a young lad of eight years old around 1137 AD and carried out his divine mission silently until his appearance in Akkalkot, Maharashtra in the mid-nineteenth century. Whichever version is correct, the origin of the life of this great Dattatreya Avatar is mysterious. Tradition and Gurus Shri Swami Samarth Maharaj had ordered his youngest and dearest disciple, Shree Ramanand Beedkar Maharaj of Pune, to propagate the Swaroop Sampradaya. Swaroop Sampradaya is a religious sect wherein the aspirant concentrates on viewing the ‘Atman’ or the soul. The Swaroop Sampradaya is a very ancient tradition with Lord Shiva as the first Guru. Lord Shiva first initiated Goddess Parvati into Swaroop Sampradaya, and later this tradition continued in history with the initiation of Lord Vishnu, Lord Brahma, Sages Vasishtha, Shukdeo, etc. This tradition further continued with Masters such as Sri Govindpad, Sri Jagadguru Adi Shankaracharya, Sri Vidyaranyaswami, Sri Krishna Saraswati, and Srimat Nrusimha Saraswati up to Sri Swami Samarth, the incarnation of Lord Dattatreya. Read More https://swamisamarth.com/guru-parampara/swami-samarth/ https://mydattatreya.com/swami-samarth/ - [Swami Samarth abode at Guru Mandir Balappa Maharaj Math, Akkalkot, Maharashtra](https://sannidhi.net/sannidhi/swami-samarth-abode-at-guru-mandir-balappa-maharaj-math-akkalkot-maharashtra/) - About Shree Swami Samarth Shrimad Nrusimha Saraswati – Incarnation of Lord Dattareya In a place called Karanja Nagar (Karnataka State) in Southern India, there lived a pious Brahmin couple, Madhava and Ambabhavani, in the 13th century. Asceticism To this God-fearing & religious couple, was born a son around 1275 A.D. This child was the incarnation of Lord Dattatreya and came to be known as the great sage Shrimad Nrusimha Saraswati. The child was unique in the sense that, he was chanting only ‘Aum’ (the Hindu holy chant) since his birth. The parents were concerned about his dumbness till his ‘Vratabandha’ (the sacred thread bearing ceremony), when this child was merely eight years old, he started reciting all the four Vedas (the Holiest Hindu scriptures) to the great astonishment of all the learned people. After the aforesaid incident, the child left for Kashi (Uttar Pradesh State, Northern India) for Tapas [penance]. Pleased with his rigorous tapasya [penance], a learned ascetic named Shree Krishna Saraswati Swami, initiated him into Sanyasashram (Ascetism) and gave him the name, Shrimad Nrusimha Saraswati. Biography The biography of Shrimad Nrusimha Saraswati “Shree Gurucharitra”, gives us the details of his work in guiding the devotees and the various miracles he performed to help the devotees. He stayed at Ganagapur (Karnataka State, Southern India) for a long time and then gave his “Nirguna Padukas” to his disciples and devotees, before leaving for the Kardali forests to perform Tapas [penance]. His disciples prepared a floating seat of flowers for him on which he sailed against the current of the river Patalganga and disappeared. Rigorous Penance He performed rigorous tapasya [penance] on the Shree Shail mountain in the Kardali forests for nearly 150 years. After this he took an extensive pilgrimage, covering even places, now known as Jawa, Sumatra, Indonesia, China, Japan, Australia etc., relieved many people from their miseries, and guided them on the spiritual path. Finally, he came to the ranges of Himalayas where he enlightened many devotees. Later he sat under a Deodar tree for tapasya [penance]. This Tapasya [penance] in the Himalayas lasted for nearly 250 years, but a woodcutter unknowingly axed the anthill enveloping the body of Shrimad Nrusimha Saraswati. This resulted in the break in Tapasya [penance] and Shrimad Nrusimha Saraswati then left for an extensive travel throughout the Indian sub-continent guiding the devotees. Akkalkot Niwasi Shree Swami Samarth During this travel, he became popular by various names at various places. Thus at one place he was known as Chanchal Bharati and at another place he would be called Digambar Swami. As he travelled and stayed at various places, he became the Guru (preceptor) of many great souls like Shree Ramkrishna Paramahansa, Shree Saibaba of Shirdi, Shree Shankar Maharaj, Shree Gajajan Maharaj of Shegaon etc. Finally he settled down at Akkalkot (Maharashtra State) and stayed there for 24 years from 1854 A.D. to 1878 A.D. and thus came to be known as the Akkalkot Niwasi Shree Swami Samarth Maharaj (the great sage of Akkalkot). Here he enlightened many disciples, such as Shree Dev Mamledar, Shree Balappa Maharaj, Shree Cholappa Maharaj, Shree Nrusimha Saraswati Maharaj of Alandi, Shree Ramanand Beedkar Maharaj of Pune etc. Mahasamaadhi On April 30, 1878 (Chaitra Vadya Trayodashi of Hindu year 1800) after nearly 600 years of the incarnation, the great sage adopted MahaSamadhi [the last conscious communion with God] under his favourite Banyan tree. Devotees still experience his divine presence and feel reassured because of his quote “I have not gone, I am still present”. Swami Samarth Shri Akkalkot Niwasi Maharaj (the great Sage of Akkalkot), also known as Swami Samarth (Samarth – One Who Has The Power), is considered the third incarnation of Lord Dattatreya. Though Swami traveled far and wide, He finally settled in this place called ‘Akkalkot’ (situated in the Solapur district of Maharashtra state of India). He resided there for twenty-two years, where he also chose to leave his body in 1878. Swami Samarth arrived at Akkalkot in 1856 upon receiving an invitation from Chintopant Tol and then stayed on the outskirts of the town. He usually lived at the residence of his disciple, Cholappa, where his shrine is presently located. Like Shirdi Sai Baba and Gajanan Maharaj, Swami’s origin remains obscure. One time a disciple asked Swami a question about his birth; Swami responded that he had originated from a banyan tree (vata-vriksha in Marathi). On another occasion, Swami said that his last name was Nrusimha Bhan. He also added that he is a Yajurvedi Brahmin (Yajurveda is one of the four Vedas and one of the scriptures of Hinduism. It is a compilation of formulas for ritual offerings) and that he is from the clan of Rishi Kashyap and that his moon sign is Meena (Pisces). Swami Samarth’s devotees consider him to be the same person as Sri Narasimha Saraswathi Maharaj. Life History The beginning of Swami Samarth’s incarnation is shrouded in mystery. Shri Narasimha Saraswathi (1378-1459), known as an earlier incarnation of Dattatreya, helped and spiritually uplifted many people over a few decades. He then went away to the Himalayas for penance and went into Samadhi. Legend has it that he remained in Samadhi for about three hundred years, during which time a giant anthill grew over him, and he disappeared to the outside world.* One day, accidentally, a woodcutter’s axe fell on the bushes grown around the anthill. He was shocked to find bloodstains on the blade of the axe. He cleared the anthill, and lo, he found a Yogi in meditation. The Yogi slowly opened his eyes and consoled the dumbfounded woodcutter, saying that it was divine will for Him to re-appear in the world to resume His mission. This Yogi, in his new role, came to be known as Swami Samarth. The mark of the axe wound did remain on the thigh of Sri Swami Samarth. Swami Maharaj was a Superhuman with a lustre that was divine and brilliant. He was graced with long arms extending down to his knees. Such a lustre of divine brilliance emitted from his body that no one could look at Him directly. He had a fair complexion, a long straight nose, curved eyebrows, long ears, broad chest, thighs like a banana tree, and lotus-like feet. He had a sandal mark on his forehead and his arms. He usually would wear a loincloth. Sometimes Sri Swami would remove and throw away the loincloth and go naked (digambar). Sometimes he would wear an ear cap; at other times he would wear a red-ochre costume. Sri Swami would always look very graceful. The nature of Sri Swami Samarth Maharaj was simple and straightforward. He was like a child. He was very generous, very kind to the devotees, and always showered love towards his devotees. He would treat everyone equally without any difference. Swami Maharaj would sometimes sleep on a bed; at times on stone, sometimes there would be the insignia of royalty with elephants and horses, but sometimes He would sit on a heap of rubbish. He would sometimes take a bath several times a day, but at other times He would not take a bath for eight days. Sometimes He stayed in a Palace, but sometimes on the verandah of a temple. He would sometimes sleep on a cot and sometimes in a pit. In all locations and under all circumstances, He was absorbed in Himself. Sri Swami was temperate in speech and occasionally adopted silence. At other times, He could be very outspoken and shower abuses. Whether a person was rich, honourable, or even a woman, Sri Swami would speak directly and clearly, and expose them openly if necessary. His speech would be either indicative or symbolic. Maloji Raje Bhosle, the king of the Akkalkot regime at that time, was initially a devotee of Sri Narasimha Saraswati and usually went to Ganagapur to attend celebrations. Once, he received a visionary insight where Sri Narasimha Saraswathi (Sriguru) told him, ‘I have already moved to reside in Akkalkot. Then why are you coming to Ganagapur?‘ From that day onwards, King Maloji Raje started rendering his devotional service to Sri Swami Samarth at Akkalkot. Like this, there have been innumerable occasions where Sriguru appeared to his devotees in visions and dreams, asking them to go to Swami Samarth, for he had moved to Akkalkot, and they could pay their respects in person there. Once, the priest at Rameshwaram in Tamil Nadu was collecting money from pilgrims who wanted to take a bath in the holy waters of the Koti Koop Tirth. When Swami Samarth arrived there, the priest did not allow Swami to take a bath in the sacred waters without paying money. At this same instant, worms started writhing in the holy waters of Koti Koop Tirth. The priest became nervous and approached the Shankaracharya (a commonly used title for the heads of monasteries in the Advaita tradition) of Shringeri Mutt. Then the Shankaracharya went into the Samadhi state and observed that Sri Swami Samarth is not only an ascetic; in fact, He is an incarnation of Lord Dattatreya Himself. After realising the truth, all the people surrendered to Sri Swami Samarth. Only then, the Tirth (holy water) got purified. During his extensive travels, Swami became popular by various names at various places. Thus, in one place, he was known as Chanchal Bharati, and at another location, he would be called Digambar Swami before finally settling at Akkalkot. Swami Samarth was a powerful Master who created powerful disciples like Shankar Maharaj, Gajanan Maharaj, Junglee Maharaj, etc. He treated Muslims, Christians, and Parsees alike. He always bestowed his kindness on the poor, needy, and people at the lowest rung of society. After serving the poor, curing the sick, and helping the spiritual seekers over a few decades, Swami Samarth suddenly announced that the time had come for him to leave his physical existence. By the Hindu calendar, his departure happened at Chaitra Suddha trayodasi, Shaka 1800, i.e. 1878 AD, Tuesday at 4 p.m. At that time, he seated himself in Padmasana (Lotus Posture) and uttered his last words – ‘No one should weep, I shall always be present at all places, and I shall respond to every call of the devotees.’ Tradition holds that when he took Samadhi, his soul split in two – one part merged with the banyan tree, which is now worshipped as his Samadhi, the other merged with Sai Baba of Shirdi. The fame of Sai Baba grew far and wide right after the merger. Maharaj’s famous words are printed on the back of many taxis in Mumbai – ‘Bheevu nakkos, mi thujhya paatheeshi aahe’ – ‘Fear not. I am always with you.’ HIS PROMISE BEFORE DEPARTURE TO CONTINUE AS SHIRDI SAI Just before he had left his gross body, one devotee named Keshav Nayak, emotionally charged, asked, ‘Maharaj, since you are going, who will give us protection?’ Swami Samarth gave him a pair of his sandals to worship and told him, ‘In the future, I will be staying at Shirdi in district Ahmednagar.‘ Another devotee, Krishna Ali Bagkar, decided to go to Akkalkot and worship the padukas (sandals) of Swami Samarth. After that, he got a dream appearance of Swami Samarth, who told him, ‘Now I am staying at Shirdi, go there and worship me.’ Bagkar went to Shirdi, where he stayed for six months. Later, when he wanted to take leave of Shri Sai and go to Akkalkot again, Shri Sai told him, ‘What is there in Akkalkot? The Maharaj of Akkalkot is staying right here.’ Bagkar then realised no difference existed between Swami Samarth and Shri Sai Baba of Shirdi, as he recalled his earlier dream. The divine game (Leela) of Swami Samarth did not end with his Maha Samadhi (shedding his mortal coil). His devotees continue to experience the miracles of his visible and invisible help even today. *Mukund Hanumante, in his Swami Samarth biography book ‘A Glimpse of Divinity’, states that there is no direct, credible evidence for the woodcutter story. Instead, he supports and provides evidence that Sri Swami Samarth manifested himself as a young lad of eight years old around 1137 AD and carried out his divine mission silently until his appearance in Akkalkot, Maharashtra in the mid-nineteenth century. Whichever version is correct, the origin of the life of this great Dattatreya Avatar is mysterious. Tradition and Gurus Shri Swami Samarth Maharaj had ordered his youngest and dearest disciple, Shree Ramanand Beedkar Maharaj of Pune, to propagate the Swaroop Sampradaya. Swaroop Sampradaya is a religious sect wherein the aspirant concentrates on viewing the ‘Atman’ or the soul. The Swaroop Sampradaya is a very ancient tradition with Lord Shiva as the first Guru. Lord Shiva first initiated Goddess Parvati into Swaroop Sampradaya, and later this tradition continued in history with the initiation of Lord Vishnu, Lord Brahma, Sages Vasishtha, Shukdeo, etc. This tradition further continued with Masters such as Sri Govindpad, Sri Jagadguru Adi Shankaracharya, Sri Vidyaranyaswami, Sri Krishna Saraswati, and Srimat Nrusimha Saraswati up to Sri Swami Samarth, the incarnation of Lord Dattatreya. Read More https://swamisamarth.com/guru-parampara/swami-samarth/ https://mydattatreya.com/swami-samarth/ - [Shree Sadhguru Shankar Maharaj Samadhi, Dhankawadi, Pune, Maharashtra](https://sannidhi.net/sannidhi/shree-sadhguru-shankar-maharaj-samadhi-dhankawadi-pune-maharashtra/) - This is a Samadhi of Shree Sadhguru Shankar Maharaj. There is a place to sit and meditate. You can go to meditation states effortlessly. How to get there The samadhi temple is 8.7 kms South of Pune Bus Station. Map: https://maps.app.goo.gl/yH51vpKw7GQvs3t7A About Shree Sadhguru Shankar Maharaj Overview and Significance Yogiraj Shri Shankar Maharaj (~1800 – 1947) was a Perfect Master in the tradition of Nath Siddhas and was undoubtedly one of the greatest Yogi saints of Maharashtra in the modern age. He was an Auliya, or Avadhut, a term used for yogis who reach perfection and achieve Siddhis (occult powers). He belonged to the Nath Panth (Sect), though he did not follow its dress code or mannerisms. He was born around 1800 at Mangalwedha in a family named Upasani and took samadhi in Pune at about 150 years of age on April 28th, 1947. (This falls on the 8th night of the bright fortnight of Vaishakh, the second month of the Hindu lunar calendar). Maharaj’s physical body rests in the Samadhi Mandir situated near Padmavati on the Pune-Satara road, about 10 kilometres from Pune Railway station and a couple of kilometres from the Swar Gate State Transport Bus Terminal. Life History In appearance, Maharaj was physically deformed. He is often described as Ashtavakra (i.e. bent in eight places) and a man of great knowledge in Puranic times. He was short but was an ‘ajanubahu’, i.e. having long arms that reach below the knees. Most noticeable were his eyes – large and bright – and a childlike expression on his face. The traditional photograph of Maharaj depicts him with a beard, but towards his later years, he was clean-shaven. Many photographs and pictures of him, showing him adorned in different garments, may be seen at the Samadhi temple in Pune. He often carried a bottle of brandy in his hand and had a whip with him, both rather unusual for a yogi. He used to address people using swear words without meaning them. It was considered lucky for a person to be abused by Maharaj, as it was firmly believed that the abuse would rid that person from his past Karmas or future calamities. Though Maharaj was short and thin, he was enormously strong, and there have been instances when he showed his strength to remove the ego of an arrogant person. Maharaj did not stay in any single place for long. He moved from one town to another. He was fond of smoking Honeydew (popularly known as ‘Pila Hathi’) cigarettes. He also indulged in drinking hard liquor, especially brandy. But though he outwardly appeared to often be intoxicated, it was not so. He liked the attar of ‘Hina’ and loved music. He also cherished tea, khichadi, and onion bhajiya. While it appears odd for a Siddha yogi to take liquor, his is not a unique case. Maharaj used to drink with a purpose, one of which was to keep unwanted people away. Only those who saw Maharaj beyond the external facade could come to him. There are incidents when Maharaj would drink, and unexplainably another person nearby would be the one to get intoxicated. When Maharaj gave somebody a glass of brandy to drink, they would later say that it was not liquor but refreshing sherbet or coconut water. Maharaj was fond of wearing rings and jewels, but he would give them away to others. He was also not particular about his attire. Sometimes he would dress royally, while on other occasions, he would wear the most ordinary clothes. Surprisingly, any clothes would fit him. One time, he asked Mr. Pradhan to give him his coat. Though Mr. Pradhan was a well-built person, his coat fitted Maharaj perfectly. A collection of pictures of Maharaj in different garbs decorate the sanctum sanctorum of the Samadhi Mandir. Maharaj once remembered having received Dakshina from Peshwa’s hands in Shaniwarwada in Pune, the seat of Peshwa’s rule. After the British took over Pune, he met a British Collector who developed faith in Maharaj and considered him his Spiritual guide. He took Maharaj to England, where Maharaj stayed for ten years teaching the yoga path to this British officer. Asked by Dr. Dhaneshwar whether this stay in England was the reason he could speak such good English, Maharaj said, ‘No, Doctor, a person who understands the principle which is beyond the source of all languages, and who becomes one with it, knows any language, even the language of animals and birds. He becomes the energy itself; therefore, he can decipher the vibration. I understand the English language perfectly. I have read complete Shakespeare. He had rich experiences of life. Among his plays, I like Hamlet, Macbeth, Othello, and Romeo-Juliet.’ Maharaj used to love the number 13 (called Tera in Hindi). He explained it as ‘सब कुछ तेरा, कुछ नही मेरा’, i.e. ‘Everything is yours and nothing is mine. So this life and all bonds are also yours. You are born with your past karmas, which you have to go through. Unless you are free from it, you won’t see God.’ Source: https://mydattatreya.com/shankar-maharaj/ - [Shree Ramkrishna Jambhekar Maharaj Samadhi, Dadar West, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/shree-ramkrishna-jambhekar-maharaj-samadhi-dadar-west-mumbai-maharashtra/) - This is a jeevasamadhi of Shree Ramkrishna Jambhekar Maharaj Samadhi, a direct disciple of Shri Swami Samarth of Akkalkot. You can go close to the samadhi. You can go to meditation states effortlessly. How to get there You can take a cab from any train station to the temple. Map: https://goo.gl/maps/izQCASuKdmQnSQsQ8 About Shree RamKrishna Jambhekar Maharaj Whenever Shree RamKrishna Jambhekar Maharaj, living in the Prabhadevi area of Mumbai visited Akkalkot for darshan of Shree Swami Samarth, Shree Swami Samarth came out of his Samadhi & greeted him. There used to be a spiritual discussion between the two for hours, Under the banyan tree there. just as a mother waits anxiously for her child, & she rejoices when she meets her child, Shree Swami Samarth had affection for Shree ram Krishna Jambhekar Maharaj. One such night, when Shree Jambhekar Maharaj was sitting with Shree swami Samarth, Shree swami Samarth asked him, “What do you wish to have, Ramakrishna?” At that time Shree Jambhekar asking Shree Swami for nothing for himself said to Swami Samarth, “If you give something, please give glory to my Shree Siddhivinayaka!” On hearing this, Shree Swami Samarth was delighted. The idea of achieving goals in one wish that on giving glory to Shree Siddhivinayak the flow of the devotees will continue to bless the devotes for ever! He blessed Shree Jambhekar with divine arms, took him closer with love and said, “What a wisdom you have! I am lucky to have such a discaple. When you return to Mumbai, visit your Shree siddhivinayaka of Prabhadevi. There you plant a sapling of Mandara. As you Mandar will grow inch by inch, so will Shree siddhivinayak grow. On the day when the Mandar will flourish, Shree siddhivinayak will be flourishing with glory. Shree Swami Samarth said. ‘Tathastu’ & disappeared towards the banyan tree. After a few moments Shree Jambhekar Maharaj came to his mind. Four days after when Maharaj returned to Prabhadevi, he planted a sapling of Mandar on the then coming Tuesday in the temple of Shree siddhivinayak. Joining hands at the place, he prayed, Shree Swami Samartha, I have done my work. You pleace fulfill my wish.” Saying this, Shree Jambhekar Maharaj stood before Shree Shree Siddhivinayaka for a few moments & said “ O Ganaraya, may the word given by Shri Swami Samarth come true and may you attain glory in this world. By the blaze of that glory, may thousands of devotees get attracted towards you. May the wishes of all the devotees come true. Source: https://mumbaicity.gov.in/tourist-place/siddhivinayak-temple/ - [Lord Dattatreya Birth Place, Mahurgad, Maharashtra](https://sannidhi.net/sannidhi/lord-dattatreya-birth-place-mahurgad-maharashtra/) - This is a consecrated temple at birth place of Guru Datta. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 6.4 kms South of Mahurgad. Map: https://maps.app.goo.gl/ecGewpFgW5MSHyq68 About Mahurgad Mahur (MAHURGUD) is the famous Datta kshetra. It is the birth place of Lord Dattatreya. This place is visited by thousands of Piligrims throughout the year. Apart from Datta temple there are other famous temples LIKE ANASUYA TEMPLE (Mother of Lord Dattatreya). KALIKA TEMPLE AND RENUKA MA TEMPLE and EKAVEERIKA TEMPLE. Mahur village is 40 KMs north-west of Kinwat town in Nanded district in the Marathawada division of Maharashtra. As per Sri Adi Shankarachrya’s shaktipeethas shlok the 8th Shakti peethas is ‘ Mahurye Ekaveerika’. The full shloka is….Lankayam Shankari devi, Kamakshi Kanchika pure /Pradyumne Shrinkhala devi, Chamunda Krouncha pattane //Alampure Jogulamba, Sri shaile Bhramarambika /Kolha pure Maha lakshmi, Mahurye Ekaveerika //Ujjainyam Maha kali, Peethikayam Puruhutika /Odhyane Girija devi, Manikya Daksha vatike //Hari kshetre Kama rupi, Prayage Madhaveshwari /Jwalayam Vishnavi devi, Gaya Mangalya gourika //Varanasyam Vishalakshi, Kashmire tu Saraswati /Ashtadasha Shakti peethani, Yoginamapi durlabham //Sayamkale pathennityam, Sarva shatri vinashanam /Sarva roga haram divyam, Sarva sampatkaram shubham // Ekaveerika devi temple is in Mahur , Maharashtra. The deity here is called Ekaveerika mata. The temple is in Yavatmal district in Maharashtra. It is 50 km from Kinwat and 126 km from Nanded. Nagpur is 210 km by road from Mahur. Sati’s Right shoulder has fallen here. The back ground of falling of body parts of Sati Devi is as below: There was a great king called Daksha Prajapati who was son of Lord Brahma. He had 27 daughters and Sati devi is one among them. Sati devi got married to Lord Shiva. When Dashka entered the arena of a yaga performed by Agni, every one except Lord Shiva stood up as a mark of respect. Daksha felt insulted by Lord Shiva’s behaviour. Later when Daksha conducted a yaga him self , he did not invite his daughter and his son in law.Though Sati felt bad because of the non invitation, she wanted to attend the yaga against the wish of Lord Shiva.When Sati, attended the yaga no body has cared for her and she felt insulted by the actions of her sisters and parents. Then when her father started abusing her husband she could not control her feelings and sacrified herself at the place of yagna by creating agni from earth with her right thumb of her foot.Knowing this Lord Shiva removed one bunch of Jhatha from his head and hit it on the earth. From that Lord Veerabhadra has born and rushed to yaga spot and killed Daksha by cutting his head. Later Shiva went to the spot and taken the body of sati from the fire and started dancing with it. The world was terrorized from this Tandava Nritya and to stop this Nritya, Vishnu used his Sudarshan chakra and completely cut the Sati’s body in to pieces. These body parts have fallen at various places in India and Srilanka. Where ever these parts have fallen the places are called Shaktipeethas. There are 18 such places and they are called Ashta (8) Dasa(10) Shakti peethas. Mahur is famous for Renuka Devi temple and very few people are knowing about Ekaveerika devi temple and mostly they call Renuka devi temple as shakti peeth. We find more rush at Renuka devi temple than Ekaveerika mata temple. It is said that Ekaveerika Devi is the elder sister of Renukadevi. Renuka devi temple is 800 years old. Ekaveerika Devi temple is 8 km from Renuka devi temple on Nanded high way and 300M from the main road. The three important temples of Renuka mata, Dattatreya and Anasuya temple are built on three mountain ranges. Mahur is surrounded by Jungles which bear wild animals like peacocks , deers, black bears and panthers. In these forests Teak wood trees are more. The importance of Datta temple here is that unlike other Datta kshetras where we find Padukas of Datta,the idol of Lord is been worshipped. Datta bhagavan is known as Chiranjeevi or the immortal avatar. So it is believed that he dwells in SOOKSHMA ROOPA or the minutest form in all his kshetras. So it is believed that Mahur is also a place where DattaGuru comes to sleep. As per the belief the saying goes that Datta Prabhu takes his NITYA SNAN (daily bath) In Meruwada Talao in Mahur, BHIKSHA(Meal served to a sadhu) at Kolhapur,BHOJAN(food) at Panchleswar and gets back to sleep in Mahur. Devadeveswar Temple is the nidra sthan of Lord Dattatreya. Read More https://www.sreedattavaibhavam.org/mahurgud/ - [Shri Datta Math, Latur, Maharashtra](https://sannidhi.net/sannidhi/shri-datta-math-latur-maharashtra/) - This is a consecrated temple of Guru Datta. It also contains a samadhi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 4.2 kms West of Latur Bus Stand. Map: https://maps.app.goo.gl/YmBwBr8D5Um85ygC7 - [Bhasma Dangor Bhasma Gudda, Ganagapur, Karnataka](https://sannidhi.net/sannidhi/bhasma-dangor-bhasma-gudda-ganagapur-karnataka/) - This is a penance place of Lord Parshurama. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 3.6 m South West of Ganagapur Bus Stand. Map: https://maps.app.goo.gl/irj4cgACBn9XxvZF7 About Bhasma Gudda Bhasma Gudda is nearer to Sangam and it is said that there was a hill from which Ash came from the days of Lord Parashurama. Lord Parashurama performed penance at this place. The ash is very powerful and now it is in the form of Mud only. The wearing of ash by mixing with oodi is very powerful and it will protect those persons from drishti doshas. It will protect the children for Baalarishta and Graha dosha. If the ash is applied slightly every day on the stomach part of pregnant women, then they will deliver a healthy child with some "Tejarupa". Read More http://www.ganagapur.com/ash-hill-bhasma-gudda - [Datta Kshetra Ganagapur, Ganagapur, Karnataka](https://sannidhi.net/sannidhi/datta-kshetra-ganagapur-ganagapur-karnataka/) - This is a consecrated temple of Guru Datta. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 300 m South West of Ganagapur Bus Stand. Map: https://maps.app.goo.gl/E5vV87QTsB59XxpE8 About Ganagapur Kshetra Hrudaya poorvaka Swagath to Sri Guru Dattatreya kshetra Ganagapur. Ganagapur is the place connected to Sri Nrusimha Saraswathy Swamy, the 2nd incarnation of lord Dattatreya. Shree kshetra Ganagapur is a powerful “Da rshaneeya kshetra”.It stands on the bank of the river Bhima in Afzalpur taluka in Gulbarga district of Karnataka. The confluence of Bhima and Amaraja rivers are considered extremely holy. Who ever takes bath in Sangam, will be free from their sins and their wishes will be fulfilled. There is a temple in Sangam in which the Shree Nrusimha Saraswathy Swamy performed the Anushtaan. The ‘Shella Padukas’ of Swamy are here . Shree Nrusimha Saraswathy Swamy (1378-1458) is the Purna avatar of Lord Dattatreya. He was born in Karanjapur which is now karanja in Maharashtra Vidharbha region.The kshetra importance was explained by Shreeguru and one can know from “Shree Gurucharitra”. There is an assurance from Shreeguru that he would forever abide at Ganagapur and go round the village for ‘Biksha’ at 12:00 noon every dat and is literally true even today. Offering “maadhukari” to the people at Ganagapur and taking Biksha from atleast 5 houses is having very importance at this holy place. Even today also, the process is continuing and the devotees are having faith that Lord Dattatreya is taking biksha everyday at Kshetra Ganagapur. shree guru shree Narasimha Saraswati Swamy confirmed the same and it can be seen in Gurucharitra Adhyay (chapter) 21-22. At the time of Antardhan, Shreeguru said to the disciples and citizens of Ganagapur as follows. “ Vasathi rani sangamase jate nithya bikshese taya vare Gangapurase madyana kala pareyasa” “ You need not worry. I shall stay at this Ganagapur kshetra secretly. I shall have bath at the Bheema-Amaraja Sangam river in the morning. In the mid day, I shall come to Ganagapur math and accept Biksha in this village and accept your Pooja, devotional services in this Muth. From the view point of the public, I am going away from this place. My living presence will be experienced by any one who bathes in the Bheema-Amaraja Sangam and takes darshan of my Padukas here. I will receive poojas at this Kshetra in the form of Padukas”. The Padukas of shree guru shree Narasimha Saraswati Swamy at this place are “Nirguna Padukas”Shreeguru has been blessing his devotees with his divine acts on countless occassions. The aspirations of Datta devotees who worship him at Ganagapur Kshetra with true love, faith and dedication will be fulfilled. The miraculous experiences of such will ever remain hidden in the devotees own hearts. This is true even today also and devotees are getting experiences of Lord Datta’s presence at Ganagapur Kshetra. Mentally retarded people, the people who are suffering from chronic deceases are coming to this place and getting cured from their sad feelings. The trouble of spirits and ghosts vanishes and one can get peace of mind with the darshan of Swamy Padukas at this Kshetra. This is TRUE……. TRUE……. TRUE……. VISIT THE KSHETRA AND EXPERIENCE THE PEACE, HAPPINESS AND BLESSINGS OF LORD DATTATREYA. Read More https://www.sreedattavaibhavam.org/shree-kshetra-ganagapur/ - [Datta Kshetra Narsimhawadi, Narsobawadi, Maharashtra](https://sannidhi.net/sannidhi/datta-kshetra-narsimhawadi-narsobawadi-maharashtra/) - This is a consecrated temple of Guru Datta. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 21.5 kms South of Sangli. Map: https://maps.app.goo.gl/RDeWci2gqF4oc2VK6 About Narsimhawadi Kshetra Shri Narasimha Saraswati Swami Dattadeva temple is situated at Narsimhawadi, Kolhapur district in Maharashtra which is situated about 30 km from SANGLI. It is popularly known as “Narsobachi Wadi”or Narasimha Wadi Shri Nrusinha saraswati swamy stayed in this area with full of Oudumber trees for 12 years and he flourished this region. Shri Nrusinh saraswati while travelling after completing Chaturmas at Oudumber, reached this place . The place has natural beauty and refreshing scenery due to confluence of Krishna and Panchaganga and thick forests of Audumber trees. The Paduka established by Swami are there in that temple. The Pancha Ganga Sagar, which is the confluence of the five holy rivers, Siva, Bhadra, Kumbhi, Bhagwati and Saraswati, where they all meet and merge in the Krishna river. Following is an extract from Guru Charitra Chapter 18: Sri Narasimha Saraswati visited the Pancha Ganga Sagar. Here is the temple of Amareshwar on the other bank of river and hence the place is called as Amarapur. Nearby is the Sakti Teertha, where reside Sixty-four Yogini Shaktis, serving and worshipping Amareshwar, but unseen by others. Nearby was Papa Vinasini and other holy Teerthas. Sri Krishna Saraswati stayed at Amarapur for 12 years. This place came to be later called as Narsobawadi (Narsobachi Wadi), after Sri Narasimha Saraswati. From Guru Charitra Chapter 19: “I am leaving my Padukas here. I will be ever present where my Padukas are worshipped. Whatever wishes to be prayed for, offering worship to the Padukas, they will be granted and fulfilled.” – Sri Narasimha Saraswati. There is an Audumber tree at the center below which Shri Guru used to sit, and the Paduka are established there facing Krishna river there is a open space in front. The worshippers sit there & adore & worship the Paduka in a sancturay (Gabhara). The door of the Gabhara is very small. The devotee hall in which Paduka are placed has silver metal lining on face portion. At center there is Ganeshpatti on top & sides Peacock, Jay-Vijay images & on upper side Nrusinh Saraswati’s image is carved with silver metal-cover. Main worshippers sit here & do worship rituals. Narsobawadi is a holy place of pilgrim located on the banks of river Krishna. River Panchganga meets river Krishna at this holy place. Shri Narasimha Saraswati was considered as ‘Siddha Purusha’ (Perfect, almost Godlike being) with Divine powers of healing physical ailments and alleviating worries of his devotees. When people were in utter despair, Shri Nrisimha Saraswati brought about a religious and spiritual renaissance and restored their morale. The Master can be seen even today by the virtuous and the devout. In fact, he has been blessing devotees with his divine acts (leelas) on countless occasions. The aspirations of those who worship him there with true love will be fulfilled. Indeed, the Lord is ever present with those who incessantly adore him. The miraculous experiences of such will ever remain hidden in their own hearts. He is the granter of prayers. Adhyayaas 20 and 21 of Shree Gurucharitra explaining that how the Padukas of Shreeguru of Narsobawadi are responding to the prayers of the devotees. 20th Adhyay describes that even after the Guru Nath’s leaving from Panchaganga Kshetra (Narsobawadi), how his Padukas left under the Audumber Tree continued to respond to the prayers of devotees as per the assurance given to the Yogini-Ganas by Guru Nath. A woman was freed from the Brahma Rakshasa, who caused death to all the children born to her again. The women after worshipping Shri Guru had a dream in which Shri Guru gave her 2 coconuts and as a result 2 sons were born to her. But one of the sons, just when the parents were planning to do his Upanayanam ceremony, dies. Guru Nath in the guise of a Yogi, appears to her and gives philosophical teaching about the inevitability of death and tries to reconcile her to the event, but the woman remained inconsolable.. 21st Adhyay describes how Shri Guru Nath, moved by pity at the sorrow of the woman, brings back to life the dead child. Read More https://www.sreedattavaibhavam.org/shree-kshetra-narasimha-wadi/ - [Datta Shrine Kolhapur, Shri Mahalaxmi Ambabai Temple, Kolhapur, Maharashtra](https://sannidhi.net/sannidhi/datta-shrine-kolhapur-shri-mahalaxmi-ambabai-temple-kolhapur-maharashtra/) - This is a consecrated temple of Guru Datta inside the premises of Shri Mahalaxmi Ambabai Temple, Kolhapur, Maharashtra. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 3 kms West of Kolhapur Bus Stand. Map: https://maps.app.goo.gl/CCaSCV1adtjBDpsZ6 About Datta Kshetra Kolhapur According to scriptures: 1. Sri Dattatreya sleeps in Mahura (200 Kms from Nagpur in Maharashtra) 2. Resides on Sahyadri Hills 3. Takes bath in Ganges in Varanasi 4. Performs Achamana in Kurukshetra 5. Applies Bhasma in Dhoot Papeshwar (in Maharashtra) 6. Performs Sandhya in Karnataka 7. Performs mAdhyAhnika in gANigapur 8. Bhiksha in Kolhapur 9. Wears Tilaka in Pandarapur 10. Eats the Bhiksha in Panchaleshwar (near Pune) 11. Drinks water from river Tungabhadra 12. Rests in Girnar 13. Listens to sacred chants and praises in Badari Kshetra and 14. Performs Sayam Sandhya on the West Coast. Read More https://www.sreedattavaibhavam.org/kolhapur/ - [Datta Kshetra Audumbar, Audumbar, Maharashtra](https://sannidhi.net/sannidhi/datta-kshetra-audumbar-audumbar-maharashtra/) - This is a consecrated temple of Guru Datta. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 26.9 kms North of Sangli. Map: https://maps.app.goo.gl/dKSUutSVZcVJB3Cw5 About Audumbar Kshetra Audumbar kshetra is known for the shrine of Lord Dattatreya. It is said to havebeen built in honour of NarasimhaSaraswati Swamy who was a great saint and who is the second incarnation of Dattatreya. His greatness has been extolled in Shree Guru Charitrawritten by Gangadhar Saraswathi.All the devotees of Lord Dattatreya treat Shree Datta Kshetra Audumber with similar respect as that of other places of Lord Dattatreya like Ganagapur and Narsoba Wadi. This is a glory of place where people are blessed by knowledge and are freed from their troubles. This place is 0vergrown with audumbar trees . As per vision from Lord Dattatreya to Sage Bramhanand of Girnar, he discovered and renowned this divine holy place Audumber where Datta Avatar Nrusinha Saraswati performed Chaturmas Anushtan (Four holy months). The identity of Nrusimha Saraswathi having been known, thousands of people began to flock to the place for darsan. At the end of Chaturmasa, when the sage prepared to leave, the people requested him to stay. The outer mandap is of very recent construction. The shrine is situated at a lovely spot on the banks of the Krishna. Devotees can have darshan of Nijaroopa darshan of swamy padukas in the mandir in morning hours. Rudrabhisheka will be performed to padukas at about 7 to 8 a.m. and the padukas will be covered with alankara after abhisheka. Read More https://www.sreedattavaibhavam.org/audumbar/ - [Shree Pundalik Samadhi, Pandharpur, Maharashtra](https://sannidhi.net/sannidhi/shree-pundalik-samadhi-pandharpur-maharashtra/) - This is a Samadhi of Pundalik. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 1.9 kms East of Pandharpur Bus Stand. Map: https://maps.app.goo.gl/kBA3jfVuKdhPKYwp6 About Pundalik Pundalik (Marathi: पुंडलिक) or Pundarika (Sanskrit: पुण्डरीक, romanized: Puṇḍarīka) is an Indian saint and a devotee of the Hindu deity Vithoba.[1] Vithoba is a Vaishnava deity and is a recincarnation of Vishnu and Krishna. Pundalik is credited to have brought Vithoba to Pandharpur, where Vithoba's main shrine stands today. Pundalik is also the historical founder of the Varkari sect, which is centered on the worship of Vithoba. Pundalik was one of the earliest Kundalini Yoga practitioners. As He was the master of Kundalini Yoga, people used to call him "Kundalik". Later, after several years, Kundalik become Pundalik. He symbolised Kundalini energy in the form of Vitthala also known as Panduranga after his name Pundalik. Pandharpur's Vitthal was an incarnation of Vishnu or Krishna. According to legends it also depicts the symbol of the Kundalini energy, although spiritually, the same energy dwells in all. The brick on which Vitthala is standing is the basic chakra of Kundalini energy known as Muladhara Chakra. Both hands, like bows, represents Ida and Pingla nadis which cross over at the central body of Sushumna or Brahma nadi. Body represents purusha means Vishnu or Krishna and the tilaka or the mark on the head represents Ajna Chakra or guru chakra or third-eye chakra is the subtle center of energy, believed to be located between the eyebrows, located behind it along the subtle (non-physical) spinal column, as said by Krishna in Bhagavad Gita. Historicity Pundalik is a historical figure, connected with the establishment and propagation of the Vithoba-centric Varkari sect.[2] Ramakrishna Gopal Bhandarkar considers Pundalik to be the founder of the Varkari sect and the one who promulgated the sect in Maratha country.[3] Frazer, Edwards and P.R. Bhandarkar (1922) suggest that Pundalik tried to unify Shiva and Vishnu, and that this culture originated in Karnataka.[4] Ranade (1933) thinks that Pundalik, a Kannada saint, was not only the founder of the Varkari culture but also the first great devotee or first high priest of the Pandharpur temple.[5] Upadhyaya supports the priest theory but declines the Kannada origin theory.[4] Tulpule also accepted the theory that Pundalik was the historical founder of the Varkari sect, though declines to fix a date for him due to "lack of authentic evidence".[4] According to M. S. Mate, Pundalik was instrumental in coaxing the Hoysala king Vishnuvardhana to build the Pandharpur temple to Vishnu, placing him in the early 12th century.[6] Deleury (1960) believes Pundalik was a mystic, influenced by the Vaishnava Haridasa sect of Karnataka, who brought a drastic change in the worship of Vithoba. Pundalik not only founded the Varkari sect, but also was the first to identify Vithoba with the god Vishnu. Pundalik's fame also led to naming of Pandharpur to Paundrika-kshetra - the sacred place of Pundalik.[6] Other scholars like Raeside (1965), Dhanpalvar (1972), and Vaudeville (1974) have questioned the historicity of Pundalik altogether, and dismissed him as a mythical figure. In his analysis of the text Panduranga mahatmya by Sridhar (discussed in "Legend" section ahead), Raeside says that the legend of devotee Pundalik could have been nothing more a derivative of Puranic legend.[7] Dhanpalvar strongly agreed with this possibility.[8] Vaudeville found the legend of the Pundalik of Pandharpur was very similar to the legend of Pundarika, the devotee of Vishnu, in the Hindu epic Mahabharata.[9] The religious historian R.C. Dhere, winner of the Sahitya Akademi Award for his book Sri Vitthal: Ek Mahasamanvaya, opines that identification of Vithoba with Vishnu led to conversion of the Shaiva (related to god Shiva) Pundarika shrine to the Vaishnava shrine of the devotee Pundalik. The main argument of the hypothesis is that the memorial shrine of Pundalik is a Shaiva shrine, rather than a Vaishnava one, compromising of a Shiva-linga, the symbol of god Shiva.[10] Legends Image of a gopuram of a Pandharpur temple near Vithoba's central temple, depicting Vithoba (standing dark figure, left) waiting on the brick as Pundalik (centre) serves his parents. Texts, that narrate the legend of Pundalik and Vithoba, can be categorised into the Varkari tradition, the Brahmin tradition and what Raeside calls a "third tradition", that includes both Varkari and Brahmin elements. The Varkari texts are written in Marathi, the Brahmin texts in Sanskrit, and the "third tradition" are Marathi texts written by Brahmins. The Varkari texts are: Bhaktalilamrita and Bhaktavijaya by Mahipati, Pundalika-Mahatmya by Bahinabai, and a long abhanga by Namdev. All these texts describe the legend of Pundalik. The Brahmin texts include: two versions of Panduranga-Mahatmya from the Skanda Purana (consisting of 900 verses); Panduranga-Mahatmya from the Padma Purana (consisting of 1,200 verses); Bhima-Mahatmya, also from the Padma Purana; and a third devotional work, yet again called Panduranga-Mahatmya, which is found in the Vishnu Purana.[11][12][13] The "third tradition" is found in two works: Panduranga-Mahatmya by the Brahmin Sridhara (consisting of 750 verses), and another work of the same name written by Prahlada Maharaj (consisting of 181 verses).[14][15] There are three versions of the Pundalik legend, two of which are attested as textual variants of the Skanda Purana (1.34–67). According to the first, the ascetic Pundarika (Pundalik) is described as a devotee of god Vishnu and dedicated to the service of his parents. The god Gopala-Krishna, a form of Vishnu, comes from Govardhana as a cowherd, accompanied by his grazing cows, to meet Pundarika. Krishna is described as in digambar form, wearing makara-kundala, the srivatsa mark, a head-dress of peacock feathers, resting his hands on his hips and keeping his cow-stick between his thighs. Pundarika asks Krishna to remain in this form on the banks of the river Chandrabhaga. He believes that Krishna's presence will make the site a tirtha (a holy place near a water body) and a kshetra (a holy place near a temple).[16] The location is identified with modern-day Pandharpur, which is situated on the banks of the Chandrabhaga. The description of Krishna resembles the characteristics of the Pandharpur image of Vithoba.[17] The second version of the legend depicts Vithoba appearing before Pundalik as the five-year-old Bala Krishna (infant Krishna). This version is found in manuscripts of both Puranas, Prahlada Maharaj, and the poet-saints, notably Tukaram.[18] The remaining version of the Pundalik legend appears in Sridhara and as a variant in the Padma Purana. Pundalik, a Brahmin madly in love with his wife, neglected his aged parents as a result. Later, on meeting sage Kukkuta, Pundalik underwent a transformation and devoted his life to the service of his aged parents. Meanwhile, one day, Krishna comes to the forest Dandivana, near Pundalik's house, in search of his angry wife Rukmini, who has left him. After some coaxing, Rukmini was pacified. Then Krishna visited Pundalik and found Pundalik serving his parents. Pundalik threw a brick outside for Krishna to stand on. Krishna stood on the brick and waited for Pundalik. After completing his services, Pundalik asked that his deity, in the Vithoba form - waiting arms-akimbo on the brick, remain on the brick with Rukmini, in Rakhumai form, and bless his devotees forever.[3][15][16][19] Read More https://en.wikipedia.org/wiki/Pundalik - [Shri Tulja Bhavani Temple, Tuljapur, Maharashtra](https://sannidhi.net/sannidhi/shri-tulja-bhavani-temple-tuljapur-maharashtra/) - This is a consecrated temple of Shri Tulja Bhavani. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 1 kms North West of Tuljapur Bus Stand. Map: https://maps.app.goo.gl/hstbndE76WLQD2DG7 About Tuljapur Bhavani Shree Tulaja Bhavani Temple (Marathi: श्री क्षेत्र तुळजा भवानि देवस्थानम्) is a Hindu temple dedicated to goddess Bhavani. It is located in Tuljapur in Dharashiv district of Maharashtra, India, and is considered as one of the 51 Shakti Pithas. It is situated 45 km from Solapur. The temple was built in 12th century CE by Maratha Mahamandaleshwara Māradadeva of the Kadamb dynasty.[1] Background Bhavani is a form of the goddess Durga who is worshipped in Maharashtra, Gujarat, Rajasthan, Telangana, Northern Karnataka, and Nepal.[2] "Bhavani" literally translates to "giver of life", meaning the power of nature or the source of creative energy. She is considered to be a mother who provides to her devotees and also plays the role of dispensing justice by killing Asuras.[citation needed] Along with temples of Renuka at Mahur, Mahalaxmi at Kolhapur, and Saptashringi at Vani, the temple of Bhavani at Tuljapur forms the four great Shaktipitha in Maharashtra.[3] Shivaji, the founder of the Maratha kingdom, was reputed to frequently visit this temple to seek blessings.[citation needed] The history of the temple dates back to the days of ' Skanda Purana ' as it finds a mention in that holy script. According to the epic story, there was a sage "Kardam" and his consort "Anubhuthi’ with an infant, in this area. After his death his wife "Anubhuthi" performed a penance for goddess in the name of Bhavani on the banks of the river "Mandakini" to look after her child. There was a demon (Rakshasa) by name "Kukur" who tortured her. Then Goddess Bhavani rescued Anubhuthi and killed the demon. The goddess on the prayer of her favourite devotee settled on the hill of "Bala Ghat". Since then the Mother Goddess came to be called as Bhavani of Tuljapur or Tulja Bhavani.[citation needed] The Bhavani temple is the place where Shivaji, the founder of the Maratha empire was blessed by the Goddess.[citation needed] Tulajapur is at 45 km from Solapur. Historically this temple was built in the 12th century CE. There is another Tulja Bhavani temple built in 1537-1540 in Chhattisgarh. There is a third temple of Tulja Bhavani in the village of Patnakuva Gandhinagar in Gujarat. According to the priest, this Goddess came here from Tuljapur during 14th century. The Goddess is said to be swayambhu (self emanated).[a] The Goddess is kuldevi (clan goddess) for many Maratha clans of Maharashtra.[4] The Goddess is either revered by or is the Family Deity for many other Marathi castes at different levels of social hierarchy[5] Temple Along with temples of Renuka at Mahur, Mahalaxmi at Kolhapur, and Saptashringi at Vani, the temple of Bhavani at Tulajapur forms the four great Shaktipitha in Maharashtra.[3] Many legends are associated with the temple. One legend involves a demon, Madhu-Kaitabh, who was wreaking havoc upon both the gods and humans. Unable to find any solution, they turned to Lord Brahma for help, who advised them to turn to the Goddess Shakti. She took up the form of a destroyer, and powered by the other (Sapta) Mata Varaahi, Brahmi, Vaishnavi, Kaumaari Indraani, and Saambhavi, vanquished the demon and restored peace. Legend also states that Bhavani finished another demon that had taken up the disguise of a buffalo (Mahisha), and took shelter on the Yamunachala Hill which is part of Balaghat mountain range.[6] The Tulajabhawani temple is located on this hill. Another legend mentions the story of a sage known as "Kardam" After his death his wife "Anubuti" had performed a penance at the banks of river "mandakini " for Bhavani mata to look after her infant child. While performing the penance the demon known "Kukur" tried to disturb her penance during which the Goddess came to the aid of "Anubuti" and killed the demon "Kukur". From that day onwards the Goddess Bhavani came to be known a Tulaja Bhavani. The main entrance of the temple bears the name of Sardar Nimbalkar. The other two entrances are named after the parents of Chhatrapati Shivaji, Shahaji and Jijabai. As one enters the Sardar Nimbalkar entrance, there is a temple dedicated to Markandeya Rishi on the right. After descending the stairs, one sees the main Tulja Temple. There is yagna kund (Holy fire pit) in front of this temple. On the floor near two main gates (Raja Shahaji Mahadwar and Rajmata Jijau main gate), there are two libraries named, Shree Santh Dnyaneshwar Dharmik Library and Shree Tukaram Dharmik Library. After alighting from the stairs, there is `Gomukh Theerth` on the right side and `Kalakh`, also known as `Kallol Theerth` on the left side. Before entering the sanctum sanctorum of the Goddess, devotees take a dip here in these theerths (Shallow tanks of "holy" water). There are also Amruth Kund and a Datta temple on the premises. A Siddhi Vinayak temple is situated on the left side of the main gate whilst on the right, there is a temple of Aadishakti, Aadimata Matangadevi. A temple of goddess Annapurna is also present in the main complex. The idol of Goddess Tulja Bhawani is believed by her devotees to be `swayambhu` ("self-manifested" or "that which is created by its own accord"). The high granite idol is three-foot tall, with eight arms holding weapons, and bearing the head of the slain demon Mahishasura. The Goddess is also known as Tulaja, Turaja, Tvarita and Amba. The Goddess is kuldevi (clan goddess) for Maratha clans of Maharashtra.[4] The Goddess is either revered by or is the Family Deity for many castes including Bhope, Dhangar,Mali, Deshastha Brahmin, Bharbhunja, Burud, Kolhati, Gavli, Jogi, Johar, San Teli, Gavandi, Pangul, Sonar, Lonari, Kasar, Bhute, Kalar, Aagri and Koli.[7] Adi maya Adi shakti temple is the temple north to the Tulajabhavani temple. First this pooja starts, and is then followed by the pooja of Tulajabhavani which then takes place. Read More https://en.wikipedia.org/wiki/Tulja_Bhavani_Temple - [Jangali Maharaj (Vishwatmak Gurudev) Samadhi, Jangali Maharaj Road, Pune, Maharashtra](https://sannidhi.net/sannidhi/jangali-maharaj-vishwatmak-gurudev-samadhi-jangali-maharaj-road-pune-maharashtra/) - This is a Samadhi of Jangali Maharaj. There is also a Shiva temple inside the Pataleshwar Caves, adjacent to compound of Jangali Maharaj Samadhi. There is a place to sit and meditate. You can go to meditation states effortlessly. How to get there The samadhi temple is 2.3 kms South of Pune Bus Station. Map: https://maps.app.goo.gl/YTwfZHc3bMiDcSUw8 About Jangali Maharaj Vishwatmak Gurudev, known as Jangli Maharaj, was sent into incarnation by Brahma, Vishnu and Mahesha (the main Gods of Hinduism) as the embodiment of universal power. Jangli Maharaj was unusually tall (more than seven feet), of athletic build, and very strong. He was a hatha yoga expert and an invincible kusti (Indian wrestling) competitor. As a young man he liked to show off his yogic powers and used them against ordinary people. It is believed that he was born in the state of Baroda (Vadodara of present day Gujarat) One day, while walking through the town of Akkalkot, situated in the eastern part of the Maharashtra state, near Solapur, Vishwatmak Gurudev heard about Swami Samarth and decided to use some of his “black magic” against him. Swami Samarth from Akkalkot, who was one of the greatest spiritual masters of India of all times (he is thought to be the sixth incarnation of Lord Dattatreya), sensed this immediately. He only laughed at Vishwatmak Gurudev’s efforts and asked the people present, how such trivial “magic trick” could possibly harm him. Jangli Maharaj quickly learned that Swami Samarth had laughed at his yogic powers, and was very surprised that they had not worked this time. His failure made him decide to personally meet Swami Samarth. During this meeting Swami Samarth requested Jangli Maharaj to never use his powers against common and illiterate people and to never harm them. He advised him to use his powers to help the suffering humanity instead. Since that time, inspired by Swami from Akkalkot, Vishwatmak Gurudev began to help the needy. After some time he went into deep jungle, where he devoted himself to meditation. It was because of this meditation in the jungle that he was given the name of Jangli Maharaj. Vishwatmak Gurudev visited Karadg, Nerela, Rethere Harnaksha, and since then these places have been considered sacred. Finally, he went to Shivajinagar and sank into deep meditation in the Bhamburde jungle. In the last phases of his rigorous meditation practice Jangli Maharaj passed on the Guru Mantra (the initiation ceremonial) to his disciple Tekawadekar Maharaj, and spoke the following words: “I will continue my work in the next incarnation, after I am reborn”. He also left a sign enabling his disciples to recognize his next embodiment. It was the Swastik Darshan. When Tekawadekar Maharaj asked him how his next incarnation would be called /what his name would be in his next life /, Vishwatmak Gurudev opened his clenched hand, and flowers fell down from it onto the ground, forming the words “OM GURUDEV”. Since that time Satguru Janglidas Mauli has been called OM GURUDEV. This name has become commonly used since the beginning of 2003, when one of Janglidas Maharaj’ close disciples was inspired by a vision that instructed him to call his Satguru “Om Gurudev”. In 1890 Vishwatmak Gurudev, alias Jangli Maharaj, left his body. His samadhi place has since been changed into a temple and it can be visited in Pune. It is situated at one of the main streets – Jangli Road. Many people come there every day for morning and evening arati. Source: https://anantahimalayas.blogspot.com/2013/11/jangli-maharaj.html - [Sri Sridharswami Vishrantikuteera, Sri Sridharashrama, Bentavalli, Karnataka](https://sannidhi.net/sannidhi/sri-sridharswami-belongings-room-sri-sridharashrama-bentavalli-karnataka/) - This is resting room with belongings where Sri Sridharswami on the left behind of the samadhi temple. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 10 kms South West of Sagara. Map: https://maps.app.goo.gl/Qj28yzAAfFtU7hww7 About Sridhara Swamiji In the year 1954, a saint Sridhara Swamiji from Sajjanghad of Maharashtra came and established his hermitage (Ashrama) here to continue his spiritual sadhana. His tapas and sadhana attracted many spiritual seekers and devotes from different parts of Karnataka and Maharashtra. In the year 1973 the Swamiji left his physical body. A Samadhi was constructed here, even today many devotes visit this Ashrama to learn Vedas, Upanishads and Sanskrit classes and to seek the blessings of Swamiji. Sridharaswami Maharaj whose pre-monastic name was Sridhar Deglurkar, was one of the foremost spiritual leaders of modern india who dedicated his life for the spiritual upliftment of hundreds of thousands of indians. Considered by many to be an incarnation of Dattatreya, Sri Sridharswami worked tirelessly for the revival of Hinduism which had fallen prey to evils like casteism, sectarianism and orthodox ritualism. In a lifetime spanning over six decades, Sri Sridharaswami toured the entire length and breadth of the country preaching the core principles of Sanatan Vedic Hindu Dharma (core philosophy of Vedanta), before establishing an ashram at Varadapur in Karnataka in 1954. Here he erected the Dharma Dhwaja which serves as a permanent reminder for all Hindus to persist in their endeavors towards revitalizing Sanatan Vedic Hindu Dharma. Every year hundreds of thousands of pilgrims visit his Shrine at Varadpur to seek spiritual inspiration. Birth and Early Life Sri Sridhaswami was born in Lad Chincholi, Karnataka, India on December 7, 1908 as the son of kamalabai and Narayan Rao Deglurkar. He was the youngest of five siblings, the eldest, Govind, having died before his birth. A recent English translation of an ancient Hindu relic, Shripad Shri Vallabha Charitramrita (originally written in archaic Telugu) by Malladi Govind Dixit reveals that Shripad Sri Vallabh had prophesized Shri Shreedhaswami’s birth almost 600 years ago. It is said that while on a pilgrimage, kamalabai had a dream in which dattatreya himself gave an indication that their next child would be an avatar. On 7th December, 1908, the same day as Shri Datta Guru was born, the Deglurkars were blessed with a boy. He was baptized as ‘Sridhar’ on the 12th day after his birth. Calm and caring by nature, Sridhar displayed a natural fondness for Ram bhakti from the very beginning. His mother encouraged him to continously chant the name of Lord Ram (Hereafter referred to as Ramnam Jap) and thus even at a tender age of five, he could be spotted engrossed in Ramnam Jap in front of a portrait of Lord Ram. A story goes that once an elderly man sarcastically told him to jump in to a lake, knowing that he could not swing saying, I will see how your Ram saves you!. Without thinking for a moment he ran to jump but his brother and friends caught up with him and held him firmly to prevent him from jumping. Sridhar’s father died when he was only three. His elder brother Trimbak who was the sole earning member of the family died a few years later when Sridhar was ten years old. Kamalabai was inconsolable. He suddenly went to her and belying his age started talking to her, why are you weeping? The soul which we loved and have now lost was in effect neither born nor has died. This body is made of elements. Birth is combination of these elements by the Ultimate Soul. Death means separation of these elements and merging of them in the Ultimate Soul. The Ultimate Soul never dies. When the soul inside the body leaves it we declare the body as dead. But the soul inside migrates to another body. So what is lost at the time of death is just the elements and not the soul which we love. Therefore this crying is not justifiable. One who knows that the ultimate Soul is indestructible gets freed from this cycle of birth and death. One who does not know this keeps gyrating in this cycle. The Ultimate Soul is the only truth; rest is all but an illusion. With this knowledge I am sure you will stop weeping and will be happy again. His mother and others, who were listening, just could not believe that a 10 year old boy was saying all this. One year later even she left the mortal world and Sridhar was now an orphan. He spent the next few years in Gulbarga and Pune pursuing his education. His innate benevolence and kindness was evident even at this tender age when, in order to help his school mates, he began working in a grocery store to pay for their school fees. All this while, the desire for spiritual enlightenment was growing stronger in him. Sajjangad and Spiritual Awakening During the course of time, he got well-acquainted with one of his teachers at school, Shri palnitkar Guruji. Discovering Sridhar’s intense inclination towards spiritualism, he advised him to solicit the blessings of Samartha Ramdas Swamiji. Sajjangad was the abode of Samartha Ramdas Swamiji for the last six years of his life. Legend has it that a stone structure (his Samadhi) surged out of its own at the cremation place of Shri Samartha on the very next day of his nirvana. His yearning for a spiritual awakening at this point can be guaged by the fact that he started to dispose all his money to the poor and the remaining he just threw. He liked a particular sweet dish, so he bought it, kept it in front of Lord Ram’s idol and then mixed cow dung in it and ate it. Now he could not even think about the dish he once liked so much. On the day of departure to Sajjangad, Which also coincided with Vijayadashmi, he suddenly felt that he was going there to find out the creator of the universe who had control over the living, nonliving things and also time and space. He meditated for a while and then wrote on a paper-THAT I will remain a bachelor to the core till death will not touch money, even if given forcefully to poor or for a good cause will not become the head priest anywhere will keep my needs to bare minimum will not differentiate between men and women will consider every woman as my mother will spend my life for the benefit of society by all means will try my best to revive the religion to make the world happy. For this I am hereby submitting my body to the God, now he is responsible to pull me out of the wrong track and put me on the right one, if it so happens. I am submitting this document to the sared fire to reproduce it if the need be. At Sajjangad one is allowed to stay for 3 days, during which all necessities are provided free of cost, but no one, whosoever it may be, is allowed to stay beyond that period. Sridhar didn’t know that; so he stayed there for 3days during which he did Ramnam Jap continuously except for the time devoted for daily chores. After 3 days he was asked to leave. That was like end of universe for him. But politely said that he was prepared to do anything to stay near the samadhi (shrine). The Math in charge agreed but put forth a condition that he would have to voluntarily do some kind of work that would please Sri Samarth. Sridhar was overjoyed. Probably in hindsight we can say that Shri Samarth wanted to show all other workers in the math the type of work that pleases him the most and therefore he brought Shridhar there. But Samarth was a hard task master and although he himself awarded the ultimate title ‘Bhagwan’ to Sri Sridharswami he put him through very hard rigors and tested him to the hilt. How he could finally please the probably only Saint (Shri Samarth) who never hesitated to call a spade and even advised to tackle aggression by more severe aggression is something which is unparalleled in spiritualism, spanning a period of about 3 and a quarter years from the full moon day of Ashwin (Hindu month) 1927 to 9th day of 2nd half of Magh, during which period Sri Sridharswami stayed at Sajjangad. Sri Sridharswami used to get up before dawn and after the morning rituals, started to work. He used to sweep the floor, serve the food, and wash the clothes on Sri Samarth’s samadhi and utensils which were used by Shri Samarth. He was so deeply engrossed in the work of the Math that many a times he just forgot to have his meals also. He was offered milk by the chief of the Math but he refused saying that it was too costly and instead ate groundnuts which were available in plenty but then he switched on to simple gram and then to jawar (Staple food of the poor) simply to reduce the burden on the Math. He was now doing practically everything which all the other workers were doing individually. In a sense he was doing the work of a 100 workers at a time. This was possible only on account of his unflinching faith in Sri Samarth and Sri Samarth’s blessings. He was now handed over most pious duty of reciting Dasbodh (The sacred book written by Shri Samarth) after the daily puja. Once, a worker who was cooking for all others had to leave for long period. Without thinking for a moment Shri Shridharswami offered to cook and immediately started cooking and serving the food also. For all the water drunk by everybody so he started bringing about 50 bucketful of the sacred lake, Sontale which was about a one furlong away. He was doing now practically every work in the Math. He had to cook the food for about 30 people daily and for 100 on every Thursday in addition to people coming routinely without any intimation. He had no prior experience of cooking but everyone used to relish the food prepared by him, simply because his mind was in it he was doing continuous Ramanm Jap even while cooking. After everyone finished the meals he did the sweeping of floor also. And was he proud of doing all this Never! How could he be? The was Shri Samarth’s work. He even Massaged the visiting elderly people’s legs as he knew that they would be tired. He saw Shri Samarth everywhere and therefore even listened to the kids and their orders let alone those who purposefully tired to trouble him! He was so utterly devoted and dedicated to shri Samarth. Seeing all this one elderly lady once remarked that he may force the god to eat! As mentioned earlier his intake was now so less that it was almost nothing. On top of that he used to take bath Sontale, at least thrice a day, the water of which is very cold. This continued even in winters when the cold and wins on sajjangad would be unbearable even with warm clothes on and Sri Sridharswami was wearing only a langoti all the time. The consequence of this was that Sri Sridharswami’s skin gave way at many places. Yet he never cared for it. His philosophy was -”This body is an illusion, so why waste time tending to it” If I can sustain it with almost nothing, I would find the real me inside sooner! The omnipresent Sri Samarth was seeing this all the while and finally decided after one and a half years of Sri Sridharaswami’s arrival at Sajjanagad that the time had to come come bless him. One day Sri Sridharswami was meditating in the cave outside the samadhi. He suddenly saw that the whole cave was lit up with an unforeseen light Sri Sridharswami went into a trance. The light converged into a human shape. He had long hair, a protruding, wide forehead and he was smiling. This was Sri Samarth himself. Sri Sridhara’s swami offered sashtaang namaskar and stood politely before him with folded hands (Hereinafter referred to as namaskar). They were communicating with each other without a word being said. After that also Swamiji stood there with waves of utmost pleasure sweeping across his body. When he finally came out of it he cried incessantly. He had finally got what he had aspired for all these years and more importantly, for which he was born. This was the first time in 300 years that Sri Samarth had himself blessed anyone! Swamiji now used to spend to spend most of his time is in meditation only. He preferred total solitude. He had described Shri Samarth as the, Coolest source of the most powerful light! He himself now looked like one! Shri Samarth had himself given him the title of Bhagawan Shrimat paramhansa parivrajkacharya Sri Sridharaswami Maharaj, but even after that throughout his life he never stopped pursuing spiritualism and spreading the message After Two and half years at sajjangad Shri Samrath asked Shri Shridhara swami to proceed south and spread the light of knowledge he had been endowed with. And so Sri Sridharaswami embarked upon a journey that saw many lives transformed and salvaged. The highlight of his stay in south India was his sojourn at Shigehalli, a small village in Karnataka, where he came across a great yogic saint, Swami Shivananda and on his insistence he stayed at his Ashram. It was under the able guidance of Swami Shivananda that Shri Shreedhaswami learnt the art of yoga and began performing yogic activities. Swami Shivananda wanted to proclaim Sri Sridharswami as his chief disciple and wanted him to take charge of his Ashram. Strictly abiding by the vow taken by Sri Sridharswami that he would not consent to take responsibility of any institution, he denied his this proposal and decided to continue his journey, thus leaving Shigehalli. The resoluteness and the indefinite fasts of swami shivarananda and his disciples made Sridhar Swami’s departure all the more difficult and he was compelled to come back each time. Finally with permission and a promise that he would return back soon, Sri Sridhaswami left Shigehally. He toured extensively and a performed his Chaturmasya at various places all over India. Read More https://sridharashrama.org/sri-sridhara-swamiji/ - [Sant Sri Sadguru Keshav Swamy Maharaj Jeevasamadhi, Keshav Swami Nagar, Hyderabad, Telangana](https://sannidhi.net/sannidhi/sant-sri-sadguru-keshav-swamy-maharaj-jeevasamadhi-keshav-swami-nagar-hyderabad-telangana/) - This is a samadhi of Sant Sri Sadguru Keshav Swamy Maharaj. There is also a Kashi Vishwanath Temple located in the same premises. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The samadhi temple is 27 kms North of Hyderabad International Airport. Map: https://maps.app.goo.gl/9nnYHypLu4CMRvif6 About Sant Sri Sadguru Keshav Swamy Maharaj We have all heard of horror stories of the Hindus being ill-treated and tortured during Nizam's rule (1911 to 1948). Rajakars were actively encouraged to demolish muths and temples. It is surprising and inspirational to find symbols of Hinduism surviving that torrid period, all because of Tapa Shakti, "Jeeva Samadhi" of Shri Shri Keshava Swami Maharaj in Bhagya Nagar Jiyaguda, and Vitthal temple near it are prominent surviving Hindu symbols in the city of Hyderabad. Shri Shri Samardha Ramadas Swami, the guru of Chhatrapati Shivaji Maharaj, sent one of his disciples, Shri Shri Keshava Swamiji, to Hyderabad to protect Hindu Dharma. He constructed Vitthal temple and built a cottage near it in the beautiful surroundings of the Moosi River and completely immersed himself in meditation. He used to bathe in the Moosi River and practice meditation as his daily routine. One day when he was at river Moosi, a smalI procession passed by with a dead body to arm its last rites. A lady among them bowed Shri Keshava Swamiji, and he blessed her as Subhagyavati Bhava". The others standing there laughed as the dead body belonged to her husband. During those times, there was a tradition that the deceased's wife also went along with the procession to the burial ground. When Swamiji realized the reason behind the laughter, he asked them to lower the dead body to the ground and remave the wrapped cloth and flowers. To everyone's amazement, the dead body came alive on Swami's mere looks. Everyone present did "Sashtanga namaskaram" to Swamiji. As the news spread, many people started coming with the dead, and Swamiji brought them back to life. This is why the place came to be called jia-Guda because 'Jia' means (alive). Shri Samardha Ramadas Swami became aware of Shri Keshav Swami Maharaj's miraculous deeds. So he appeared before Keshava Swamiji invisibly and told him that such supernatural works are forbidden in Kaliyuga. Keshava Swamiji said that it is due to the power of Tapa Shakti and grace of his Guru Swami Samardh Ramadas that dead people were coming back to life. So, Swami Samardh Ramadas asked him to bless only those who came with true Bhakti and Shradhha (True Devotion). He realised that as his Guru's message and took "Jeeva Samadhi" at a short distance from Vitthal temple. - [Sri Sridharswami Kuti, Sajjangad, Maharashtra](https://sannidhi.net/sannidhi/sri-sridharswami-kuti-sajjangad-maharashtra/) - This is Kuti where Sridharswami in Sajjangad. This kuti is on the left before entering the premises containing Shree Samarth Ramdas Swami Samadhi. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 15.9 kms West of Satara. Map: https://maps.app.goo.gl/DbJVRGVGQ7LJsxc7A About Sridhara Swamiji In the year 1954, a saint Sridhara Swamiji from Sajjanghad of Maharashtra came and established his hermitage (Ashrama) here to continue his spiritual sadhana. His tapas and sadhana attracted many spiritual seekers and devotes from different parts of Karnataka and Maharashtra. In the year 1973 the Swamiji left his physical body. A Samadhi was constructed here, even today many devotes visit this Ashrama to learn Vedas, Upanishads and Sanskrit classes and to seek the blessings of Swamiji. Sridharaswami Maharaj whose pre-monastic name was Sridhar Deglurkar, was one of the foremost spiritual leaders of modern india who dedicated his life for the spiritual upliftment of hundreds of thousands of indians. Considered by many to be an incarnation of Dattatreya, Sri Sridharswami worked tirelessly for the revival of Hinduism which had fallen prey to evils like casteism, sectarianism and orthodox ritualism. In a lifetime spanning over six decades, Sri Sridharaswami toured the entire length and breadth of the country preaching the core principles of Sanatan Vedic Hindu Dharma (core philosophy of Vedanta), before establishing an ashram at Varadapur in Karnataka in 1954. Here he erected the Dharma Dhwaja which serves as a permanent reminder for all Hindus to persist in their endeavors towards revitalizing Sanatan Vedic Hindu Dharma. Every year hundreds of thousands of pilgrims visit his Shrine at Varadpur to seek spiritual inspiration. Birth and Early Life Sri Sridhaswami was born in Lad Chincholi, Karnataka, India on December 7, 1908 as the son of kamalabai and Narayan Rao Deglurkar. He was the youngest of five siblings, the eldest, Govind, having died before his birth. A recent English translation of an ancient Hindu relic, Shripad Shri Vallabha Charitramrita (originally written in archaic Telugu) by Malladi Govind Dixit reveals that Shripad Sri Vallabh had prophesized Shri Shreedhaswami’s birth almost 600 years ago. It is said that while on a pilgrimage, kamalabai had a dream in which dattatreya himself gave an indication that their next child would be an avatar. On 7th December, 1908, the same day as Shri Datta Guru was born, the Deglurkars were blessed with a boy. He was baptized as ‘Sridhar’ on the 12th day after his birth. Calm and caring by nature, Sridhar displayed a natural fondness for Ram bhakti from the very beginning. His mother encouraged him to continously chant the name of Lord Ram (Hereafter referred to as Ramnam Jap) and thus even at a tender age of five, he could be spotted engrossed in Ramnam Jap in front of a portrait of Lord Ram. A story goes that once an elderly man sarcastically told him to jump in to a lake, knowing that he could not swing saying, I will see how your Ram saves you!. Without thinking for a moment he ran to jump but his brother and friends caught up with him and held him firmly to prevent him from jumping. Sridhar’s father died when he was only three. His elder brother Trimbak who was the sole earning member of the family died a few years later when Sridhar was ten years old. Kamalabai was inconsolable. He suddenly went to her and belying his age started talking to her, why are you weeping? The soul which we loved and have now lost was in effect neither born nor has died. This body is made of elements. Birth is combination of these elements by the Ultimate Soul. Death means separation of these elements and merging of them in the Ultimate Soul. The Ultimate Soul never dies. When the soul inside the body leaves it we declare the body as dead. But the soul inside migrates to another body. So what is lost at the time of death is just the elements and not the soul which we love. Therefore this crying is not justifiable. One who knows that the ultimate Soul is indestructible gets freed from this cycle of birth and death. One who does not know this keeps gyrating in this cycle. The Ultimate Soul is the only truth; rest is all but an illusion. With this knowledge I am sure you will stop weeping and will be happy again. His mother and others, who were listening, just could not believe that a 10 year old boy was saying all this. One year later even she left the mortal world and Sridhar was now an orphan. He spent the next few years in Gulbarga and Pune pursuing his education. His innate benevolence and kindness was evident even at this tender age when, in order to help his school mates, he began working in a grocery store to pay for their school fees. All this while, the desire for spiritual enlightenment was growing stronger in him. Sajjangad and Spiritual Awakening During the course of time, he got well-acquainted with one of his teachers at school, Shri palnitkar Guruji. Discovering Sridhar’s intense inclination towards spiritualism, he advised him to solicit the blessings of Samartha Ramdas Swamiji. Sajjangad was the abode of Samartha Ramdas Swamiji for the last six years of his life. Legend has it that a stone structure (his Samadhi) surged out of its own at the cremation place of Shri Samartha on the very next day of his nirvana. His yearning for a spiritual awakening at this point can be guaged by the fact that he started to dispose all his money to the poor and the remaining he just threw. He liked a particular sweet dish, so he bought it, kept it in front of Lord Ram’s idol and then mixed cow dung in it and ate it. Now he could not even think about the dish he once liked so much. On the day of departure to Sajjangad, Which also coincided with Vijayadashmi, he suddenly felt that he was going there to find out the creator of the universe who had control over the living, nonliving things and also time and space. He meditated for a while and then wrote on a paper-THAT I will remain a bachelor to the core till death will not touch money, even if given forcefully to poor or for a good cause will not become the head priest anywhere will keep my needs to bare minimum will not differentiate between men and women will consider every woman as my mother will spend my life for the benefit of society by all means will try my best to revive the religion to make the world happy. For this I am hereby submitting my body to the God, now he is responsible to pull me out of the wrong track and put me on the right one, if it so happens. I am submitting this document to the sared fire to reproduce it if the need be. At Sajjangad one is allowed to stay for 3 days, during which all necessities are provided free of cost, but no one, whosoever it may be, is allowed to stay beyond that period. Sridhar didn’t know that; so he stayed there for 3days during which he did Ramnam Jap continuously except for the time devoted for daily chores. After 3 days he was asked to leave. That was like end of universe for him. But politely said that he was prepared to do anything to stay near the samadhi (shrine). The Math in charge agreed but put forth a condition that he would have to voluntarily do some kind of work that would please Sri Samarth. Sridhar was overjoyed. Probably in hindsight we can say that Shri Samarth wanted to show all other workers in the math the type of work that pleases him the most and therefore he brought Shridhar there. But Samarth was a hard task master and although he himself awarded the ultimate title ‘Bhagwan’ to Sri Sridharswami he put him through very hard rigors and tested him to the hilt. How he could finally please the probably only Saint (Shri Samarth) who never hesitated to call a spade and even advised to tackle aggression by more severe aggression is something which is unparalleled in spiritualism, spanning a period of about 3 and a quarter years from the full moon day of Ashwin (Hindu month) 1927 to 9th day of 2nd half of Magh, during which period Sri Sridharswami stayed at Sajjangad. Sri Sridharswami used to get up before dawn and after the morning rituals, started to work. He used to sweep the floor, serve the food, and wash the clothes on Sri Samarth’s samadhi and utensils which were used by Shri Samarth. He was so deeply engrossed in the work of the Math that many a times he just forgot to have his meals also. He was offered milk by the chief of the Math but he refused saying that it was too costly and instead ate groundnuts which were available in plenty but then he switched on to simple gram and then to jawar (Staple food of the poor) simply to reduce the burden on the Math. He was now doing practically everything which all the other workers were doing individually. In a sense he was doing the work of a 100 workers at a time. This was possible only on account of his unflinching faith in Sri Samarth and Sri Samarth’s blessings. He was now handed over most pious duty of reciting Dasbodh (The sacred book written by Shri Samarth) after the daily puja. Once, a worker who was cooking for all others had to leave for long period. Without thinking for a moment Shri Shridharswami offered to cook and immediately started cooking and serving the food also. For all the water drunk by everybody so he started bringing about 50 bucketful of the sacred lake, Sontale which was about a one furlong away. He was doing now practically every work in the Math. He had to cook the food for about 30 people daily and for 100 on every Thursday in addition to people coming routinely without any intimation. He had no prior experience of cooking but everyone used to relish the food prepared by him, simply because his mind was in it he was doing continuous Ramanm Jap even while cooking. After everyone finished the meals he did the sweeping of floor also. And was he proud of doing all this Never! How could he be? The was Shri Samarth’s work. He even Massaged the visiting elderly people’s legs as he knew that they would be tired. He saw Shri Samarth everywhere and therefore even listened to the kids and their orders let alone those who purposefully tired to trouble him! He was so utterly devoted and dedicated to shri Samarth. Seeing all this one elderly lady once remarked that he may force the god to eat! As mentioned earlier his intake was now so less that it was almost nothing. On top of that he used to take bath Sontale, at least thrice a day, the water of which is very cold. This continued even in winters when the cold and wins on sajjangad would be unbearable even with warm clothes on and Sri Sridharswami was wearing only a langoti all the time. The consequence of this was that Sri Sridharswami’s skin gave way at many places. Yet he never cared for it. His philosophy was -”This body is an illusion, so why waste time tending to it” If I can sustain it with almost nothing, I would find the real me inside sooner! The omnipresent Sri Samarth was seeing this all the while and finally decided after one and a half years of Sri Sridharaswami’s arrival at Sajjanagad that the time had to come come bless him. One day Sri Sridharswami was meditating in the cave outside the samadhi. He suddenly saw that the whole cave was lit up with an unforeseen light Sri Sridharswami went into a trance. The light converged into a human shape. He had long hair, a protruding, wide forehead and he was smiling. This was Sri Samarth himself. Sri Sridhara’s swami offered sashtaang namaskar and stood politely before him with folded hands (Hereinafter referred to as namaskar). They were communicating with each other without a word being said. After that also Swamiji stood there with waves of utmost pleasure sweeping across his body. When he finally came out of it he cried incessantly. He had finally got what he had aspired for all these years and more importantly, for which he was born. This was the first time in 300 years that Sri Samarth had himself blessed anyone! Swamiji now used to spend to spend most of his time is in meditation only. He preferred total solitude. He had described Shri Samarth as the, Coolest source of the most powerful light! He himself now looked like one! Shri Samarth had himself given him the title of Bhagawan Shrimat paramhansa parivrajkacharya Sri Sridharaswami Maharaj, but even after that throughout his life he never stopped pursuing spiritualism and spreading the message After Two and half years at sajjangad Shri Samrath asked Shri Shridhara swami to proceed south and spread the light of knowledge he had been endowed with. And so Sri Sridharaswami embarked upon a journey that saw many lives transformed and salvaged. The highlight of his stay in south India was his sojourn at Shigehalli, a small village in Karnataka, where he came across a great yogic saint, Swami Shivananda and on his insistence he stayed at his Ashram. It was under the able guidance of Swami Shivananda that Shri Shreedhaswami learnt the art of yoga and began performing yogic activities. Swami Shivananda wanted to proclaim Sri Sridharswami as his chief disciple and wanted him to take charge of his Ashram. Strictly abiding by the vow taken by Sri Sridharswami that he would not consent to take responsibility of any institution, he denied his this proposal and decided to continue his journey, thus leaving Shigehalli. The resoluteness and the indefinite fasts of swami shivarananda and his disciples made Sridhar Swami’s departure all the more difficult and he was compelled to come back each time. Finally with permission and a promise that he would return back soon, Sri Sridhaswami left Shigehally. He toured extensively and a performed his Chaturmasya at various places all over India. Read More https://sridharashrama.org/sri-sridhara-swamiji/ - [Sri Sridharswami Samadhi, Sri Sridharashrama, Bentavalli, Karnataka](https://sannidhi.net/sannidhi/sri-sridharswami-samadhi-sri-sridharashrama-bentavalli-karnataka/) - This is a Samadhi of Sri Sridharswami, a disciple of Swami Samarth Ramdas. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 10 kms South West of Sagara. Map: https://maps.app.goo.gl/RKCQ6FgxBTa8Qpbs5 About Sridhara Swamiji In the year 1954, a saint Sridhara Swamiji from Sajjanghad of Maharashtra came and established his hermitage (Ashrama) here to continue his spiritual sadhana. His tapas and sadhana attracted many spiritual seekers and devotes from different parts of Karnataka and Maharashtra. In the year 1973 the Swamiji left his physical body. A Samadhi was constructed here, even today many devotes visit this Ashrama to learn Vedas, Upanishads and Sanskrit classes and to seek the blessings of Swamiji. Sridharaswami Maharaj whose pre-monastic name was Sridhar Deglurkar, was one of the foremost spiritual leaders of modern india who dedicated his life for the spiritual upliftment of hundreds of thousands of indians. Considered by many to be an incarnation of Dattatreya, Sri Sridharswami worked tirelessly for the revival of Hinduism which had fallen prey to evils like casteism, sectarianism and orthodox ritualism. In a lifetime spanning over six decades, Sri Sridharaswami toured the entire length and breadth of the country preaching the core principles of Sanatan Vedic Hindu Dharma (core philosophy of Vedanta), before establishing an ashram at Varadapur in Karnataka in 1954. Here he erected the Dharma Dhwaja which serves as a permanent reminder for all Hindus to persist in their endeavors towards revitalizing Sanatan Vedic Hindu Dharma. Every year hundreds of thousands of pilgrims visit his Shrine at Varadpur to seek spiritual inspiration. Birth and Early Life Sri Sridhaswami was born in Lad Chincholi, Karnataka, India on December 7, 1908 as the son of kamalabai and Narayan Rao Deglurkar. He was the youngest of five siblings, the eldest, Govind, having died before his birth. A recent English translation of an ancient Hindu relic, Shripad Shri Vallabha Charitramrita (originally written in archaic Telugu) by Malladi Govind Dixit reveals that Shripad Sri Vallabh had prophesized Shri Shreedhaswami’s birth almost 600 years ago. It is said that while on a pilgrimage, kamalabai had a dream in which dattatreya himself gave an indication that their next child would be an avatar. On 7th December, 1908, the same day as Shri Datta Guru was born, the Deglurkars were blessed with a boy. He was baptized as ‘Sridhar’ on the 12th day after his birth. Calm and caring by nature, Sridhar displayed a natural fondness for Ram bhakti from the very beginning. His mother encouraged him to continously chant the name of Lord Ram (Hereafter referred to as Ramnam Jap) and thus even at a tender age of five, he could be spotted engrossed in Ramnam Jap in front of a portrait of Lord Ram. A story goes that once an elderly man sarcastically told him to jump in to a lake, knowing that he could not swing saying, I will see how your Ram saves you!. Without thinking for a moment he ran to jump but his brother and friends caught up with him and held him firmly to prevent him from jumping. Sridhar’s father died when he was only three. His elder brother Trimbak who was the sole earning member of the family died a few years later when Sridhar was ten years old. Kamalabai was inconsolable. He suddenly went to her and belying his age started talking to her, why are you weeping? The soul which we loved and have now lost was in effect neither born nor has died. This body is made of elements. Birth is combination of these elements by the Ultimate Soul. Death means separation of these elements and merging of them in the Ultimate Soul. The Ultimate Soul never dies. When the soul inside the body leaves it we declare the body as dead. But the soul inside migrates to another body. So what is lost at the time of death is just the elements and not the soul which we love. Therefore this crying is not justifiable. One who knows that the ultimate Soul is indestructible gets freed from this cycle of birth and death. One who does not know this keeps gyrating in this cycle. The Ultimate Soul is the only truth; rest is all but an illusion. With this knowledge I am sure you will stop weeping and will be happy again. His mother and others, who were listening, just could not believe that a 10 year old boy was saying all this. One year later even she left the mortal world and Sridhar was now an orphan. He spent the next few years in Gulbarga and Pune pursuing his education. His innate benevolence and kindness was evident even at this tender age when, in order to help his school mates, he began working in a grocery store to pay for their school fees. All this while, the desire for spiritual enlightenment was growing stronger in him. Sajjangad and Spiritual Awakening During the course of time, he got well-acquainted with one of his teachers at school, Shri palnitkar Guruji. Discovering Sridhar’s intense inclination towards spiritualism, he advised him to solicit the blessings of Samartha Ramdas Swamiji. Sajjangad was the abode of Samartha Ramdas Swamiji for the last six years of his life. Legend has it that a stone structure (his Samadhi) surged out of its own at the cremation place of Shri Samartha on the very next day of his nirvana. His yearning for a spiritual awakening at this point can be guaged by the fact that he started to dispose all his money to the poor and the remaining he just threw. He liked a particular sweet dish, so he bought it, kept it in front of Lord Ram’s idol and then mixed cow dung in it and ate it. Now he could not even think about the dish he once liked so much. On the day of departure to Sajjangad, Which also coincided with Vijayadashmi, he suddenly felt that he was going there to find out the creator of the universe who had control over the living, nonliving things and also time and space. He meditated for a while and then wrote on a paper-THAT I will remain a bachelor to the core till death will not touch money, even if given forcefully to poor or for a good cause will not become the head priest anywhere will keep my needs to bare minimum will not differentiate between men and women will consider every woman as my mother will spend my life for the benefit of society by all means will try my best to revive the religion to make the world happy. For this I am hereby submitting my body to the God, now he is responsible to pull me out of the wrong track and put me on the right one, if it so happens. I am submitting this document to the sared fire to reproduce it if the need be. At Sajjangad one is allowed to stay for 3 days, during which all necessities are provided free of cost, but no one, whosoever it may be, is allowed to stay beyond that period. Sridhar didn’t know that; so he stayed there for 3days during which he did Ramnam Jap continuously except for the time devoted for daily chores. After 3 days he was asked to leave. That was like end of universe for him. But politely said that he was prepared to do anything to stay near the samadhi (shrine). The Math in charge agreed but put forth a condition that he would have to voluntarily do some kind of work that would please Sri Samarth. Sridhar was overjoyed. Probably in hindsight we can say that Shri Samarth wanted to show all other workers in the math the type of work that pleases him the most and therefore he brought Shridhar there. But Samarth was a hard task master and although he himself awarded the ultimate title ‘Bhagwan’ to Sri Sridharswami he put him through very hard rigors and tested him to the hilt. How he could finally please the probably only Saint (Shri Samarth) who never hesitated to call a spade and even advised to tackle aggression by more severe aggression is something which is unparalleled in spiritualism, spanning a period of about 3 and a quarter years from the full moon day of Ashwin (Hindu month) 1927 to 9th day of 2nd half of Magh, during which period Sri Sridharswami stayed at Sajjangad. Sri Sridharswami used to get up before dawn and after the morning rituals, started to work. He used to sweep the floor, serve the food, and wash the clothes on Sri Samarth’s samadhi and utensils which were used by Shri Samarth. He was so deeply engrossed in the work of the Math that many a times he just forgot to have his meals also. He was offered milk by the chief of the Math but he refused saying that it was too costly and instead ate groundnuts which were available in plenty but then he switched on to simple gram and then to jawar (Staple food of the poor) simply to reduce the burden on the Math. He was now doing practically everything which all the other workers were doing individually. In a sense he was doing the work of a 100 workers at a time. This was possible only on account of his unflinching faith in Sri Samarth and Sri Samarth’s blessings. He was now handed over most pious duty of reciting Dasbodh (The sacred book written by Shri Samarth) after the daily puja. Once, a worker who was cooking for all others had to leave for long period. Without thinking for a moment Shri Shridharswami offered to cook and immediately started cooking and serving the food also. For all the water drunk by everybody so he started bringing about 50 bucketful of the sacred lake, Sontale which was about a one furlong away. He was doing now practically every work in the Math. He had to cook the food for about 30 people daily and for 100 on every Thursday in addition to people coming routinely without any intimation. He had no prior experience of cooking but everyone used to relish the food prepared by him, simply because his mind was in it he was doing continuous Ramanm Jap even while cooking. After everyone finished the meals he did the sweeping of floor also. And was he proud of doing all this Never! How could he be? The was Shri Samarth’s work. He even Massaged the visiting elderly people’s legs as he knew that they would be tired. He saw Shri Samarth everywhere and therefore even listened to the kids and their orders let alone those who purposefully tired to trouble him! He was so utterly devoted and dedicated to shri Samarth. Seeing all this one elderly lady once remarked that he may force the god to eat! As mentioned earlier his intake was now so less that it was almost nothing. On top of that he used to take bath Sontale, at least thrice a day, the water of which is very cold. This continued even in winters when the cold and wins on sajjangad would be unbearable even with warm clothes on and Sri Sridharswami was wearing only a langoti all the time. The consequence of this was that Sri Sridharswami’s skin gave way at many places. Yet he never cared for it. His philosophy was -”This body is an illusion, so why waste time tending to it” If I can sustain it with almost nothing, I would find the real me inside sooner! The omnipresent Sri Samarth was seeing this all the while and finally decided after one and a half years of Sri Sridharaswami’s arrival at Sajjanagad that the time had to come come bless him. One day Sri Sridharswami was meditating in the cave outside the samadhi. He suddenly saw that the whole cave was lit up with an unforeseen light Sri Sridharswami went into a trance. The light converged into a human shape. He had long hair, a protruding, wide forehead and he was smiling. This was Sri Samarth himself. Sri Sridhara’s swami offered sashtaang namaskar and stood politely before him with folded hands (Hereinafter referred to as namaskar). They were communicating with each other without a word being said. After that also Swamiji stood there with waves of utmost pleasure sweeping across his body. When he finally came out of it he cried incessantly. He had finally got what he had aspired for all these years and more importantly, for which he was born. This was the first time in 300 years that Sri Samarth had himself blessed anyone! Swamiji now used to spend to spend most of his time is in meditation only. He preferred total solitude. He had described Shri Samarth as the, Coolest source of the most powerful light! He himself now looked like one! Shri Samarth had himself given him the title of Bhagawan Shrimat paramhansa parivrajkacharya Sri Sridharaswami Maharaj, but even after that throughout his life he never stopped pursuing spiritualism and spreading the message After Two and half years at sajjangad Shri Samrath asked Shri Shridhara swami to proceed south and spread the light of knowledge he had been endowed with. And so Sri Sridharaswami embarked upon a journey that saw many lives transformed and salvaged. The highlight of his stay in south India was his sojourn at Shigehalli, a small village in Karnataka, where he came across a great yogic saint, Swami Shivananda and on his insistence he stayed at his Ashram. It was under the able guidance of Swami Shivananda that Shri Shreedhaswami learnt the art of yoga and began performing yogic activities. Swami Shivananda wanted to proclaim Sri Sridharswami as his chief disciple and wanted him to take charge of his Ashram. Strictly abiding by the vow taken by Sri Sridharswami that he would not consent to take responsibility of any institution, he denied his this proposal and decided to continue his journey, thus leaving Shigehalli. The resoluteness and the indefinite fasts of swami shivarananda and his disciples made Sridhar Swami’s departure all the more difficult and he was compelled to come back each time. Finally with permission and a promise that he would return back soon, Sri Sridhaswami left Shigehally. He toured extensively and a performed his Chaturmasya at various places all over India. Read More https://sridharashrama.org/sri-sridhara-swamiji/ - [Sri Sridharswami Gowshala, Sri Sridharashrama, Bentavalli, Karnataka](https://sannidhi.net/sannidhi/sri-sridharswami-gowshala-sri-sridharashrama-bentavalli-karnataka/) - This is a Gowshala where Sri Sridharswami looked after the cows, a disciple of Swami Samarth Ramdas. The room is on the right side before entering the main ashram. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 10 kms South West of Sagara. Map: https://maps.app.goo.gl/vn2Kfitt92GKE5Dx8 About Sridhara Swamiji In the year 1954, a saint Sridhara Swamiji from Sajjanghad of Maharashtra came and established his hermitage (Ashrama) here to continue his spiritual sadhana. His tapas and sadhana attracted many spiritual seekers and devotes from different parts of Karnataka and Maharashtra. In the year 1973 the Swamiji left his physical body. A Samadhi was constructed here, even today many devotes visit this Ashrama to learn Vedas, Upanishads and Sanskrit classes and to seek the blessings of Swamiji. Sridharaswami Maharaj whose pre-monastic name was Sridhar Deglurkar, was one of the foremost spiritual leaders of modern india who dedicated his life for the spiritual upliftment of hundreds of thousands of indians. Considered by many to be an incarnation of Dattatreya, Sri Sridharswami worked tirelessly for the revival of Hinduism which had fallen prey to evils like casteism, sectarianism and orthodox ritualism. In a lifetime spanning over six decades, Sri Sridharaswami toured the entire length and breadth of the country preaching the core principles of Sanatan Vedic Hindu Dharma (core philosophy of Vedanta), before establishing an ashram at Varadapur in Karnataka in 1954. Here he erected the Dharma Dhwaja which serves as a permanent reminder for all Hindus to persist in their endeavors towards revitalizing Sanatan Vedic Hindu Dharma. Every year hundreds of thousands of pilgrims visit his Shrine at Varadpur to seek spiritual inspiration. Birth and Early Life Sri Sridhaswami was born in Lad Chincholi, Karnataka, India on December 7, 1908 as the son of kamalabai and Narayan Rao Deglurkar. He was the youngest of five siblings, the eldest, Govind, having died before his birth. A recent English translation of an ancient Hindu relic, Shripad Shri Vallabha Charitramrita (originally written in archaic Telugu) by Malladi Govind Dixit reveals that Shripad Sri Vallabh had prophesized Shri Shreedhaswami’s birth almost 600 years ago. It is said that while on a pilgrimage, kamalabai had a dream in which dattatreya himself gave an indication that their next child would be an avatar. On 7th December, 1908, the same day as Shri Datta Guru was born, the Deglurkars were blessed with a boy. He was baptized as ‘Sridhar’ on the 12th day after his birth. Calm and caring by nature, Sridhar displayed a natural fondness for Ram bhakti from the very beginning. His mother encouraged him to continously chant the name of Lord Ram (Hereafter referred to as Ramnam Jap) and thus even at a tender age of five, he could be spotted engrossed in Ramnam Jap in front of a portrait of Lord Ram. A story goes that once an elderly man sarcastically told him to jump in to a lake, knowing that he could not swing saying, I will see how your Ram saves you!. Without thinking for a moment he ran to jump but his brother and friends caught up with him and held him firmly to prevent him from jumping. Sridhar’s father died when he was only three. His elder brother Trimbak who was the sole earning member of the family died a few years later when Sridhar was ten years old. Kamalabai was inconsolable. He suddenly went to her and belying his age started talking to her, why are you weeping? The soul which we loved and have now lost was in effect neither born nor has died. This body is made of elements. Birth is combination of these elements by the Ultimate Soul. Death means separation of these elements and merging of them in the Ultimate Soul. The Ultimate Soul never dies. When the soul inside the body leaves it we declare the body as dead. But the soul inside migrates to another body. So what is lost at the time of death is just the elements and not the soul which we love. Therefore this crying is not justifiable. One who knows that the ultimate Soul is indestructible gets freed from this cycle of birth and death. One who does not know this keeps gyrating in this cycle. The Ultimate Soul is the only truth; rest is all but an illusion. With this knowledge I am sure you will stop weeping and will be happy again. His mother and others, who were listening, just could not believe that a 10 year old boy was saying all this. One year later even she left the mortal world and Sridhar was now an orphan. He spent the next few years in Gulbarga and Pune pursuing his education. His innate benevolence and kindness was evident even at this tender age when, in order to help his school mates, he began working in a grocery store to pay for their school fees. All this while, the desire for spiritual enlightenment was growing stronger in him. Sajjangad and Spiritual Awakening During the course of time, he got well-acquainted with one of his teachers at school, Shri palnitkar Guruji. Discovering Sridhar’s intense inclination towards spiritualism, he advised him to solicit the blessings of Samartha Ramdas Swamiji. Sajjangad was the abode of Samartha Ramdas Swamiji for the last six years of his life. Legend has it that a stone structure (his Samadhi) surged out of its own at the cremation place of Shri Samartha on the very next day of his nirvana. His yearning for a spiritual awakening at this point can be guaged by the fact that he started to dispose all his money to the poor and the remaining he just threw. He liked a particular sweet dish, so he bought it, kept it in front of Lord Ram’s idol and then mixed cow dung in it and ate it. Now he could not even think about the dish he once liked so much. On the day of departure to Sajjangad, Which also coincided with Vijayadashmi, he suddenly felt that he was going there to find out the creator of the universe who had control over the living, nonliving things and also time and space. He meditated for a while and then wrote on a paper-THAT I will remain a bachelor to the core till death will not touch money, even if given forcefully to poor or for a good cause will not become the head priest anywhere will keep my needs to bare minimum will not differentiate between men and women will consider every woman as my mother will spend my life for the benefit of society by all means will try my best to revive the religion to make the world happy. For this I am hereby submitting my body to the God, now he is responsible to pull me out of the wrong track and put me on the right one, if it so happens. I am submitting this document to the sared fire to reproduce it if the need be. At Sajjangad one is allowed to stay for 3 days, during which all necessities are provided free of cost, but no one, whosoever it may be, is allowed to stay beyond that period. Sridhar didn’t know that; so he stayed there for 3days during which he did Ramnam Jap continuously except for the time devoted for daily chores. After 3 days he was asked to leave. That was like end of universe for him. But politely said that he was prepared to do anything to stay near the samadhi (shrine). The Math in charge agreed but put forth a condition that he would have to voluntarily do some kind of work that would please Sri Samarth. Sridhar was overjoyed. Probably in hindsight we can say that Shri Samarth wanted to show all other workers in the math the type of work that pleases him the most and therefore he brought Shridhar there. But Samarth was a hard task master and although he himself awarded the ultimate title ‘Bhagwan’ to Sri Sridharswami he put him through very hard rigors and tested him to the hilt. How he could finally please the probably only Saint (Shri Samarth) who never hesitated to call a spade and even advised to tackle aggression by more severe aggression is something which is unparalleled in spiritualism, spanning a period of about 3 and a quarter years from the full moon day of Ashwin (Hindu month) 1927 to 9th day of 2nd half of Magh, during which period Sri Sridharswami stayed at Sajjangad. Sri Sridharswami used to get up before dawn and after the morning rituals, started to work. He used to sweep the floor, serve the food, and wash the clothes on Sri Samarth’s samadhi and utensils which were used by Shri Samarth. He was so deeply engrossed in the work of the Math that many a times he just forgot to have his meals also. He was offered milk by the chief of the Math but he refused saying that it was too costly and instead ate groundnuts which were available in plenty but then he switched on to simple gram and then to jawar (Staple food of the poor) simply to reduce the burden on the Math. He was now doing practically everything which all the other workers were doing individually. In a sense he was doing the work of a 100 workers at a time. This was possible only on account of his unflinching faith in Sri Samarth and Sri Samarth’s blessings. He was now handed over most pious duty of reciting Dasbodh (The sacred book written by Shri Samarth) after the daily puja. Once, a worker who was cooking for all others had to leave for long period. Without thinking for a moment Shri Shridharswami offered to cook and immediately started cooking and serving the food also. For all the water drunk by everybody so he started bringing about 50 bucketful of the sacred lake, Sontale which was about a one furlong away. He was doing now practically every work in the Math. He had to cook the food for about 30 people daily and for 100 on every Thursday in addition to people coming routinely without any intimation. He had no prior experience of cooking but everyone used to relish the food prepared by him, simply because his mind was in it he was doing continuous Ramanm Jap even while cooking. After everyone finished the meals he did the sweeping of floor also. And was he proud of doing all this Never! How could he be? The was Shri Samarth’s work. He even Massaged the visiting elderly people’s legs as he knew that they would be tired. He saw Shri Samarth everywhere and therefore even listened to the kids and their orders let alone those who purposefully tired to trouble him! He was so utterly devoted and dedicated to shri Samarth. Seeing all this one elderly lady once remarked that he may force the god to eat! As mentioned earlier his intake was now so less that it was almost nothing. On top of that he used to take bath Sontale, at least thrice a day, the water of which is very cold. This continued even in winters when the cold and wins on sajjangad would be unbearable even with warm clothes on and Sri Sridharswami was wearing only a langoti all the time. The consequence of this was that Sri Sridharswami’s skin gave way at many places. Yet he never cared for it. His philosophy was -”This body is an illusion, so why waste time tending to it” If I can sustain it with almost nothing, I would find the real me inside sooner! The omnipresent Sri Samarth was seeing this all the while and finally decided after one and a half years of Sri Sridharaswami’s arrival at Sajjanagad that the time had to come come bless him. One day Sri Sridharswami was meditating in the cave outside the samadhi. He suddenly saw that the whole cave was lit up with an unforeseen light Sri Sridharswami went into a trance. The light converged into a human shape. He had long hair, a protruding, wide forehead and he was smiling. This was Sri Samarth himself. Sri Sridhara’s swami offered sashtaang namaskar and stood politely before him with folded hands (Hereinafter referred to as namaskar). They were communicating with each other without a word being said. After that also Swamiji stood there with waves of utmost pleasure sweeping across his body. When he finally came out of it he cried incessantly. He had finally got what he had aspired for all these years and more importantly, for which he was born. This was the first time in 300 years that Sri Samarth had himself blessed anyone! Swamiji now used to spend to spend most of his time is in meditation only. He preferred total solitude. He had described Shri Samarth as the, Coolest source of the most powerful light! He himself now looked like one! Shri Samarth had himself given him the title of Bhagawan Shrimat paramhansa parivrajkacharya Sri Sridharaswami Maharaj, but even after that throughout his life he never stopped pursuing spiritualism and spreading the message After Two and half years at sajjangad Shri Samrath asked Shri Shridhara swami to proceed south and spread the light of knowledge he had been endowed with. And so Sri Sridharaswami embarked upon a journey that saw many lives transformed and salvaged. The highlight of his stay in south India was his sojourn at Shigehalli, a small village in Karnataka, where he came across a great yogic saint, Swami Shivananda and on his insistence he stayed at his Ashram. It was under the able guidance of Swami Shivananda that Shri Shreedhaswami learnt the art of yoga and began performing yogic activities. Swami Shivananda wanted to proclaim Sri Sridharswami as his chief disciple and wanted him to take charge of his Ashram. Strictly abiding by the vow taken by Sri Sridharswami that he would not consent to take responsibility of any institution, he denied his this proposal and decided to continue his journey, thus leaving Shigehalli. The resoluteness and the indefinite fasts of swami shivarananda and his disciples made Sridhar Swami’s departure all the more difficult and he was compelled to come back each time. Finally with permission and a promise that he would return back soon, Sri Sridhaswami left Shigehally. He toured extensively and a performed his Chaturmasya at various places all over India. Read More https://sridharashrama.org/sri-sridhara-swamiji/ - [Shree Samarth Ramdas Swami Samadhi, Sajjangad, Maharashtra](https://sannidhi.net/sannidhi/shree-samarth-ramdas-swami-samadhi-sajjangad-maharashtra/) - This is a Samadhi of Shree Samartha Ramdas Swami. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 15.9 kms West of Satara. Map: https://maps.app.goo.gl/YqqJ2zdmrNm3ZdcQA About Shree Samartha Ramdas Swami 1608 Birth at Jamb (Dist. Jalna) on the day of Shri Ram Navami 1613 Samarth's thread ceremony at Jamb 1616 As a child, Lord Rama gave Darshan, Anugrah and Blessed Shri Samarth 1620 Twelve-year-old Narayana escaped from his own marriage 1620 12 years of asceticism on the bank of river Godavari at Takli in Nashik 1631 Shri Samarth and Shri Shahaji Raje met at Takli 1632 Observing the social condition of the country by visiting India 1644 Arrival at Mahabaleshwar. Commencement of political, social and spiritual activities 1644 Installation of an idol of Hanumana at Shahapur and Ram Navami celebrations at Masur 1648 Installation of Lord Rama idol at Chafal which was found in river Krishna, and establishment of first monastery and Ramdasi sect at Chafal 1649 Shri Samarth and Saint Tukaram met at Chinchwad 1649 Chhatrapati Shivaji Raje met Shri Ramdas Swami at Shinganwadi near Chafal. Shri Samarth blessed him with Guropdesh 1654 Writing of Dasbodhat Shivatharghal 1653 Chhatrapati Shivaji Maharaj offered the kingdom to Samarth 1673 Chhatrapati Shivaji Maharaj conquered Parli fort (Sajjangad) from Adilshah 1676 At the request of Chhatrapati Shivaji Maharaj, Samarth came to live permanently at Sajjangad 1679 Samarth disciple Saint Venna Swami left for heavenly abode while doing kirtana 1680 Nirvana of Chhatrapati Shivaji Maharaj at Raigad 1681 Samarth wrote a historic letter to Chhatrapati Sambhaji Raje from Sajjangad 1681 Arrival of idols of Rama, Laxman, Sita and Hanumana from Thanjavur 1682 Samarth attained Mahasamadhi in the monastery at Sajjangad by giving prior notice 1682 Chhatrapati Sambhaji Maharaj built the Samadhi Temple of Shri Samarth Introduction Ramdas was one of the greatest saints of the world. He was the inspirer of Shivaji. He was born of Suryaji Panth and Renuka Bai in Jamb, Maharashtra, in 1608 A.D. His original name was Narain. Ramdas was a contemporary of Sant Tukaram. He was a great devotee of Hanuman and Lord Rama. He had Darshan of Lord Rama even when he was a boy. Lord Rama Himself initiated him. As a boy, Ramdas acquired some knowledge of the Hindu scriptures and developed a liking for meditation and religious study. One day he shut himself in a room and began to meditate on God. When his mother asked him what he was doing, Ramdas replied that he was meditating and praying for the good of the world. His mother was surprised at the precocious religious inclination of the boy and felt happy. When Ramdas was twelve years of age, all arrangements were made for his marriage. He sat in front of the bride. There was a screen between the bridegroom and the bride. When the priests chanted “Sawadhan!’ (be alert), Ramdas bolted away from the place and disappeared within the twinkling of an eye. Studies and Penances For twelve years Ramdas stayed at Nasik on the banks of the Godavari. He used to get up very early in the morning, go into the Godavari river, and with his body half-immersed in water, recite the sacred Gayatri Mantra till about noon. Then he would go round for alms. He first offered the collected food to his Deity Sri Rama and then took it as Prasad. After resting a while, he used to attend religious discourses in the various temples of Nasik and Panchavati. Ramdas also studied Sanskrit and copied in his own hand the Ramayana of Valmiki. This manuscript is still preserved in the collection of Sri S.S. Dev of Dhubliah. Ramdas did Purascharana of the Rama Mantra of thirteen letters Sri Ram Jaya Ram Jaya Jaya Ram thirteen lakhs of times at Tafali, near Nasik, on the banks of the Godavari. After the Purascharana was over, once again Ramdas had Darshan of Lord Rama. It is said that Ramachandra ordered Ramdas to visit holy places such as Nasik, Haridwar, Kasi, etc. Ramdas sprinkled over a dead body holy water uttering the name of Rama and the dead body was restored to life. Ramdas had to do this, because he had blessed a woman who had just lost her husband. Pilgrimage Ramdas was an Advaitin and a Bhakta in one. He had this very noble quality that he never hated any religion or nation. His main object was to spread the Hindu religion throughout India. Ramdas had not visited Pandharpur, as he had not known the existence of this holy place. One day, the tradition says, Lord Panduranga Vittal, in the form of a Brahmin, with a batch of three hundred pilgrims, appeared before Ramdas and asked him whether he had any objection to see Lord Krishna. Ramdas replied in the negative. Panduranga then took Ramdas to Pandharpur, and when the Bhaktas approached the temple, the Brahmin disappeared. Ramdas then knew that it was none other than the Lord that had brought him to that holy place. He entered the temple, and to his great surprise, found Sri Rama standing alone on a brick. Ramdas addressed the Deity thus: “O Lord, what are You doing here alone? Where is Your brother Lakshmana and Your consort Sita Mata? Where is Maruti and where are the monkey hordes?”. On hearing these words, the image at once transformed itself into Sri Pandarinath. Ramdas then praised Panduranga for His kindness, prostrated before Him and sang songs of joy for getting His rare Darshan. Ramdas now felt doubly convinced that the several incarnations of the Lord were but His several forms and preached that everyone should respect and worship the One who took care of one and all in the world. Ramdas then worshipped Panduranga to his heart’s content and became a frequent visitor and Bhakta of Panduranga Vittal also. In Pandharpur, Ramdas came in contact with Tukaram and other saints of Pandharpur. In his pilgrimages, Ramdas observed and studied the social, political and economic conditions of Indians and their utter helplessness in life. It is said that Sri Rama ordered Ramdas to go to the banks of the Krishna and help the cause of Shivaji, the incarnation of Siva and founder of the Kingdom of Maharashtra. Ramdas came to the Krishna and went about preaching from Mahabaleshwar to Kolhapur. He established eleven principal seats of Maruti which emphasized the importance of physical development. He installed the shrines of Sri Ramachandra at Champavati and introduced Sri Rama Navami Mahotsava and the procession of Sri Rama’s chariot. It was at the place called Singanvadi that Shivaji became the disciple of Ramdas. Shivaji placed the sandals of his Guru on the throne and acted as regent of the kingdom under the orders and guidance of his Guru and adopted as ensign the flag of orange colour. There is a beautiful and romantic incident current in the Maharashtra country about Shivaji’s adoption of the Gerua flag and his ruling the kingdom in the name of Saint Ramdas. One day Shivaji saw, from the terrace of his palace, his Gurudev Ramdas going about the streets with his begging bowl. Shivaji was surprised and could not understand why his Guru should beg when he himself had already placed all his resources at the disposal of his Gurudev. However, Sadhus are difficult to understand. Shivaji therefore called for his companion Balaji, wrote a small chit and asked him to give it to Guruji when he came to the palace. About noon, Ramdas came to the palace with his bowl and Balaji prostrated before Gurudev and placed the chit at his feet. Briefly, the chit conveyed that Shivaji had made a gift of his whole kingdom to Gurudev and he humbly solicited his Gurudev’s blessing. The Guru smiled and told Balaji that it was alright. Next morning Ramdas called on Shivaji and asked him what he proposed to do with himself as he had disposed of his kingdom. Shivaji prostrated himself before Ramdas and said that he would be very happy and consider himself blessed if he should spend his life in his Gurudev’s service. Then Ramdas said, “Take this bowl and let us go on our rounds”. So Ramdas and Shivaji went round Satara begging. The people reverently bowed before the pair and gave them alms. The pair returned to the river. Ramdas prepared his simple meals and Shivaji partook of what was left after his Gurudev had finished his meals. Then Shivaji, with a smile, asked his Gurudev what he was going to do with him after reducing him to a beggar. Ramdas knew that the opportunity had come to set up a lofty ideal for the king. Ramdas asked Shivaji to rule the kingdom in his (Ramdas’s) name, to take the Gerua Chaddar for his banner and defend its honour with his life, and to think that the kingdom did not belong to himself but treat it as a trust to be ruled justly and well before God. And thus had come the Gerua banner to Shivaji. Ramdas spent several years in visiting holy places of pilgrimage. He erected several Hanuman temples in Maharashtra. When he returned from his pilgrimage, somebody told Ramdas that his mother was pining for him, and that she had lost her eyesight on account of extreme sorrow arising out of his separation. Ramdas immediately went to see his mother. He made prostrations to his mother. His mother was exceedingly pleased to meet her son after an absence of many years. Ramdas touched the eyes of his mother. She got back her lost eyesight through the Yogic power of her son. His Preachings and Life Ramdas’s ways were very peculiar. He appeared to the outside world as a mad man. He had a small bow. He used to have, by his side, a large number of stones with which he pelted every object he saw. To men really interested in his teachings, he gave the Mantra Sri Ram Jaya Ram Jaya Jaya Ram. Ramdas had eleven hundred disciples, of whom three hundred were women. The women disciples were also expert preachers and were virtuous. Ramdas sent his disciples to all parts of India to spread the Hindu religion. His disciples and Mutts in the North directly or indirectly helped Shivaji and his work. Ramdas’s organisation in the South, round about Thanjavur, helped Shivaji’s son Rajaram to go to Jinji and carry on the Twenty Years’ War with Aurangazeb. When Ramdas visited Thanjavur, Venkoji, who was the step-brother of Shivaji, became his disciple. Ramdas appointed Bhimaswami, his direct disciple, as the Mahant of the Thanjavur Mutt. Last Days Ramdas generally preferred to live in the forest, where he would say, he had better meditation. In his last days, Ramdas devoted his time partly to literary activities and partly to the systematic building up of his disciples and Mutts, both in the North and in the South. The literary works of Ramdas such as Dasabodh, Manache Shlok (verse addressed to the mind), Karunashtakas (hymns to God) and Ramayana (describing only the conquest of Lanka by Sri Rama and the vanquishing of Ravana) are very popular. It was as a tribute to Ramdas’s extraordinary patience and determination in rehabilitating the Hindu religion in India that people named him Samartha (all-powerful) Ramdas, a name which he richly deserved. This great Guru of Maharashtra breathed his last in 1682 at Sajjangad, near Satara, a fortress which was given to him by Shivaji for his residence. Ramdas repeated the Rama Mantra with his last breath. At the time of his departure from the world, a dazzling light emanated from his body and Ramdas was absorbed in the image of Lord Rama. The last instructions of Ramdas to his disciples were: “Do not think much of your bodily wants. Have Satsang with devotees. Keep the image of Lord Rama in your heart. Repeat the name of Lord Rama always. Annihilate lust, greed, anger, hatred and egoism. See Lord Rama in all creatures. Love all. Feel His presence everywhere. Live for Him alone. Serve Him in all beings. Make total and unreserved surrender unto Him. You will always live in Him alone. You will attain immortality and eternal bliss”. Read More https://www.ramdasswami.org/samarth/life-history/?lang=en https://www.sivanandaonline.org/newsupdates/samartha-ramdas/ - [Shree Samarth Ramdas Swami Belongings Room, Sajjangad, Maharashtra](https://sannidhi.net/sannidhi/shree-samarth-ramdas-swami-belongings-room-sajjangad-maharashtra/) - This is a belongings of Shree Samartha Ramdas Swami inside the Swami Sansthan Office located left side of his Samadhi Mandir. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 15.9 kms West of Satara. Map: https://maps.app.goo.gl/QRZ2AfdtPRvZ4Wss8 About Shree Samartha Ramdas Swami 1608 Birth at Jamb (Dist. Jalna) on the day of Shri Ram Navami 1613 Samarth's thread ceremony at Jamb 1616 As a child, Lord Rama gave Darshan, Anugrah and Blessed Shri Samarth 1620 Twelve-year-old Narayana escaped from his own marriage 1620 12 years of asceticism on the bank of river Godavari at Takli in Nashik 1631 Shri Samarth and Shri Shahaji Raje met at Takli 1632 Observing the social condition of the country by visiting India 1644 Arrival at Mahabaleshwar. Commencement of political, social and spiritual activities 1644 Installation of an idol of Hanumana at Shahapur and Ram Navami celebrations at Masur 1648 Installation of Lord Rama idol at Chafal which was found in river Krishna, and establishment of first monastery and Ramdasi sect at Chafal 1649 Shri Samarth and Saint Tukaram met at Chinchwad 1649 Chhatrapati Shivaji Raje met Shri Ramdas Swami at Shinganwadi near Chafal. Shri Samarth blessed him with Guropdesh 1654 Writing of Dasbodhat Shivatharghal 1653 Chhatrapati Shivaji Maharaj offered the kingdom to Samarth 1673 Chhatrapati Shivaji Maharaj conquered Parli fort (Sajjangad) from Adilshah 1676 At the request of Chhatrapati Shivaji Maharaj, Samarth came to live permanently at Sajjangad 1679 Samarth disciple Saint Venna Swami left for heavenly abode while doing kirtana 1680 Nirvana of Chhatrapati Shivaji Maharaj at Raigad 1681 Samarth wrote a historic letter to Chhatrapati Sambhaji Raje from Sajjangad 1681 Arrival of idols of Rama, Laxman, Sita and Hanumana from Thanjavur 1682 Samarth attained Mahasamadhi in the monastery at Sajjangad by giving prior notice 1682 Chhatrapati Sambhaji Maharaj built the Samadhi Temple of Shri Samarth Introduction Ramdas was one of the greatest saints of the world. He was the inspirer of Shivaji. He was born of Suryaji Panth and Renuka Bai in Jamb, Maharashtra, in 1608 A.D. His original name was Narain. Ramdas was a contemporary of Sant Tukaram. He was a great devotee of Hanuman and Lord Rama. He had Darshan of Lord Rama even when he was a boy. Lord Rama Himself initiated him. As a boy, Ramdas acquired some knowledge of the Hindu scriptures and developed a liking for meditation and religious study. One day he shut himself in a room and began to meditate on God. When his mother asked him what he was doing, Ramdas replied that he was meditating and praying for the good of the world. His mother was surprised at the precocious religious inclination of the boy and felt happy. When Ramdas was twelve years of age, all arrangements were made for his marriage. He sat in front of the bride. There was a screen between the bridegroom and the bride. When the priests chanted “Sawadhan!’ (be alert), Ramdas bolted away from the place and disappeared within the twinkling of an eye. Studies and Penances For twelve years Ramdas stayed at Nasik on the banks of the Godavari. He used to get up very early in the morning, go into the Godavari river, and with his body half-immersed in water, recite the sacred Gayatri Mantra till about noon. Then he would go round for alms. He first offered the collected food to his Deity Sri Rama and then took it as Prasad. After resting a while, he used to attend religious discourses in the various temples of Nasik and Panchavati. Ramdas also studied Sanskrit and copied in his own hand the Ramayana of Valmiki. This manuscript is still preserved in the collection of Sri S.S. Dev of Dhubliah. Ramdas did Purascharana of the Rama Mantra of thirteen letters Sri Ram Jaya Ram Jaya Jaya Ram thirteen lakhs of times at Tafali, near Nasik, on the banks of the Godavari. After the Purascharana was over, once again Ramdas had Darshan of Lord Rama. It is said that Ramachandra ordered Ramdas to visit holy places such as Nasik, Haridwar, Kasi, etc. Ramdas sprinkled over a dead body holy water uttering the name of Rama and the dead body was restored to life. Ramdas had to do this, because he had blessed a woman who had just lost her husband. Pilgrimage Ramdas was an Advaitin and a Bhakta in one. He had this very noble quality that he never hated any religion or nation. His main object was to spread the Hindu religion throughout India. Ramdas had not visited Pandharpur, as he had not known the existence of this holy place. One day, the tradition says, Lord Panduranga Vittal, in the form of a Brahmin, with a batch of three hundred pilgrims, appeared before Ramdas and asked him whether he had any objection to see Lord Krishna. Ramdas replied in the negative. Panduranga then took Ramdas to Pandharpur, and when the Bhaktas approached the temple, the Brahmin disappeared. Ramdas then knew that it was none other than the Lord that had brought him to that holy place. He entered the temple, and to his great surprise, found Sri Rama standing alone on a brick. Ramdas addressed the Deity thus: “O Lord, what are You doing here alone? Where is Your brother Lakshmana and Your consort Sita Mata? Where is Maruti and where are the monkey hordes?”. On hearing these words, the image at once transformed itself into Sri Pandarinath. Ramdas then praised Panduranga for His kindness, prostrated before Him and sang songs of joy for getting His rare Darshan. Ramdas now felt doubly convinced that the several incarnations of the Lord were but His several forms and preached that everyone should respect and worship the One who took care of one and all in the world. Ramdas then worshipped Panduranga to his heart’s content and became a frequent visitor and Bhakta of Panduranga Vittal also. In Pandharpur, Ramdas came in contact with Tukaram and other saints of Pandharpur. In his pilgrimages, Ramdas observed and studied the social, political and economic conditions of Indians and their utter helplessness in life. It is said that Sri Rama ordered Ramdas to go to the banks of the Krishna and help the cause of Shivaji, the incarnation of Siva and founder of the Kingdom of Maharashtra. Ramdas came to the Krishna and went about preaching from Mahabaleshwar to Kolhapur. He established eleven principal seats of Maruti which emphasized the importance of physical development. He installed the shrines of Sri Ramachandra at Champavati and introduced Sri Rama Navami Mahotsava and the procession of Sri Rama’s chariot. It was at the place called Singanvadi that Shivaji became the disciple of Ramdas. Shivaji placed the sandals of his Guru on the throne and acted as regent of the kingdom under the orders and guidance of his Guru and adopted as ensign the flag of orange colour. There is a beautiful and romantic incident current in the Maharashtra country about Shivaji’s adoption of the Gerua flag and his ruling the kingdom in the name of Saint Ramdas. One day Shivaji saw, from the terrace of his palace, his Gurudev Ramdas going about the streets with his begging bowl. Shivaji was surprised and could not understand why his Guru should beg when he himself had already placed all his resources at the disposal of his Gurudev. However, Sadhus are difficult to understand. Shivaji therefore called for his companion Balaji, wrote a small chit and asked him to give it to Guruji when he came to the palace. About noon, Ramdas came to the palace with his bowl and Balaji prostrated before Gurudev and placed the chit at his feet. Briefly, the chit conveyed that Shivaji had made a gift of his whole kingdom to Gurudev and he humbly solicited his Gurudev’s blessing. The Guru smiled and told Balaji that it was alright. Next morning Ramdas called on Shivaji and asked him what he proposed to do with himself as he had disposed of his kingdom. Shivaji prostrated himself before Ramdas and said that he would be very happy and consider himself blessed if he should spend his life in his Gurudev’s service. Then Ramdas said, “Take this bowl and let us go on our rounds”. So Ramdas and Shivaji went round Satara begging. The people reverently bowed before the pair and gave them alms. The pair returned to the river. Ramdas prepared his simple meals and Shivaji partook of what was left after his Gurudev had finished his meals. Then Shivaji, with a smile, asked his Gurudev what he was going to do with him after reducing him to a beggar. Ramdas knew that the opportunity had come to set up a lofty ideal for the king. Ramdas asked Shivaji to rule the kingdom in his (Ramdas’s) name, to take the Gerua Chaddar for his banner and defend its honour with his life, and to think that the kingdom did not belong to himself but treat it as a trust to be ruled justly and well before God. And thus had come the Gerua banner to Shivaji. Ramdas spent several years in visiting holy places of pilgrimage. He erected several Hanuman temples in Maharashtra. When he returned from his pilgrimage, somebody told Ramdas that his mother was pining for him, and that she had lost her eyesight on account of extreme sorrow arising out of his separation. Ramdas immediately went to see his mother. He made prostrations to his mother. His mother was exceedingly pleased to meet her son after an absence of many years. Ramdas touched the eyes of his mother. She got back her lost eyesight through the Yogic power of her son. His Preachings and Life Ramdas’s ways were very peculiar. He appeared to the outside world as a mad man. He had a small bow. He used to have, by his side, a large number of stones with which he pelted every object he saw. To men really interested in his teachings, he gave the Mantra Sri Ram Jaya Ram Jaya Jaya Ram. Ramdas had eleven hundred disciples, of whom three hundred were women. The women disciples were also expert preachers and were virtuous. Ramdas sent his disciples to all parts of India to spread the Hindu religion. His disciples and Mutts in the North directly or indirectly helped Shivaji and his work. Ramdas’s organisation in the South, round about Thanjavur, helped Shivaji’s son Rajaram to go to Jinji and carry on the Twenty Years’ War with Aurangazeb. When Ramdas visited Thanjavur, Venkoji, who was the step-brother of Shivaji, became his disciple. Ramdas appointed Bhimaswami, his direct disciple, as the Mahant of the Thanjavur Mutt. Last Days Ramdas generally preferred to live in the forest, where he would say, he had better meditation. In his last days, Ramdas devoted his time partly to literary activities and partly to the systematic building up of his disciples and Mutts, both in the North and in the South. The literary works of Ramdas such as Dasabodh, Manache Shlok (verse addressed to the mind), Karunashtakas (hymns to God) and Ramayana (describing only the conquest of Lanka by Sri Rama and the vanquishing of Ravana) are very popular. It was as a tribute to Ramdas’s extraordinary patience and determination in rehabilitating the Hindu religion in India that people named him Samartha (all-powerful) Ramdas, a name which he richly deserved. This great Guru of Maharashtra breathed his last in 1682 at Sajjangad, near Satara, a fortress which was given to him by Shivaji for his residence. Ramdas repeated the Rama Mantra with his last breath. At the time of his departure from the world, a dazzling light emanated from his body and Ramdas was absorbed in the image of Lord Rama. The last instructions of Ramdas to his disciples were: “Do not think much of your bodily wants. Have Satsang with devotees. Keep the image of Lord Rama in your heart. Repeat the name of Lord Rama always. Annihilate lust, greed, anger, hatred and egoism. See Lord Rama in all creatures. Love all. Feel His presence everywhere. Live for Him alone. Serve Him in all beings. Make total and unreserved surrender unto Him. You will always live in Him alone. You will attain immortality and eternal bliss”. Read More https://www.ramdasswami.org/samarth/life-history/?lang=en https://www.sivanandaonline.org/newsupdates/samartha-ramdas/ - [Gahininath (Navanath) Sanjivan Samadhi, Shree Kshetra Gahininath Gad, Chincholi, Maharashtra](https://sannidhi.net/sannidhi/gahininath-navanath-sanjivan-samadhi-shree-kshetra-gahininath-gad-chincholi-maharashtra/) - This is a Sanjivan Samadhi of Gahininath. There is another samadhi of Gahininath 1.6 Kms east of this samadhi. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 70.5 kms East of Ahmednagar. Map: https://maps.app.goo.gl/52UwU7HBkg8q5mWZA About Gahininath Gahininath (गहिनीनाथ) is a Hindu saint. He is one of the nine Mahayogis of Navnath Sampradaya. He is considered as an avatar of Karbhanjan Narayan is one of Nav Narayan. Gahininath was a yogi belonging to the Gorakshanath branch of Nath Sampradaya. The teaching of Nath Sampradaya offers the seeker the royal road to liberation, a road in which all the four by-lanes of bhakti, jnana, karma, and dhyana of Lord Shiva, in his hagiography, entitled Nathlingamrita, claims that the path shown by the Nath sect is the best of all and it leads to direct liberation. Gahininath was a disciple of Gorakshanath. Siddha Spirituality acknowledges the great Yogi for his teachings. The birth story of Gahininath Macchindranath gave Gorakshanath all the knowledge he had and mastered all the sciences. He was also made a member of the Nath sect. Once Macchindranath and Gorakshanath stopped to rest in a village. Then one-day Gorakshanath was studying and reciting Sanjeevani Mantra. Guru Macchindranath had then gone to the village for some work. Some children were playing near Gorakshanath. The children were making mud objects. They made a mud cart. And now that the cart needs a driver, they urge Gorakshanath to make a mud statue. Gorakshanath was studying and reciting the Sanjeevani Mantra. Even so, he was willing to make a statue. He started making idols out of the mud and on the other hand, he was also reciting Sanjeevani Mantra. As a result, the statue came to life, which was made by Gorakshanath. And that little baby started crying loudly right away. Seeing this, all the children ran away in fear. Gorakshanath also got scared and left the child there and he also ran away. Sanjeevani Mantra On the way here, the children met Macchindranath and they told him all the facts. He understood everything. When he returned, he saw the baby and picked him up, and wrapped him in a cloth. He also found Goraksha and told him that there was nothing to be afraid of. The Sanjeevani Mantra you are reciting brought this clay statue to life. A couple was living in the same village. They had no children. So Macchindranath let the couple take care of the child and said that this Goraksh would come and give him knowledge after twelve years. So they left the village. Children shouted as “Gorakshanath brought ghost” It was decided earlier that Gorakshanath would make an incarnation of Gahininath from the mud statue he would make. According to him, the idea of ​​making it a statue was born. Among the Navnarayanas, the incarnation of Karbhanjan was supposed to be from this clay statue, so Goraksha became wise and decided to make a statue. At that time, the recitation of Sanjeevani Mantra was going on. Miracle witnessed by all the children Seeing that the whole statue was ready, Karbhanjan entered it. Then the bones, skin, flesh, blood, etc. all became a radiant statue of a man. Then he started crying. This sound was heard by the children nearby. They started shouting “Gorakshanath brought a ghost”. The children started shouting and all of them ran away in fear. On the way back, when he met Macchindranath, he shouted at the boy and asked him why he was running so fast and told him not to be afraid. Then the children read the text of the statue. Macchindranath was amazed to hear the speech of the children and he thought that we should see the miracle with our own eyes. One of the incarnations of Narayana Macchindranath was shown the place by the children from a distance. From there he heard a boy’s voice. Realizing that this Karbhanjan was the incarnation of Narayana. Macchindranath picked up the child and started walking. Although Gorakshanath had made a statue, he could not be seen near, so while Macchindranath was taking the child, he started shouting at Goraksanath. He heard Guru’s call and came out from where Gorakshanath was hiding in a house. But when he saw the baby in Macchindranath’s hand, he too got scared. He did not dare to approach the Guru. Seeing this, Macchindranath understood that Goraksha was scared. Then he wrapped the boy in a wig and told him to go to Goraksha. This is a man and he is one of the incarnations of Narayana. Then when Goraksha also told what kind of thing had happened. Macchindranath was happy to hear the presentation. In it, Karbhanjan Narayana has communicated; Saying that he is not a ghost but a human being, Macchindranath frightened Goraksha by saying that it is a fact. Read More https://navnathglory.com/gahininath-incarnation-and-unique-birth-story/ - [Gahininath (Navanath) Sanjivan Samadhi, Chincholi, Maharashtra](https://sannidhi.net/sannidhi/gahininath-navanath-sanjivan-samadhi-chincholi-maharashtra/) - This is a Sanjivan Samadhi of Gahininath. There is another samadhi of Gahininath There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 72 kms East of Ahmednagar. Map: https://maps.app.goo.gl/Naw7TFZNDWMsdJCb7 About Gahininath Gahininath (गहिनीनाथ) is a Hindu saint. He is one of the nine Mahayogis of Navnath Sampradaya. He is considered as an avatar of Karbhanjan Narayan is one of Nav Narayan. Gahininath was a yogi belonging to the Gorakshanath branch of Nath Sampradaya. The teaching of Nath Sampradaya offers the seeker the royal road to liberation, a road in which all the four by-lanes of bhakti, jnana, karma, and dhyana of Lord Shiva, in his hagiography, entitled Nathlingamrita, claims that the path shown by the Nath sect is the best of all and it leads to direct liberation. Gahininath was a disciple of Gorakshanath. Siddha Spirituality acknowledges the great Yogi for his teachings. The birth story of Gahininath Macchindranath gave Gorakshanath all the knowledge he had and mastered all the sciences. He was also made a member of the Nath sect. Once Macchindranath and Gorakshanath stopped to rest in a village. Then one-day Gorakshanath was studying and reciting Sanjeevani Mantra. Guru Macchindranath had then gone to the village for some work. Some children were playing near Gorakshanath. The children were making mud objects. They made a mud cart. And now that the cart needs a driver, they urge Gorakshanath to make a mud statue. Gorakshanath was studying and reciting the Sanjeevani Mantra. Even so, he was willing to make a statue. He started making idols out of the mud and on the other hand, he was also reciting Sanjeevani Mantra. As a result, the statue came to life, which was made by Gorakshanath. And that little baby started crying loudly right away. Seeing this, all the children ran away in fear. Gorakshanath also got scared and left the child there and he also ran away. Sanjeevani Mantra On the way here, the children met Macchindranath and they told him all the facts. He understood everything. When he returned, he saw the baby and picked him up, and wrapped him in a cloth. He also found Goraksha and told him that there was nothing to be afraid of. The Sanjeevani Mantra you are reciting brought this clay statue to life. A couple was living in the same village. They had no children. So Macchindranath let the couple take care of the child and said that this Goraksh would come and give him knowledge after twelve years. So they left the village. Children shouted as “Gorakshanath brought ghost” It was decided earlier that Gorakshanath would make an incarnation of Gahininath from the mud statue he would make. According to him, the idea of ​​making it a statue was born. Among the Navnarayanas, the incarnation of Karbhanjan was supposed to be from this clay statue, so Goraksha became wise and decided to make a statue. At that time, the recitation of Sanjeevani Mantra was going on. Miracle witnessed by all the children Seeing that the whole statue was ready, Karbhanjan entered it. Then the bones, skin, flesh, blood, etc. all became a radiant statue of a man. Then he started crying. This sound was heard by the children nearby. They started shouting “Gorakshanath brought a ghost”. The children started shouting and all of them ran away in fear. On the way back, when he met Macchindranath, he shouted at the boy and asked him why he was running so fast and told him not to be afraid. Then the children read the text of the statue. Macchindranath was amazed to hear the speech of the children and he thought that we should see the miracle with our own eyes. One of the incarnations of Narayana Macchindranath was shown the place by the children from a distance. From there he heard a boy’s voice. Realizing that this Karbhanjan was the incarnation of Narayana. Macchindranath picked up the child and started walking. Although Gorakshanath had made a statue, he could not be seen near, so while Macchindranath was taking the child, he started shouting at Goraksanath. He heard Guru’s call and came out from where Gorakshanath was hiding in a house. But when he saw the baby in Macchindranath’s hand, he too got scared. He did not dare to approach the Guru. Seeing this, Macchindranath understood that Goraksha was scared. Then he wrapped the boy in a wig and told him to go to Goraksha. This is a man and he is one of the incarnations of Narayana. Then when Goraksha also told what kind of thing had happened. Macchindranath was happy to hear the presentation. In it, Karbhanjan Narayana has communicated; Saying that he is not a ghost but a human being, Macchindranath frightened Goraksha by saying that it is a fact. Read More https://navnathglory.com/gahininath-incarnation-and-unique-birth-story/ - [Vatsiddha Naganath (Navanath) Sanjivan Samadhi, Wadwal Naganath, Maharashtra](https://sannidhi.net/sannidhi/vatsiddha-naganath-navanath-sanjivan-samadhi-wadwal-naganath-maharashtra/) - This is a Sanjivan Samadhi of Vatsiddha Naganath. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 1.4 kms West of Wadwal Nagnath station. Map: https://maps.app.goo.gl/C3QJhDdTaQGLRQ6o6 - [Jalandharnath Haddipa (Navanath) Sanjivan Samadhi, Yevlewadi, Maharashtra](https://sannidhi.net/sannidhi/jalandharnath-haddipa-navanath-sanjivan-samadhi-yevlewadi-maharashtra/) - This is a Sanjivan Samadhi of Jalandharnath. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 39.1 kms West of Beed. Map: https://maps.app.goo.gl/yr3nYjnwsWDxLoey9 About Jalandharnath Jalandharnath is known as a Mahasiddha yogi and direct disciple of hiva; some say he was hiva himself (who entered into a dead body lying in the cemetery). Also, he is known in different traditions under different names as Jalandharipa, Haddipa, Haddipad, Hallipad, Jalandarpad, etc. He appears in two lineages of transmission, the Shaiva Natha tradition of Hinduism and the Tantric Buddhist tradition of Tibet. With his name traditionally connected to the practice of Jalandhara-bandha and the invention of Hevajra tantra, he is known as the author of few books: Shuddhivajra Pradeep (the commentary on Hevajra Tantra), Hevajra-sadhana (commentary on Hevajra Tantra). He was a great practitioner of Tantric yoga and acquired miraculous yogic powers and control over life and death through his practice. In some versions of the story about King Gopichand, he appears as demonstrating his fierce temperament. Per Tibetan tradition, he was born in a village named Nagarbhog, in a Brahmin family. From a young age, he was disappointed with the world of samsara (the world of mundane existence). Once, he was sitting on the cremation ground and thinking about the non-permanence of life. At that moment, he was approached by a Dakini, who told him that one must keep his mind pure and clean. She initiated him into the Great Path of Yoga, by which liberation is achieved and supernatural powers acquired. She called it ‘Hevajra tantra marga.’ Under her guidance, he became absorbed in difficult sadhana. After seven years of practice, he reached the desired perfection in his techniques. He traveled widely in India for propagating yoga and dharma, and many places of the country are connected with his name. The most well-known events of his life happened when he reached the place where Raja Manikchand lived. Life History Story of Jalandar Natha in accordance with Tara Natha ‘He was born in a low caste family, in the city called Thatha in Sindh, the country of the west. His guru was Acharya Kambala. Once Jalandhari listened to a voice from heaven, which told him to go to Udayana and meditate there; only there would he get desired siddhis (perfection). Therefore, he went to Udayana, received lessons from king Indrabhuti, the godly woman Lakshmikara and from Acharya Kakapada he received instructions in Tantras. Then he meditated for ten days on the cremation ground, where he received open admittance to the Mandala of Sri-herka and Abhisheka from Dakinis, and arrived at once at the level of Mahamudra Siddhi (the perfection in yoga). After that, he engaged himself in every way for the salvation of living creatures while living in this country for a long time. After this, he lived in the country of Jalandhara (modern Punjab plus Himachal Pradesh) at the place where fire comes out between water and stones (Jwala Mukhi in the Kangra Valley of Himachal); Because he spent quite a lot of time there, he received the name Siddha Jalandhari. To convert the countries in the east, he took the figure of a Haḍi, a sweeper, the caste of people sweeping the streets in the city Chatigrama in Bengal. In this country, young king Gopichandra sat on the throne not very long after his father Raja had died. The young king, who was very handsome, used to spend a lot of time enjoying the company of beautiful women. His mother Menavati was not happy with the situation. Because she loved him very much, she always thought and worried about the day to come when his beautiful body would die. Once in the morning, Menavati saw the Siddha (still in form of a sweeper) in the King’s garden. While he was sitting under a coconut tree, he pronounced: ‘Narikela Bhikshavo,’ and coconuts flew to him by themselves. After drinking water from coconuts, he ordered them to return to their places (by saying ‘Narikela Uparajahi’), which they did. On seeing this happening, Menavati realised that he was an accomplished Siddha who had control over the powers of nature to create and destroy life and death. Sometime later, while in her son’s presence, tears appeared in her eyes. When the young king noticed this, he asked her about the reasons for it. She answered: ‘Even if you will get a much bigger kingdom than you have now, ten times more power and wisdom than your father, still there is one thing which makes me sad. Your beautiful body is going to be destroyed one day, and this is the reason for my constant sorrow.’ Her son asked her, ‘Is there any way to dispel your sorrow? Tell me, how can I escape death?’ His mother replied that the street sweeper of their palace had the power to conquer it. Gopichandra went to Jalandhar and asked him about instructions on how to avoid death. Jalendharnath answered that he couldn’t achieve this while remaining on the throne. Hearing this, Gopichandra insisted that after getting his initiation, he would renounce his throne, and they agreed. Together they went into the jungle. There Jalandhar gave him an empty pitcher and asked him to put a hand into it. When Gopichandra did, Jalandhar asked him, ‘Now tell me quickly what was there.’ As the king found nothing in the picture, he replied, ‘Nothing,’ after which Jalandharanath told him that immortality is like this. Unsatisfied by such a lesson, the king asked him three more times to teach him about immortality, and each time this procedure was repeated, and he received the same answer. At last, Gopichandra, having lost control of himself, and thinking Jalandhara to be a charlatan, ordered him to be put into a well and cover him with the elephant and horse dung mixed with thorns. Teachings Another story of Jalandharipa is as follows: Jalan-dhar means one who keeps (dhar) the net (jalan). He lived in the city Thortha and was a Brahmin by caste. Once, being tired of worldly matters and feeling bitter disappointment with life, he came to a cremation ground and sat down on the root of a tree. After some time, he found himself in inner peace and comfort. At that moment, words of a Dakini came from the sky, ‘Listen, my son! Contemplate on yoni as the source of all that exists.‘ After listening to this, he became excited and filled with happiness. At last, the Dakini revealed herself to him and initiated him into Hevajra Mandala. She gave him initiation as follows: ‘Move your attention from all external objects, At first limit it in your body, speech, and mind, Then unite right and left (nadis) in Avadhuti (central channel) And move it to the Brahma-dvaara (the door of Brahma, crown of the head) When you will reach there, You will enter into the state of experiencing shunyata (emptiness) The most wonderful existence and the highest stage of Yoga, Laying far beyond all descriptions and imagination. Be filled with bliss always, and stay there forever.‘ In such a way she instructed him. So Jalandharipa brought his imagination and mind in the instructed condition and practised for seven years. In the seventh year, he reached the desired perfection. He composed his own dohas (songs of instructions), and after performing countless deeds for uplifting humanity, he and his three hundred disciples entered the Void (khechari bhoomi). Read More https://mydattatreya.com/jalendranath/ - [Revannath (Navanath) Sanjivan Samadhi, Vita, Maharashtra](https://sannidhi.net/sannidhi/revannath-navanath-sanjivan-samadhi-vita-maharashtra/) - This is a Sanjivan Samadhi of Revannath. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 33.8 kms North of Parli Vaijnath. Map: https://maps.app.goo.gl/xXKr6dj7Wn3x9fw6A About Machhindranath Revan Nath, also known as Revananath, Revansiddhi Nath, Revan Siddha, Kada Siddha, and Kadhsiddheshwar, Siddharaj was the 7th or 8th Navnath. He is especially worshipped in western India, where several temples are dedicated to him, and several Sampradayas trace their origin to him, the best-known being the Inchegeri Sampraday. Vishnu’s command – When eighty-eight thousand sages were created, some part of Brahma’s semen fell on the banks of Narmada. There Chamas Narayana should appear under the name ‘Revan Nath’. Siddha Spirituality of Swami Hardas Life System also acknowledges the great existence and work performed by Navnathas. Who is Revan Nath Revan Nath (also known as Revansiddhi) is the Great saint from whom this everlasting Guruparampara began. He was one of the nine great Yogis who were known as Navnath (Nine sages). He was the noble follower and a great devotee of Lord Dattatreya (Shree Datta is considered as one of the Gods in the Indian religion). The incarnation of Revan Nath In the past, eighty-eight thousand sages were born from the semen of Brahma. At the same time, a little semen fell on the earth on the banks of the river Reva/Narmada. Chamas Narayan entered it. As soon as he was born, he started crying. A man who had come to drink water on the river took him away. His wife put him to sleep next to her son with great joy. He was found on the banks of the river Reva, so he named it ‘Revan’. Revan Nath and Dattatreya met at the age of twelve. As soon as Dattatreya touched him, he got full knowledge and remembered his previous birth. That is, he remembered that he is Chamas Narayan. After that Dattatreya gave some powers (Siddhi) to Revan Nath. i.e. gave some magical powers. Which he used to live comfortably. He also used that achievement to feed many people. He cured many ailments. His fame spread far and wide. So people started calling him Revansiddhi. After some time, Lord Dattatreya preached the mantra in his ear and eradicated his duality. And included him in the Nath sect. Revan Nath Etymology Kada Siddha According to one account, Revan Nath derived the name Kada Siddha from his Siddhi, spiritual powers: A woman (called “Maiee”) was against all saints in “Karver” province. She used to trouble the saints who had acquired Siddhi (God gifted powers) and hence Revan Nath was requested by his disciple (Marul Siddha) to stop Maiee by using powers given to Revan Nath by Shree Dattatreya. Revan Nath accepted this request, and converted “Maiee” to a musical instrument, which is said that, he used to play until his death. Due to his very kind heart and great powers with which Revan Nath stopped “Maiee”. Hence people started to call him Kada Siddha. Kadhsiddheshwar According to another account, Revan Nath settled on the Siddhagiri Hill for ascetic practice, living on whatever the jungle, gave him. He became famous as Kadhsiddheshwar: “Kadh” = Jungle; “Siddha” = Siddha, siddha guru, “one who is accomplished”; “Ishwar” = Shiva, the “Supreme Lord”. Meaning “the one who attained supreme realization in a forest”. Navnath Bhaktisar Malukavi A Marathi book, Navnath Bhaktisar (Published in 1819) by Malukavi contains a life sketch of Revan Nath. In the three chapters (34th, 35th, and 36th) of this book, one can see the descriptions of this story. Chamas Narayan -one among Nav Narayanas for the sake of the welfare of the world incarnated near Revateer and grew up in the family of an ordinary farmer. One day while engaged in agricultural work he had the vision of Lord Dattatreya and by his grace, he attained ‘Mahima Siddhi’ (occult power). Miracles On the basis of which he had performed several miracles. Therefore he became famous as ‘Revansiddha’ in that region. After some time Macchindaranath paid a visit to that region. Owing to the occult power tiger, lion, and other such wild animals forgetting their enemies were found to be with Macchindaranath. On seeing this, Revan Nath was flabbergasted. Revan Nath realized that Mahimasiddhi that he had attained was not of any help. This could be accomplished only by God-realization (Brahmajnana). According to his wish, Macchindaranath took Revan Nath to Lord Dattatreya. Lord Dattatreya initiated Revan Nath into spiritual life. Revan Nath spent some time in penance under the guidance of Lord Dattatreya and Revan Nath realized God and then Revan Nath went to Mogalayi, Kanchi, Balehalli, and other places. After that, for some time he lived in Vite-Renavi (Renagiri) of Mandesh. Read More https://navnathglory.com/revan-nath-incarnation-and-seven-dead-children/ - [Machhindranath Matsyendranath (Navanath) Sanjivan Samadhi, Madhi, Maharashtra](https://sannidhi.net/sannidhi/machhindranath-matsyendranath-navanath-sanjivan-samadhi-madhi-maharashtra/) - This is a Sanjivan Samadhi of Machhindranath. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 42.6 kms East of Ahmednagar. Map: https://maps.app.goo.gl/TrV4wbiUUiB2L3Vr9 About Machhindranath This is a Jeevasamadhi of Machhindranath Siddha also known as Machmuni Siddhar in south, one of revered 18 Siddhars from Tamil Nadu. The Jeevasamadhi is on top of the pond. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there You have to climb Thiruparankundram hill which can take up to 30 minutes to reach the Jeevasamadhi. It is located on the left side of the staircase while climbing the hill. The jeevasamadhi is located behind the Kashi Vishwanath Temple. The hill is 10 kms south of Madurai Airport. Map: https://goo.gl/maps/okzKnUd7qAMqnSVb9 About Machhindranath Machmuni Siddhar Hatha Yoga Pradipika begins with: “Yoga was first known to Gorakhnath and Matsyendranath, and Swatmarama Yogi knew it by the grace of these two.” Matsyendra Nath is recognized as one of the most remarkable yogis of the Natha Sampradaya and Maha Siddha Tradition. He enjoys wide recognition as the Guru of Gorakshanath and is less known as one of the founders of the tantric Kaula Sadhana. Matsyendra Nath is an essential person for the Nath Yogis because he is the Guru and the founder of their tradition. Although they support the view that Guru Gorakshanath founded the Nath Order, Matsyendranath and Jalandharnath precede him in the list of Acharyas parampara – the lineage of the direct passing on of the Tradition. For this reason, Matsyendranath is also known as Dada (Guru) Matsyendranath, where dada means ‘Grandfather Guru.’ While all Nath Yogis unanimously accept Guru Gorakshanath as their Guru, Matsyendranath, in his turn, is recognized as the preceptor of their guru, and therefore as their GrandFather Guru. Historical perspective Researchers have been unable to come to a unanimous agreement about the exact date when Matsyendranath lived. According to various opinions, he lived not before the 7th century and no later than the 12th century. The earliest date is based on the fact that he lived simultaneously with Narendra Deva, king of Nepal, who ascended to the throne in about 640 A.D. and ruled till his death in 683 A.D. The latest date is based on the biography of Saint Jnaneshvar, by which he lived not long before him. The Great Yogi There are many legends in India and Nepal describing the supernatural abilities and miracles performed by Matsyendranath. It is widely believed that, like Guru Gorakshanath, he also reached a state of immortality and is endowed with extraordinary magical powers, much more than the term ‘ordinary human being’ can express. He is mentioned by the author of HYP Swatmarama as one of the Great Siddhas, who destroyed the hold of time (maya) by the power of Hatha yoga, and became able to wander in the Universe at his wish. Sometimes Matsyendranath is compared with Shiva in the Indian Natha Tradition, and in the Buddhist tradition of Nepal, he is worshiped as Avalokiteshvara– the divinity of the Buddhist Pantheon. One of the most remarkable of the miraculous powers mentioned in the legends about him was his ability to live in his own body and enter other bodies by free will and remain there for prolonged periods, or permanently. If we accept this as true, he is immortal and keeps on passing from one body to another. It is believed that in his knowledge of the occult sciences and magic, he was second to none, maybe excluding only his Great Disciple. He also has a reputation as a famous tantric practitioner; for example, in one legend of Nepal, he appeared as the great sorcerer who, by the power of his magic, exterminated the army of the King of Nepal, which later was restored by Gorakh Nath. He is honored as their Guru and as an ideal of sadhaka by many modern practitioners of tantra, especially by those who try to follow the Path of Kaula Shakti Marga. Matsyendranath is the name he is referred to in the northern part of India, while Machamuni is the name he is known by in the southern part. The word ‘matsya’ means fish, so it translates to “Lord of the Fishes’’. He is also known by various other piscine names, including Mina, Macchandar, and Macchaghna. He is associated with both the eastern and western transmissions of Kaula Tantra and their later southern variant known as Sambhava. A variety of texts related to these traditions are attributed to him. Read More https://mydattatreya.com/matsyendranath/ - [Kanifnath Kanhapa (Navanath) Sanjivan Samadhi, Madhi, Maharashtra](https://sannidhi.net/sannidhi/kanifnath-kanhapa-navanath-sanjivan-samadhi-madhi-maharashtra/) - This is a Sanjivan Samadhi of Kanifnath. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 46.5 kms East of Ahmednagar. Map: https://maps.app.goo.gl/dkYxsYrCStDsh4e9A About Kanifnath Kanifnath is recognised as one of the nine Maha Yogis of the Shaivic Navnath Sampradaya and one of the most remarkable personalities amongst the Mahasiddhas of the Vajrayana Tantrik traditions of India and Tibet. He appears under various names in different stories, such as Krshnacharya, Krshnapada, Kanhupada, Kanpha, Kanha-pa, Kanha, Acharya Charyapa, Kaniphanath, Kanari-Nath, Kanupa, Kanhoba(in Maharashtra), and more. His presence dates back to the 10th century. Both traditions agree that he was a prominent Siddha yogi and, at the same time, a pandit (highly learned man) with a lot of disciples. In the book Chaturasiti-siddha-pravritti, he is listed as the 17th of the 84 Mahasiddhas. In the Nathas’ first version of his story, he appears as a mighty but arrogant Natha Yogi, who gets into conflict with Gorakshanath and later tries to challenge him several times but always loses to him. There are various interpretations of the legend about him, varying in story details to a greater or lesser degree but having the same narration. In the second story of Kanifnath as Kanupa, he is shown as the Vajrayana Siddha, the disciple of Jalandharnath, who initiated him into Hevajra mandala sadhana. Hevajra’s name is composed of two syllables – ‘He’ meaning compassion, representing the male aspect, and ‘Vajra’ meaning wisdom, the female aspect, which together offer the path beyond the illusory world. After practising Hevajra Sadhana, Kanifnath attained extraordinary yogic powers and became intoxicated by them, enjoying demonstrating them everywhere, indiscriminately. In the end, Kanifnath paid the price for his arrogance by a sorceress, whose fatal curse caused his death. Not much is mentioned about Guru Gorakshanath in the second story. Both stories have differences from each other but have similarities of geographical places, and it seems that the author of one of the stories was aware of the other. However, it is difficult to say which of them preceded the other. A few less reliable books and texts are available about Kanifnath’s birthplace, parents, and family. According to Chaturashiti-siddha-pravritti, he was born at the place called Soma-puri, and was from a caste of clerks (brahmin). In his early years, he became a monk at Somapuri Vihara (modern Paharpur, district Rajshahi of Bengal), built by Raja Deva Pala. Later, he was initiated into Hevajra mandala sadhana by his Guru Jalandharnath and practiced it for more than twelve years before attaining siddhis. He had a lot of disciples who he used to initiate ‘into mysteries of Varahi without head,’ or Vajra-varahi with his consort Goddess Shri Heruka. The second geographical mention found in the same book is that he undertook a missionary trip to Sri Lanka, accompanied by three thousand disciples. After this, he went to Salaputra, according to the text (the place of Jalandhara, where righteous king Dharmapala was ruler). Finally, about his death, it is said that he died in a city situated somewhere in the eastern region from Soma puri near the house of Dakini Mandhe. However, there are many more opinions about the details of his biography expressed by different scholars. Kanifnath is known as Kanhupa in Bengal, with a prominent place in the Sahaja tradition there, being one of its Siddhacharyas. These first poets wrote in Old Bengali (Apabhramsa dialect) under the name Kanhupada. His dohas are found in the book called Charyapadas or Charyageeti, believed to be one of the oldest books in Bengali, amongst compositions of other Siddhacharyas. Out of fifty dohas included in Charya Geeti, twelve were composed by Kanhupa. These dohas are widely accepted as original and written personally by him and express various aspects of his teachings. As mystical songs, his compositions became popular there and were widely sung by the masses. Those Siddhacharyas exercised considerable influence in the later development of the Bengali devotional poetry and were recognised as the first writers in the Bengali language. While Jalandharnath was confined in the well at Ujjain, from which he was finally rescued with the help of Gorakhnath and Matsyendranath, his disciple, Kanifnath, occupied his teacher’s place as Mahant. He later founded a Panth that came in line with Gopichand (Chandra), otherwise known as Siddh Sangari, who became one of the eighty-four Siddhas. Gopichand is sometimes given as the name of a Panth; Gopichand is also considered a disciple of both Kanifnath and Jalandharnath. The Kalbeliyas are said to be his disciples. To this line also belong the Sepalas, who keep snakes. Some in this division wear big rings called kundlas, as do the Kanphatas. Others wear them in the lobes of the ears. Kanifnath was advocating the doctrine of the male-female union called Yuganaddha (in Tibetan Yab-Yum) in the Tantric Vajrayana tradition. It seems that he was one of the pioneers trying to introduce the Shaiva idea of the union of Shiva and Shakti in the Buddhist circles. It was known at that time as Yuganaddha (union) of Shri Heruka and Vajravarahi or Prajna and Upaya. Kanifnath intended to go to Sri Lanka, preaching dharma. He invited his disciples to accompany him and took a group of 3000 disciples with him. When they reached the ocean edge, he left all his disciples to stay there and started moving towards Sri Lanka, stepping on the water’s surface. While doing this, proud thoughts came into his mind: ‘Even my Guru would not be able to do this; it’s not a big matter for me.’ At the very moment this thought came to his mind, he went deep under the surface of the water. After struggling with waves and feeling great shame, finally, he was thrown by waves back on dry land. When he looked up in the sky, he saw his Guru Jalandharnath, who asked him: ‘O Kanipa, where are you going and why?‘ Feeling ashamed, Kanifnath answered, ‘For the welfare of the world, I was going into Sri Lanka, but after feeling proud that I am greater than you, all my powers vanished at once, and now I am sinking down – I can’t walk on water anymore.‘ When Kanifnath took a vow to act by the commands of his Guru, his knowledge and spiritual powers returned to him. At once, he became able to move without touching the earth, then seven umbrellas and sounding drums appeared over his head, his feet were leaving imprints in stone, and so on. Kanifnath, accompanied by his three thousand disciples, arrived at the township Salaputra. There he left his disciples to stay in the camp outside of the city. He had been instructed by his Guru to learn advanced sadhana practices from a weaver. He found the house where a weaver was living. When he entered the house, he saw that while that weaver was weaving clothes, broken threads were joining themselves without the weaver doing anything. Kanifnath decided that he had found the man that his Guru had told him about and obeyed the weaver, humbly touching his feet. After Kanifnath explained what had happened, the weaver asked him: ‘Will you follow what I will tell you?’ Kanifnath answered: ‘Yes, I will obey your commands.‘ Then Kanifnath started to follow all the instructions of the weaver. But after a while, Kanifnath decided to leave the weaver yogi, thinking that he already had all spiritual powers and siddhis. The weaver, wondering about Kanifnath, told him, ‘Because addiction to power can lead a man of indiscriminate mind to destruction, the same may happen with a yogi who has no proper understanding of how to use his powers appropriately. All these umbrellas and flying drums are not significant achievements for a yogi. You are preparing to leave, but you have not accomplished the task for which you came here, and your moral state is still far from perfect. Stay here with me and complete your sadhana, as Guru Jalandharnath told you.‘ But Kanifnath was not ready to stay or be persuaded. So he walked to a jungle close to Soma Puri. He saw a rose apple tree with a girl sitting under it. He requested her to give him some of the fruit, which she refused. He then fixed his stare at the tree for a while, and all the fruit fell to the ground. Immediately, the girl looked at the tree, and all fruits returned to the places they were before. On seeing this, Kanifnath became very angry and put a mantra spell over the girl to immediately fall on the ground, bleeding from all over her body. Soon people started collecting around and began abusing him for what he had done. So he pronounced another mantra to bring the girl back to her previous state. But while doing this, he forgot to apply a mantra for his protection. So when the girl stood up, the first thing she did was curse Kanifnath with a mantra. As a result, now it was his turn to be stricken with a terrible disease, and blood started flowing from all over his body, from head to foot. Kanifnath asked his goddess Dakini Mandhe for the medicine for this blood-vomiting disease that could be obtained only from the mountain Sri Parvat, situated far away in the South of India. When Mandhe returned with the medicine, the girl tricked Dakini by taking the form of an old lady, crying and saying Kanifnath is dead. Dakini Mandhe threw away the medication, which the old lady picked up and vanished. When Dakini Mandhe returned and saw Kanifnath alive, she told him what had happened. Kanifnath then realised the time had come to leave his body, so he began giving his last lessons to his disciples for seven remaining days. On the last day, he initiated them into the mysteries of Varahi without a head. After that, he left his physical, and by that time useless body, and entered into the realm of the Absolute Void. Dakini Madhe searched for the old lady in all lokas, found her sitting inside a hollow tree, spelled a mantra, and killed her. Kanifnath had seven hundred and fifty visible disciples and another seven hundred and fifty invisible or secret disciples, but Gorakshanath was the only disciple of Matsyendranath. Gorakshanath was a very great Siddha and had many magical and spiritual powers, mantra powers. In this way, they became two religious communities. In the early days, they were guarding the seat of the kings (fighting ascetics). Some of Kanifnath’s disciples were the Kalbelia gypsies of Rajasthan. Gorakhnath, the founder of the Nath sampradaya, was known for his magical powers. When he was put to test by his disciples, the Guru told them that whatever they would ask for, he could make it appear. Kanip, one of his close disciples, asked for a bowl of venom, thinking that Guru Gorakhnath would not be able to procure it. But the Guru surprised his disciple and presented him with venom from a snake. The Guru then instructed him that from that time onwards, Kanipa and his followers would be associated with this animal and it would be his responsibility to protect snakes. Humbled by this experience, Kanipa adhered to Gorakhnath’s words, and that is how the Jogi Nath community, or Kalbeliyas as they are popularly known, came into being. This mythological occurrence also explains the traditional occupation of the Kalbelia as snake charmers, snake catchers, and venom traders. The Kalbellas say Kanipa refused to do magic. Instead, he secluded himself in the jungle and practiced samadhi, which requires patience and dedication, leading to moksha (release from the endless cycle of rebirth). Once samadhi is obtained, the yogi can choose to be absorbed into Parabrahman or retain his body and stay on earth, possessing all the siddhis. Only a few yogis are believed to have succeeded in passing beyond the condition of the Siddha (the ‘magician or ‘god’) because once the siddhis have been used, the yogi remains stuck at the level of a mere ‘magician.’ Some believe that this happened to Gorakshanath because he succumbed to the temptation of using his magical abilities. Teachings In the ancient folklore of Bengal and those in Maithili, Assamese, and Odiya languages, there are poems by Siddha composers of their secret sadhana. So also in the Gopichand ballad or Gorakshavijaya. H M Shastri’s publication of 1916 included Dohakosh by Kanhapada (Kanifnath) and among the fifty songs of Charyagitikosh, the name of Siddhacharya Kanhapada (Kanifnath) is associated with thirteen verses. The attitude of a yogi regarding the phenomenon of physical death is described in a song of Kanifnath: ‘The real Self in the state of neutrality is fulfilled in the Void; At the removal of the physical reflexes and mental attributes, be not depressed Say how Kanha would not exist, When he is ever moving about, measuring the three worlds. A fool is sorry to see the end of a show; Do the breakers ever dry up the sea? Men, being ignorant, know not: They perceive not the fat existing in milk. In this existence, one neither goes nor comes; With this outlook Kanha the yogi fellow departs. Sen (1956:239). The following song in Old Bengali also reinforces the tantrik/yogic synthesis: ‘Kanha, a skull-bearing yogi is on his round. He walks through the township of the body in the same guise. The vowels and the consonants are the bell anklets at his feet; The sun and the moon are made into the ear rings. He covers himself with the ashes of love, hate, and infatuation; Supreme emancipation is worn as a string of beads’. Sen( 1956: 269). ‘Skull is a reference to Kapalin’ – ‘adorned with skulls,’ a name of Shiva. ‘Township of the body ‘refers to the belief that the cosmos, the world, is mirrored in one’s own physical body. ‘Vowels and consonants’ refer to Bij (seed mantra), meaning everything in the universe is sonorous and has its own sound. The moon is quintessentially female, Shakti, which resides in the muladhara chakra. The sun is quintessentially male, Shiva, and resides in the Sahasrara chakra. Certain Tantrik exercises cause the rise of kundalini up through the other five main chakras, reaching the crown of the head when the unification of the two polar principles of sun and moon happens, transcending all opposites. Kanifnath sings the subtle metaphysical equations of the sahajiyas, of an uncompromising non-dual reality in which there is only empty space, and, simply by recognising that, mahamudra-siddhi is attained. He rejects the intellectual approach, mantra, and visualisation, brahmin ritual, the kapalika’s attachment to tantric appearances and conventions. He sings of the real kapalika as the ideal sahaja-siddha who has shaken off all prejudices and partiality, all preconceptions and doctrine, and realised ‘the ultimate principle of emptiness that arises spontaneously with every movement of the mind.’ He who has made his mind steady in samarasa, which is the Sahaja, becomes at once perfect; no more will he suffer from disease and death. Say, how can Sahaja be explained? (For) neither body nor speech nor mind can enter into it. In vain does the Guru preach to the disciple, for how can he explain that which transcends the capacity of all verbal means? Zealously practice generosity and moral conduct, But you cannot attain siddhi supreme without a Guru No more than you can drive a chariot without wheels. The wide-winged vulture, innately skilled, Glides high in the sky, ranging far away, And the Guru’s potent precepts absorbed The karmically-destined yogin is content. The following is what one version of Gorakshavijaya from Bengali folklore tells about the origin of Siddhas – how they were born: I would start my story worshipping the creator, the formless one. Creating the universe, sky, earth, and under-earth for fun As if playing with himself, he worshipped himself, unaware Who brought awareness in him, who was his pair? Holy Sites and Pilgrimages The Kanifnath temple, located at Madhi near the Ahmednagar district of Maharashtra, contains his samadhi, decorated with beautiful stones and carvings. The unique thing about this temple is that the main shrine is in a closed room, and only men are permitted to enter it. It is not just walking through a door! There is a small opening, probably a little more than a foot in either direction, through which one (only men and topless too!) has to crawl in and come out the same way, as one is not allowed to point the feet towards the shrine. However, it is interesting that people of all sizes and shapes can get into the shrine. When one reaches the temple around sunset, the evening light shines beautifully on the temple as there are no other hills around. There is also a Kanifnath temple on a hill like a magnificent fort which can be reached from Pune, India. There is also a story that goes far back when Rani (Queen) Yesubai and Balraje Shahu Maharaj, the First, during the 17th century, were under siege by the Mughals (invaders to India). At that time, Queen Yesubai had made a vow to Shri Kanifnath that if Shahu Maharaj were released within five days, she would build a bronze horse for God. Kanifnath listened to the call of the devotee Queen, and within five days, Yuvraj Shahuraje was released safely. There is also a Kanifnath shrine in Shirdi on the way to Lendi, which Sai Baba used to visit in his lifetime. Read More: https://mydattatreya.com/anifnath/ - [Raja Bhatriharinath Vicharnath (Navanath) Sanjivan Samadhi, Harangul, Maharashtra](https://sannidhi.net/sannidhi/raja-bhatriharinath-vicharnath-navanath-sanjivan-samadhi-harangul-maharashtra/) - This is a Sanjivan Samadhi of Raja Bhatriharinath. He is also known as Vicharnath. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 17 kms North East of Parli Vaijnath. Map: https://maps.app.goo.gl/86KkBrwXwTPX1zwA9 About Raja Bhatriharinath The name of Raja Bhartrihari (or Bhartri) is widely known in India as the name of the king who has renounced his throne to become an ascetic. The dramatic story of his renunciation traditionally was one of the favorite themes of the ballads sung by the wandering minstrels and performed by the folk theaters all over India. Before his renunciation, he was the king of the Malva Kingdom, with its capital in Avantika (modern Ujjain). He had a younger brother Vikramaditya (Chandragupta second), who ruled after he renounced his throne from 1076 till 1126. Following some legends circulating amongst Nathas, Raja Bhartrihari was also the brother of Queen Menavati, the mother of another legendary personage of the Natha tradition, Raja Gopichand. Raja Bhartrihari had many wives, but his favorite and most famous wife was Rani (queen) Pingala. The king was a highly educated person who has written several books in Sanskrit, which are counted as masterpieces of Indian literature. The three most famous are Vairagya Shataka, Niti Shataka, and Shringara Shataka; when combined into one volume, they are called Shatakatraya. Some researchers believe that the work on grammar Vakyapadiya is one more of his books. There are also a few compositions in old Indian dialects ascribed to his authorship. Legend Many versions of Bhartriharis’s life story exist, circulating in different formats (as songs, theatrical plays, and books) all over India. However, all of them are based on the two main variants of the story describing the reasons for Bhartrihari’s renunciation; first of them directly connecting it with the influence of the Guru Gorakshanath, while the other two variations, although basically same, differ from each other by sometimes mentioning and sometimes omitting any relations existing between both personalities. The first version, which circulates amongst Nathas and in the form of folk ballads sung by wandering minstrels, can be divided into two parts: one, when Gorakshanath has met Bhartrihari in the jungle, and a second one when he meets him after Bhartrihari’s wife Pingala, has died, and the king was mourning her. The First Version (Natha) Part One Gorakshanath was performing his sadhana on the top of Toranmal mountain. At the same time, Raja Bartrihari went to the same area of the jungle to hunt. He killed a male deer near where the yogi was sitting, and Gorakshanath saw what happened. A female deer accompanied the male deer killed by the king, and when Raja wanted to carry off his hunt and tie it to his horse, she was sorrowfully watching from some distance. The yogi rebuked Raja for what was done by him and told him that he had no right to kill a deer because he is unable to make him alive. On hearing this, the annoyed Raja started arguing with the yogi, after which Gorakshanath revived the deer, which ran away into the jungle. Raja Bhartrihari was so impressed by the development of events that he expressed his desire to renounce the world and asked the yogi to make him his disciple. Gorakshanath answered that before that, he should go to the palace and ask his wife’s permission to do it. After this, they separated and went their way. Gorakshanath returned to the top of the mountain, while Raja Bhartrihari went to his capital. Part Two Bhartrihari was the Raja of the Malwa kingdom with its capital in Ujjain. He was a wise and mighty king who ruled over broad areas, having total authority. It is said that he had as many as one thousand wives. But the one whom he loved most of all was queen Pingala. Once, the king overheard her saying to one of her attendant women that she loved the king so much that she could not survive his death even for a moment. So he decided to examine how strong her love is, and once, when he went hunting in the jungle, he sent a messenger to the palace with the announcement that a tiger killed him. The messenger brought the king’s clothes drenched in the blood of a recently killed antelope, which he showed to the queen to prove that his words were true. After getting this news, the queen immediately swallowed poison and died. When the king later returned to the palace and found out what had happened, he greatly regretted the mistake and felt totally responsible. He became so overwhelmed with grief that he could not do anything, and all-time was sitting at the cremation ground, mourning the queen’s death. On seeing his suffering, many of his people also became filled with sorrow and joined him in his mourning. When he was sitting there, he whined, ‘Hey Pingala, hey Pingala, hey Pingala.’ Gorakshanath came near, dropped his earthen pot, and started crying even louder than the king: ‘Hey my earthen pot, hey my earthen pot.‘ When the king, filled with sorrow, noticed him and asked about the reasons for his grief, Gorakshanath told him that he was moaning about his begging bowl. After the yogi told him about the reasons for his sorrow, the King became greatly ashamed, seeing that all that the yogi was so loudly weeping about was the earthen pot he broke. So he told him: ‘Don’t cry for your earthen pot, and make me sadder, I will give you a hundred new pots better than yours, but please stop crying.‘ However, the yogi didn’t stop and answered with abundant tears dropping from his eyes: ‘No, I don’t want your pots, I want only my old one, which I loved so much.‘ The king replied: ‘What nonsense! Isn’t it impossible to return what has been destroyed?‘ At this, Gorakshanath ceased crying and told him: ‘O wise king! If you know this, then why are you crying here for your Queen, who also has gone forever? Will your crying return her? You have so many more queens, then why do you cry about this one?‘ The king answered that it is not possible to compare love for a queen with love for an earthen pot. Gorakshanath replied, saying that there isn’t much difference between both, be it earthen pot or body of man, because both are made from earth, and what has come from earth one day must return to it. That is the law of nature. But in the end, he added: ‘Would you be able to recognise your queen who seems so special to you if I were to restore her by my yogic powers?‘ ‘Yes, of course,’ the king said. After that, Gorakshanath created by his yogic power one hundred queens, each of whom was an exact copy of queen Pingala. ‘Now pick out the one that is yours’, he told the ashamed king. After the king was unable to choose, he renounced his kingdom and became a disciple of Guru Gorakshanath. Read More: https://mydattatreya.com/bharatarinath/ - [Gorakhnath Gorakkar Korakkar Siddhar Jeevasamadhi, North Poigainallur, Tamil Nadu](https://sannidhi.net/sannidhi/gorakhnath-gorakkar-korakkar-siddhar-jeevasamadhi-north-poigainallur-tamil-nadu/) - This is a Jeeva Samadhi of Gorakhnath. He is also known as Gorakkar or Korakkar in South India. You can make offerings in this temple. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 4.2 kms south of Nagapattinam Junction. Map: https://goo.gl/maps/YQ9L9qK558V3Y5579 About Gorakhnath Gorakhnath, also called Gorakshanatha, (flourished 11th century?, India), Hindu master yogi who is commonly regarded as the founder of the Kanphata yogis, an order of ascetics that stresses the physical and spiritual disciplines of Hatha Yoga. Hatha Yoga is a school of Indian philosophy that uses mastery of the body as the means to spiritual perfection. The details of his life are obscured by the numerous legends that have grown up around his alleged miraculous powers. Gorakhnath either was born in the Punjab or spent a good part of his lifetime there, traveling widely. He was said to have met with such other religious teachers as Kabir, an Indian mystic and poet, and Nanak, the first Guru and founder of Sikhism; in fact, however, it is chronologically impossible for him to have met the latter. He was also thought to have popularized the practice of Yoga throughout India. Although Gorakhnath is traditionally regarded as the disciple of Matsyendranatha—understood by Natha yogis as the first human guru in their teaching succession—Matsyendranatha probably preceded Gorakhnath by at least three centuries. Nevertheless, the reported connection between the two points to an important transition that Gorakhnath instituted in the esoteric rituals and techniques of tantric practice, diverting its erotic, mystical heritage in the direction of austere Hatha Yoga, even while tantra somewhat eroticized Hatha Yoga. Tantric worship involving the use of sexual fluids is taught in several Sanskrit works attributed to Gorakhnath under the title Gorakh Samhita (“Collections of Gorakh” [13th century?]), alongside alchemy and Hatha Yoga. Vernacular poetry attributed to Gorakhnath, anthologized under the title Gorakh Bani (“Gorakh’s Utterances”), emphasizes Hatha Yoga. Gorakkar Siddhar Korakkar Siddhar is one among the 18 Siddhas and in another school of thought it is believed, he belongs to the elite navanaatha Siddhas. I.e… nine great Siddhas. Sri Bogar in his biography about 18 Siddha’s says that he belongs to the sage Vashista lineage. Korakkar Siddha became a great Siddha having attained supernatural powers by his intense austerities. Korakkar learnt Siddha medicine system from Siddha Machamuni. He was also well versed in poetry, alchemy, Siddha medicine, yoga and philosophies. He also worked with Sri Bogar Siddhar to create Chidambaram secret. He also got the knowledge of Siddha medicine from sage Agathiyar. He is known among the people for using ganja (Indian hemp) (marijuana) as a rejuvenation medicine to increase his longevity and that herb is named after him. His major contributions are “Avadhuta Gita” and 13 works, order of ascetics, medicine, alchemy, Hatha Yoga, Pradipika classic. Korakkar brahma gnanam 1 – Korakkar kalai gnanam 500(endangered) – Korakkar vaippu (endangered) – Korakkar brahma gnana soothiram – Korakkar karpa soothiram. Korakkar’s medicine for cataract for eye and other ailments are valuable. Only few of his works are extant. He lived in Sathuragiri hills for some time and compiled his works of Chandra regai, which has predictions for India. Read More: https://www.britannica.com/biography/Gorakhnath-Hindu-yogi https://www.tknsiddha.com/medicine/korakkar-siddhar/ - [Machhindranath Machmuni Siddhar Jeevasamadhi, Thiruparankundram, Tamil Nadu](https://sannidhi.net/sannidhi/machhindranath-machmuni-siddhar-jeevasamadhi-thiruparankundram-tamil-nadu/) - This is a Jeevasamadhi of Machhindranath Siddha also known as Machmuni Siddhar in south, one of revered 18 Siddhars from Tamil Nadu. The Jeevasamadhi is on top of the pond. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there You have to climb Thiruparankundram hill which can take up to 30 minutes to reach the Jeevasamadhi. It is located on the left side of the staircase while climbing the hill. The jeevasamadhi is located behind the Kashi Vishwanath Temple. The hill is 10 kms south of Madurai Airport. Map: https://goo.gl/maps/okzKnUd7qAMqnSVb9 About Machhindranath Machmuni Siddhar Hatha Yoga Pradipika begins with: “Yoga was first known to Gorakhnath and Matsyendranath, and Swatmarama Yogi knew it by the grace of these two.” Matsyendra Nath is recognized as one of the most remarkable yogis of the Natha Sampradaya and Maha Siddha Tradition. He enjoys wide recognition as the Guru of Gorakshanath and is less known as one of the founders of the tantric Kaula Sadhana. Matsyendra Nath is an essential person for the Nath Yogis because he is the Guru and the founder of their tradition. Although they support the view that Guru Gorakshanath founded the Nath Order, Matsyendranath and Jalandharnath precede him in the list of Acharyas parampara – the lineage of the direct passing on of the Tradition. For this reason, Matsyendranath is also known as Dada (Guru) Matsyendranath, where dada means ‘Grandfather Guru.’ While all Nath Yogis unanimously accept Guru Gorakshanath as their Guru, Matsyendranath, in his turn, is recognized as the preceptor of their guru, and therefore as their GrandFather Guru. Historical perspective Researchers have been unable to come to a unanimous agreement about the exact date when Matsyendranath lived. According to various opinions, he lived not before the 7th century and no later than the 12th century. The earliest date is based on the fact that he lived simultaneously with Narendra Deva, king of Nepal, who ascended to the throne in about 640 A.D. and ruled till his death in 683 A.D. The latest date is based on the biography of Saint Jnaneshvar, by which he lived not long before him. The Great Yogi There are many legends in India and Nepal describing the supernatural abilities and miracles performed by Matsyendranath. It is widely believed that, like Guru Gorakshanath, he also reached a state of immortality and is endowed with extraordinary magical powers, much more than the term ‘ordinary human being’ can express. He is mentioned by the author of HYP Swatmarama as one of the Great Siddhas, who destroyed the hold of time (maya) by the power of Hatha yoga, and became able to wander in the Universe at his wish. Sometimes Matsyendranath is compared with Shiva in the Indian Natha Tradition, and in the Buddhist tradition of Nepal, he is worshiped as Avalokiteshvara– the divinity of the Buddhist Pantheon. One of the most remarkable of the miraculous powers mentioned in the legends about him was his ability to live in his own body and enter other bodies by free will and remain there for prolonged periods, or permanently. If we accept this as true, he is immortal and keeps on passing from one body to another. It is believed that in his knowledge of the occult sciences and magic, he was second to none, maybe excluding only his Great Disciple. He also has a reputation as a famous tantric practitioner; for example, in one legend of Nepal, he appeared as the great sorcerer who, by the power of his magic, exterminated the army of the King of Nepal, which later was restored by Gorakh Nath. He is honored as their Guru and as an ideal of sadhaka by many modern practitioners of tantra, especially by those who try to follow the Path of Kaula Shakti Marga. Matsyendranath is the name he is referred to in the northern part of India, while Machamuni is the name he is known by in the southern part. The word ‘matsya’ means fish, so it translates to “Lord of the Fishes’’. He is also known by various other piscine names, including Mina, Macchandar, and Macchaghna. He is associated with both the eastern and western transmissions of Kaula Tantra and their later southern variant known as Sambhava. A variety of texts related to these traditions are attributed to him. Read More https://mydattatreya.com/matsyendranath/ - [Gorakhnath Temple, Pashupatinath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/gorakhnath-temple-pashupatinath-kathmandu-nepal/) - This is a sadhana place of Gorakhnath. You can make offerings in this temple. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located in the Pashupati Kshetra. The temple is 260 kms east of Pashupatinath Temple. It is 3.1 kms from Tribhuvan International Airport. Map: https://goo.gl/maps/NJgtTLmY6kNdUDYU7 About Gorakhnath Gorakhnath, also called Gorakshanatha, (flourished 11th century?, India), Hindu master yogi who is commonly regarded as the founder of the Kanphata yogis, an order of ascetics that stresses the physical and spiritual disciplines of Hatha Yoga. Hatha Yoga is a school of Indian philosophy that uses mastery of the body as the means to spiritual perfection. The details of his life are obscured by the numerous legends that have grown up around his alleged miraculous powers. Gorakhnath either was born in the Punjab or spent a good part of his lifetime there, traveling widely. He was said to have met with such other religious teachers as Kabir, an Indian mystic and poet, and Nanak, the first Guru and founder of Sikhism; in fact, however, it is chronologically impossible for him to have met the latter. He was also thought to have popularized the practice of Yoga throughout India. Although Gorakhnath is traditionally regarded as the disciple of Matsyendranatha—understood by Natha yogis as the first human guru in their teaching succession—Matsyendranatha probably preceded Gorakhnath by at least three centuries. Nevertheless, the reported connection between the two points to an important transition that Gorakhnath instituted in the esoteric rituals and techniques of tantric practice, diverting its erotic, mystical heritage in the direction of austere Hatha Yoga, even while tantra somewhat eroticized Hatha Yoga. Tantric worship involving the use of sexual fluids is taught in several Sanskrit works attributed to Gorakhnath under the title Gorakh Samhita (“Collections of Gorakh” [13th century?]), alongside alchemy and Hatha Yoga. Vernacular poetry attributed to Gorakhnath, anthologized under the title Gorakh Bani (“Gorakh’s Utterances”), emphasizes Hatha Yoga. Read More: https://www.britannica.com/biography/Gorakhnath-Hindu-yogi - [Gorakhnath Temple, Gorakhnath Hill, Panauti, Kavre](https://sannidhi.net/sannidhi/gorakhnath-temple-gorakhnath-hill-panauti-kavre/) - This is a roofless temple on top of Gorakhnath hill behind the new Gorakhnath Temple. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is 500 m north of Indreshwor Mahadev Temple. Map: https://maps.app.goo.gl/SwSeUDJZa71jbQQV6 About Gorakhnath Gorakhnath, also called Gorakshanatha, (flourished 11th century?, India), Hindu master yogi who is commonly regarded as the founder of the Kanphata yogis, an order of ascetics that stresses the physical and spiritual disciplines of Hatha Yoga. Hatha Yoga is a school of Indian philosophy that uses mastery of the body as the means to spiritual perfection. The details of his life are obscured by the numerous legends that have grown up around his alleged miraculous powers. Gorakhnath either was born in the Punjab or spent a good part of his lifetime there, traveling widely. He was said to have met with such other religious teachers as Kabir, an Indian mystic and poet, and Nanak, the first Guru and founder of Sikhism; in fact, however, it is chronologically impossible for him to have met the latter. He was also thought to have popularized the practice of Yoga throughout India. Although Gorakhnath is traditionally regarded as the disciple of Matsyendranatha—understood by Natha yogis as the first human guru in their teaching succession—Matsyendranatha probably preceded Gorakhnath by at least three centuries. Nevertheless, the reported connection between the two points to an important transition that Gorakhnath instituted in the esoteric rituals and techniques of tantric practice, diverting its erotic, mystical heritage in the direction of austere Hatha Yoga, even while tantra somewhat eroticized Hatha Yoga. Tantric worship involving the use of sexual fluids is taught in several Sanskrit works attributed to Gorakhnath under the title Gorakh Samhita (“Collections of Gorakh” [13th century?]), alongside alchemy and Hatha Yoga. Vernacular poetry attributed to Gorakhnath, anthologized under the title Gorakh Bani (“Gorakh’s Utterances”), emphasizes Hatha Yoga. Read More: https://www.britannica.com/biography/Gorakhnath-Hindu-yogi - [Gorakhnath Temple & Cave, Gorkha Bazar, Nepal](https://sannidhi.net/sannidhi/gorakhnath-temple-cave-gorkha-bazar-nepal/) - This is a sadhana place of Gorakhnath. You can make offerings in this temple. During non busy hours, there is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located on the southern part of Gorkha Palace, on top of the hill nearly 1.1 kms North East of Gorkha Bazar. You can reach there either by vehicle or a hike. Map: https://goo.gl/maps/TmtXhL6Jaa1oBKxT7 About Gorakhnath Cave The Gorakhnath temple was Built by Prithvi Narayan Shah and was dedicate to Gorakhnath who was a famous Yogi who travele widely across India. It is locate ten meters down the southern side of Gorkha Palace. The temple is visit by Brahmans and Chhetris with great devotion and it is consider to be the holy pilgrimage Site.So that this temple is good place to visit. The area is very clean. The temple is decorate with colourful lights at night which looks beautiful. But Goraknath cave is also the another attraction for the tourist. It lies near the Goraknath temple. Many people come to visit the Gorakhnath Cave. Mostly on the day of Baisakh Purnima and a great fare is organize at that time. Those people who beliefs in Hindiusm goes there on this day. Mostly this area is famous for the pilgrimage tour. This area is full by domestic tourist on This day About Gorakhnath Gorakhnath, also called Gorakshanatha, (flourished 11th century?, India), Hindu master yogi who is commonly regarded as the founder of the Kanphata yogis, an order of ascetics that stresses the physical and spiritual disciplines of Hatha Yoga. Hatha Yoga is a school of Indian philosophy that uses mastery of the body as the means to spiritual perfection. The details of his life are obscured by the numerous legends that have grown up around his alleged miraculous powers. Gorakhnath either was born in the Punjab or spent a good part of his lifetime there, traveling widely. He was said to have met with such other religious teachers as Kabir, an Indian mystic and poet, and Nanak, the first Guru and founder of Sikhism; in fact, however, it is chronologically impossible for him to have met the latter. He was also thought to have popularized the practice of Yoga throughout India. Although Gorakhnath is traditionally regarded as the disciple of Matsyendranatha—understood by Natha yogis as the first human guru in their teaching succession—Matsyendranatha probably preceded Gorakhnath by at least three centuries. Nevertheless, the reported connection between the two points to an important transition that Gorakhnath instituted in the esoteric rituals and techniques of tantric practice, diverting its erotic, mystical heritage in the direction of austere Hatha Yoga, even while tantra somewhat eroticized Hatha Yoga. Tantric worship involving the use of sexual fluids is taught in several Sanskrit works attributed to Gorakhnath under the title Gorakh Samhita (“Collections of Gorakh” [13th century?]), alongside alchemy and Hatha Yoga. Vernacular poetry attributed to Gorakhnath, anthologized under the title Gorakh Bani (“Gorakh’s Utterances”), emphasizes Hatha Yoga. Read More https://www.redcarpetjourney.com/trip/gorakhnath-temple/ https://www.britannica.com/biography/Gorakhnath-Hindu-yogi - [Gorakhnath Gorakkar Korakkar Siddhar Jeevasamadhi, Vishwanathar Sivan Kovil, Mukhasaparur, Tamil Nadu](https://sannidhi.net/sannidhi/gorakhnath-gorakkar-korakkar-siddhar-jeevasamadhi-vishwanathar-sivan-kovil-mukhasaparur-tamil-nadu/) - This is an another Jeeva Samadhi of Gorakhnath other than in North Poigainallur. He is also known as Gorakkar or Korakkar in South India. The Jeevasamadhi is located inside the temple premises, on the left side of the main temple. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is located 12.4 kms North West of Virudhachalam. Map: https://goo.gl/maps/g2aqbXAhEVgUpzZs7 About Gorakhnath Gorakhnath, also called Gorakshanatha, (flourished 11th century?, India), Hindu master yogi who is commonly regarded as the founder of the Kanphata yogis, an order of ascetics that stresses the physical and spiritual disciplines of Hatha Yoga. Hatha Yoga is a school of Indian philosophy that uses mastery of the body as the means to spiritual perfection. The details of his life are obscured by the numerous legends that have grown up around his alleged miraculous powers. Gorakhnath either was born in the Punjab or spent a good part of his lifetime there, traveling widely. He was said to have met with such other religious teachers as Kabir, an Indian mystic and poet, and Nanak, the first Guru and founder of Sikhism; in fact, however, it is chronologically impossible for him to have met the latter. He was also thought to have popularized the practice of Yoga throughout India. Although Gorakhnath is traditionally regarded as the disciple of Matsyendranatha—understood by Natha yogis as the first human guru in their teaching succession—Matsyendranatha probably preceded Gorakhnath by at least three centuries. Nevertheless, the reported connection between the two points to an important transition that Gorakhnath instituted in the esoteric rituals and techniques of tantric practice, diverting its erotic, mystical heritage in the direction of austere Hatha Yoga, even while tantra somewhat eroticized Hatha Yoga. Tantric worship involving the use of sexual fluids is taught in several Sanskrit works attributed to Gorakhnath under the title Gorakh Samhita (“Collections of Gorakh” [13th century?]), alongside alchemy and Hatha Yoga. Vernacular poetry attributed to Gorakhnath, anthologized under the title Gorakh Bani (“Gorakh’s Utterances”), emphasizes Hatha Yoga. Gorakkar Siddhar Korakkar Siddhar is one among the 18 Siddhas and in another school of thought it is believed, he belongs to the elite navanaatha Siddhas. I.e… nine great Siddhas. Sri Bogar in his biography about 18 Siddha’s says that he belongs to the sage Vashista lineage. Korakkar Siddha became a great Siddha having attained supernatural powers by his intense austerities. Korakkar learnt Siddha medicine system from Siddha Machamuni. He was also well versed in poetry, alchemy, Siddha medicine, yoga and philosophies. He also worked with Sri Bogar Siddhar to create Chidambaram secret. He also got the knowledge of Siddha medicine from sage Agathiyar. He is known among the people for using ganja (Indian hemp) (marijuana) as a rejuvenation medicine to increase his longevity and that herb is named after him. His major contributions are “Avadhuta Gita” and 13 works, order of ascetics, medicine, alchemy, Hatha Yoga, Pradipika classic. Korakkar brahma gnanam 1 – Korakkar kalai gnanam 500(endangered) – Korakkar vaippu (endangered) – Korakkar brahma gnana soothiram – Korakkar karpa soothiram. Korakkar’s medicine for cataract for eye and other ailments are valuable. Only few of his works are extant. He lived in Sathuragiri hills for some time and compiled his works of Chandra regai, which has predictions for India. Read More: https://www.britannica.com/biography/Gorakhnath-Hindu-yogi https://www.tknsiddha.com/medicine/korakkar-siddhar/ - [Shri Mahalaxmi Ambabai Temple, Kolhapur, Maharashtra](https://sannidhi.net/sannidhi/shri-mahalaxmi-ambabai-temple-kolhapur-maharashtra/) - This is a consecrated temple of Shri Mahalaxmi Ambabai. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 3 kms West of Kolhapur Bus Stand. Map: https://maps.app.goo.gl/bu6B5TmEL29vWE7B9 About Shri Mahalaxmi Ambabai It is said that Man created God in his own image. How true! Man has attributed all the features of a human body to the Gods and Goddesses. He has also gone further to attribute several other characteristics to the divinities that are not found in human beings. It is fascinating to learn how Man created idols and statues of Gods and Goddesses. It is a process that started from a belief in Shakti (infinite energy) and culminated in the idol worship that conferred various forms to that infinite energy. About Shri Ambabai/Mahalaxmi Temple In early days, this Shakti was witnessed in the form of five basic elements of Prithvi (earth), Aap (water), Tej (light), Vayu (wind), Akash (space). When Man pondered over his birth and the person responsible for it, he realized that mother is at the root of the genesis, and it is she who embodies the Shakti . He aspired to give a finite structure to the infinite energy. In the process he first named that finite structure as Matruka (representation of energy in the form of a divine mother). Then he granted a shape to the Matruka. The earliest form was of Pashan1 or Tandula2 (stone) and Varula (ant hill). The main places where such Mahamatruka (the great divine mother) were established came to be known as Mahamantrukasthan (abode of the great divine mother). Such sites were discovered all over India. In Maharashtra they were identified in Kolhapur, Tuljapur, Mahur and Vani. All the four were thus called the Shaktipeeths (seat of the Goddesses that embodies energy). These places then became popular as pilgrimage sites. The finite form of the Goddess was further refined by Man. The birth of the universe and in turn his own birth had intrigued him. He wished to give a better representation to the Shakti. Therefore the mere stone representation was improvised to the form of Lajjagauri (female figure with a prominent womb). Lajjagauri was intially a two dimensional figure. As years passed Shakti that was represented by Paravati3 and Durga4 was also manifested in three different forms namely Mahalakshmi, Mahakali and Mahasaraswati. “The framing narrative of Devi Mahatmya Presents a dispossessed king, a merchant betrayed by his family, and a sage whose teachings lead them both beyond existential suffering. The sage instructs by recounting three different epic battles between the Devi (Goddess) and various demonic adversaries the three tales being governed by, respectively, Mahakali, Mahalakshmi and Mahasaraswati. Goddess Mahalakshmi is the presiding Goddess of the middle episode. Here she is depicted as Devi in her universal form as Shakti. The world was under attack by Mahishasura the most evil demon in the world, who took many different forms, including that of a buffalo. The male Gods, fearing total annihilation endowed Durga with their powers. The Goddess is described as eighteen- armed bearing string of beads, battle axe, maze, arrow, thunderbolt, lotus, bow, water-pot, cudgel, lance, sword, shield, conch, bell, wine-cup, trident, noose and the discus sudarsana. She has a complexion of coral and is seated on a lotus. She is known as Ashta Dasa Bhuja Mahalakshmi. Riding a lion into battle, she slew the buffalo by cutting off its head and then she destroyed the spirit of the demon as it emerged from the buffalo’s severed neck. It is through this act that order was established in the world”. Eventually the abovementioned description of Goddess Mahalakshmi was manifested in the form of idols. The evolution was gradual. The two dimensional concept of Lajjagauri developed in to a three dimensional form when art of idol making was initiated. Thus the statues of Goddesses in various avataras8 of Durga were created. From 500 B.C. to 300 A. D. Buddhism and Jainism had a major influence on the Indian population. This was the era when cave architecture, cave paintings and cave sculptures flourished. Monks, merchants and travelers in that era preferred the safety of the caves, that were pre-dominantly on hills and mountains to protect themselves from wild beasts and other natural forces. It was during the Buddhist period that idol making saw the light of the day. Yet not many temples were found in those times. Later as human settlements mushroomed rapidly along rivers and seaside, Vedic culture9 was given a boost by the political heads of that era and temples came into being. From2nd to 5th century A. D. foreign rulers like Shaka, Kshatrap and Nag Dynasty held sway in some parts of India. These forces were destroyed by Kings Samudragupta, Chandraputa II Vikramaditya, Kumargupta, Skandhgupta of the Gupta Dynasty. In fact, King Shrigupta married a lady from Lichchavi Dynasty and kicked off the Gupta Rule in India. Further on Vikramaditya defeated the foreign rulers like Shaka and Kshatrap to establish local independent rule. This change in political leadership revived the Vedic culture. India by then was united under one political head who revered Lord Vishnu. This era that lasted from 300 to 500 A. D. saw the dawn and rise of Bhagwat Cult in India. This Cult entails worship of Vishnu and his consort Lakshmi. This was also the phase when temples began to be contracted in India. The Vedic culture encouraged religious literature and establishment of pilgrimage sites Through the religious literature we can understand the form Of Mahalakshmi as it is seen today Legend says that Gods and demons churned the ocean and certain jewels were born. Lakshmi was one among them. As soon as she emerged she became the consort of Lord Vishnu who is one of the three Gods that form the Holy Trinity (Bramha, Vishnu, Mahesh). This Goddess with unparallel beauty was a female representation of Universal wealth. Eight forms of Goddesses dwell within her, Dhanalakshmi (provides wealth), Dhaanyalakshim (provides crops), Dhairyalakshmji (provides courage), Shauryalakshmi (provides valour), Kirtilakshmi (provides fame), Vinayalakshmi (instills modesty), Raajyalakshmi (provides kingdom) and Santaanlakshmi (provides children). She signifies property, happiness, radiance and fame. It is believed that the first mention of Goddess Mahalakshmi was found in 250 B. C., and the first form of Goddess Mahalakshmi is that of Gajalakshmi, Lakshmi bedecked with jewellery seated on lotus and flanked by two white elephants, seen on stupas constructed by Emperor Ashoka in Sanchi and Bodh Gaya. Some scholars opine that his form was derived from figures of Goddess Mayavati in Budhdhist caves and figures of Goddess Padmavati in Jain caves and temple that come in to being in 1st century A.D. The Gupta kings, known to be devotees of Vishnu and Lakshmi have depicted Lakshmi on their coins in various poses. Several coins of this era show Lakshmi and Garud (the eagle which is Vishnu’s vehicle), Lakshmi bedecked with jewellery astride a lion, Lakshmi astride a peacock, Lakshmi seated on an expanded lotus, Lakshmi seated on a throne etc. The Gupta Dynasty accepted Lakshmi in the form of Raajlakshmi (who blesses the kingdom) and Vaibhavlakshmi (who brings about prosperity). One of the descriptions of the coin states, “Halo around the goddess head, her pearl diadem, ear-pendants, necklace, bangles & armlets clearly to be seen, she holds noose in her extended r. hand and lotus seat prominent, Symbol on l. Legend on r.partly damaged”. After the Gupta Kings, Goddess Mahalakshmi received royal patronage by Chalukya, Rashtrakuta, Shilahara and Yadava Dynasties. Goddess Mahalakshmi was consecrated in various temples during 4th and 5th century A.D. The temple of Goddess Mahalakshmi in Kolhapur which was first constructed in the Chlukya Era has an idol of the deity that has been sculpted with four arms, wearing a saree in Karnataka style. Worship of Mahalakshmi continued over several centuries. Swami Chakradhar of Mahanubhav Sect wandered all over India in 12th Century A.D. In his notes, he mentions that there were 27 temples of Mahalakshmi in that era. The idols in these temples seem to be of the same style as that found in Kolhapur. It was in this epoch that temples of Mahalakshmi were built in Anhilwada in Gujarat, In Dogadvallis in Karnataka and Anantpur in Telangana. King kadamba of Goa also worshipped Goddess Mahalakshmi. In several inscriptions names like Ramaa, Bhavani and Lakshmi have been used for Mahalakshmi. A stone inscription dated 24 December, 1049 found in Shirur Taluka in Maharashtra mentions that the grants were given by King Marasingh Prabhu descendent of Prabhu Rajaverman, Devotee of Goddess Mahalakshmi of Kolhapur. The inscription describes Goddess Mahalakshmi of Kolhapur as Sinhavahini (Goddess astride a lion) and Rudraardhangotsanga Nivasini, (Shiva’s consort).” Little wonder that Goddess mahalakshmi is considered as second avatar of Durga. The Shri Ambabai/Mahalaxmi Temple of Kolhapur in Maharashtra, India, The Shri Ambabai/Mahalaxmi Temple of Kolhapur in Maharashtra, India, is one of the three and half Shakti Peethas listed in various puranas of Hinduism. According to these writings, a Shakti Peetha is a place associated with Shakti, the goddess of power. The Kolhapur Shakti Peetha is of special religious significance being one of the six places where it is believed that one can either obtain salvation from desires or havethem fulfilled. About Shri Ambabai/Mahalaxmi Temple The temple takes its name from Ambabai/Mahalaxmi,and it is believed that the divine couple reside in the area.The temple belongs architecturally to the Chalukya empire and may have been first builtin circa 700 AD. Mounted on a stone platform, the image of the four armed and crowned goddess is made of sandstone.The image of Mahalaxmi carved in black stone is 2feet 8.5 inches in height. The Shri Yantra is carved on one of the corner oposite to mahakali in the temple primises. A stone lion, the vahana of the goddess, stands behind the statue. The Sanskrit inscription on a stone tablet in the wall of the house of Annacharya Panditrao, now in the town hall museum says,"The great Kind Bhojadeva was reigning peacefully with pleasing conversation at Panhala; in 1190. He with a view to ensure the prosperity of his king-dom, The crown contains an image of the nag ling and yoni,the symbols of kal (the time) purush (the creater) and prakruti (the origin of universe) — . In Her four hands, the deity of Ambabai holds objects of symbolic value. The lower right hand holds a mhalunga (a citrus fruit), in the upper right, a large mace (kaumodaki) with its head touching the ground, in the upper left a shield (khetaka), and in the lower left, a bowl (panpatra). Unlike most Hindu sacred images, which face north or east, the image of this deity looks west (Pashchim). sunrays came directly from mahadwar in evening , the rays of the setting sun falls on the face of the idole for three days (31 january 01 02 february and 09,10,11 november. There are a number of other shrines in the courtyard to the datta mandir dkpalmandap, Navagrahas, Surya, Mahishasuramardini, Vitthal-Rakhmai, krishna, panchanganga & swami smarth dashavartar , Ram mandir, sheshashai , Mahavishnu,Hanuman ,Laxmi-narayan ,Khandoba ,Atibaleshwar ,krishna , kalbhairav ,Sidhivinyak ,Sinhwahini ,Tulja Bhavani ,Indrashabha ,Ek mukhi datta. Some of these images date back to the 11th century, while some are of recent origin. Also located in the courtyard there was the temple tank Manikarnika Kund, near datta mandir now there is a garden. Read More https://www.mahalaxmikolhapur.com/shri-ambabai-mahalaxmi-mahima.php https://www.mahalaxmikolhapur.com/about-temple.php - [Parli Vaijnath Jyotirlinga, Parli, Maharashtra](https://sannidhi.net/sannidhi/parli-vaijnath-jyotirlinga-parli-maharashtra/) - This is one of the Jyotirlinga. You can make offerings and go in close proximity of the linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: The temple is located in the town of Parli. Map: https://maps.app.goo.gl/Nfq3y3bpL2G4tGCx8 About Parli Vaijnath Parli Vaijnath Jyotirlinga, one of the twelve sacred Jyotirlingas in Hinduism, holds a significant place in the religious and cultural landscape of India. Located in the Beed district of Maharashtra, this ancient temple is dedicated to Lord Shiva, and it is believed to be associated with many legends and myths. The history of Parli Vaijnath Jyotirlinga spans centuries, reflecting the rich tapestry of Hindu spirituality and devotion. In this article, we will delve into the origins, mythology, historical significance, and the contemporary relevance of this sacred site. The Origin of the Jyotirlinga The word “Jyotirlinga” is a combination of two Sanskrit words – “Jyoti” and “Linga.” “Jyoti” means light or radiance, while “Linga” is a symbol or an icon representing Lord Shiva. A Jyotirlinga, therefore, is a radiant symbol of Lord Shiva. These twelve Jyotirlingas are considered to be self-manifested, and each of them represents the Lord in his unique form. The legend of Parli Vaijnath Jyotirlinga traces its origins to a story from the ancient Hindu scripture, the Shiva Purana. The legend tells of a demon named Ravana, who was a devout devotee of Lord Shiva. He performed intense penance to please Lord Shiva and obtain a divine boon. Pleased with Ravana’s devotion, Lord Shiva granted him the boon but with a condition that the Lingam should not be placed on the ground until Ravana reached his destination. Ravana, while returning to Lanka with the Lingam, felt the urge to answer the call of nature. He met a Brahmin named Kukkutya, who offered to hold the Lingam for him. Ravana agreed but warned Kukkutya not to place the Lingam on the ground under any circumstances. As fate would have it, Kukkutya couldn’t bear the weight of the Lingam for long and placed it on the ground. When Ravana returned, he found that the Lingam had already been grounded. He tried to uproot it, but it wouldn’t budge. Furious, he started attacking the Lingam, breaking it into several pieces. These pieces are believed to have fallen in different parts of India, each becoming a sacred Jyotirlinga. Parli Vaijnath Jyotirlinga is believed to be where one of the pieces of the Lingam fell, radiating the divine light of Lord Shiva. Historical Significance Parli Vaijnath Jyotirlinga is steeped in history, and its significance can be traced back to ancient times. The temple complex, surrounded by lush greenery, is a marvelous architectural marvel that reflects the rich cultural heritage of the region. One of the most notable historical records related to this temple comes from the travel accounts of Chinese traveler and Buddhist scholar, Xuanzang. He visited Parli during his travels in India in the 7th century. His writings describe the temple, its rituals, and the cultural vibrancy surrounding it. Over the centuries, Parli Vaijnath Jyotirlinga has been patronized and renovated by various dynasties and rulers. The temple complex as it stands today is a result of these restorations and improvements. The Chalukya dynasty, the Yadava dynasty, and the Bhonsle dynasty were among the major contributors to the temple’s preservation and development. The architectural style of the temple has evolved over the centuries, blending various regional influences. The temple showcases an intricate blend of Hemadpanthi and Indo-Aryan architectural styles. Its unique design includes a spacious courtyard, a majestic entrance gate, and a sanctum sanctorum where the Jyotirlinga is enshrined. The presence of ornate carvings and sculptures adds to the temple’s aesthetic appeal. Religious Significance Parli Vaijnath Jyotirlinga holds immense religious significance for Hindus, particularly devotees of Lord Shiva. The Jyotirlinga is believed to be a powerful manifestation of Lord Shiva, who is considered the Supreme Being in Shaivism, one of the major branches of Hinduism. The Lingam at Parli Vaijnath is revered as a source of divine energy and a symbol of Shiva’s omnipresence. Devotees visit the temple to seek the blessings of Lord Shiva and to offer their prayers and offerings. The temple’s serene ambiance and the presence of the Jyotirlinga create a spiritual atmosphere that attracts pilgrims from all over India. The temple is an essential stop on the pilgrimage route of the twelve Jyotirlingas, known as the Dwadasha Jyotirlinga Yatra. This sacred journey takes devotees to all twelve Jyotirlingas, including Parli Vaijnath, and is considered a means of achieving spiritual enlightenment and divine grace. Source: https://www.pilgrimagetour.in/blog/history-of-parli-vaijnath-temple/ - [Aundha Nagnath Jyotirlinga, Aundha Nagnath, Maharashtra](https://sannidhi.net/sannidhi/aundha-nagnath-jyotirlinga-aundha-nagnath-maharashtra/) - This is one of the Jyotirlinga. You can make offerings and go in close proximity of the linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: The temple is 59.5 kms North West of Nanded. Map: https://maps.app.goo.gl/7yiDHBwi3b17aoyt5 About Nageshwar Jyotirlinga Aundha Nagnath (Nageshwaram) is a Temple in Hingoli District in the state of Maharashtra, India. This is an important place of pilgrimage in Mahabharata.The present temple is said to have been built by the Seuna (Yadava) dynasty and dates to 13th century. The first temple is said to be from time of the Mahabharata and is believed to have been constructed by Yudhishthira, eldest of the Pandavas, when they were expelled for 14 years from Hastinapur. It has been stated that the temple building was seven-storeyed before it was sacked by Aurangzeb. Nageshwar Jyotirlinga History The courtyard of Shivtirtha, spread over 60,000 square feet, is protected by a 6 meter high rampart. In which there are four entrances. Spread over an area of about 7200 square feet in the middle of the grand complex, this pagoda situated on a platform of 75 feet wide, 150 feet long and 8 feet high black stone blocks, has an urn on the 60 feet upper part of this pagoda. The Shikhar with white aura is 31 feet in height in the selection of lime. This restoration work is the gift of Punyashloka Maharani Ahilya Bai Holkar. Seeing the architecture of this pagoda without foundation stone, it seems as if the Shilpacharyas have poured their whole life's meditation into these idols. The 60 plaques from the surface to the top are innovative examples of sculpture, in the upper rows (which are known as Thar in Shilpa Shastra) there is a unique sculpture of Gajmalika, horse team, military force and war events. Vishnu is seated on the north-facing wall of the pagoda, Brahma on the east-facing wall and Rudra with Parvati on the south-facing wall. The 'Srishti Vivartak' Tandav dance of Nagvibhushit Shiva idol, Ravana Dashanan in Garvaharan idol, Sarvaprakashak Shiva and Trilokya Janani Parvati's Anand Sindhu depicting sweetness and wonderful execution of Shiva-family's terracotta idols are seen setting the paradigm of excellence. Sculptures of Heaven-Death and Hades depicting the culmination of architecture, Mahabharata and Ramayana period references in stone, Yati, Yaksha, Yakshini's Narvashikhant beauty, Bajratika, Kangan, Ring, Mautikamala, lifting of limbs full of elegance and elegance Crafts adorn the outer walls of the temple. Pandit Darshan Nagnathrao Pathak, Upadhyay of Shri Nageshwar Jyotirlinga, tells that Vishwakarma himself created the eternal abode of Nageshwar Jyotirlinga. The black stone used in the construction of the pagoda was brought from a distance of sixteen kos and 89000 crores of gold coins were spent on the 'black oil' used to maintain the speed of the wooden wheels of the vehicles that brought it. According to Mr. Pathak, from the beginning of the 14th century to the 14th century, Satavahanas, North Chalukyas, Eastern Chalukyas, Rashtrakutas, Kadambas, Vakatakas, Silaharas and Yadava royal houses provided financial assistance for the arrangement of Shivalaya in this area. A stone plaque has also been found regarding the grant of assistance for lamp-wicks by the Vakataka kings of Vashi. From the Mayur Khandi copperplate obtained from the excavation in Kondilyapur, there is evidence of Naresh III Govind coming to Aundha village to visit Shri Nageshwar Jyotirlinga, as well as the presence of a temple of Kanakeshwari Devi in the south is also confirmed. Even the Satavahana kings, who ruled for 460 years, are mentioned in the Arvyayikas to have darshan at Shri Nageshwar Jyotirlinga. Ornate temple sculpture built in Hemadpanti style Like the ornate temples of Maharashtra's Yadava period, this temple is also built in Hemadpanti style. Ancient history, culture and archeology expert Dr. According to Shivakant Vajpayee, structurally this pagoda is built in Hemadpant style. The temple is built in Panchayatan style with black stone and 'interlocking' features. That is, basically the ancient temples of Gods and Goddesses are located at the four corners of the temple. 8th Jyotirlinga Nagesh Daruka Vane Shri Nageshwar Jyotirlinga is situated at the eighth position among the 12 Jyotirlingas. The legend here is that the Pandavas came here in exile, they had a cow named Kapila, here she used to go inside the vast lake and return every day leaving milk. On day 1, Gurakhi saw that why Gaya was going into the water, he told all that information to Dharmaraj Yudhishthir. Later Bhima told all the information to Dharmaraj Yudhishthira. Dharmaraj Yudhishthir ji said that with the blow of your donkey, break the pond at three places and remove all the water. From the bottom of the pond, like the light of the sun, light came from below. What is the meaning of Jyotirlinga, where God himself is sitting in the form of light. The people who were living here could not understand day and night. It was heard in the sky that by bringing 21 sand from Rameshwaram and Shaligram from Gandaki river in Nepal, establish a linga. Dharmaraj Yudhishthir ji established Jyotirlinga We will build this golden temple with a resolution. Lord Krishna told that in the future, if people will not keep stones in Kalyug, then no one will keep your golden temple, that is why the huge Shri Nageshwar Jyotirlinga temple was made of stone. This. In 1212, the main gate of Shri Nageshwar Jyotirlinga temple is going to move from east to west due to the kirtan devotion of Sant Namdev Maharaj ji. Aurangzeb has broken the upper part of Shri Nageshwar Jyotirlinga temple. Indore's queen Rajmata Ahilyabai Holkar has renovated the Shri Nageshwar Jyotirlinga temple. There is only one way to go to the sanctum sanctorum to see Shri Nageshwar Jyotirlinga. Shri Nageshwar Jyotirlinga is here Shiva and Vishnu ji Harihar Atmak Jyotirlinga Swaroop Earlier the snake god used to worship the linga in the pond, hence the god named himself Nageshwar. Killed a demon named Daru, that's why Daru's forest Of the 12 Jyotirlingas, there are only two Jyotirlingas of sand, one in Rameshwaram, two numbers in Nageshwar Jyotirlinga. Source: https://www.nageshwarjyotirling.in/ https://www.nageshwarjyotirling.in/about.html - [Krishnabai Krishnai Temple, Old Mahabaleshwar, Maharashtra](https://sannidhi.net/sannidhi/krishnabai-krishnai-temple-old-mahabaleshwar-maharashtra/) - This is a consecrated linga of Krishnai Mahadev. There is a place to sit and meditate. You can go to meditation states effortlessly. How to get there This temple is 300 m East of Mahabaleshwar Temple & 5.8 kms North of Mahabaleshwar. Map: https://maps.app.goo.gl/ih5hhGziY4wFb37J8 - [Kaalbhairav Shrine, Mahabaleshwar Temple, Old Mahabaleshwar, Maharashtra](https://sannidhi.net/sannidhi/kaalbhairav-shrine-mahabaleshwar-temple-old-mahabaleshwar-maharashtra/) - This is a consecrated shrine of Kaalbhairav on the left side inside the temple of Mahabaleshwar. There is a place to sit and meditate. You can go to meditation states effortlessly. How to get there This temple is 5.8 kms North of Mahabaleshwar. Map: https://maps.app.goo.gl/dtMtKTnCRWALz9Ci8 About Mahabaleshwar Temple Mahabaleshwar Temple is a highly revered Shiva Temple, located in the Satara district of Maharashtra. Its religious significance is more than that of the twelve Jyotirlingas. The shrine dates back to the 16th century and follows the Hemadant style of architecture. Its ancient architecture is characterized by a pyramidal tower set up on an unadorned exterior, while interiors are flanked with carvings. There are several idols and sculptures of Nandi and Kalabhairava. The simplicity of the temple is complemented by the majestic backdrop of Sahyadri ranges. The temple has immense religious significance, as it is the only temple in the world with a Linga in the form of Rudraksha. The 6 feet long ‘Swayambhu’ (self-originated) Shiva Linga, known as the Mahalingam, is thousands of years old. The sanctum sanctorum which houses the Linga is over 500 years old, while other parts of the temple were constructed subsequently. The temple complex also houses the belongings of Lord Shiva, and it is believed that Lord Shiva still uses them when he visits the premises every night. A square platform in the temple complex is the main tourist attraction. It is the place where Shri Chhatrapati Shivaji conducted ‘Tuladaan’ to donate gold to the needy. History of Mahabaleshwar Temple The recorded history of Mahabaleshwar dates back to 1215 CE. It was then the Yadava King Singham of Devagiri had visited the area and built the temple, which we know as the Panchganga Temple today. He had built a small tank at the source of River Krishna and a temple around it, which is still a part of the Mahabaleshwar Temple. The Mahabaleshwar Temple is around 800 years old, while the Swayambhu Shiva Linga presiding in the inner complex is thousands of years old. The reference of the mythological story behind the appearance of the Shiva Linga can be traced to the first and second chapters of the Sahyadri Section of the Skanda Purana. The story is timed around the creation of the world when during the Padma Kalp, Lord Brahma was meditating in the forests of Sahyadri for the creation of human beings. Two demon brothers named Atibal and Mahabal were troubling the sages and other beings in the region. They are believed to have appeared from a Shiva Linga that Ravana tried taking to Lanka with him. Their wrongdoing had reached maximum extent, and Lord Vishnu had to fight them to protect the beings of the region. But he was able to kill only Atibal, as Mahabal was blessed that he couldn’t be killed by anyone without his own will. Lord Brahma and Lord Vishnu prayed to Lord Shiva and Goddess Aadimaya to help them get rid of Mahabal. Goddess Aadimaya mesmerized Mahabal with her beauty and asked him to surrender to the Gods. He agreed to lay down his life with a condition that Lord Shiva will reside with him forever in this region. Lord Shiva appeared as a Shiva Linga in the shape of a Rudraksha to stay with him, and the entire region was named ‘Mahabaleshwar’ to honor Mahabal. The Mahabaleshwar temple houses a bed, Trishul, Damru, and Rudraksha for this very reason. According to folklore, the temple is visited by Lord Shiva every night as the bed is found crumpled every morning. Mahabaleshwar Temple was built much later in the 16th century by Chanda Rao of the More dynasty. The inner part where the Swayambhu Linga presides is believed to be much older compared to the rest of the temple complex. Source: https://www.satara.gov.in/en/tourist-place/mahabaleshwar/ https://mahabaleshwartourism.in/mahabaleshwar-temple - [Patalashwar Mahadev, Pataleshwar Caves, Jangali Maharaj Road, Pune, Maharashtra](https://sannidhi.net/sannidhi/patalashwar-mahadev-pataleshwar-caves-jangali-maharaj-road-pune-maharashtra/) - This is a consecrated linga of Pataleshwar Mahadev. There is a place to sit and meditate. You can go to meditation states effortlessly. How to get there The cave temple is 2.3 kms South of Pune Bus Station. Map: https://maps.app.goo.gl/cwWiSBtEH4iQYNCD9 About Pataleshwar Caves The Pataleshwar Caves, also referred to as the Panchaleshvara temple or Bhamburde Pandav cave temple, are an 8th-century rock-cut Hindu temple from the Rashtrakuta period located in Pune, Maharashtra, India. Dedicated to Shiva, it was a monumental monolithic excavation with a notable circular Nandi mandapa and a large pillared mandapa. It is a temple of three rock-cut cave sanctums, likely dedicated to Brahma-Shiva-Vishnu originally, but currently to Parvati-original Shiva-Ganesha. A garden now surrounds the site, new idols have been placed elsewhere in the complex. The interior of the caves have suffered damage from vandalism. Outside, the monument shows the effects of natural elements over the centuries.[1][2][3] Source: https://en.wikipedia.org/wiki/Pataleshwar_Caves,_Pune - [Sri Paduka Prasad from Lord Sri Dattatreya, Shri Vasudev Niwas, Pune, Maharashtra](https://sannidhi.net/sannidhi/sri-paduka-prasad-from-lord-sri-dattatreya-shri-vasudev-niwas-pune-maharashtra/) - This is a temple where Sri Paduka Prasad from Lord Sri Dattatreya is enshrined. There is a place to sit and meditate. You can go to meditation states effortlessly. How to get there The temple is 5 kms South West of Pune Bus Station. Map: https://maps.app.goo.gl/a9nuy9G4Kywi1rQa8 About Shree Sadhguru Shankar Maharaj Overview and Significance Gravity is the divine principle and it is universal, it is described as 'Vasudeva: Sarvam' from this position, His Holiness Yogiraj Sadguru Shrigulvani Maharaj established 'Shrivasudev Niwas' in the year 1965 at '12/47, Karve Path, Erandwane, Pune'. 'Shri Vasudev Niwas' is famous all over the world as the foundation of Shaktipat Yoga and the ever-illuminated lamppost. Also W. BC Shri Maharaj's Matoshree Mrs. Umabai received Paduka Prasad from Lord Sri Dattatreya, the same 'Sri Prasad Paduka' is enshrined in Sri Vasudev Nivas. For more than fifty years, Sri Vasudev has been residing at Kundalini Shaktipat Mahayoga, glorified as 'Pantharaj' in the Vedas, Upanishads, Sri Bhagavata Gita and Granthraja Sri Dnaneshwari, for the global spread of Kundalini Shaktipa Mahayoga and brightening the lives of millions of devotees in the light of devotion and worship. Founder Yogiraj P. BC Shrigulvani Maharaj, after him Brahmashree P. BC Sridattamaharaj Kavishwar, Yogatapaswi H.P. Under the palatial leadership and guidance of Sri Narayanakaka Dhekane Maharaj and the present Principal Trustee Sri Sharadbhau Joshi Maharaj, 'Sri Vasudev Nivas' is continuously functioning as a lamppost in the path of Kundalini Shaktipat Mahayoga and Sri Dattatreya Upasana, the work is expanding globally. Source: https://vasudevniwas.org/ - [Atibaleshwar Temple, Old Mahabaleshwar, Maharashtra](https://sannidhi.net/sannidhi/atibaleshwar-temple-old-mahabaleshwar-maharashtra/) - This is a consecrated linga of Atibaleshwar Mahadev. How to get there This temple is 5.8 kms North of Mahabaleshwar. Map: https://maps.app.goo.gl/C1cidvgebsSNcu3s5 About Mahabaleshwar & Atibaleshwar Temple Mahabaleshwar Temple is a highly revered Shiva Temple, located in the Satara district of Maharashtra. Its religious significance is more than that of the twelve Jyotirlingas. The shrine dates back to the 16th century and follows the Hemadant style of architecture. Its ancient architecture is characterized by a pyramidal tower set up on an unadorned exterior, while interiors are flanked with carvings. There are several idols and sculptures of Nandi and Kalabhairava. The simplicity of the temple is complemented by the majestic backdrop of Sahyadri ranges. The temple has immense religious significance, as it is the only temple in the world with a Linga in the form of Rudraksha. The 6 feet long ‘Swayambhu’ (self-originated) Shiva Linga, known as the Mahalingam, is thousands of years old. The sanctum sanctorum which houses the Linga is over 500 years old, while other parts of the temple were constructed subsequently. The temple complex also houses the belongings of Lord Shiva, and it is believed that Lord Shiva still uses them when he visits the premises every night. A square platform in the temple complex is the main tourist attraction. It is the place where Shri Chhatrapati Shivaji conducted ‘Tuladaan’ to donate gold to the needy. History of Mahabaleshwar Temple The recorded history of Mahabaleshwar dates back to 1215 CE. It was then the Yadava King Singham of Devagiri had visited the area and built the temple, which we know as the Panchganga Temple today. He had built a small tank at the source of River Krishna and a temple around it, which is still a part of the Mahabaleshwar Temple. The Mahabaleshwar Temple is around 800 years old, while the Swayambhu Shiva Linga presiding in the inner complex is thousands of years old. The reference of the mythological story behind the appearance of the Shiva Linga can be traced to the first and second chapters of the Sahyadri Section of the Skanda Purana. The story is timed around the creation of the world when during the Padma Kalp, Lord Brahma was meditating in the forests of Sahyadri for the creation of human beings. Two demon brothers named Atibal and Mahabal were troubling the sages and other beings in the region. They are believed to have appeared from a Shiva Linga that Ravana tried taking to Lanka with him. Their wrongdoing had reached maximum extent, and Lord Vishnu had to fight them to protect the beings of the region. But he was able to kill only Atibal, as Mahabal was blessed that he couldn’t be killed by anyone without his own will. Lord Brahma and Lord Vishnu prayed to Lord Shiva and Goddess Aadimaya to help them get rid of Mahabal. Goddess Aadimaya mesmerized Mahabal with her beauty and asked him to surrender to the Gods. He agreed to lay down his life with a condition that Lord Shiva will reside with him forever in this region. Lord Shiva appeared as a Shiva Linga in the shape of a Rudraksha to stay with him, and the entire region was named ‘Mahabaleshwar’ to honor Mahabal. The Mahabaleshwar temple houses a bed, Trishul, Damru, and Rudraksha for this very reason. According to folklore, the temple is visited by Lord Shiva every night as the bed is found crumpled every morning. Mahabaleshwar Temple was built much later in the 16th century by Chanda Rao of the More dynasty. The inner part where the Swayambhu Linga presides is believed to be much older compared to the rest of the temple complex. Source: https://www.satara.gov.in/en/tourist-place/mahabaleshwar/ https://mahabaleshwartourism.in/mahabaleshwar-temple - [Sree La Sree Jayalakshmi Amma Guru Samadhi, Naga Devatha Temple, Tirumalagiri, Secunderabad, Telangana](https://sannidhi.net/sannidhi/sree-la-sree-jayalakshmi-amma-guru-samadhi-naga-devatha-temple-tirumalagiri-secunderabad-telangana/) - The samadhi of Sree Jayalakshmi Amma Guru is located behind the main shrine of Nagamma Naga Devatha. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 13.3 kms North of Hyderabad Railway Station. Map: https://maps.app.goo.gl/mwT6hqnKC5z1WYaa7 About Naga Devatha Temple Nag temple is one of the famous and among most visited places of Secundrabad. The history behind the shrine which makes it uniquely different from others is as follows: 1. British official directing his men to demolish Nagamma Temple. 2. Nagamma Temple is demolished in the presence of British official on one Friday. 3. Surprisingly, on the very following friday the British official, his horse, and pet dog were found dead before the temple. 4. At the age of 7 years, Sree Jayalakshmi Amma Guru had first darshan of Goddess Naga Devi (Nag mata) and scared at the sight. 5. Subsequently, devoted Sree Jayalakshmi Amma Guru worshipping Goddess Nagmata regularly. 6. She was married to Sri Devarajan of Secunderabad. 7. Sree Jayalakshmi Amma Guru gave birth to Sree Narayana Swamy on 11 March 1956, Who is the incarnation of Goddess Nagadevatha. 8. At an early age, Sree Narayana Swamy started doing deep meditation. 9. Sree Narayana Swamy was very kind and affectionate to poor people. 10. At an age of 9 i.e., on 11 March 1965, Sree Narayana Swamy rested his divine soul in Goddess Naga Devatha. 11. After losing her son Amma Garu lost control over her mind and stopped taking regular food and kept mourning all the time. 12.Goddness Naga Devatha assuring Amma Guru that Sree Narayana Swamy will appear before her the very next day. 13.Amma Garu’s Daughter informing that a boy standing infront of the door, who resembles Sree Narayana Swamy. 14.Grief Stricken Amma Garu unable to recognise her son, while offering food. 15.Weeping Amma Garu at sudden disappearance of her son at the next moment. 16.Amma Garu lighting the lamp during severe windstrom at “Divine Putta” as per the orders of Naga Devatha. 17.Amma Garu along with family members started the temple construction, as per the orders of Naga Devatha. 18.Military personnel ordering Amma Garu to stop the construction work 19.Military personnels fencing the constructed area of the temple. 20.Naga Devatha giving darshan to the military guards, who are on night duty. 21.Amma Garu again started the construction work of the temple. But military guards did not object, since they had darshan of Naga Devatha. 22.Military official threatening to arrest Amma Garu for violating his orders in constructing the temple. 23.Naga Devatha causing panic and fear in the house of miltary officer who had threatened Amma Garu. 24.Military officer, his wife and his sub-ordinates praying to Naga Devatha to excuse for their mistakes. 25.Military officer on recognising the miracles of Naga Devatha removing the fencing. 26.Military officer with his wife requested Amma Garu to Perform pooja. 27.Naga Devatha in the form of an old aged woman directing Amma Garu to construct a bigger temple for her. 28.Amma Garu personally working for the temple construction as per the orders of Naga Devatha. 29.Amma Garu with her family members and devotees carrying out the construction of temple Mandapam. 30.Military officials instructing Amma Garu to stop construction of temple Mandapam. 31.Military official who threatened Amma Garu experienced un-usual things in his house. 32.Military official along with family members frightened at the darshan of Naga Devatha and Sree Narayana Swamy. 33.Military official along with family members apologizing before Amma Garu. Read More https://musetheplace.blogspot.com/2013/02/nag-temple-is-one-of-famous-and-among.html - [Sri Shiva Panchayatana Kalabhairava Swamy Devalayam, Balanagar, Hyderabad, Telangana](https://sannidhi.net/sannidhi/sri-shiva-panchayatana-kalabhairava-swamy-devalayam-balanagar-hyderabad-telangana/) - This is the consecrated space of Sri Shiva Panchayatana Kalabhairava Swamy. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 10.6 kms North of Hyderabad Railway Station. Map: https://maps.app.goo.gl/sC3RXdhdUmBHQezdA - [Naga Devatha Temple, Tirumalagiri, Secunderabad, Telangana](https://sannidhi.net/sannidhi/naga-devatha-temple-tirumalagiri-secunderabad-telangana/) - This is a consecrated temple of Nagamma Naga Devatha. The temple also contains the samadhi of Sree Jayalakshmi Amma Guru. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 13.3 kms North of Hyderabad Railway Station. Map: https://maps.app.goo.gl/mwT6hqnKC5z1WYaa7 About Naga Devatha Temple Nag temple is one of the famous and among most visited places of Secundrabad. The history behind the shrine which makes it uniquely different from others is as follows: 1. British official directing his men to demolish Nagamma Temple. 2. Nagamma Temple is demolished in the presence of British official on one Friday. 3. Surprisingly, on the very following friday the British official, his horse, and pet dog were found dead before the temple. 4. At the age of 7 years, Sree Jayalakshmi Amma Guru had first darshan of Goddess Naga Devi (Nag mata) and scared at the sight. 5. Subsequently, devoted Sree Jayalakshmi Amma Guru worshipping Goddess Nagmata regularly. 6. She was married to Sri Devarajan of Secunderabad. 7. Sree Jayalakshmi Amma Guru gave birth to Sree Narayana Swamy on 11 March 1956, Who is the incarnation of Goddess Nagadevatha. 8. At an early age, Sree Narayana Swamy started doing deep meditation. 9. Sree Narayana Swamy was very kind and affectionate to poor people. 10. At an age of 9 i.e., on 11 March 1965, Sree Narayana Swamy rested his divine soul in Goddess Naga Devatha. 11. After losing her son Amma Garu lost control over her mind and stopped taking regular food and kept mourning all the time. 12.Goddness Naga Devatha assuring Amma Guru that Sree Narayana Swamy will appear before her the very next day. 13.Amma Garu’s Daughter informing that a boy standing infront of the door, who resembles Sree Narayana Swamy. 14.Grief Stricken Amma Garu unable to recognise her son, while offering food. 15.Weeping Amma Garu at sudden disappearance of her son at the next moment. 16.Amma Garu lighting the lamp during severe windstrom at “Divine Putta” as per the orders of Naga Devatha. 17.Amma Garu along with family members started the temple construction, as per the orders of Naga Devatha. 18.Military personnel ordering Amma Garu to stop the construction work 19.Military personnels fencing the constructed area of the temple. 20.Naga Devatha giving darshan to the military guards, who are on night duty. 21.Amma Garu again started the construction work of the temple. But military guards did not object, since they had darshan of Naga Devatha. 22.Military official threatening to arrest Amma Garu for violating his orders in constructing the temple. 23.Naga Devatha causing panic and fear in the house of miltary officer who had threatened Amma Garu. 24.Military officer, his wife and his sub-ordinates praying to Naga Devatha to excuse for their mistakes. 25.Military officer on recognising the miracles of Naga Devatha removing the fencing. 26.Military officer with his wife requested Amma Garu to Perform pooja. 27.Naga Devatha in the form of an old aged woman directing Amma Garu to construct a bigger temple for her. 28.Amma Garu personally working for the temple construction as per the orders of Naga Devatha. 29.Amma Garu with her family members and devotees carrying out the construction of temple Mandapam. 30.Military officials instructing Amma Garu to stop construction of temple Mandapam. 31.Military official who threatened Amma Garu experienced un-usual things in his house. 32.Military official along with family members frightened at the darshan of Naga Devatha and Sree Narayana Swamy. 33.Military official along with family members apologizing before Amma Garu. Read More https://musetheplace.blogspot.com/2013/02/nag-temple-is-one-of-famous-and-among.html - [Sri Yellamma Pochamma Devasthanam, Balkampet, Hyderabad, Telangana](https://sannidhi.net/sannidhi/sri-yellamma-pochamma-devasthanam-balkampet-hyderabad-telangana/) - This is a consecrated temple of Sri Yellamma Pochamma. There are two shrines, the Yellamma shrine is underground, and the Pochamma shrine is towards the south. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 7.4 kms North of Hyderabad Railway Station. Map: https://maps.app.goo.gl/j6tYnrMqyo6toywj6 About Sri Yellamma Pochamma Devasthanam Sri Yellamma Pochamma Devasthanam, Balkampet has been re-constructed in the year 1919. The main Goddess YELLAMMA is said to be Swaymbhu, meaning Self appeared, not installled by humans at ground level. The deity is in the water and un-spontaneously water will flow through springs (Uta) particularly. There is a small temple towards south side which is called as POCHAMMA Devi. The two important festivals in this temple are Ammavvari “KALYANAM” and “BONALU” which is being celebrated every year. Important days of of worshipping the Goddess are Sunday, Tuesday and Thursday respectively. Read More https://sriyellammapochamma.org/ - [Shri Peddamma Thalli Temple, Jubilee Hills, Hyderabad, Telangana](https://sannidhi.net/sannidhi/shri-peddamma-thalli-temple-jubilee-hills-hyderabad-telangana/) - This is a consecrated temple of Shri Peddamma Thalli, a form of Devi Durga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 1.2 kms West of Jubilee Hills Check Post Metro Station. Map: https://maps.app.goo.gl/3ps71XHfzUmPyCD9A About Shri Peddamma Thalli The devotees pray to "Amman" as their own mother and believe that she is the saviour. Unlike the utsavams i.e., Bonalu once a year, here is this temple the Bonalu utsavams performed every Sunday. Peddamma Thalli Temple is sited at Jublee Hills. Peddamma Thalli Temple is considered that the temple is here since about 150 years. Only in the year 1993, it took place in a big way and the Rajagopuram was constructed. The temple is developed by Mr. P. Janardhan Reddy, MLA of Khairtabad with personal care. The trust people done tremendous development in last few years. Hundreds of people come to this temple and it looks every day like a festival. People believe in "Amma" and the temple is very popular in the twin cities, next to "Ujjaini Mahakali Temple" Secunderabad. The devotees pray to "Amman" as their own mother and believe that she is the saviour. Unlike the utsavams i.e., Bonalu once a year, here is this temple the Bonalu utsavams performed every Sunday. Beside the common people, politicians, VIPs, Industrialists come to this temple and perform pujas in this temple. In Sanskrit Durga means " She who is incomprehensible or difficult to reach ." Goddess Durga is a form of Shakti worshipped for her gracious as well as terrifying aspect. Mother of the Universe, she represents the infinite power of the universe and is a symbol of a female dynamism. Durga, a beautiful warrior seated upon a tiger, was the first appearance of the great goddess. Also called by many other names, such as Parvati, Ambika, and Kali. Destroyer of demons, she is worshipped during Durga puja, most popular among Bengalis. Durga is worshipped in various other forms also. She is Uma, "light"; Gauri , "yellow or brilliant"; Parvati, "the mountaineer"; Jagatmata , "the-mother-of-the-world" Durga "the inaccessible"; Kali , "the black"; Chandi , "the fierce"; Bhairavi , "the terrible." History of Temple There is no clear evidence about the existence of the temple. But it is considered that the temple is here since about 150 years. Only in the year 1993, it took place in a big way and the Rajagopuram was constructed. Hundreds of people come to this temple and it looks every day like a festival. People believe in "Amma" and the temple is very popular in the twin cities, next to "Ujjaini Mahakali Temple" Secunderabad. The devotees pray to "Amman" as their own mother and believe that she is the saviour. Unlike the utsavams i.e., Bonalu once a year, here is this temple the Bonalu utsavams performed every Sunday. Beside the common people, politicians, VIPs, Industrialists come to this temple and perform pujas in this temple. Shiva, the supreme ascetic, disturbed by the violence opened his third eye unleashing the fire of doom. Even the power of Shiva's third eye capable of destroying the three worlds could not arrest Mahisashura's march. At that very moment a stream of lightning dazzled forth from the mouths of Brahma, in the form of the goddess Brahmi. She rode a swan and held books of wisdom in her hands. Simultaneously, the shaktis of the other gods emerged taking female forms. From Indra, rose Indrani bearing a thunderbolt, riding an elephant, from Kumara rose Kaumari holding a lance and riding a peacock, from Vishnu rose Vaishanavi on an eagle with a discus whirling on her finger, from Varaha came the sharp tusk sow Varahi, from Shiva came Shiavani riding a bull bearing a trident. They rose to the sky and merged with each other in a blinding light. The sounds of the conchs, drums and bells filled the air. With bated breath, the gods watched the light. From the heavenly light arose a beautiful goddess Durga 'the inaccessible one'. Then all the gods furnished her with their special weapons. Shiva gave his trident, Vishnu his discus and mace, Indra his thunderbolt, Kurmara his lance, Brahma his bow. Then mounting a lion, Durga prepared for battle. A great battle commenced. Mountains shook, oceans trembled, clouds scattered across the sky, as the buffalo demon attacked Durga. He rushed towards her, sometimes as a buffalo, sometimes as a lion, sometimes as an elephant. The goddess broke the buffalo's horns with her mace, sheared the lion's mane with her lance, cut the elephant's trunk with her sword. Weapon after weapon, when hurled at the buffalo demon, but each time he managed to rise up undefeated. Realizing that her weapons had no effect on Mahisashura, Durga threw them aside, dismounted from her lion and with her bare hands sprang upon Mahisashura's back. With her tender feet she kicked his head. The demon, immune to the weapons of all the gods, fell senseless at the touch of Durga's feet. Durga then raised her trident and plunged it into the buffalo demons heart conquering the unconquerable. Read More https://www.peddammagudi.org/aboutmata.html https://www.peddammagudi.org/story.html - [Shri Chittaramma Devasthanam, Jeedimetla, Hyderabad, Telangana](https://sannidhi.net/sannidhi/shri-chittaramma-devasthanam-jeedimetla-hyderabad-telangana/) - This is a consecrated temple of Shri Chittaramma . There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 21.7 kms North of Hyderabad Railway Station. Map: https://maps.app.goo.gl/vayg4Y8SCyhuH8HE9 - [Sri Sri Sri Nampally Baba Samadhi Mandiram, Miyapur, Telangana](https://sannidhi.net/sannidhi/sri-sri-sri-nampally-baba-samadhi-mandiram-miyapur-telangana/) - This is a samadhi of Sri Sri Sri Nampally Baba. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The samadhi temple is 23.4 kms North West of Hyderabad Railway Station. Map: https://maps.app.goo.gl/Qzk2tM6huYoUc9z78 About Sri Sri Sri Nampally Baba Who is this Baba? From where he is, no one knows. His actual name and his birth, his parents, no details are known. In 1945, he was first seen at a burial ground near malakpet railway station, Hyderabad, Telangana, India. He always used to be in a blissful state and never used to speak with anyone. At times he used to wet himself under the tap, then sleep on a small wall in the burial ground. He used to talk to himself, laugh, sometimes look at sky and do some gestures. Most of the people thought that he was a beggar. But there were a few blessed people, by this time only identified him as an avadoota. People were astonished with the divine fragrance coming from Baba, even though he hadn’t taken his bath for many days. In 1972 Baba had an accident and was admitted to Osmania Hospital, where his leg was amputated. After this incident baba disappeared from the hospital and no information was available about him. After that no one saw him till 1980. In 1980, he was seen again at the corridor of Nampally Police Station. Hence onwards people used to call him as nampally baba. There are various instances which took place at this place. Even ministers, higher officials, businessmen and all sorts of people used to visit Baba and took his blessings. Around 1987 Baba had been shifted to Sri sravan kumar house at gowlipura, charminar. At gowlipura also, there were lot of miracles happening and as usual baba used to encourage and emphasize people coming to him to participate in the Satyanaraya vrat performed in his presence. And last six years he stayed at Vivekanada Nagar, kukatpally before Samadhi. Baba left his physical body on November 6, 2004, and his body was put as samadhi near dharmapuri kshetra. Sri Sivenesan Swami of Shirdi used to tell the devotees from hyderabad visiting Shirdi Sai Baba,” You need not come this far to visit Sai Baba, he is already there in the form of Shri Nampally Baba. If you visit him, then you have visited Shirdi Sai Baba”. Pujya Sri Ekkirala Bharadwaja Master used to encourage many devotees going to hyderabad to visit Shri Nampally Baba and take his blessings. If one reads the charitra of Nampally Baba, there are various instances of devotees from hyderabad to whom Shri Shirdi Sai Baba himself appeared in the dream and told them that right now he is present in hyderabad in the form of Shri Nampally Baba and asked them to seek his blessings. Devotees had various personal experiences while Baba was physically present. Even today also devotees are having many experiences at his samadhi. He is answering to his devotees from his Samadhi only like Shri Sai Baba. To one of his devotees, he told, this is the 6th avatar. 1) Sripada Srivallabha 2) Sri Narasimha Saraswathi 3) Akkalkot Maharaj 4) Manik Prabhu 5) Shirdi Sai Baba are the 5 avatars of Shri Dattatreya, and Shri Nampally Baba is saying that this is the 6th avatar. Read More https://www.srinampallybaba.com/about-us/ - [Kashi Vishwanath Temple, Sant Sri Sadguru Keshav Swamy Maharaj Jeevasamadhi, Keshav Swami Nagar, Hyderabad, Telangana](https://sannidhi.net/sannidhi/kashi-vishwanath-temple-sant-sri-sadguru-keshav-swamy-maharaj-jeevasamadhi-keshav-swami-nagar-hyderabad-telangana/) - This is a samadhi of Sant Sri Sadguru Keshav Swamy Maharaj. There is also a Kashi Vishwanath Temple located in the same premises. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The samadhi temple is 27 kms North of Hyderabad International Airport. Map: https://maps.app.goo.gl/9nnYHypLu4CMRvif6 - [Baba Nagpal Samadhi, Chhattarpur, New Delhi](https://sannidhi.net/sannidhi/baba-nagpal-samadhi-chhattarpur-new-delhi/) - This is a samadhi of Baba Nagpal. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 650 m East of Chhattarpur Metro Station. Map: https://maps.app.goo.gl/YxvDwEtF2WNZg6ws7 About Nagpal Baba BABA COMES TO CHHATARPUR Baba became a mendicant and was looked after, taught and trained by Sadhus. He travelled all over India, visiting various places of pilgrimage. The sweep of his itinerary covered the majestic Himalayas, the cold Tibetan plateau where the holy Kailash and Mansarovar are located, the hills and valleys of the North-East and of course, the holy places of the North and South. He spent several years in Kashmir and then Maa Durga guided him to move to Delhi. He first spent some time in Arjun Nagar and built a beautiful Temple there. Then he moved on to Durga-Ashram near Chhattarpur Village (now a wing of the Shaktipeeth about a km away) before finally shifting around the mid-seventies to the present site, which was then an undulating wasteland, covered with wild shrubs and bushes. BABA’S VISION OF SHAKTIPEETH TAKES SHAPE Devotees started gathering around Baba and this Shaktipeeth started taking shape, designed to the last detail by Baba himself who even carried bricks on his own shoulders during the initial construction days. It is a miracle and a convincing example of Maa Durga’s divine grace behind Baba’s indomitable will and effort that the Shaktipeeth has developed into a mini temple-town from a scratch, to sprawl over 70 acres of land in three decades. Plots of land were purchased in phases; all duly paid for and with proper receipts and records. The buildings reflect different architectural styles of different regions of the country. The Shaktipeeth, established in homage to the omnipotent and omnipresent Akhand-Brahmaand-Naayikaa Bhagwati Maa Katyayani, has been funded by the collective and anonymous Donations and efforts of all the devotees, rich and poor alike. BABA’S MISSION The ideal of personal salvation did not appeal to Baba’s compassionate nature. His mission in life, as he used to tell his devotees, was to remove the veil of superstition and ignorance from the minds of the common man and to reveal to him the Sanaatan Dharma (The Eternal and Universal Faith that is a unique gift of India to the World), in its true and undistorted form and to spread the message of tolerance, brotherhood and patriotism. Service to the needy was his gospel. The Shaktipeeth is the house of Maa Durga and Baba would not let any devotee go away without having meals or refreshments and fulfillment of his needs. SANAATAN DHARMA-THE UNIVERSAL FAITH Baba clearly understood the real meaning of Dharma; the unique Indian concept that was hither to not known in the West. ‘Dharma’ connotes the eternal principles of Righteous Way of living that are non-denominational and totally secular and hence universally applicable. It goes far beyond the narrow confines of what the word religion implies. Baba understood the Sanaatan Dharma and lived in accordance with its eternal principles. He upheld the value-system enshrined in the Sanaatan Dharma as updated by Avataars, sages and saints from time to time in the form of Yug-Dharma- the code of conduct relevant to the place and the times. Baba kept himself abreast with the march of times and was always in tune with the Yug-dharma, giving adequate importance to human dignity, spirit of equality, scientific outlook, value of proper education, advances in various fields of knowledge and how to teach them to the poor, down-trodden and needy. He held scientists, doctors, engineers, technicians etc in very high esteen. The farmers cultivating fields, labour working in factories, safai-karmacharies maintaining public hygiene and health, Defence personnel guarding the country etc were given by him their proper due. He used to call agricultural fields as Krishimandirs, academic institutions as Shiksha-mandirs, factories as Udyog-mandirs, and preached that working in any place with dedication, devotion and sincerity is as much worship of God as prayer offered in the temple. According to the Baba, any constructive work in any field of human activity aimed at its welfare or betterment, performed with dedication, selflessness and efficiency, is a part of dharma and leads towards God BABA-A GREAT NATIONALIST Baba’s feeling of patriotism was boundless. Whenever there was a threat to the country’s integrity, his anguish knew no bounds and the intensity of his agony could be seen and felt when he pleaded with Maa Durga for the nation’s security, strength and prosperity. He had a special regard for the jawans of our defence forces who braved adversities and sacrificed their lives in safeguarding the country’s security and integrity. Generous assistance to the units of armed forces scattered all over the country by way of beautiful statues of deities for Unit-temples and for organizing religious functions as needed by them bear ample testimony to Baba’s concern for them. BABA’S DEPARTURE A glorious chapter came to an end when His Holiness Shri Durga-Charan-Anuragi Baba Sant Nagpal left the confines of his mortal coils and merged with the infinite at five minutes past midnight on the 15th and 16th December, 1998 after prolonged illness. Freed from its limitation of the mortal body that had physically worn out after having borne the burden of intense activity over a span of seventy five years, Baba’s indomitable spirit now soars with greater freedom. BABA’S PHILANTHROPY Baba’s name is taken with reverence and love in Himachal Pradesh, Uttarakhand etc. There are many places where he took initiative and contributed money and material for improvement of the temples and services offered to the devotees and pilgrims. His love, constructive suggestions and help by way of funds, material and skilled workers, transformed the temple town of Jwalaji and resulted in improved facilities for the pilgrims at Chintpoorni, Kangra Baijnath and Naina Devi in Himachal Pradesh; at Har-ki-Pauri Haridwar, in Bhartrihari temple complex in Rajasthan etc. The practices of sending offerings before every Navratra and other occasions to all the main temples and some well-known Muslim places of worship has set a healthy tradition and built bonds of inter-religious goodwill. Continuing this work, the Trust has recently installed the Ganga murti at Har-Ki-Pauri, Haridwar. BABA’S COMPASSION Baba’s heart would bleed at the suffering of others. Any disaster or calamity anywhere would fill him with grief for the victims and he would remain restless till materials for their immediate needs were collected and dispatched at the cost of the Shaktipeeth and delivered right at the doorsteps of the genuine victims. Such relief was sent to the victims of cloudbursts/earthquakes/ cyclonic storms etc in Himachal Pradesh, Uttaranchal, Madhya Pradesh, coastal areas of Andhra Pradesh, Orissa etc. and were distributed with utmost humility by his devotees personally to the genuine victims. Similarly, Baba went out of his way to help victims of afflictions like leprosy, TB etc where social prejudices compounded the misery of the victims. The Gandhi Kusht Ashram, Tahirpur, Shahdara with its hundred or so families were adopted by the Baba. The liberal assistance extended to them by him ranged from funds for repair and maintenance of their houses, distribution of rations, food, clothing and other necessities on numerous occasions, construction of a temple, a large community hall and a school in the colony. The LRS Institute of Chest and Respiratory Diseases, Mehrauli now being run by the Union Ministry of Health & family Welfare has a modern Rs 1-crore Intensive Care Unit, perhaps the only one of its kind in Asia, built entirely at the expense of the Shaktipeeth under inspiration from and personal guidance of Baba. Read More https://www.chhattarpurmandir.org/baba.asp - [Shree Sidh Shaktipeeth Shanidham, Mehrauli, New Delhi](https://sannidhi.net/sannidhi/shree-sidh-shaktipeeth-shanidham-mehrauli-new-delhi/) - This is a consecrated temple of Shanidham with twelve jyotirlingas. There is a Navagraha & Kali temple across the road. There is a place to sit and meditate. You can go and sit inside the temple with twelve jyotirlingas. You can go into meditative states here effortlessly. How to Get there The temple is 6.2 kms South of Chhattarpur Metro Station. Map: https://maps.app.goo.gl/3DAk7vTejYbaRxhV6 - [Yogmaya Temple, Mehrauli, New Delhi](https://sannidhi.net/sannidhi/yogmaya-temple-mehrauli-new-delhi/) - This is a consecrated temple of Yogmaya . There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 3.1 kms North of Qutub Minar Metro Station. Map: https://maps.app.goo.gl/FZncQZ5jxXwtk9g8A About Yogamaya Temple With legendary claims to a history that dates back 5000 years ago, the Yogmaya Temple holds a special place in history and religious practice today. Ancient worshippers gathered to worship Yogmaya, the incarnate form of Durga Krishna's sister. It is believe to be one of the temples destroyed during the reign of Mahmud Ghazni and the Mamluks (Slave Dynasty). So while the original Temple no longer stands, there is a high probability its structural remnants live on the Qutub Minar complex. Later it was rebuilt, and its long standing worship continued. Along with Qutbuddin Dargah and Jahaz Mahal, the Yogmaya Temple plays an important role in the yearly Phool Waalon ki Sair ('Florist Festival'), where people of various walks of life and tradition join together in celebration. Read More https://projectmehrauli.com/museum/sites/?n=yogmaya-temple - [Mata Mansa Devi Temple, Panchkula, Haryana](https://sannidhi.net/sannidhi/mata-mansa-devi-temple-panchkula-haryana/) - This is a consecrated temple of Mata Mansa Devi . There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 6.7 kms North of Panchkula bus station. Map: https://maps.app.goo.gl/TBTvczXvwPRFFHg4A About Mansa Devi Temple According to a story, in the Shivalik Hills, a cow used to arrive every day and offer milk at 3 adjoining stones(Pindies) places on hilltop. It was observed by local resident that's there were 3 Holy Shilas originated and they started Worshiping & and it was found to be the forehead of Shri Sati. Accordingly a temple was constructed finallyMaharaja Gopal Singh of Manimajra constructed the present main temple of Shri Mansa Devi, which is situated on the Shivalik foothills in village Bilaspur, Tehsil and District Panchkula, during the period 1811-1815. At a distance of 200 meters from the main temple, the Patiala temple which was got constructed by Sh. Karam Singh, the then Maharaja Patiala in the year 1840. This temple had the patronage of Manimajra State. After the merger of princely states into Pepsu the Patronage of State Govt. ended and the temples remained neglected. The raja of Manimajra then appointed pujari as ' khidmatuzar' of this temple whose duty was to worship the deity of the temple. After the merger of princely State into Pepsu these pujaris became independent on the matter of controlling and managing the affairs of the temple and the land attached to the temple. They could neither maintain this temple nor provide necessary facilities to the visiting devotees and thus the condition of the temple deteriorated day by day. So much so that there were no proper arrangements for pilgrims. It is said that in the place where the Mata Mansa Devi temple is today, here the next part of Sati Mata's head was dropped. The temple of Mansa Devi was first known as the temple of Mata Sati. It is believed that King Gopaldas of Manimajra built a cave from his fort to the temple, which is about 3 kilometers long. He used to go with his queen everyday to see Mother Sati from this cave everyday. By the time the king did not appear, the cupboard of the temple did not open. MANSA DEVI TEMPLE, PANCHKULA OVERVIEW Nestled in the foothills of the Shivalik mountain range, the beautiful temple complex is spread over an area of 100 acres bordering the village of Bilaspur, near Mani Majra, in the Panchkula district of Haryana. The Mansa Devi Temple has maintained the sanctity of being an important shrine for worshipping Shakti (Mansa Devi), the divine feminine personification of the innate cosmic energy that is said to epitomize and rule the forces of the universe, in Hinduism and Shaktism. The entire temple complex is spread over an area of about 100 acres of the Shivalik foothills. The main attraction of the temple is formed by a tree around which devotees tie sacred threads to get their prayers answered. It is wonderfully designed with the main temple having thirty-eight panels of wall paintings, besides floral designs all over the walls and ceiling. Constructed during the early 19th century by Maharaja Gopal Singh, it is one of the most renowned Shakti temples in North India. Shaktism is one of the most followed beliefs in this part of the country, with important Mansa Devi shrines in many of the northern states. The temple is now maintained as a heritage site by the government. Drenched in legends and myths, a vibrant atmosphere is ever-present here. Read More https://www.mansadevi.org.in/mansa-devi-temple.php - [Golden Temple, Sri Harmandir Sahib, Amritsar, Punjab](https://sannidhi.net/sannidhi/golden-temple-sri-harmandir-sahib-amritsar-punjab/) - This is a central place of worship for Sikhs. There are three stories where you can sit and chant or meditate in the main shrine. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The Golden temple is 2.9 kms south of Amritsar railway station. Map: https://maps.app.goo.gl/qtKkbvJeXBGkivQYA About Golden Temple The Golden Temple Amritsar India (Sri Harimandir Sahib Amritsar) is not only a central religious place of the Sikhs, but also a symbol of human brotherhood and equality. Everybody, irrespective of cast, creed or race can seek spiritual solace and religious fulfilment without any hindrance. It also represents the distinct identity, glory and heritage of the Sikhs. To pen-down the philosophy, ideology, the inner and outer beauty, as well as the historical legacy of Sri Harmandir Sahib is a momentous task. It is a matter of experience rather than a of description. As advised by Sri Guru Amar Dass Ji (3rd Sikh Guru), Sri Guru Ram Dass Ji (4th Sikh Guru) started the digging of Amrit Sarovar (Holy Tank) of Sri Harmandir Sahib in 1577 A.D., which was later on brick-lined by Sri Guru Arjan Dev Ji (5th Sikh Guru) on December 15, 1588 and He also started the construction of Sri Harmandir Sahib. Sri Guru Granth Sahib (scripture of the Sikhs), after its compilation, was first installed at Sri Harmandir Sahib on August 16, 1604 A.D. A devout Sikh, Baba Budha Ji was appointed its first Head Priest. The Golden Temple Amritsar India (Sri Harmandir Sahib Amritsar) has a unique Sikh architecture. Built at a level lower than the surrounding land level, The Gurudwara teaches the lesson of egalitarianism and humility. The four entrances of this holy shrine from all four directions, signify that people belonging to every walk of life are equally welcome. History Sri Harmandir Sahib, also known as Sri Darbar Sahib or Golden Temple, (on account of its scenic beauty and golden coating for English speaking world), is named after Hari (God) the temple of God. The Sikhs all over the world, daily wish to pay visit to Sri Amritsar and to pay obeisance at Sri Harmandir Sahib in their Ardas. Guru Arjan Sahib, the Fifth Nanak, conceived the idea of creating a central place of worship for the Sikhs and he himself designed the architecture of Sri Harmandir Sahib. Earlier the planning to excavate the holy tank (Amritsar or Amrit Sarovar) was chalked out by Guru Amardas Sahib, the Third Nanak, but it was executed by Guru Ramdas Sahib under the supervision of Baba Budha ji. The land for the site was acquired by the earlier Guru Sahibs on payment or free of cost from the Zamindars (landlords) of native villages. The plan to establish a town settlement was also made. Therefore, the construction work on the Sarovar (the tank) and the town started simultaneously in 1570. The work on both projects completed in 1577 A.D. Sri Harmandir Sahib, also known as Sri Darbar Sahib or Golden Temple, (on account of its scenic beauty and golden coating for English speaking world), is named after Hari (God) the temple of God. The Sikhs all over the world, daily wish to pay visit to Sri Amritsar and to pay obeisance at Sri Harmandir Sahib in their Ardas. Guru Arjan Sahib, the Fifth Nanak, conceived the idea of creating a central place of worship for the Sikhs and he himself designed the architecture of Sri Harmandir Sahib. Earlier the planning to excavate the holy tank (Amritsar or Amrit Sarovar) was chalked out by Guru Amardas Sahib, the Third Nanak, but it was executed by Guru Ramdas Sahib under the supervision of Baba Budha ji. The land for the site was acquired by the earlier Guru Sahibs on payment or free of cost from the Zamindars (landlords) of native villages. The plan to establish a town settlement was also made. Therefore, the construction work on the Sarovar (the tank) and the town started simultaneously in 1570. The work on both projects completed in 1577 A.D. Read More https://www.goldentempleamritsar.org/famous-temples-in-india/amritsar/golden-temple/ https://www.goldentempleamritsar.org/famous-temples-in-india/amritsar/golden-temple/history.php - [Swami Chinmayananda Saraswati Samadhi, Chinmaya Tapovan, Kangra, Himachal Pradesh](https://sannidhi.net/sannidhi/swami-chinmayananda-saraswati-samadhi-chinmaya-tapovan-kangra-himachal-pradesh/) - This is a samadhi of Swami Chinmayananda Saraswati. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The samadhi is within the Chinmaya Tapovanam ashram, The temple is 13.4 kms North of Kangra. Map: https://maps.app.goo.gl/61f5vgeosYS6uEEv6 About Chinmayananda Saraswati His Early Journey – how it all began On 8 May 1916, a child was born as so many other children were born. Born to ordinary parents – a lawyer father, a home maker mother, Balan went to school like all kids do; he would later acquire a degree in English Literature, plunge into the Freedom Movement of India against British rule, be imprisoned, fall frightfully ill, be thrown out of jail for that, be rescued by a strange lady, start writing for a newspaper, make fiery speeches and plan even more fiery exposes and then, all too suddenly abandon all that, for none of them explained to him the purpose of his birth. Clearly, Swami Chinmayananda was an unusual young man. Swami Sivananda's ashram in Rishikesh. How unusual is the hand of God! Unwittingly at the door of India’s finest spiritual teacher, Balakrishnan's journey began to reveal to him his own inner spiritual revolution and evolution. Swami Sivananda's divinity, love, and Vedanta teachings overwhelmed the young skeptic. A striking inner transformation unfolded within Balakrishnan and instead of questioning and confronting the world outside, he began to confront his inner world of thoughts and ideas. He began questioning and reflecting upon the purpose of life and the secret of permanent happiness. In the company of saints, and through the clarity of their teachings, the highly intellectual seeker soon chose to become a renunciate himself. On the holy day of Mahashivaratri, February 25, 1949, Balakrishnan was initiated into the sannyasa order by Swami Sivananda, who blessed him with the name 'Swami Chinmayananda Saraswati'. Chinmayananda means 'filled with the bliss of pure Consciousness'. Swami Sivananda then guided Chinmayananda to the most renowned Vedanta master of the time, Swami Tapovanam, who lived in Uttarkashi, in the Himalayas. Swami Tapovanam who rarely took on disciples put forth strict conditions… but these were no deterrent for the young renunciate; he accepted each of his Guru’s terms, unconditionally. Thus began a period of intensive study and austere living as Swami Tapovanam's disciple. Work & Legacy Swami Chinmayananda conducted his first Jnana Yajna (a series of spiritual discourses) in December 1951, at a small temple in Pune, Maharashtra. Jnana Yajna, a term he coined from Lord Krishna's teachings in the Shrimad Bhagavad-gita, refers to the student who through scriptural studies performs the ritual of worship (yajna) at the altar of wisdom (jnana). His teachings were based on the authority of the Vedas and his own direct experience. They were highly appreciated, and the number of devotees eager to learn from Swami Chinmayananda’s powerful, dynamic, yet logical, and witty discourses increased rapidly. An inspired band of devotees thus formed 'Chinmaya Mission' on August 8, 1953. Understanding the needs of the people came naturally to Swami Chinmayananda. For each individual – young or old - the knowledge solutions he had were the same, but he packaged them differently for each segment. These then grew to becoming the core anchors for growth. Study or Swadhyaya: Built both as self-study and group study, Swami Chinmayananda inculcated the discipline of study into his devotees. As he began travelling around the world, devotee-followers expressed the need to have something to study until he returned the following year. They made notes at his lectures but needed ratification. Thus came by Home-Study Courses beginning with Vedanta. Vision to Mission Having seen widespread spiritual and social degradation in India, Swami Chinmayananda felt the urge to share the knowledge that had brought fulfillment in his own life through Swami Tapovanam's tutelage and grace. Having undergone the transformation from a rebel to a renunciate, which was in fact a transformation from an ignoramus to a knower, Swami Chinmayananda saw that the drivers of this knowledge lay buried in a language that was almost dead (Sanskrit) and its idiom was losing context as the essential Indian was now more anglicised in demeanour and disposition. Bringing him back to the teachings of the Upanishads could only be by rephrasing the lessons in English - the language of intellectual India. That was how Swami Chinmayananda took to teaching Vedanta in English, a big surprise in that era. Gurudev, as Swami Chinmayananda came to be known, had a keen sense of perception and observation. He knew people by being among them, seeing them, talking to them. He also perceived the degeneration in values and family systems, and knew that the way to restoration and sustenance was communicating to the youth via culture, on the platform of modernity, using contemporary idiom and the English language. Likewise, he understood that the way forward lay in strengthening value-based education, and energising schools. That is what Swami Chinmayananda approached single-pointedly, at a social level. Today, the Chinmaya Vision Programme followed in more than 80 Chinmaya Education institutions, as well as other educational institutions throughout the country, is seen as a remarkable system for holistic education. At another level, he envisioned that the reason for the dissonance among the people – around the world, was the absence of a manual for living. Everywhere he was beginning to see an artless rush for living. He decided that the Bhagavad-gita which was the crème de la crème of the Vedas and Upanishads was what begged to be sown back into society everywhere. Read More https://www.chinmayamission.com/who-we-are/swami-chinmayananda/ - [Ancient Shiva Temple, Mata Baglamukhi Temple, Kangra, Himachal Pradesh](https://sannidhi.net/sannidhi/ancient-shiva-temple-mata-baglamukhi-temple-kangra-himachal-pradesh/) - This is a consecrated temple of Shiva within the premises of Mata Baglamukhi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 24.2 kms South of Kangra. Map: https://maps.app.goo.gl/zcjN6MjdatfboNDa7 About Mata Baglamukhi Temple The Bagalamukhi Temple, bankhandi is located on Kangra district of Himachal Pradesh, India. It is dedicated to the goddess Bagalamukhi, a devi of the Hindu religion and one of the ten Mahavidyas. She is associated with the colour yellow.[1] she is also named as peethambara. She sits on golden throne having pillars decorated with various jewels and has three eyes, that symbolises that she can impart ultimate knowledge to the devotee. History The temple is popular at the time of the Navaratri festival. It is one of three in India noted historically as having shrines to Bagalamukhi, the others being in Datia and Nalkheda MP.[2] It was restored in 1815.[citation needed] Architecture The unique feature of the temple is the triad, with Bagalamukhi central, and as an aspect of Parvati, between Lakshmi and Saraswati.[2] There are also statues of Krishna, Hanuman and Bhairav at the temple.[citation needed] Read More https://maps.app.goo.gl/zAwzN7Qq7FjyeUKj7 - [Mata Baglamukhi Temple, Kangra, Himachal Pradesh](https://sannidhi.net/sannidhi/mata-baglamukhi-temple-kangra-himachal-pradesh/) - This is a consecrated temple of Mata Baglamukhi. There is also an ancient shiva temple in the premises. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 24.2 kms South of Kangra. Map: https://maps.app.goo.gl/zcjN6MjdatfboNDa7 About Mata Baglamukhi Temple The Bagalamukhi Temple, bankhandi is located on Kangra district of Himachal Pradesh, India. It is dedicated to the goddess Bagalamukhi, a devi of the Hindu religion and one of the ten Mahavidyas. She is associated with the colour yellow.[1] she is also named as peethambara. She sits on golden throne having pillars decorated with various jewels and has three eyes, that symbolises that she can impart ultimate knowledge to the devotee. History The temple is popular at the time of the Navaratri festival. It is one of three in India noted historically as having shrines to Bagalamukhi, the others being in Datia and Nalkheda MP.[2] It was restored in 1815.[citation needed] Architecture The unique feature of the temple is the triad, with Bagalamukhi central, and as an aspect of Parvati, between Lakshmi and Saraswati.[2] There are also statues of Krishna, Hanuman and Bhairav at the temple.[citation needed] Read More https://en.wikipedia.org/wiki/Bagalamukhi_Temple,_Bankhandi,_HP - [Shri Bajreshwari Devi Shaktipeeth Temple (Ear), Kangra, Himachal Pradesh](https://sannidhi.net/sannidhi/shri-bajreshwari-devi-shaktipeeth-temple-ear-kangra-himachal-pradesh/) - This is a consecrated temple of Shri Bajreshwari Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 1.7 kms South of Kangra. Map: https://maps.app.goo.gl/fsnFwqaHpJCLh5GX7 About Shri Bajreshwari Devi Shaktipeeth A legend says that after Goddess Sati sacrificed herself in the honor of Lord Shiva in her father’s Yagya,Shiva took her body on his shoulder and started Tandav. In order to stop him from destroying the world Lord Vishnu divided the body of Sati into 51 parts with his sudarshan Chakra. The left breast of Sati fell at this spot, thus making it a Shakti Peetha. The original temple was built by the Pandavas at the time of Mahabharatha. Legend says that one day Pandavas saw Goddess Durga in their dream in which she told them that she is situated in the Nagarkot village and if they want themselves to be secure they should make a temple for her in that area otherwise they will be destroyed. That same night they made a magnificent temple for her in the Nagarkot village. This temple was looted a number of times by the Muslim invaders. Md Gaznavi looted this temple at least 5 times, in the past it used to contain tonnes of gold and many ghantas made of pure silver. In 1905 the temple was destroyed by a powerful earthquake and was subsequently rebuilt by the government in a year . Read More https://kangratemples.hp.gov.in/shri-bajreshwari-mata-temple/#about-temple - [Nandikeshwar Mahadev Temple, Chamunda Nandikeshwar Dham, Padar, Himachal Pradesh](https://sannidhi.net/sannidhi/nandikeshwar-mahadev-temple-chamunda-nandikeshwar-dham-padar-himachal-pradesh/) - This is a consecrated temple of Nandikeshwar Mahadev. There is also the Shri Chamunda Devi Shaktipeeth temple in the same premises. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 18.7 kms North East of Kangra. Map: https://maps.app.goo.gl/ZDw9u9DpASRzCb8i9 About Shri Chamunda Devi Shaktipeeth Shri Chamunda Devi Mandir also known as Chamunda Nandikeshwar Dham is a temple dedicated to Shri Chamunda Devi, a form of Goddess Durga, located at 19 km away from Palampur town in Dharamshala Tehsil of Kangra district of the Northern Indian state of Himachal Pradesh. This is one of the most prominent temples in Himachal Pradesh and one of the most popular all over India. It is believed that whatever vow is prayed here manifests in reality.[1] The much older Aadi Himani Chamunda which is also the original shrine, is situated at the hilltop, making it difficult for pilgrims to reach. Thus, this temple was constructed around 400 years ago for the ease of the believers. Legend This ancient temple is said to have been constructed in the 16th century and has considerable spiritual legend attached to it. According to one folklore, a 16th Century king and a priest prayed to the goddess Chamunda, asking for her consent to shift the idol to a more accessible location. The legend suggests that the goddess appeared in the priest's dream and suggested him the exact location from where the idol would be found. The king was informed of the same and his men recovered the ancient idol and installed it at the place where the temple is built now.[2] Read More https://en.wikipedia.org/wiki/Shri_Chamunda_Devi_Mandir - [Shri Chamunda Devi Shaktipeeth Temple (Top of Head), Padar, Himachal Pradesh](https://sannidhi.net/sannidhi/shri-chamunda-devi-shaktipeeth-temple-top-of-head-padar-himachal-pradesh/) - This is a consecrated temple of Shri Chamunda Devi. There is also the Nandikeshwar Mahadev temple in the same premises. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is 18.7 kms North East of Kangra. Map: https://maps.app.goo.gl/ZDw9u9DpASRzCb8i9 About Shri Chamunda Devi Shaktipeeth Shri Chamunda Devi Mandir also known as Chamunda Nandikeshwar Dham is a temple dedicated to Shri Chamunda Devi, a form of Goddess Durga, located at 19 km away from Palampur town in Dharamshala Tehsil of Kangra district of the Northern Indian state of Himachal Pradesh. This is one of the most prominent temples in Himachal Pradesh and one of the most popular all over India. It is believed that whatever vow is prayed here manifests in reality.[1] The much older Aadi Himani Chamunda which is also the original shrine, is situated at the hilltop, making it difficult for pilgrims to reach. Thus, this temple was constructed around 400 years ago for the ease of the believers. Legend This ancient temple is said to have been constructed in the 16th century and has considerable spiritual legend attached to it. According to one folklore, a 16th Century king and a priest prayed to the goddess Chamunda, asking for her consent to shift the idol to a more accessible location. The legend suggests that the goddess appeared in the priest's dream and suggested him the exact location from where the idol would be found. The king was informed of the same and his men recovered the ancient idol and installed it at the place where the temple is built now.[2] Read More https://en.wikipedia.org/wiki/Shri_Chamunda_Devi_Mandir - [Mata Jawala Ji Temple Shaktipeeth (Tongue), Jwalamukhi, Himachal Pradesh](https://sannidhi.net/sannidhi/mata-jawala-ji-temple-shaktipeeth-tongue-jwalamukhi-himachal-pradesh/) - This is a consecrated temple of Mata Jwalaji. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located in Jwalamukhi. Map: https://maps.app.goo.gl/3CwysUm3Z4xMDBuE6 About Mata Jawala Ji Temple Shaktipeeth Jawala Ji or Jwala devi temple is one of the 51 Shaktipeeths of India and Jawala Ji Temple is one of the highly venerated Shakti Temples in India. It is situated in the lap of Shivalik range of Kangra valley called “Kalidhar”. This is believed to be the first ever temple built by the Pandavas. Jwala Ji is a Devi Temple Dedicated to the “GODDESS OF LIGHT”, located in Jawala Mukhi, district Kangra of Himachal Pradesh. Sati’s tongue is believed to have fallen at the very place where Jwala devi Temple is now situated. The Tongue of sati is represented by Holy Flames or Jwala that is perpetually burning. Jwala devi temple as a center of faith is unparallel and unique. There is no deity or idol that is worshiped. It has the series of natural flames or Jyotis since times immemorial believed to be the symbol of Goddess. Jawala Ji is a great heritage centre for not only the people of Jawala Mukhi, Kangra or Himachal Pradesh but of the whole world. During March to April and September to October every year colourful fairs are held during the Navaratra celebration. Read More https://jawalaji.in/ - [Maa Chintpurni Shaktipeeth Temple (Feets), Chintpurni, Himachal Pradesh](https://sannidhi.net/sannidhi/maa-chintpurni-shaktipeeth-temple-feets-chintpurni-himachal-pradesh/) - This is a consecrated temple of Maa Chinnamasta as Maa Chintpurni. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located at Chintpurni. Map: https://maps.app.goo.gl/ZucVbcBvh1panfEi9 About Maa Chintpurni After defeating many ferociuos deamons, Maa Parvati, with Her aides Jaya and Vijaya (also known as Dakini and Varini) went to take a bath in the Mandakini River. Maa Parvati was feeling very happy and a lot of love was welling up inside Her. Her complexion darkened and the feeling of love completely took over. Her friends on the other hand were hungry and asked Parvati to give them some food. Parvati requested them to wait and said that She would feed them after a while, and began walking. After a short while, Jaya and Vijaya once again appealed to Maa Parvati, telling Her that She was the Mother of the Universe and they Her children, and asked to be fed quickly. Parvati replied that they should wait until they got home. Both aides could not wait any longer and demanded that their hunger be satisfied immediately. The compassionate Parvati laughed and with Her finger nail cut Her own head. Immediately, blood spurted in three directions. Jaya and Vijaya drank the blood from two directions and the Goddess herself drank the blood from the third. Since Maa Parvati cut Her own head, She is known as Maa Chinnamastika. She does that to fulfil the desires of Her children, Her devotees, hence also known as Mata Chintpurni. Read More https://www.matashrichintpurni.com/ - [Naina Devi Temple Shaktipeeth (Eyes), Naina Devi, Himachal Pradesh](https://sannidhi.net/sannidhi/naina-devi-temple-shaktipeeth-eyes-naina-devi-himachal-pradesh/) - This is a consecrated temple of Naina Devi Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 22 kms North of Anandpur Sahib. You can get shared jeeps or buses to the temple. Map: https://maps.app.goo.gl/sVJ2XKLnH8EY98g78 About Naina Devi Shri Naina Devi Ji Shri Naina Devi Temple is located on an altitude of 1177 meters in Distt. Bilaspur, Himachal Pradesh. Several mythological stories are associated with the establishment of the temple. According to a legend, Goddess Sati burnt herself alive in Yagna, which distressed Lord Shiva. He picked the corpse of Sati on her shoulder and started his Taandav dance. This horrified all deities in the heaven as this could lead to holocaust. This urged Lord Vishnu to unleash his Chakra that cut the Sati’s body into 51 pieces. Shri Naina Devi Temple is the place where eyes of Sati fell down. The Story Of Lord Shiva And King Daksha The scripture of Devi Bagwati Purana reflects the conflict between Lord Shiva and King Daksha, father of Maa Sati. Once king Daksha did not invite Lord Shiva in one of the ‘Yajnas’; and Devi Sati, wife of Shiva, went to attend it without any invitation in spite of Shiva’s utterance, “don’t go, you will feel bad;” consequent upon this she felt humiliated to the extent and got too infuriated to enter the holy fire of the ‘Yajna’ and ended her life through yogic practices there and then only. On hearing about this unfortunate incident, Lord Shiva reached the place and desperately wandered across the earth in search of her. It warned all the Gods and for ending this misery Lord Vishnu through his ‘Sudarshan Chakra’ destroyed the body of Devi Sati into pieces and the places where different parts of her body fell are the present day ‘Shakti Peeths.” Her eyes fell on the Trikut Mountain and subsequently the place was named ‘Shri Naina Devi Ji.’ Mahishalya Peeth Mahatammay According to Devi Bhagwati Purana, in ancient times, the earth was inhabited by two extremely cruel powerful but childless demons, named Rambh and Krambh. Vaaman Purana maintains that in order to be blessed with a male child both demons severely prayed in the pious land of Panjab for years and years. Lord Indra, Chief Devata (God) tried to kill them but was able to slay Krambh only, however, Rambh survived. In despair Rambh offered himself to the holy fire but ‘Agni Dev,” (God of fire), appeared and asked him not to immolate himself. Rambh prayed to Agni Dev for a child as a blessing; Agni Dev told him that he will get a son from a female creature whomsoever he will be attracted to. After receiving the boon, Rambh got attracted towards a buffalo (Mahishi); Mahishasur was named after his mother (Son of Mahishi). Mahishasura also did severe penance for Lord Brahma, who blessed him with a boon that he will not be killed by any human, demon or deity, and will be killed only by some “Ajanama” (unborn) woman. The demon ignores the possibility of being killed by any unborn woman and starts creating havoc on the earth. The deities go to Brahma Ji in sorrow, who along with the deities goes to meet Shiva on Mount Kailasha; Shiv along with Brahma Ji and other gods narrate the story to Lord Vishnu Ji. All of them together start worshipping ‘Adishakti’ on the banks of river Sutlej. As a result, a bright beam of light appears from which Adishakti Dugra Bhavani’ emerges. All the deities offer their weapons and power to Adishakti who kills Mahisasura and his demonic army. At that time, all the gods and sages seated in the sky hail the goddess with the salutation ‘Jai Maa Naina, Jai Maa Naina. Due to this Maa Mahishasur Mardini Durga is popularly known as ‘Naina Mahish Mardini.” The place where Mahishasura was killed is known as ‘Mahishaley Peeth. This ‘Peeth’ is very significant and the popular belief is that all the wishes are fulfilled at the lotus feet of the Goddess, Shri Naina Devi Ji. Shruti of Naina Gujjar It is a popular belief that in the middle of the eight century, Prince Virchand of Chanderi, India established his rule in this region. Naina, an ‘Ahir’ cow herder, used to graze king’s cows in the vicinity. Every day one cow used to stand on a stone rock and a stream of milk would start pouring down. The king had a vision of ‘Pindi’ in his dream, he goes there, and afterwards he starts worshipping the ‘Pindi’ as ‘Naina Devi Ji. Later he established a grand temple at the place. In the third chapter of the historical poem, Shivansh Vinod pens this down: Read More https://srinainadevi.com/mythology-legends/ - [Takshakeshwar Nath Takshak Teerth Bada Shivalaya, Dariyabad, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/takshakeshwar-nath-takshak-teerth-bada-shivalaya-dariyabad-prayagraj-uttar-pradesh/) - This is a consecrated temple of Takshakeshwar Nath. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 3.3 kms South of Prayagraj Junction. Map: https://goo.gl/maps/Twmp81Nw7bP6Htnx5 About Takshakeshwar Nath Takshak Teerth Bada Shivalaya The famous Takshakeshwar Nath Temple located on the banks of Yamuna in Sangam city is the only Takshak pilgrimage site in the world. Presently this place comes in Daryabad area. This site has been preserved since ancient times and the remains of Sheshnag are still present here. This was a Shivling established in huge dense forests on the banks of the Yamuna. However, in materialism, the existence of the forest has ended here. This place in Prayagraj is famous by the name of "Bada Shivala". The antiquity and mythology of this Shivling is recorded in the Puranas themselves. Takshakeshwar Nath is mentioned in the 82nd chapter of Prayag Mahatamya of 82 Patal Khand of Padma Purana. It is believed that whoever visits Lord Shiva in this temple and his descendants are never bitten by a snake. That is, he becomes free from the snake venom obstacle. Mythology of Takshakeshwar Nath The priest of the temple Shri Ravi Shankar ji narrates the mythology of this temple and tells that the history of Takshakeshwar Nath temple is more than 5000 years old. Whose mention is found in the 82nd chapter of Prayag Mahatamya of 82 Patal Khand of Padma Purana. According to legend, when King Parikshit was bitten by Takshak Nag, these five idols were installed as an atonement for him and a boon was given that whoever visited this temple, his descendants would never be bitten by the snake. Poison will not be an obstacle. According to another legend, Takshak Nag, after being banished from Mathura by Lord Krishna, resided at this place, which is known as Takshak Kund. It has been said in the Puranas that Takshak is the master of the entire snake race, Shri Takshak is the chief in Kalyug and since ancient times he is residing in Prayag, the capital of religion. Read More: https://hindi.oneindia.com/news/uttar-pradesh/sawan-special-know-about-takshkeshwarnath-temple-situated-allahabad/articlecontent-pf147526-466894.html - [Sri Sivananda Saraswati Jeevasamadhi, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-sivananda-saraswati-jeevasamadhi-madurai-tamil-nadu/) - This is a Jeevasamadhi of Sri Sivananda Saraswati. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is in Madurai, 2.8 kms South West of Meenakshi Amman Temple. Map: https://goo.gl/maps/DdUaoVJA8JTdvdSJA - [Sukravara Mandapam, Ramanathaswamy Temple, Rameshwaram, Tamil Nadu](https://sannidhi.net/sannidhi/sukravara-mandapam-ramanathaswamy-temple-rameshwaram-tamil-nadu/) - This is mandapam in front of amman temple inside the Ramanathaswamy temple in Rameshwaram. You can go into meditative states here effortlessly. How to Get There: You can reach Rameshwaram Temple by taking an auto or taxi from train station. Map: https://goo.gl/maps/QL5vroN7trAitJkV6 About Sukravara Mandapam In this mandapam, there are idols representing the eight Lakshmis (Adi Lakshm Santana Lakshmi, Gaja Lakshmi, Dhana Lakshmi, Dhany Lakshmi, Jaya Lakshmi, Iswarya Lakshmi and Veer Lakshmi). In the eight pillars to the north of this Mandapan are the figures of Manonmani, Mahendri, Koumari Rajarajeswari, Lakshmi. Kali, Chamundi and the Dwarapalaka. The southern pillars are Dwarapalaka Sivadurga, Manonmani, Vageeswar, Setupati, Kadambi Thevar, Pradhani Bhuvaneshwari and Annapoorana. About Sri Rameshwaram Jyotirlinga Ramanathaswamy Temple, located in Rameshwaram (Tamil Nadu) is a Hindu temple dedicated to Lord Shiva, one of the gods in the trinity of gods. In the Tamil language, the temple is called, Irāmanātasvāmi Kōyil, which means house of Ramanathaswamy – i.e. Lord Shiva. This is how the city of Rameshwaram got its name. The word Rameshwaram has its origin in the Sanskrit language – (Rāma-īśvaram) and means “Lord of Rama” a term that refers to Lord Shiva, the presiding deity of the Ramanathaswamy Temple. Rameshwaram temple is one of the 12 Jyotirlings found in India. Jyotirlings are among the most sacred places, where Lord Shiva appeared himself in the form of a tall column of light, hence the name Jyotirling. In addition to being the Jyotirling, Ramanathaswamy Temple is one among the original ‘Chaar-Dham’ (4 sacred and religious places), located in the 4 corners of India. These ‘chaar-dhaams’ hold a very significant place for Hindus, who aspire to visit these temples at least once in their lifetime. As per the belief, a person should start the ‘Chaar-Dham yatra’ from Puri located in Odisha, east of India. Then one should move in a clockwise direction covering Rameshwaram in the second place, followed by Dwarika, and culminating in Badrinath. It is also one among the 275 ‘Paadal Petra Sthalams’, where the three of the most revered Nayanars (Saivite saints), Appar, Sundarar and Tirugnana Sambandar, sang divine songs in the praise of Lord Shiva. The word ‘thevalam’ in Tamil means ‘garland of divine songs’, and the term ‘Paadal Petra Sthalam’ means ‘the temples which are mentioned in thevalams’, or the divine songs. As a testimony to the legend of Ramayana, one can still find floating stones, using which Lord Rama had built a ‘setu’ (bridge) to Lanka. These stones are found near Dhanushkodi. The legend goes back to the ‘Treta Yug’. According to Ramayana, Lord Rama (the seventh incarnation of Lord Vishnu), after killing Raavan, the demon king of Lanka was full of remorse. This is because Raavan was the son of a great saint, Vishrava, and hence, was a Brahmin himself. So, Lord Rama wanted to repent for this crime and hence prayed to Lord Shiva to forgive him for this crime. He decided to build a huge lingam to worship Shiva. So, he asked his ardent follower and one of the lieutenants in his army, Hanuman, to bring a lingam from Kashi. Since the worship was to be done at a pre-decided muhurat (particular auspicious time), and Hanuman was getting delayed in returning along with the ‘lingam’, Lord Rama worshipped a small lingam, which was made out of the sand by Maan Sita. This lingam, which was worshipped by Lord Rama is known as ‘Ramanathar’, or “Ramalingam’, and that’s how Rameshwaram got its name. When Hanuman returned with the lingam, he was disappointed that his Lord had not used the lingam that he had brought. Lord Rama pacified Hanuman & named this Lingam ‘Kasi Viswanathar’ or Kasilingam’. Another name for this is ‘Hanumanlingam’. Lord Rama blessed Hanuman that anyone coming to this temple would first need to worship this lingam (brought from Hanuman), before worshipping the lingam made by Maan Sita. So, this temple has two Shivlings – one made by Maan Sita and the other brought by Hanuman. As per the tradition, the devotees, who visit Ramanathswamy Temple, first offer prayers to ‘Kasilingam’ before worshipping ‘Ramalingam’ Source: http://www.rameswaramtemple.in/ - [Thillai Nataraja Temple (Sky or Akash Element), Chidambaram, Tamil Nadu](https://sannidhi.net/sannidhi/thillai-nataraja-temple-sky-or-akash-element-chidambaram-tamil-nadu/) - Thillai Nataraja Temple is a sky or akash element temple, one of five elements temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located at the heart of Chidambaram. Map: https://goo.gl/maps/efVUEWgcjmcXsRj99 About Chidambaram Temple Chidambaram Temple is a Hindu temple dedicated to Lord Shiva located in the heart of the temple town of Chidambaram,Tamil Nadu).The temple , 78 km south of Pondicherry and 235 Km from Chennai, the capital of Tamil Nadu state of southeastern India. The Sangam classics refer to Viduvelvidugu Perumtaccan, respected clan of traditional Vishwakarmas, as being the chief architect of the temple renovation. There have been several renovations in its history, particularly during the days of Pallava/Chola emperors in ancient and pre-medieval periods. Chidambaram is one of the five holiest Shiva temples, each representing one of the five natural elements; Chidambaram represents akasha (aether). The other four temples in this category are: Thiruvanaikaval Jambukeswara,Trichy (water), Kanchi Ekambareswara (earth)Kanchipuram, Thiruvannamalai Arunachaleswara (fire),Thiruvanna malai and Kalahasti Nathar (wind),Kalahasti The word Chidambaram may be derived from chit, meaning "consciousness", and ambaram, meaning "sky" (from aakasam or aakayam); it refers to the chidaakasam, the sky of consciousness, which is the ultimate aim one should attain according to all the Vedas and scriptures.Another theory is that it is derived from chit + ambalam. Ambalam means a "stage" for performing arts. The chidakasam is the state of supreme bliss or aananda and Lord Natarajar is the symbolic representation of the supreme bliss or aananda natanam. Saivaites believe that a visit to Chidambaram leads to liberation.Yet another theory is that it is derived from the word chitrambalam, from chithu meaning "play or dances of God" and ambalam meaning "stage" Temple Story The story of Chidambaram begins with the legend of Lord Shiva strolling into the Thillai Vanam (Vanam meaning forest and thillai trees - botanical name Exocoeria agallocha, a species of mangrove trees - which currently grows in the Pichavaram wetlands near Chidambaram. The temple sculptures depicting the Thillai trees date back to the 2nd century CE). In the Thillai forests resided a group of saints or 'rishis' who believed in the supremacy of magic and that God can be controlled by rituals and 'mantras' or magical words. The Lord strolls in the forest with resplendent beauty and brilliance, assuming the form of 'Pitchatanadar', a simple mendicant seeking alms. He is followed by his Grace and consort who is Lord Vishnu as Mohini. The rishis and their wives are enchanted by the brilliance and the beauty of the handsome mendicant and his consort.On seeing their womenfolk enchanted, the rishis get enraged and invoke scores of 'serpents' (Sanskrit: Nāga) by performing magical rituals. The Lord as the mendicant lifts the serpents and dons them as ornaments on his matted locks, neck and waist. Further enraged, the rishis invoke a fierce tiger, which the Lord skins and dons as a shawl around his waist.Thoroughly frustrated, the rishis gather all their spiritual strength and invoke a powerful demon Muyalakan - a symbol of complete arrogance and ignorance. The Lord wearing a gentle smile, steps on the demon's back, immobilizes him and performs the Ánanda Thaandava (the dance of eternal bliss) and discloses his true form. The rishis surrender, realizing that this Lord is the truth and he is beyond magic and rituals. The Ananda Thaandava Adhisesha, the serpent who serves as a bed for the Lord in his manifestation as Vishnu, hears about the Änanda thaandava and yearns to see and enjoy it. The Lord blesses him, beckons him to assume the saintly form of 'Patanjali' and sends him to the Thillai forest, informing him that he will display the dance in due course.Patanjali who meditated in the Himalayas during krita age joins another saint, Vyagrapathar / Pulikaalmuni (Vyagra / Puli meaning "Tiger" and patha / kaal meaning "feet" – referring to the story of how he sought and got the feet and eyesight of a tiger to help climb trees well before dawn to pick flowers for the Lord before the bees visit them). The story of sage Patanjali as well as his great student sage Upamanyu is narrated in both Vishnu Puranam as well as Siva Puranam. They move into the Thillai forest and worship Lord Shiva in the form of Shivalinga, a deity worshipped today as Thirumoolataneswarar (Thiru - sri, Moolatanam - primordial or in the nature of a foundation, Eswarar- the Lord). Legends say that Lord Shiva displayed his dance of bliss (the Aananda Thaandavam) - as Nataraja to these two saints on the day of the poosam star in the Tamil month of Thai (Jan – Feb). The Ananda Tandava Posture The Ananda Tandava posture of Lord Shiva is one of the famous postures recognized around the world by many. This celestial dancing posture tells us how a Bharathanatium Dancer should dance. The demon under Nataraja's feet signifies that ignorance is under his feet The Fire in this hand (power of destruction) means destroyer of evil The raised hand signifies that he is the savior of all life. The Ring at the back signifies the cosmos. The drum in his hand signifies the origin of Life. These are the main things that the Natarajar murti and the celestial dance posture depict. A rare type of thandava posture is seemed in Melakadambur temple near by 32 km from here.In this Karakoil, Nataraja dancing on a bull and deva's rounds the structure it's an pala art being kept in this shrine Significance Chidambaram is also referred to in various works such as Thillai (after the Thillai forest of yore in which the temple is now located), Perumpatrapuliyur or Vyagrapuram் (in honour of Saint Vyagrapathar).The temple is supposed to be located at the Lotus heart of the Universe": Virat hridaya padma sthalam. On the spot where the Lord displayed his dance of bliss, the Änanda Thaandavam - a spot exactly south of the "Thirumoolataaneswar temple", today is the Ponnambalam/ Porsabai (Pon meaning gold, Ambalam/Sabai meaning stage) housing the Lord Shiva in his dancing form. The Lord is also hence referred to as the Sabhanayakar, meaning the Lord of the Stage. This gold-roofed stage is the sanctum sanctorum of the Chidambaram temple and houses the Lord in three forms: the "form" - the anthromorphological form as an appearance of Lord Nataraja, called the Sakala thirumeni. the "semi-form" – the semi-anthropomorphological form as the Crystal linga of Chandramouleswarar, the Sakala nishkala thirumeni. the "formless" – as the Space in Chidambara Rahasyam, an empty space within the sanctum sanctorum, the Nishkala thirumeni. Source: http://www.chidambaramnataraja.org/about_temple.html - [Sri Arulmigu Veerateshwarar Andhakaanthakan Temple, Thirukovilur, Tamil Nadu](https://sannidhi.net/sannidhi/sri-arulmigu-veerateshwarar-andhakaanthakan-temple-thirukovilur-tamil-nadu/) - The Shiva lingam in this temple is a Swayambumurthi. There is a place to sit and meditate. You can go into meditative states here effortlessly. This place is also a mukti place of Meiporul Nayanar. How to get there: The temple is located 35 kms South of Thiruvannamalai. Map: https://goo.gl/maps/FzVm6Kaj8MwChUa49 About Arulmigu Veerateshwarar Temple This is the place where Lord Shiva destroyed the demon Andhakasura. Of the eight Veeratta sthalas, this is the second one and it has significant historical importance and antiquity. In this temple’s sanctum sanctorum, Lord Shiva is seen as Bairavar. It is believed that, once while playing with Lord Shiva, Goddess Parvathi covered his eyes. Since the lord’s eyes are believed to be Sun and Moon, covering them turned the world dark. It is believed that this darkness took the form of a demon called “Andhakasuran”. “Andha” means darkness and also ignorance. This demon obtained a lot of powers from Lord Shiva after rigorous penance. Emboldened by his powers, he started troubling the devas in the celestial world. They went to Lord Shiva to seek his intervention. Lord Shiva struck Andhakasuran on his head with his trident. The head of the demon began to bleed. Every drop of blood that fell on earth grew into another demon and this lead to a war between the demons and Lord Shiva. Goddess Parvathi prevented the blood from falling down by collecting it in a bowl. But before she could so, some of it fell down to the earth in the form of 8 vertical and 8 horizontal lines and thus made 64 squares. With his power, Lord Shiva created 64 Bhairavas – one for each square and prevented further production of demons. It is believed that Sukrachariar, leader of the demons, created many more demons to aid Andhakasuran in his fight with Lord Shiva. Lord Shiva punished Sukrachariar by swallowing him. Sukrachariar then realized his mistake and pleaded to the lord for forgiveness. Lord Shiva took pity on him, gave him rebirth and blessed him with a place among the Navagrahas as Sukran. It is believed that Lord Shiva struck Andhakasuran with his trident and lifted him off the ground. It is significant to note that this kind of killing is unique to this Veeratta Sthalam because in other seven places Lord Shiva vanquished the demons by pinning them to the ground. Source: https://lightuptemples.com/temple-detail/veerateeswarar-temple-of-keezhperassery/190 - [Shri Amarnath Cave, Pahalgam, Jammu & Kashmir](https://sannidhi.net/sannidhi/shri-amarnath-cave-pahalgam-jammu-kashmir/) - This is a holy cave of Shri Baba Amarnath. There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there Amarnath can be reached by 14 kms trek from Baltal and 46 kms trek from Pahalgam. Helicopters and horses are also available for the Yatra. The Yatra is opened only for few months organized by Shri Amarnath ji Shrine Board. Registration is mandatory for this Yatra. Map: https://goo.gl/maps/E86kqVNzEPBrv3FQ6 About Amarnath As per the Folklore and Information available it is believed that behind the discovery of the Holy Shrine lies an interesting story. Centuries ago Maa Parvati asked Shivji to let her know why and when he started wearing the beads of heads (Mund Mala), to which Bhole Shankar replied, “whenever you are born I add more heads to my bead”. Parvati said, “I die again and again, but you are Immortal. Please tell me the reason behind this”. "Bhole Shankar replied that for this you will have to listen to the Amar Katha" Shiv agreed to narrate the detailed story to Maa Parvati. He started for a lonely place where no living being could listen to the immortal secret and ultimately chose Amarnath Cave. In the hush-hush, he left his Nandi (the Bull which He used to ride) at Pahalgam. At Chandanwari, he released Moon (Chand) from his hair (Jataon). At the banks of Lake Sheshnag, he released the snakes. He decided to leave his Son Ganesha at Mahagunas Parvat. At Panjtarni, Shivji left the Five Elements behind (Earth, Water, Air, Fire and Sky) which give birth to life and of which he is the Lord. After leaving behind all these, Bhole Shankar entered the Holy Amarnath Cave along with Parvati Maa and took his Samadhi. To ensure that no living being is able to hear the Immortal Tale, he created Kalagni and ordered him to spread fire to eliminate every living thing in and around the Holy Cave. After this he started narrating the secret of immortality to Maa Parvati. But as a matter of chance a pair of pigeons overhead the story and became immortal. Many pilgrims report seeing the pair of pigeons at the Holy Shrine even today and are amazed as to how these birds survive in such a cold and high altitude area. The Holy Cave Situated in a narrow gorge at the farther end of Lidder Valley, Amarnath Shrine stands at 3,888m, 46 Km from Pahalgam and 14 Kms from Baltal. Though the original pilgrimages subscribes that the yatra (journey) be undertaken from Srinagar, the more common practice is to begin journey at Chandanwari, and cover the distance to Amarnathji and back in five days. Pahalgam is 96 Kms from Srinagar. Amarnathji is considered to be one of the major Hindu Dhams. The holy cave is the abode of Lord Shiva. The guardian of the absolute, Lord Shiva, the destroyer, is enshrined in the form of an ice-lingam in this cave. This lingam is formed naturally, which is believed to wax and wane with the moon. Discovery of Holy Cave Although the existence of the Holy Cave has been mentioned in the Puranas, the popular story narrated by people about the re-discovery of this Holy Cave is of a shepherd Buta Malik. Story goes like this: a saint gave Buta Malik a bag full of Coal. On reaching his home when he opened the bag, to his utter surprise the bag was full of gold coins. This overwhelmed him with joy. He ran to thank the Saint. But the Saint had disappeared. Instead, he found The Holy Cave and the Ice Shiv Lingam there in. He announced this discovery to the Villagers. Then onwards this became a sacred place of Pilgrimage. The Eternal Shiva The ancient epics narrate another story. The valley of Kashmir was under water. It was all a big lake. Kashyap Rishi drained the water through a number of rivers and rivulets. In those days Bhrigu Rishi came that way on a visit to The Himalayas. He was the first to have Darshan of this Holy Cave. When people heard of the Lingam, Amarnath for them became Shiva's abode and a Centre of pilgrimage. Since then Lacs of devotees perform the pilgrimage through tough terrain and achieve eternal happiness. The Trek to Amarnath, in the month of sharavan (July-August) has the devout flock to this incredible shrine, where the image of Shiva, in the form of a Lingam, is formed naturally of an Ice Stalagmite, which is believed to wax and wane with the Moon's cycle. By its side are fascinating, two more Ice Lingams, that of Maa Parvati and of their son, Ganesha. Read More: https://jksasb.nic.in/holy_shrine.html - [Vishnupad Temple, Gaya, Bihar](https://sannidhi.net/sannidhi/vishnupad-temple-gaya-bihar/) - Vishnupad is a Vishnu temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 4.6 kms South of Gaya Junction. Map: https://goo.gl/maps/UZYiUeQateNnAaV59 About Vishpad Temple Vishnupad Temple (Sanskrit: विष्णुपद मंदिर, IAST: Viṣṇupada Mandira; lit. 'temple of Vishnu's feet') is an ancient Hindu temple dedicated to Lord Vishnu[1] in Gaya, Bihar, India, located on the banks of Phalgu river.[2] The temple is believed to be built upon the site where Vishnu had purportedly killed the demon Gayasura or pinned him underground. The temple features a 40-cm footprint purported to be of Lord Vishnu incised into a block of basalt, known as Dharmasila which was retained when the deity stepped on Gayasura's chest before pinning him underground. Atop the structure is a 50-kilo gold flag, donated by a devotee, Gayapal Panda Bal Govind Sen.[3] The Vishnupad temple is the center for Shraddha rites in Gaya.[4] The Brahma Kalpit Brahmins, who are also known as Gayawal Brahmins or Gayawal Tirth Purohit or Pandas of Gaya are the traditional priests of the temple from the ancient times.[5] The legendary saints Madhvacharya, Chaitanya Mahaprabhu, Vallabhacharya have visited this shrine.[6] Source: https://en.wikipedia.org/wiki/Vishnupad_Temple,_Gaya - [Mount Kailash (Kangrinboqe), Ngari, Tibet, China](https://sannidhi.net/sannidhi/mount-kailash-ngari-tibet-china/) - This is mountain which is considered as the abode of Lord Shiva. It is also the important pilgrimage for Tibetan Buddhists, Jains, and Bons. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there Kailash mountain is 32 kms North of Manasoravar Lake. Map: https://maps.app.goo.gl/Pn3EPzpHm2xUC4xSA Mount Kailash – The Abode of Shiva Sadhguru: My experience and understanding of Kailash is something that I can never articulate. For me it’s so big that I am willing to die for it. That’s all I can say. When the first Jain Thirthankar came here to Mount Kailash, his name was Rishabdev, he came here with a mission. He had heard much about it. So he thought he will grab all this knowledge and go out and do something with it. He was a being who was open and receptive to the whole process. After being touched by Kailash, instead of taking the knowledge and going and doing something, he decided to merge with the mountain. He became a part of it. No being who has tasted it to some depth will be spared that temptation. When you are in touch with it, you begin to think, “This is it, why not?” Everything else - all the petty goals that we have set for ourselves to do this and that - become meaningless. This is not a death wish. When the opportunity to become immortal is thrown at you, there is temptation. When the possibility of becoming a part of such a grand affair is opened, it becomes a temptation hard to resist. Mount Kailash is a tremendous spiritual library. The Buddhists consider Kailash as the axis of the existence. In the whole area from the Far-east Asian countries to the Indian sub-continent to the Central-Asian countries, and even in spaces as far as the Middle East, Kailash has been held as a very sacred space for centuries. That awareness has dropped in the last one or two centuries because there is no active culture to keep it up, but even today there are small groups of people who are very much aware of this. Starting from Shiva himself, many great beings chose to deposit and preserve their work in Kailash. Rishabadev, the saints of the Bon religion, two of the greatest Buddhist teachers, Agastyamuni, the Nayanmars, - all of them chose Kailash Parvat. In the Hindu way of life, people say Kailash is the Abode of Shiva. In the yogic culture we do not see Shiva as a God. We see him as a man who was the first yogi or the Adiyogi. And he was the Adi Guru or the first guru. He was the first one to transmit the yogic science to his first seven disciples, who came to be known as the Saptarishis. Shiva is the greatest mystic that we have known. So when we say "Abode of Shiva," it does not mean that if you dig in the rocks or look up in the clouds somewhere you will find him. It is because everything that he knew has been deposited in Mount Kailash in a certain energy form. He chose this peak as a scaffolding for his knowing. The knowledge and the capability that Shiva was, all that is very alive and accessible at Kailash. So, starting from Shiva himself, many great beings chose to deposit and preserve their work in Kailash. Rishabadev, the saints of the Bon religion, two of the greatest Buddhist teachers, Agastyamuni, the Nayanmars, - all of them chose Kailash Parvat as a place to preserve their work. Unfortunately, for most mystics on the planet, if they get to share one or two percent of their work with people around them, they are very fortunate. Most of them don’t even get to do that. So they always chose to deposit their work in some space that is not too frequented by human beings, but at the same time it's accessible for those who wish to go. Kailash is such a place. It is not totally inaccessible but it's hard enough to discourage a lot of people. There are many places like this in India. There have been many places where mystics deposited their work, but Kailash has been the place. Unfortunately, preparing people to receive what is known by a certain opening up of your own perception, doesn’t happen frequently enough. Whatever work you do with people around you constantly gets limited because of social restrictions to start with, and then by individual problems that people have - psychological and physiological limitations and karmic bondages. It is rare to be able to prepare one or two people who will be able to receive everything that you know. Very few masters have ever been that fortunate. The rest have to work around people and around the social norms and limitations. So, not even a small percentage of what they know gets actually transmitted or shared. They find rocks very receptive. There have been many places where mystics deposited their work, but Kailash has been the place. In terms of the volume and the variety that has been deposited in Kailash, it is the place. The very idea behind a pilgrimage is fundamentally to subdue the sense of who you are. The idea of a trek or a mountaineering feat is always towards a sense of achievement to make yourself bigger than who you are, but the idea of a pilgrimage is to subdue yourself. It is to become nothing in the process of just walking and climbing and subjecting yourself to various arduous processes of nature. So these places of pilgrimage in the ancient past were always located in such places where a person has to go through a certain amount of physical, mental, and every kind of hardship to get there, so that in the process he becomes less than who he thinks he is right now. Today things have been made much comfortable. We are flying up and then driving down and just walking a little bit… The fundamental idea of pilgrimage becomes much more relevant to modern societies than it was to the ancient ones. This pilgrimage in terms of the destination, probably is the greatest that one can make. Physically we are much weaker human beings than what we used to be a thousand years ago. It is not an evolutionary thing. It is something social which has happened to us because somewhere we do not know how to make use of the comforts and conveniences that man’s ingenuity has brought into our lives. We have not used the comforts and conveniences of human ingenuity in the direction of our wellbeing. We have used it to make ourselves weaker, more difficult with ourselves and with the surroundings in which we exist. The planet or what the planet has to offer to us is becoming more difficult to human beings simply because of the comforts and conveniences that have been offered. So the fundamental idea of pilgrimage becomes much more relevant to modern societies than it was to the ancient ones. This pilgrimage in terms of the destination, probably is the greatest that one can make. Kangrinboqe Peak The Kangrinboqe Peak is one of the centers of Tibet Buddhism, Hinduism and the Bon. It is the summit of the Gangdese Mountains, and enjoys worldwide fame is far behind Qomolangma (Mount Everest). However, geographical altitude matters little in the realm of spirituality. The Tibetans call the peak "Kangri," which means "treasure of the snowy mountains." In Buddhism and Hinduism, this peak occupies a position as important as the Mandala, or the center of the universe. It is also the "Heaven of Siva" in Hinduism. The peak resembles "an olive towering into the sky, with a seven-colored round crown and surrounded by an eight-petal lotus." The whole mountain seems to be made of crystal, looking like a jade-inlaid ice sculpture of extremely skillful craftsmanship. Legend has it that when the founder of Buddhism, Sakyamuni, was alive, guardians of all directions, Bodhisattvas, heavenly gods, human beings, Lhamayin and musicians from heaven gathered around the Kangrinboqe Peak in the year of horse, so the year of horse has become the animal-symbolized year when the mountain turned holy. It is said that the master of Tibetan Buddhism Milareba was there, practicing Buddhism, doing missionary work and displaying his power. All these make the Holy Mountain even more mystical. It is said that pilgrims can wash away their lifetime sins after traveling once around the mountain; they can be exempt from the sufferings of Hell during the 500 samsara if they travel 10 times around the mountain; and, finally, pilgrims canbecome Buddhas during their lifetime and go to Heaven after death if they circle the mountain a hundred times. Surrounding the holy mountain are five small monasteries. Small as they are, each monastery has many stories and legends. Paying respect to these monasteries is a part of going around the mountain. Not far from the holy mountain is the Mampang Yumco Lake, known as the "holy lake", which has four headwaters: Maquanhe River in the east, Shiquanhe River in the north, Xiangquanhe River in the west, and Kongquehe River in the south. The four rivers are named after the four supernatural animals in paradise -- the horse, lion, elephant and peacock -- and are also the origins of four well-known rivers in South Asia: the Ganges, Indus River, Sutlei River and Yarlung Zangbo River. For hundreds of years, pilgrims have come in a continuous stream to the mountain, which has taken deep root in Tibetan religion, history, and culture. Mystical and fascinating, it is a mountain of spirit, culture, and belief, a combination of man and divinity, and man and nature. Many Tibetan religious followers enshrine and worship the picture of Kangrinboqe together with the figure of Buddha in their homes. Kangrinboqe is a symbol, not only of natural beauty, but also of a belief. Read More https://isha.sadhguru.org/global/en/sadhguru/mystic/mount-kailash-abode-of-shiva http://en.chinaculture.org/focus/focus/60PLT/2011-04/29/content_412936.htm - [Padmashambhava Maratika Cave, Halesi Mahadev, Khotang, Nepal](https://sannidhi.net/sannidhi/padmashambhava-maratika-cave-halesi-mahadev-khotang-nepal/) - This is a place where Guru Rinpoche (Guru Padmashambhava) andhis wisdom consort, Lhacham Mandarava, achieved immortality through the blessings of Amitayus, the Buddha of long life. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereMatarika or Halesi Mahadev Cave is situated 220 kms east of Kathmandu valley. Map: https://goo.gl/maps/7yBUY4LQT7sgwKJY6 While in retreat at the Maratika Cave, Guru Rinpoche and Princess Mandarava met face-to-face with Amitayus, Lord of Infinite Life. Through this momentous connection of the Mahaguru and his consort, and their accomplishment of unending life, Maratika sets the stage for endless lifetimes of Guru Rinpoché’s enlightened activity throughout India, Nepal, Tibet, and countless other realms. The very landscape of Maratika has become indivisible from the mandala of Amitayus, as practiced and accomplished by Guru Rinpoché and Mandarava. It is considered to be the very residence of the Buddha of Boundless Life, Amitayus, a sacred site that still imbues pilgrims with its unique blessings. For this reason, it is unmatched as a supreme practice location for the empowerment and extension of life and longevity. About PadmashambhavaPadmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Sourcehttps://www.nekhor.org/padmasambhava/nepal/maratikahttp://www.tamqui.com/buddhaworld/Padmasambhava - [Sri Ramana Maharshi Enlightenment Place, Sri Ramana Mandiram, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-ramana-maharshi-enlightenment-place-sri-ramana-mandiram-madurai-tamil-nadu/) - This is a house where Ramana Maharshi got enlightened. There is a place to sit and meditate at both ground floor and first floor. You can go into meditative states here effortlessly. How to get there The house is located 97 m South of Meenakshi Amman Temple. Map: https://goo.gl/maps/EzxaFZauGMDo9xc17 About Ramana Maharshi: Ramana Maharshi (“Bhagavan”) was a 20th century South Indian sage who continues to radiate peace and Self-awareness to the global community of spiritual seekers. You do not need to join any organisation, adopt any belief system, or worship anyone or anything to experience this transmission of bliss and clarity. Bhagavan simply points you towards your innermost Self, the unchanging reality underlying all that exists. It is as if your life and the world is a movie; Bhagavan’s practice of asking Who Am I? allows you to find real happiness through the realisation you are the screen itself, not the projected movie. The turning point in Venkataraman’s life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows: It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle’s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ‘I am going to die,’ and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there. The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ‘Now death has come; what does it mean? What is it that is dying? This body dies.’ And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ‘I’ or any other word could be uttered, ‘Well then,’ I said to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.’ All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ‘I’ was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ‘I’. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ‘I’ continued like the fundamental sruti note that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ‘I’. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it. The effect of the death experience brought about a complete change in Venkataraman’s interests and outlook. He became meek and submissive without complaining or retaliating against unfair treatment. He later described his condition: One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me. Source: https://www.sriramanamaharshi.org/ramana-maharshi/at-arunachala/ https://www.sriramanamaharshi.org/home-3-2-11/ https://www.sriramanamaharshi.org/ramana-maharshi/death-experience/ - [Tarapith Shaktipeeth (Third Eye), Tarapith, West Bengal](https://sannidhi.net/sannidhi/tarapith-shaktipeeth-third-eye-tarapith-west-bengal/) - This is a temple of Tarapith Shaktipeeth. There is a place to sit and meditate outside the temple. You can go into meditative states here effortlessly. How to Get there The temple is located 119 kms North of Bardhman. Map: https://maps.app.goo.gl/Ev8jwdtctuP2D5Jo6 About Tarapith Shaktipeeth There are several legends narrated on the origin and importance of this place, all related to the goddess Tara deified in the Tarapith temple. A well-known legend relates to the Shakti Piths. Sati, the consort of Shiva, felt insulted when her father Daksha deliberately did not invite Shiva to the great yajña "the fire sacrifice" he organized. Despite Shiva's refusal citing that they're not invited, when Sati however arrived to the scene, Daksha insulted Shiva by saying cuss words for him in front of all the attendants. Unable to bear this humiliation, Sati gave up her life by jumping into the yajña fire. Infuriated by this tragic turn of events, Shiva went wild. Then, Vishnu, in order to pacify Shiva, decimated the body of Sati with his chakram. Sati's body part fell all over the Indian subcontinent. The places where the body parts fell have become centres of worship of the Goddess in different manifestations. There are 51 such holy temples which are called Shakti Piths; in West Bengal, there are many such piths, such as the Kalighat.[4] Vashistha had seen this form and worshipped the goddess Sati in the form of Tara. Another legend describes the following: Shiva had drunk the poison that had emerged by the churning of the cosmic oceans, to save the universe. To relieve the intense burning in his throat, Sati – in the form of Tara – breast fed Shiva to relieve him of the effect of poison in his throat. Another local narration is that Vasishtha chose this place for the worship of Sati as it was already known as a Tarapith.[5] Among piths, Tarapith is a siddha pith, which grants enlightenment, wisdom, happiness and siddhis ("supernatural powers").[6] Another oral legend about the temple states that the sage Vashishtha practised austerities toward Tara, but was unsuccessful, so on the advice of a divine voice, he went to meet the Buddha – an avatar of Vishnu according to some schools of Hinduism – in Tibet. The Buddha instructed Vasishtha to worship Tara through the practices of vamachara. During this time, Buddha had a vision of Tarapith as an ideal location for a temple that would serve to enshrine the image of Tara. Buddha advised Vasishtha to go to Tarapith, the abode of Tara. At Tarapith, Vasishtha performed penance by reciting Tara mantra 300,000 times. Tara was pleased with Vasishtha's penance and appeared before him. Vasishtha appealed to Tara to appear before him in the form of a mother suckling Shiva on her breast, the form that Buddha had seen in his divine vision. Tara then incarnated herself in that form before Vasishtha and turned into a stone image. Since then Tara is worshipped in the Tarapith temple in the form of a mother suckling Shiva on her breast.[5][7] Tarapith, Kalighat and Nabadwip are considered the most important tirthas (holy places with a sacred water body) for Bengali Hindus.[6] The shrine as a Sidhha Pith - Tarapith Main articles: Daksha Yaga and Shakti Peethas The shrine gets its name being a Sidhha Pith. Sidhha Pith holy temples of Tara Maa. They are believed to have originated due to the falling of body parts of the corpse of Sati Devi, when Lord Shiva carried it and wandered in sorrow. There are 51 Shakti Peeth all over South Asia is linked to the 51 letters in Sanskrit. The Shakti Peethas are associated with the mythology of Daksha yaga and Sati's self immolation. These shrines are important place of worship for Tantra practitioners.[8] Read More https://en.wikipedia.org/wiki/Tarapith - [Kalighat Kali Shaktipeeth Temple, Kalighat, Kolkata, West Bengal](https://sannidhi.net/sannidhi/kalighat-kali-shaktipeeth-temple-kalighat-kolkata-west-bengal/) - This is a consecrated temple of Kali. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 750 m North West of Kalighat metro station. Map: https://maps.app.goo.gl/YBgYhd9cqVRrEnVLA About Kalighat Kali Temple The temple of Kalighat is a place of worship for the Shakti cultists from Hindu religion. This is one of the 51 Shakti Peethas. The right toe of Dakshayani is said to have fallen here. The Shakti here is known as Kalika, while the Bhairava is Nakulesh. The speciality of Kali of this temple is the long protruded tongue made of gold. The idol of Goddess Kali in the temple is quite different from the other idols in the state. The present idol of the Goddess Kali which is there in the temple has been given shape by two people: Atmaram Giri and Brahmananda Giri. When the Lord Shiva frantically danced exhibiting outrageous cosmic exasperation in fury (Tandav Nritya) to destroy the Universe at the loss of his beloved wife Sati's life, the legent says that the Lord Visnu saved the Universe from being ravaged by cutting the body of Sati into pieces and spreading those throughout India. Each of those parts of the body wherever fell, that place became a pilgrimage and storage of Cosmic power. Kalighat is one such pilgrimage where the little finger of Sati exists. Hence peoples come here to get touch of that blessed part of Sati with some wishes and prayers which they get fulfilled by the Cosmic power of Her grace. In its present avatar, Kalighat temple is a mere 200 years old. Goddess Kali is regarded as the most complex Goddess of the Hindu pantheon .This dark and fearful deity has been worshipped by not only the people of Kolkata but by devotees all across the globe. In the past , wealthy Bengali merchants and landlords (Zamindars) were great patrons of the Kalighat temple and folklore has it that the noble Roy Chowdhury family of Bengal were instrumental in constructing the present edifice. Kalighat Temple has reference in the 15th century texts. One Raja Basanta Roy, uncle of Prapaditya and the King of Jessore, Bangladesh built what is now known as old Temple.This temple was situated on the bank of river Adi Ganga. The The present temple was built by the Sabarna Roy Choudhury family of Barisha in 1809. They offered 595 bighas of land to the Temple deity so that worship and service could be continued smoothly. It is believed by some scholars that the name Calcutta was derived from Kalighata. Though no one really knows the genesis of the temple legendhas it that a devotee discovered a luminant ray of light coming from the Bhagirathi river bed, and upon investigating its source came upon a piece of stone carved in the form of a human toe. He also found a Syayambhu Lingam of Nakuleshwar Bhairav nearby, and started worshipping Kaali in the midst of a thick jungle. In the months of Bhadra, Paush and Chaitra (according to Bengali calendar), Kalighat turns into a confluence of devout Bengali and non-Bengali pilgrims. The pujas and other festivals of light, crackers and colorful processions connected with Navarathri celebrations are hallmarks and highlights of the festivals conducted in honour of Goddess Kali. Apart from the divine power of the residing deity, the temple has long been famous for its fine examples of terracotta art, though a lot of it has been ravaged by time. Read More https://www.thetourindia.com/kalighat-temple.php - [Sri Sri Mahavatar Babaji Cave, Dwarahat, Uttarakhand](https://sannidhi.net/sannidhi/sri-sri-mahavatar-babaji-cave-dwarahat-uttarakhand/) - This is a cave where Sri Sri Mahavatar Babaji initiated Sri Sri Lahiri Mahasaya into Kriya Yoga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 25 kms from Dwarahat. It requires an average of 1 hour trek to reach the cave from the road. Map: https://maps.app.goo.gl/Z65HfeHSMu6yAfi39 About Sri Sri Mahavatar Babaji Cave To understand the historical Significance of the cave, it is suggested that devotees read Chapter 34 “Materialising a Palace in the Himalayas” from the Autobiography of a Yogi, and “A Blessing from Mahavatar Babaji” from Only Love by Sri Sri Daya Mata. Babaji’s Cave area is the place where Babaji initiated Lahiri Mahasaya in 1861 and is the birth of Kriya Yoga in this Dwapara Yuga. All the Kriyabans in the world can trace their lineage to this event. (2011 – The 150th Anniversary of Kriya Yoga) The cave is on the Pandukholi Mountain beyond the hamlet of Kukuchina (25 km from Dwarahat). The mountain path to the cave has been renovated. The climb to the cave takes about one hour for the average person. During the rains there are a few streams along the way which feed the Gogash River mentioned in Autobiography of a Yogi. About Sri Sri Mahavatar Babaji There are no historical records relating to the birth and life of Mahavatar Babaji. Paramahansa Yogananda has written in Autobiography of a Yogi that the deathless avatar has resided for untold years in the remote Himalayan regions of India, revealing himself only rarely to a blessed few. It is Mahavatar Babaji who revived in this age the lost scientific meditation technique of Kriya Yoga. In bestowing Kriya initiation on his disciple Lahiri Mahasaya, Babaji said, “The Kriya Yoga that I am giving to the world through you in this nineteenth century is a revival of the same science that Krishna gave millenniums ago to Arjuna; and that was later known to Patanjali and Christ, and to St. John, St. Paul, and other disciples.” Shortly before Paramahansa Yogananda left for America in 1920, Mahavatar Babaji came to Yoganandaji’s home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: “Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West.” About Lahiri Mahasaya Lahiri Mahasaya was born on September 30, 1828, in the village of Ghurni in Bengal, India. At the age of thirty-three, while walking one day in the Himalayan foothills near Ranikhet, he met his guru, Mahavatar Babaji. It was a divine reunion of two who had been together in many lives past; at an awakening touch of blessing, Lahiri Mahasaya became engulfed in a spiritual aura of divine realization that was never to leave him. Mahavatar Babaji initiated him in the science of Kriya Yoga and instructed him to bestow the sacred technique on all sincere seekers. Lahiri Mahasaya returned to his home in Banaras to fulfill this mission. As the first to teach the lost ancient Kriya science in contemporary times, he is renowned as a seminal figure in the renaissance of yoga that began in modern India in the latter part of the nineteenth century and continues to this day. Paramahansa Yogananda wrote in Autobiography of a Yogi: “As the fragrance of flowers cannot be suppressed, so Lahiri Mahasaya, quietly living as an ideal householder, could not hide his innate glory. Devotee-bees from every part of India began to seek the divine nectar of the liberated master….The harmoniously balanced life of the great householder-guru became the inspiration of thousands of men and women.” As Lahiri Mahasaya exemplified the highest ideals of Yoga, union of the little self with God, he is reverenced as a Yogavatar, or incarnation of Yoga. Paramahansa Yogananda’s parents were disciples of Lahiri Mahasaya, and when he was but a babe in arms his mother carried him to the home of her guru. Blessing the infant, Lahiri Mahasaya said, “Little mother, thy son will be a yogi. As a spiritual engine, he will carry many souls to God’s kingdom.” Lahiri Mahasaya established no organization during his lifetime, but made this prediction: “About fifty years after my passing, an account of my life will be written because of a deep interest in Yoga that will arise in the West. The message of Yoga will encircle the globe. It will aid in establishing the brotherhood of man: a unity based on humanity’s direct perception of the one Father.” Lahiri Mahasaya entered mahasamadhi in Banaras, September 26, 1895. Fifty years later, in America, his prediction was fulfilled when an increasing interest in yoga in the West inspired Paramahansa Yogananda to write Autobiography of a Yogi, which contains a beautiful account of Lahiri Mahasaya’s life. Read More: https://yssofindia.org/ashrams/yogoda-satsanga-sakha-ashram-dwarahat https://yssofindia.org/about/mahavatar-babaji https://yssofindia.org/about/lahiri-mahasaya - [Oldest Living Goddess Kumari of Patan, Dhana Kumari Bajracharya, Patan](https://sannidhi.net/sannidhi/oldest-living-goddess-kumari-of-patan-dhana-kumari-bajracharya-patan/) - She is the embodiment of Taleju Goddess of Patan. She is the oldest Living Goddess Kumari of Patan, Dhana Kumari Bajracharya. You can go into meditative states effortlessly here. How to get there She resides at a building few houses east of Ratnakar Mahavihar in Patan. You have to upstairs. https://maps.app.goo.gl/oVWn17nzDeznbnCr9 About Kumari Goddess Kumari is a Nepali word meaning ‘virgin goddess.’ The Royal Kumari, as the spirit of the Taleju goddess believed to be embodied in a long succession of Nepali girls, has been worshiped for centuries. Traditionally speaking, Taleju is the state goddess, the chief protectress of the royal lineage, and virgin mother of the world. Interestingly, the Royal Kumari is always chosen from the Newar Shakya clan. Though the Kumari is Buddhist by birth, the Taleju is a very important Hindu Goddess. This unique tradition is a perfect example of the intertwining and peaceful coexistence of religions Nepal has long been known for. Young girls must have the 32 perfections of the goddess in order to be a Royal Kumari. The list of requirements is elaborate: she must have perfect health without any history of serious illness, unblemished skin, black hair, gorgeous expressive eyes, a sonorous voice, long slender arms, delicate and soft hands and feet, straight hair curled towards the right side, no bad body smells, and must not have shed any blood. The most important requirement is that the girl has never menstruated. When a Kumari has her first menstruation, she loses her divine power and is returned back to life as an ordinary girl. (Menstruation is seen as a mark of impurity in traditional Nepali society. Hindu girls must stay inside a closed room for the first two weeks after their first menstruation, avoiding contact with males and sunlight. At the end of the two weeks, the girls have to perform specific rituals with priests before they can return to ordinary life. This is a tradition that has been continued for centuries.) Her family’s reputation for piety is taken into consideration by the selection committee, which also looks for calmness and fearlessness in the girl. To ensure the girl’s compatibility with the King of Nepal, her horoscope is compared and must match with his, as the Kumari has an important role in relation to the King, including the traditional power to confirm the King’s rule. The nominated girl then undergoes an extraordinary test on the night of Kalratri (the eighth night of Dashain festival). She must pass by one hundred and eight buffaloes and goats that have been sacrificed to the Goddess Durga, without any fear. If she maintains a perfectly calm demeanor through the circuit of carnage, she is taken into the Taleju temple by a high priest and installed as the new incarnation of the goddess. There are actually eleven living goddesses in Nepal known as Kumari. They are chosen for various towns because Kumaris are believed to protect the towns from evil powers. The three most important Kumaris are each associated with one of the three main towns of the Kathmandu Valley: Patan, Bhaktapur and Kathmandu. The Royal Kumari of Kathmandu is by far the most influential and revered. The Royal Kumari lives in a magnificent, intricately carved three-floored wooden and tile temple where she performs her daily rituals. This temple, known as the Kumari Chhen or Kumari Ghar (Kumari House), is located on the southern end of Basantapur Durbar Square. The Kumari House is a favorite tourist spot; every day one can see enthusiastic foreigners and devotees flocking into the courtyard of the Kumari House. Non-Hindus are allowed to enter the premises but not all can visit the Kumari. Throughout her span as the goddess, the Kumari has to live in isolation from her family. Even when her actual family members visit her, she is treated with respect and a kind of distance because she is no ordinary girl, she is the goddess. A ‘chitaidar’ (woman caretaker of the Kumari) is assigned to look after the everyday needs and general upbringing of the goddess. The entire family of a chitaidar lives with the Kumari. The eldest daughter-in-law of each chitaidar replaces her mother-in-law immediately when the chitaidar dies or is unable to perform the job properly. (The current caretaker is the sixth chitaidar of Kumari Chhen.) The goddess spends several hours each day upon her throne, receiving up to a dozen visitors, who may range from peasants to government officials. The movements of the goddess during offerings of the devotees are regarded as omens. If she cries or laughs loudly, the worshipper is expected to become seriously ill or even die. If she weeps and rubs her eyes, the worshipper will die immediately. If she trembles, the person will go to jail; if she claps her hands they will have a cause to fear the King; if she picks at the food offered, the visitor will soon lose money. If none of the ominous signs appear, the worshipper’s wish will be fulfilled. There are only fifteen days a year when the Royal Kumari comes out from her temple for festivals. One of these is Kumari Jatra, part of the celebration of Indra Jatra (festival of Indra, the God of Rain), which is the largest public festival in Kathmandu. On this occasion, devotees gather to witness the procession of the Kumari in her enormous chariot. The chariot, set on massive wheels, covered with gold plated copper sheeting, and culminating in a double roofed pagoda, travels the main thoroughfares of Kathmandu on a scheduled route for three days. During this festival the Kumari also blesses the King, in keeping with the tradition in which Prithi Narayan Shah (the Shah king who unified many small kingdoms and formed Nepal, invading and conquering Kathmandu in 1768) received a blessing from the living goddess. The Goddess Kumari is regarded as so powerful that this annual blessing of the King, the royal family, and government officials is considered essential to the successful reign of all sovereigns. The Kumari’s feet must never touch the ground; to do so is considered impure. The few times she appears outside the palace for non-festival occasions, the Kumari is carried in a covered palanquin. During her tenure in the god-house, a government trust fund bears her entire expenses, including that of her caretakers. Traditional Dress and Ornaments The Kumari is considered the perfect beauty of the Himalayan kingdom. Especially in the Newari community, a girl’s beauty is often compared to that of the Kumari. The clothing of the Kumari has always fascinated westerners and even Nepalis. For festivals and other formal occasions, the Kumari is always dressed in red, because red is considered the color of gods and power among Hindus in Nepal. The Kumari wears a bright red jama (cloak) down to her feet, a red bhoto (shirt), and a red pagari (turban). She wears ornaments not only around her neck but also on her hands and feet; her hair is gathered in a topknot and decorated with sweet smelling flowers; and she has a third eye (called ‘tri-netra’) painted on her forehead. The third eye is a metaphorical eye, which is believed to destroy all the evil in the world. The Kumari wears garlands of diamonds and gold coins, and two necklaces of special symbolic significance. One is a golden chain made in the shape of the serpent god called ‘Basuki Naga’ on her neck, hanging down to her belly. This ornament has multiple meanings. Firstly, it is considered a symbol of the guardian of the national treasury because Basuki Naga was reincarnated as lord Kuber (guardian god of wealth). The Goddess Kumari is also worshiped as the goddess of wealth, Laxmi, during the Tihar festival. Secondly, the serpent is often used as a symbol of anger. Thirdly, the serpent god Naga is also closely related to the monsoon, the most important of all seasons for farmers, as during this time snakes frequently bite farmers. Therefore, people also worship Naga during Kumari Puja for protection: of their wealth, and from anger and snakebite. Another ornament the living goddess wears is a four inch long golden ta-yo, which, has a cylindrical body with a number of edges and a conical shape at both ends. This is sheltered under the umbrella of an eight-headed miniature golden Naga, which symbolizes the eight mother goddesses. The Kumari wears it around her neck (it extends down to her chest) to indicate her authority with the eight mother goddesses. It is believed that these ornaments were prepared near the end of the rule of the Malla kings, when the Kumari tradition began. The ceremonial clothes and ornaments are passed from one Kumari to the next, through the ages. Only the Royal Palace has the authority to change the original pieces if torn or destroyed. On non-festival days the Kumari wears ordinary clothes, which are the offerings of people who come to worship her. The Kumari’s red tika, which is placed on her forehead (above the third eye) artistically during festivals, is called bhrigu. It represents the cosmic energy of the earth. This brightest and most glowing tika is a sign of wealth, prosperity and a bright future for the nation. The special tika is prepared by mixing vermilion powder, rock crystal powder, a kind of sweet scented natural powder called ‘kumkum’ and sesame seed oil. The Kumari and the King There are several legends alluding to the Kumari’s power over the King. It is said that in the old days - around the 15th century - the kings of Nepal would sit with the goddess Taleju face to face and play dice for hours. During the 17th century, Jaiprakash Malla (the last Malla ruler of Kathmandu) used to play tripasa, the ancient dice game, with the goddess Taleju. While playing the game, the king curiously cast a wistful glance at the goddess, who was a great beauty with the flame of youth. The king stopped concentrating on the game as he was seized by a very strong amorous desire. No sooner had he moved a step to embrace her, when the goddess Taleju disappeared, to his great disappointment. Soon the king heard the voice of Taleju warning “from now on you will never see me in my original state again because you have committed a big crime in trying to seduce me. You will soon be punished with death. However, if you want to atone for your crime, have a temple built for me wherein I will reside in the form of a virgin girl from a low caste family.” Another version of the legend tells us that the Kumari Ghar and the tradition of Kumari Jatra were established by Jaiprakash Malla when the goddess Taleju came to him in a dream and said, “you will loose the state shortly and another dynasty will come to rule here. If you want to prolong your rule for a few years, build a house for me and start a tradition of jatra.” The King constructed a Kumari Ghar next to the then Royal Palace (the present Basantapur palace) and established the virgin goddess in it. He also obeyed Taleju’s advice in starting the procession of Kumari Jatra. Thereafter, Kumari worship by the King, his officials and subjects became widespread within the three Valley kingdoms of Patan, Bhaktapur and Kathmandu. The Kumari legends and the traditions that have grown up around them remain a strong and unifying aspect of Nepali culture today. Read More https://ecs.com.np/features/kumari-a-tradition-of-power-pageantry-and-beauty - [Linga Bhairavi, Basundhara, Kathmandu, Nepal](https://sannidhi.net/sannidhi/linga-bhairavi-basundhara-kathmandu-nepal/) - Unique in her manifestation in the form of a linga, Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity, on the auspicious day of 9th March 2023. You can go close, make offering to the Linga Bhairavi. You can sit and meditate next to the Linga Bhairavi. Map: https://goo.gl/maps/1KGkozduQ35naJkW9 How to Get There Linga Bhairavi is situated 6.6 kms north of Tribhuvan International Airport. About Linga Bhairavi Unique in her manifestation in the form of a linga, Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity. Refined and raw, powerful and colorful, earthy, humane and mother-like, Linga Bhairavi is an absolute woman of ultimate proportions, fierce and compassionate at once. Representing the creative and nurturing aspects of the universe, she is the ultimate manifestation of the Mother Goddess – powerful and all-encompassing. Whether a devotee seeks to acquire, enjoy, or transcend the physical and material aspects of life – Devi is the Ultimate Giver of all that and more. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path and delivers them to the realm of Ultimate Liberation. Various offerings are available in this space to allow devotees to benefit from Devi’s abundant Grace. There are unique rituals that assist in every step that one takes in life, from birth to death and in-between. These rituals are designed to ensure that every life experience becomes a possibility to be touched by the Divine. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/linga-bhairavi https://lingabhairavi.org/ - [Kamakhya Shaktipeeth (Womb), Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/kamakhya-shaktipeeth-womb-kamakhya-guwahati-assam/) - Kamakhya is a Shaktipeeth temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.3 km East of Kamakhya Junction. Map: https://goo.gl/maps/JDjJk9gV3X9G5GU28 About Kamakhya Temple Maa Kamakhya or Kameswari is the renowned Goddess of Desire whose famous shrine is located in the heart of Nilachala Hill situated in the western part of Guwahati, the Capital City of the state of Asom in North East India. Maa Kamakhya Devalaya is considered most sacred and oldest of the 51 Shakti Peethas on earth. It is the centrepiece of widely practiced, powerful Tantrik Shaktism cult in India. Apart from the main temple of Maa Kamakhya ,there are temples of the Dasamahavidya (ten incarnations of the deity) namely Kamakhya (i.e. Tripura Sundari, alongwith Matangi and Kamala), Kali, Tara, Bhuvaneshvari, Bagalamukhi, Chinnamasta, Bhairavi, Dhumavati, and five temples of Lord Shiva namely Kameswara, Siddheswara, Kedareswara, Amratokeswara, Aghora and Kautilinga around the Nilachala Hill which is also called as Kamakhya Temple Complex. Guwahati is an ancient city and it is mentioned as Pragjyotishpur in many ancient literature and manuscripts. This capital city of the state of Assam is dotted with a number of ancient temples. The most famous among these is the Kamakhya Temple. The Hill of Nilachala, mentioned as Nilakuta, Nilgiri, Kamagiri in ancient texts and also popularly known as the Kamakhya Dham, where the famous temple of Mother Goddess Kamakhya is situated in the western part of the Guwahati (91042/ East – 26010/ North) the gateway to the North East India and capital city of Assam. The Nilachala is comprised of three parts (i.e. the Brahma Hill, Vishnu Hill and Shiva Hill). This temple town is approximately 600 feet above the plains. The Bhubaneswari Temple is located at the highest point from where one is able to enjoy the panoramic view of the Guwahati City. The mighty Brahmaputra mentioned as Louhitya in epics and Puranas is flowing on the northern side of the Hill. The Nilachala Hill houses some other temples such as the Banadurga temple, the Jaya Durga temple, the Lalita Kanta temple, the Smasanakali temple, the Gadadhar temple, the Ghantakarna temple, the Trinath temple, the Sankheswari temple, the temples of Dwarpala Ganesha, the Hanuman temple, the Pandunath temple (located in Baraha Hill) etc. The Kamakhya Temple at Nilachal hills in Guwahati, Assam is one of the oldest and most revered centres of Tantric practices,[3] dedicated to the goddess Kamakhya. The temple is the center of the Kulachara Tantra Marga and the site of the Ambubachi Mela, an annual festival that celebrates the menstruation of the goddess.[4] Structurally, the temple is dated to the 8th-9th century with many subsequent rebuildings[5]—and the final hybrid architecture defines a local style called Nilachal.[6] It is also one among the oldest 4 of the 51 pithas in the Shakta tradition.[7][8] An obscure place of worship for much of history it became an important pilgrimage destination, especially for those from Bengal, in the 19th century during colonial rule.[9] Originally an autochthonous place of worship of a local goddess where the primary worship of the aniconic yoni set in natural stone continues till today,[10] the Kamakya Temple became identified with the state power when the Mleccha dynasty of Kamarupa patronised it first, followed by the Palas, the Koch, and the Ahoms.[11] The Kalika Purana, written during the Pala rule, connected Naraka, the legitimizing progenitor of the Kamarupa kings, with the goddess Kamakhya representing the region and the Kamarupa kingdom.[12] It has been suggested that historically the worship progressed in three phases—yoni under the Mlechhas, yogini under the Palas and the Mahavidyas under the Kochs.[13] The main temple is surrounded in a complex of individual temples dedicated to the ten Mahavidyas of Saktism, namely, Kali, Tara, Tripura Sundari, Bhuvaneshwari, Bhairavi, Chhinnamasta, Dhumavati, Bagalamukhi, Matangi and Kamalatmika.[14] Among these, Tripurasundari, Matangi and Kamala reside inside the main temple whereas the other seven reside in individual temples.[15] Temples for individual Mahavidyas together as a group, as found in the complex, is rare and uncommon.[16] In July 2015, the Supreme Court of India transferred the administration of the Temple from the Kamakhya Debutter Board to the Bordeuri Samaj.[17] Read More: https://www.maakamakhya.org/introduction.php https://en.wikipedia.org/wiki/Kamakhya_Temple - [Dhyanalinga, Isha Yoga Center, Coimbatore, Tamil Nadu](https://sannidhi.net/sannidhi/dhyanalinga-isha-yoga-center-coimbatore-tamil-nadu/) - Dhyanalinga was consecrated by Sadhguru on 24 June 1999, after three years of an intense process of prana pratishtha – a pure energy process wherein the energies of all seven chakras are raised to the peak and locked to prevent dissipation over time. On 23 November 1999, Dhyanalinga was offered to the world. You can go close, make offering to the Dhyanalinga. You can sit and meditate next to the dhyanalinga. Map: https://goo.gl/maps/od8haV1XWQmvdpeMA How to Get There The Isha Yoga Center is situated 30 kilometers (20 miles) west of Coimbatore, Tamil Nadu. Coimbatore, a major industrial city in southern India, is well connected by air, rail and road. Major airlines operate regular flights to Coimbatore from Chennai, Delhi, Mumbai and Bangalore. Train services are available from all major cities in India.There are direct buses between Coimbatore and the Isha Yoga Center (view the timetable). Taxis can be booked from the airport as well as therailway station. Alternatively, contact the Yoga Center’s travel desk to book a taxi to the center. The desk is open 24 hours a dayPhone: 091-83000 83111 Email info@dhyanalinga.org About Dhyanalinga “Dhyana” in Sanskrit means meditation and “linga” means the form. Dhyanalinga is a profound meditative space that does not ascribe to any particular belief or faith, and requires no ritual, prayer or worship. A powerful and unique energy form, Dhyanalinga is a doorway to enlightenment and spiritual liberation. In the metaphysical sense, Dhyanalinga is a guru, offering spiritual seekers the opportunity to do spiritual practices in the utmost intimacy of a live guru, something traditionally available only to a few. Though it has always existed in the yogic lore, there is no reference to a Dhyanalinga in the scriptures. It has always been the dream of many enlightened beings, but the complexities involved in its creation are such that it rarely materialized. The closest attempt to consecrate a Linga like this took place almost one thousand years ago in Bhopal, India. The process, though grand, failed in the final stages. How to experience Dhyanalinga Dhyanalinga has been created as a very powerful presence so that the vignanamaya kosha or etheric body of a person is touched just by being in its sphere. To experience the Dhyanalinga, sit and gaze at the linga for a few minutes. Then close your eyes, palms facing upwards, resting upon your lap. The Dhyanalinga requires no pooja, prayer or worship. There is no need to concentrate or try to meditate. Just sitting silently for a few minutes is enough to make even those unaware of meditation experience a state of deep meditativeness. To be most receptive to the Dhyanalinga, the best way is to be there as an offering – to make an offering of oneself. Taking a dip in the Chandrakund or Suryakund before entering the Dhyanalinga can also help enhance one's receptivity to the Dhyanalinga's energies. To maintain the silence and sanctity of the space, a bell rings every 15 minutes to indicate when you can enter and leave. Please stay for at least 15 minutes to allow yourself to experience the energies of Dhyanalinga. Science & Mysticism A Linga or perfect ellipsoid can be energized in various ways, to serve different purposes. It is one form that when energized, becomes a perennial storehouse of energy. The yogic science of making a Linga is based on this knowledge. Dhyanalinga is the distilled essence of yogic sciences. In the Dhyanalinga, energy has been pushed to its highest point and locked through an intense process of prana prathistha¹. As Sadhguru describes it, the Linga form allows energy to be brought to the highest intensity at which it can still retain a form. Beyond that, it moves into formlessness. The physical form of Dhyanalinga - the black granite stone - is just scaffolding for this energy form. Even if this were to be removed now, the energy form that exists there cannot be destroyed. It is eternally present and available to all. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/dhyanalinga - [Sadhguru Sri Brahma (Sadhguru previous Incarnation) Body Leaving Place, Velliangiri Hills, Tamil Nadu](https://sannidhi.net/sannidhi/sadhguru-sri-brahma-sadhguru-previous-incarnation-body-leaving-place-velliangiri-hills-tamil-nadu/) - This is place where Sadhguru Sri Brahma left his body through all seven chakras. You can go and sit close. You can go to meditation states effortlessly. How to Get there The place is on the top of seventh hill. You have to trek 5.2 kms from Velliangiri temple at the foothills. The starting point is 2.5 kms from Isha Yoga Center. Map: https://maps.app.goo.gl/zPRsoWTQdcbtyHZw8 About Velliangiri seventh hill Sadhguru:Sadhguru Sri Brahma was not a nice guy. He never called anyone by name – he only said, “Eh!” “Eh” was the one name for everyone. People were terrified of him, just because of the way he was. But at the same time, they loved him immensely. That is the beauty of contradictions. Sadhguru Sri Brahma was like fire – simply on. They did not love him because he was nice to them. They loved him because they could not help it. Thousands were drawn to him. He set up 70 institutions in Tamil Nadu, within a short span of time. He mostly travelled around and spent very little time in one place. But wherever he went, people gave lands and things to him so he could set up institutions. They did this because they could not help loving him, not because he was nice to them. The energy at the Seventh Hill is very different because Sadhguru Sri Brahma left his body there. His whole focus in life had been to consecrate the Dhyanalinga. But in spite of all his inner capabilities, lack of social skills destroyed the project. The society turned against him and made sure he could not do it. When this happened, he wanted to check why this project failed, if something was wrong with his energy system. So, to do this, he left the body through all the seven chakras. This applies to everyone – if something in your life does not work, the first thing is to check yourself, if there is something wrong with you. The problem with most human beings is, if something does not work, the first thing they do is blame someone else. You should first look at yourself. Pay absolute attention to every aspect of your life and see why this has not happened in a successful manner. Something may not be okay with you. Only after checking this and being sure that everything is okay with you, you see if there is some other factor that is messing it up. Sadhguru Sri Brahma was immensely empowered and lived almost miraculously. You may have heard of some of the things that he did, like walking through a locked prison door or making a boy walk on a lake. Things like that happened around him on a daily basis. People saw him as godlike, but they were terrified of him, because he seemed to be always angry. He was not angry with anyone – he was simply ferociously intense. Sadhguru Sri Brahma was like fire – simply on. This Velliangiri Mountain is one of the rarest places on the planet – you will not experience that kind of energy anywhere else. When people gathered around him just before he went up the Seventh Hill for the last time, he said, “This one will come back again.” One who leaves his body through all the seven chakras is referred to as Chakreshwara. That means he has complete mastery over his energy system. Even today, about seventy years later, the energy there is alive and on like it happened yesterday. The energy is so crazily intense that it just blows you away. This time around, our social competence has improved. I consciously civilized myself to the extent that is necessary to function in society. Today, we have social skills, which we lacked then. Because of the intensity of energy that he carried, other things did not seem important to him. He thought that what people in society think does not matter. But do not underestimate the power of ignorance. There is power to knowledge, but there is tremendous power to ignorance. Many things in the world do not move forward because of people’s ignorance. No matter how hard you try, ignorance is like an anchor – it will not let even the biggest ship move. This time around, I took care of the ignorant from the beginning, treating ignorance with respect. He treated ignorance with disdain. If someone said something stupid, he just kicked them. He did not understand the democratic process. The majority is always ignorant, and they have the power. He ignored that, because he thought with this intensity of energy, everything will happen. And when it did not work, he tried to check out if his energy was not good enough. So he left his body through all the seven chakras, which is a very rare phenomenon. This Velliangiri Mountain is one of the rarest places on the planet – you will not experience that kind of energy anywhere else. Source https://isha.sadhguru.org/yoga/history-of-yoga/sadhguru-sadhguru-sri-brahma-seventh-hill/ - [Pakba Monastery, Kyirong, Shigatse, Tibet, China](https://sannidhi.net/sannidhi/pakba-monastery-kyirong-shigatse-tibet-china/) - This is a monastery in the Kyirong town. You can go into meditative states here effortlessly. How to Get thereIt is in the middle of Kyirong town. Map: https://maps.app.goo.gl/cWcE1r58x51YPwbZ9 About Pakba Monastery Pakba monastery was built more than one thousand years ago. The main relics in the monastery is the self-rise sandal statue of Buddha Sakya Muni. It was to protect one of the three Shakya Muni Buddha, which was brought to Tibet by a Nepalese Princess, who married to Songtsan Gampo. Nowadays, Pakba Monastery is only around 30 meters away from Gyirong town in the east. The monastery is situated at an altitude of 2850m above sea level. There are only a few nuns who are practicing and meditating at the monastery. Kyirong Pakpa monastery follows Drupa Kagyu of Tibetan Buddhism. Sourcehttps://www.exploretibet.com/tibet-attraction/kyirong-pakba-monastery/ - [Naga, Chikkaballapur, Isha Yoga Center, Bangalore, Karnataka](https://sannidhi.net/sannidhi/naga-chikkaballapur-isha-yoga-center-bangalore-karnataka/) - This is a consecrated Naga in Isha Yoga Center Bengaluru at Chikkaballapur. You can go close, make offering to the Naga. You can sit and meditate next to the Naga. Map: https://goo.gl/maps/Vsi7hS6Tux1BHfWf8 How to Get There Bengaluru is a major IT hub in India and it is well connected by air, rail and road. Airlines operate regular flights to Bengaluru from all major cities in India and overseas. Train services are available from all major cities in India.It is 47 kms north of Kempegowda International Airport and 70 kms north of Bangalore. About Naga Essentially, the energy of the Naga is of vyana prana, so it is preservative in nature. It arrests the aging process, rehabilitates the body, and makes you immune to various types of impurities and poisons that come your way through your breath, food, and mind. Enhancing one's vyana prana also greatly improves one’s immune system. AdiYogi wears Naga around his neck indicating that you can become a powerful being by having the energies of Naga. Source: https://isha.sadhguru.org/in/en/events/special-events/naga-pratishtha - [Sadhguru Enlightenment Place, Chamundi Hill, Mysuru, Karnataka](https://sannidhi.net/sannidhi/sadhguru-enlightenment-place-chamundi-hill-mysuru-karnataka/) - This is a rock on top of which Sadhguru got enlightened on September 23rd, 1982. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there It is 12 kms east of Mysuru in Chamundi Hills. Map: https://maps.app.goo.gl/JoNNpiJbeBcSzUnDA Sadhguru’s Enlightenment in His Own Words Sadhguru: One afternoon, I rode up Chamundi Hill in Mysore city and went to a particular rock - a huge rock which was my usual place - and sat there with my eyes open. After a few minutes, I didn’t know where I was. Till that moment, like most people, I always thought this is me and that is someone else. But for the first time I did not know what is me and what is not me. What was me was spread all over the place. I thought this madness lasted for 5 to 10 minutes but when I came back to my normal way of being, four-and-a-half hours had passed. I was sitting right there, fully conscious, eyes open. I sat there at around 3:00 in the afternoon. It was 7:30 in the evening when I came out of it. For the first time in my adult life, tears were flowing to a point where my shirt was completely wet. I was someone who had never allowed a single teardrop to come out of my eyes. But now suddenly, tears were flowing to a point where my shirt became wet.I had always been happy, that was never an issue for me. I was successful with what I was doing. I was young and had no problems, but now I was bursting with another kind of ecstasy which was indescribable. Every cell in my body was just bursting with ecstasy. I had no words. When I shook my head and tried to ask my skeptical mind, “What's happening to me,” the only thing that my mind could tell me was, “Maybe you are going off your rocker.” I didn’t care what it was but I didn’t want to lose it because this was the most beautiful thing that I had ever touched. I had never imagined that a human being could ever feel like this within himself. The next time this happened was very significant because there were people around me. I was sitting with my family at the dinner table. I actually thought 2 minutes had passed but actually seven hours had gone by. I was sitting right there fully alert but I had no sense of time. This happened many times. Once, this experience happened for 13 days. In about six week's time, it became like a living reality and everything about me changed in those six weeks. My voice changed, the shape of my eyes changed. If you see photos of me during that time, you can clearly see something changed dramatically in the body. I knew I had to do something, but I didn’t know what. All I knew was the blissfulness that was simply bursting within me; and I knew it could happen in every human being. Every human being has the same inner ingredient. This is possible for every human being. It is my wish and my blessing this must happen to you. Whether you climb Mount Everest or not, whether you become the richest man on this planet or not, your experience of life on this planet should be pleasant. You must live blissfully and go. This much should happen to every human being. Everyone deserves it and everyone is capable of it. Sadhguru Sadhguru is a yogi and visionary. Named one of India’s 50 most influential people, Sadhguru’s work has touched the lives of millions worldwide through his transformational programs. Sadhguru has a unique ability to make the ancient yogic sciences relevant to contemporary minds. His approach does not ascribe to any belief system, but offers methods for self transformation that are both proven and powerful. An internationally renowned speaker and author of the New York Times Bestseller Inner Engineering, A Yogi’s Guide to Joy, Sadhguru has been an influential voice at major global forums including the United Nations and the World Economic Forum, addressing issues as diverse as socioeconomic development, leadership and spirituality. He has also been invited to speak at leading educational institutions, including Oxford, London Business School, IMD, Stanford, Harvard, Yale, Wharton and MIT. In February 2017, Sadhguru was the recipient of the Padma Vibhushan Award by the Government of India, the highest annual civilian award, accorded for exceptional and distinguished service. Dedicated to the physical, mental and spiritual wellbeing of humanity an gifted with utter clarity of perception, Sadhguru possesses a perspective on life and living that never fails to intrigue, challenge and surprise all those he encounters. Internationally renowned speaker and bestselling author, Sadhguru has been an influential voice at major global forums including the United Nations World Headquarters and the World Economic Forum, addressing issues as diverse as socioeconomic development, leadership and spirituality. He has also been invited to speak at leading educational institutions, including Oxford, London Business School, IMD, Stanford, Harvard, Yale, Wharton and MIT, to name a few. Source: https://isha.sadhguru.org/us/en/wisdom/article/sadhguru-enlightenment-experience https://isha.sadhguru.org/sites/default/files/2019-04/About%20Sadhguru%20and%20Isha_US_Nov2018_0.pdf - [Milarepa Cave, Zutul-puk Monastery, Zuthulphuk, Ngari, Tibet, China](https://sannidhi.net/sannidhi/milarepa-cave-zutul-puk-monastery-zuthulphuk-ngari-tibet-china/) - This is a monastery which contains the cave where Milarepa was in sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: The sadhana place is inside the monastery. This monastery comes in part of Kailash parikrama or Kora. It is 14 kms east of Darchen Map: https://maps.app.goo.gl/msHR9Z9nxjfwGPAi6 About Zuthulphuk Milarepa Cave At the center of the monastery is a meditation cave associated with Milarepa. Kailash area was a scene of a clash between Milarepa representing Buddhism and Naro Bonchung representing Bon religion. The present-day Zutul Puk monastery location is one of the places of their encounter. It started to rain, and Milarepa with Naro Bonchung agreed to make a shelter together. Miarepa placed a large stone slab making a roof before Naro Bonchung constructed walls. Milarepa adjusted the height of the roof by pressing it down with his foot first, and then pushing it up from the inside. That’s why there is his footprint of the top of the cave under the roof of the monastery. There are also his head and hand prints on the ceiling of the cave. You can spend some time in the cave meditating. About Milarepa Jetsun Milarepa (c. 1052-c. 1135 CE) is generally considered one of Tibet's most famous yogis and poets, a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka'-brgyud) school of Tibetan Buddhism. The essence of Milarepa lies in his writings rather than the legends that have grown up around him. The writings, often referred to as the Songs of Milarepa, are canonical Mahayana Buddhist texts and in particular emphasize the temporary nature of the physical body and the need for non-attachment. In contrast, the legends of Milarepa's life are full of references to magic and lack the same sense of devout non-attachment. They are popularly known from the romanticized biography Mi-la-rnam-thar by Gtsang-smyon he-ru-ka rus-pa'i-rgyan-can (1452-1507); although they may be of questionable historic validity, the biographical details given in this article are based upon this account or its derivatives. Source: https://www.britannica.com/biography/Milarepa https://www.wondersoftibet.com/destinations/western-tibet/zutul-puk-monastery/ - [Padmashambhava Cave, Chiu Monastery, Manasarovar, Ngari, Tibet, China](https://sannidhi.net/sannidhi/padmashambhava-cave-chiu-monastery-manasarovar-ngari-tibet-china/) - This is a cave where Guru Rinpoche (Guru Padmashambhava) stayed for a week. There is a room with Padmashambhava statue and scriptures. You can go into meditative states here effortlessly. How to Get thereIt is located west of Manasarovar. Map: https://maps.app.goo.gl/2dfsbeMwTy7XoWpP9 About Chiu Monastery (Chiu Gompa) Chiu Monastery lies on the western shore, built on a boulder which resembles Zangdokpalri, the palace of Guru Rinpoche. When Guru Rinpoche brought Buddhism to Tibet, he remained in the country for 54 years. When he left in 876 AD, he stopped at a cave to the west of Lake Manasarovar and stayed there for a week. Chiu Monastery grew up around this cave.At Chiu Monastery you can still see a footprint which Guru Rinpoche left in his cave and a statue of Guru Rinpoche, called Guru Nadrama. This statue is believed to have been made by Guru Rinpoche himself, and is said to resemble him closely.Chiu Monastery belongs to the Drukpa Kagyu tradition. It was destroyed during the time of the Chinese invasion but a small monastery has been rebuilt which still houses its precious statues. About Padmashambhava Padmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche (“Precious Master”) or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: “My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times.” He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as “a second Buddha”. Sourcehttps://www.tibetholidays.com/blog/2/some-important-monasteries-and-caves-around-mt-kailash-and-lake-manasaroverhttp://www.tamqui.com/buddhaworld/Padmasambhava - [Padmashambhava Cave (Bhasmasura Bhasma Place), Tirthpuri Monastery, Ngari, Tibet, China](https://sannidhi.net/sannidhi/padmashambhava-cave-bhasmasura-bhasma-place-tirthpuri-monastery-ngari-tibet-china/) - This is a cave where Guru Rinpoche was in sadhana. This is the temple on the left hand side of the monastery. This is also the location it is said Bhasmasura was burned to ashes after competing in dance with Lord Vishnu's form Mohini. You can go into meditative states here effortlessly. How to Get thereIt is located 72 kms west of Manasarovar Map: https://maps.app.goo.gl/6X7oxXjkgqzTsEmK8 About Tirthpuri Tirthapuri in Western Tibet is the famous pilgrimage site along with Manasarovar lake and Mount Kailash. It is located to the North from Kailash on the Northern bank of Sutlej River within a couple of hours of driving from Darchen. The main attraction sites are hot springs, geiser and the monastery. Most travelers visit Tirthapuri after completing the kora around Mount Kailash. The site is closely associated with Indian master Padma Sambhava (Guru Rinpoche) and his consort Yeshe Tsogyel. Inside of the monastery is the Vajravarahi Cave where Padma Sambhava (Guru Rinpoche) meditated with his consort Yeshe Tsogyel. In the 8th century Gonchen from Dorje Drak monastery established the monastery. Originally, the monastery belonged to the Nyingma school of Tibetan Buddhism. Nowadays monks of Karma Kagyu order reside in the monastery. Monastery complex includes two small temples. In the upper temple to the right from the altar you can see footprints of Padma Sambhava and Yeshe Tsogyel. Inside the smaller temple is the meditation cave. Outside of the monastery is a large circle with mani stones. According to legends, gods danced there when Guru Rinpoche came to Tirthapuri. Sourcehttps://www.wondersoftibet.com/destinations/western-tibet/tirthapuri/ - [Chakrasamvara Shrine, Tirthpuri Monastery (Right), Ngari, Tibet, China](https://sannidhi.net/sannidhi/chakrasamvara-shrine-tirthpuri-monastery-right-ngari-tibet-china/) - This is a Chakrasamvara shrine on the top of second monastery on the hand side. This is also the location it is said Bhasmasura was burned to ashes after competing in dance with Lord Vishnu's form Mohini. You can go into meditative states here effortlessly. How to Get thereIt is located 72 kms west of Manasarovar Map: https://maps.app.goo.gl/6X7oxXjkgqzTsEmK8 About Tirthpuri Tirthapuri in Western Tibet is the famous pilgrimage site along with Manasarovar lake and Mount Kailash. It is located to the North from Kailash on the Northern bank of Sutlej River within a couple of hours of driving from Darchen. The main attraction sites are hot springs, geiser and the monastery. Most travelers visit Tirthapuri after completing the kora around Mount Kailash. The site is closely associated with Indian master Padma Sambhava (Guru Rinpoche) and his consort Yeshe Tsogyel. Inside of the monastery is the Vajravarahi Cave where Padma Sambhava (Guru Rinpoche) meditated with his consort Yeshe Tsogyel. In the 8th century Gonchen from Dorje Drak monastery established the monastery. Originally, the monastery belonged to the Nyingma school of Tibetan Buddhism. Nowadays monks of Karma Kagyu order reside in the monastery. Monastery complex includes two small temples. In the upper temple to the right from the altar you can see footprints of Padma Sambhava and Yeshe Tsogyel. Inside the smaller temple is the meditation cave. Outside of the monastery is a large circle with mani stones. According to legends, gods danced there when Guru Rinpoche came to Tirthapuri. About Chakrasamvara Chakrasamvara (Skt. Cakrasaṃvara; Tib. འཁོར་ལོ་བདེ་མཆོག་, Khorlo Demchok, Wyl. ‘khor lo bde mchog) — a wrathful deity who is usually depicted as blue in colour, with four faces and twelve arms, and in union with his consort Vajravarahi. Chakrasamvara is one of the main yidams of the Highest Yoga Tantra of the Sarma schools, and especially of its mother tantras. Sourcehttps://www.wondersoftibet.com/destinations/western-tibet/tirthapuri/https://www.rigpawiki.org/index.php?title=Chakrasamvara - [Garuda Cave, Near Tirthpuri Monastery, Ngari, Tibet, China](https://sannidhi.net/sannidhi/garuda-cave-near-tirthpuri-monastery-ngari-tibet-china/) - This is a Garuda Cave towards the south of Tirthpuri Monastery. This is also the location it is said Bhasmasura was burned to ashes after competing in dance with Lord Vishnu's form Mohini. You can go into meditative states here effortlessly. How to Get thereIt is located 188 m South of Tirthpuri Monastery Map: https://maps.app.goo.gl/nBpnMnmFJ3R2x97z8 About Garuda Garuda (Skt. garuḍa; Tib. ཁྱུང་, khyung, Wyl. khyung) – a mythical bird-like creature which features in both Buddhist and Hindu lore. They also symbolize various elements of the Buddhist path. A Mythical Creature On the outer level, the garuda is a mythical semi-divine bird-like creature that is the enemy of the nagas. It is represented in both Hindu and Buddhist traditions (especially in Tibetan, Cham, Khmer and Javan art). They appear in many tales recounting the Buddha's previous lives, and are said to pay homage to the Buddha. In the Tibetan Vajrayana tradition, the garuda was associated with the khyung, which are important deities of the Bön pantheon, and practised during healing rituals in order to counter certain illnesses provoked by nagas. Our Primordial Nature In the Dzogchen teachings, the garuda represents our primordial nature. The Tibetan Book of Living and Dying says: The Dzogchen Tantras, the ancient teachings from which the bardo instructions come, speak of a mythical bird, the garuda, which is born fully grown. This image symbolizes our primordial nature, which is already completely perfect. The garuda chick has all its wing feathers fully developed inside the egg, but it cannot fly before it hatches. Only at the moment when the shell cracks open can it burst out and soar into the sky. Similarly, the masters tell us, the qualities of buddhahood are veiled by the body, and as soon as the body is discarded, they will be radiantly displayed. [1] Sourcehttps://www.rigpawiki.org/index.php?title=Garuda - [Linga Bhairavi, New Delhi](https://sannidhi.net/sannidhi/linga-bhairavi-new-delhi/) - This is a consecrated Linga Bhairavi temple in New Delhi. You can go close, make offering to the Linga Bhairavi. You can sit and meditate next to the Linga Bhairavi. Map: https://goo.gl/maps/5pLt9ehh3korHEjF8 How to Get There Linga Bhairavi is 16 kms south of Indira Gandhi International Airport. About Linga Bhairavi Unique in her manifestation in the form of a linga, the eight feet tall Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity. Refined and raw, powerful and colorful, earthy, humane and mother-like, Linga Bhairavi is an absolute woman of ultimate proportions, fierce and compassionate at once. Representing the creative and nurturing aspects of the universe, she is the ultimate manifestation of the Mother Goddess – powerful and all-encompassing. Whether a devotee seeks to acquire, enjoy, or transcend the physical and material aspects of life – Devi is the Ultimate Giver of all that and more. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path and delivers them to the realm of Ultimate Liberation. Various offerings are available in this space to allow devotees to benefit from Devi’s abundant Grace. There are unique rituals that assist in every step that one takes in life, from birth to death and in-between. These rituals are designed to ensure that every life experience becomes a possibility to be touched by the Divine. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/linga-bhairavi https://lingabhairavi.org/ - [Linga Bhairavi, Kodiveri, Gobichettipalayam, Tamil Nadu](https://sannidhi.net/sannidhi/linga-bhairavi-kodiveri-gobichettipalayam-tamil-nadu/) - This is a consecrated Linga Bhairavi temple in Kodiveri, Gobichettipalayam, Tamil Nadu. You can go close, make offering to the Linga Bhairavi. You can sit and meditate next to the Linga Bhairavi. Map: https://goo.gl/maps/We3U6fYfJB95XDN58 How to Get There Linga Bhairavi is situated 15 kilometers west of Gobichettipalayam. About Linga Bhairavi Unique in her manifestation in the form of a linga, the eight feet tall Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity. Refined and raw, powerful and colorful, earthy, humane and mother-like, Linga Bhairavi is an absolute woman of ultimate proportions, fierce and compassionate at once. Representing the creative and nurturing aspects of the universe, she is the ultimate manifestation of the Mother Goddess – powerful and all-encompassing. Whether a devotee seeks to acquire, enjoy, or transcend the physical and material aspects of life – Devi is the Ultimate Giver of all that and more. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path and delivers them to the realm of Ultimate Liberation. Various offerings are available in this space to allow devotees to benefit from Devi’s abundant Grace. There are unique rituals that assist in every step that one takes in life, from birth to death and in-between. These rituals are designed to ensure that every life experience becomes a possibility to be touched by the Divine. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/linga-bhairavi https://lingabhairavi.org/ https://linga-bhairavi-temple-gobichettpalayam.business.site/ - [Mataji Samadhi, Gorakhnath Hill, Panauti, Kavre](https://sannidhi.net/sannidhi/mataji-samadhi-gorakhnath-hill-panauti-kavre/) - This is Samadhi of Mataji behind the Gorakhnath Temple on top of Gorakhnath Hill. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The Samadhi is on top of Gorakhnath hill, 500 m north of Indreshwor Mahadev Temple. The samadhi is on the right side of the washroom. This samadhi does not have any temple structure. Map: https://maps.app.goo.gl/QMZyw4UozkAUu1xcA - [Khade Baba Samadhi, Gorakhnath Hill, Panauti, Kavre](https://sannidhi.net/sannidhi/khade-baba-samadhi-gorakhnath-hill-panauti-kavre/) - This is Samadhi of Khade Baba behind the Gorakhnath Temple on top of Gorakhnath Hill. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The Samadhi is on top of Gorakhnath hill, 500 m north of Indreshwor Mahadev Temple. Map: https://maps.app.goo.gl/SRysTzwpxARS9wQn6 - [Indreshwor Mahadev Temple, Panauti, Kavre](https://sannidhi.net/sannidhi/indreshwor-mahadev-temple-panauti-kavre/) - This is a Shiva temple in Panauti. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there This temple is next to Tribeni Ghat in Panauti. Map: https://maps.app.goo.gl/kqbwV3cgeKUH23oi9 Indreshwor Mahadev Temple Nepali Hindu legend suggests that the king of the heavens, Indra seduced Ahalya, the wife of the sage Gautama. It is said that Ahalya was converted into a stone, which is now at the north eastern corner of the temple's platform. The temple whose history could date back to the early Kirata age in the 6th century became the shrine for Indra, the Rain God in Hinduism in the 13th century when a princess from Banepa named Viramadevi established the Indrakuta. This has been mentioned in the Gopalarajavamshali, a 16th-century chronicle. The temple stands at the south eastern portion of the town of Panauti. This spot is also situated at the confluence of the Rosi and Punyamati rivers.[2] INDRESWOR MAHADEV TEMPLE is close to the TRIBENIGHAT (three rivers junction) and is an impressive landmark and one of the main attractions of PANAUTI. It is one of the oldest and the best example of traditional multi-roofed Pagoda style architecture in Nepal. Built on a square plinth, the highest roof and the Pinnacles are entirely made of hand beaten Copper that has been covered with thick Gold leaf. The rest of the roofs are covered in traditional small terracotta tiles called “JHINGATI”. Mentioned in the 14th Century GOPALRAJVANSAVALI chronicle, the building of the Temple was commissioned and started under Princess BIRAMADEVI of PANAUTI in 1294 AD and after nearly nine decades of construction, the Golden Pinnacle was offered by King JAYASINGH RAMVARDHAN in 1383 AD. In 1816 AD the temple was again renovated and a Gold plated Copper roof was gifted by King SURENDRA BIKRAM SHAH. The most recent renovations date from 1992-1996 AD and were conducted by KAVRE INTEGRATED PROJECT run by the Department of Archeology of Nepal with the financial support of the French Government. There are many outstanding wood carvings typical of the medieval period remarkable by their elegance and size. The roof supports are particularly impressive and are bigger that anywhere else in Nepal. The supporting struts of the Northern elevation have beautiful carvings of MATRIKAS, the Mother Goddesses. Those of the East have images of SALABHANJIKAS related to the cult of Fertility. The Southern supporting struts have intricate carving relating episodes of great Hindu Epic MAHABHARATA and the Western elevation has carvings relating stories from the other great Hindu Epic RAMAYANA. A SHIVALINGA is in the Inner Sanctum and is the main object of worship of the INDRESWOR MAHADEV Temple and many devotees come to pay homage to it during the MAKARA MELLA occurring every twelve years. Source https://en.wikipedia.org/wiki/Indreswor https://panautimuseum.org.np/indreshwor-mahadev-temple/ - [Unmatta Bhairav Temple, Panauti, Kavre](https://sannidhi.net/sannidhi/unmatta-bhairav-temple-panauti-kavre/) - This is a Unmatta Bhairav temple in Panauti. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there This temple is next to Tribeni Ghat in Panauti south of Indreshwor Mahadev Temple. Map: https://maps.app.goo.gl/vnwSmsSZQreHFThBA Unmatta Bhairav There was a time when the god Ommabhelu of Panauti used to come on the sly to Sankhu. One evening some Buddhist priests surprised him with the goddess Ajidyah of Chalakhu at a phalcha at Dhalamko. The priests said to the god from Panauti: “It is not right for you to come here. It would ruin our land. Be reasonable. Please stay away.” In the meantime, the people of Panauti arrive in all haste at Sankhu and pleaded with their god: “We promise you a creature with eight legs. Just stay in our own town.” To their own goddess, the priests promised to sacrifice a she-goat every year. Thus, the two lovers were kept apart from that day. The priests of Sankhu having kept a stone image of Ajidyah with her face down on the ground in her shrine, the promise of a sacrificial animal has been kept to this day. About the Temple Unmatta Bhairab Temple is in typical traditional Nepalese style of 16th Century AD with its construction dating from this period. The fantastic carved doors and windows are testament to the highly developed skills and sensitivity of the local craftsmen. BHAIRAB is one of the many forms of the Hindu God MAHADEV (SHIVA) and an image of him in his peaceful and most passionate form (UNMATTA) is in the Inner Sanctum of the temple. Extremely rare wooden images of saints appear from the upper floor window, looking down on the devotees. The Unmatta Bhairav temple stands directly to the south of the much larger Indreshwar Mahadev temple, which it faces. According to the Panauti Museum, the temple honors the god Bhairav in "his peaceful and most passionate form (Unmatta)". The temple is a two-story rectangular brick building that resembles a residential structure. In fact, it is a dyoche or dyochhen, meaning "house of the divinity". From an architectural perspective, the dyoche is indistinguishable from a private residence apart from the torana mounted over the front door, the decoration of the windows and portals, and certain other details. As Korn notes, "It may be incorrect to describe buildings of this type as temples, because they are called, even in Newari, Dyocchens, which means god's house" (Korn, p. 72). Unlike many other dyoche, there are no gajur (gilded finials) on the roof, making this a comparatively modest example of the archetype. The building's most notable feature is the presence of three open windows on the upper floor, from which wooden figurines gaze northward toward the Indreshwor Mahadev. Dowman identifies these as Mahasiddha Gorakhnath (a 10th or 11th century Hindu yogi and saint) in various mudras (hand positions). On the ground floor, the large open hall is lined with eight stone sculptures of the Ashtamatrikas (Eight Matrikas) and their assistants. On the west side of the floor is the main wooden image of Unmatta Bhairav. Opposite him, at the east end, is a mask of the same deity, which is brought outside the building during the annual Jyeshtha Purnima holiday in mid-summer. Source https://panautimuseum.org.np/elementor-205/ https://www.orientalarchitecture.com/sid/1491/nepal/panauti/unmatta-bhairav-temple - [Tula Narayan, Panauti, Kavre](https://sannidhi.net/sannidhi/tula-narayan-panauti-kavre/) - This is a Vishnu temple in Panauti facing towards Indreshwor Mahadev Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there This temple is next to Tribeni Ghat in Panauti West of Indreshwor Mahadev Temple. Map: https://maps.app.goo.gl/6Fyo8LY5wnTks7oi7 Tula Narayan Tulanarayan Temple is a small temple situated in the courtyard of INDRESWOR. It shelters a stone image of the Hindu God VISHNU (also named NARAYAN) called TULANARAYAN. In an inscription on a gold plate dating from 1400AD mentions King JAYASINGH RAMVARDHAN making an offering in Gold, called “TULADAN”, equal to his body weight. In front of the temple there is the stone column with a perforation on its top that supported the huge scales that were used on that occasion. Although the temple itself has been greatly restored over the centuries, the beautiful stone image of NARAYAN that you see today was presented and installed during the offering in 1382 AD and has never moved. The statue is greatly regarded by Art lovers and devotees who come from far to see it. Source https://panautimuseum.org.np/tulanarayan-temmple/ - [Thamppan Bhairav Shrine, Panauti, Kavre](https://sannidhi.net/sannidhi/thamppan-bhairav-shrine-panauti-kavre/) - This is a Thamppan Bhairav temple in Panauti. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there This temple is in front of the Eastern entrance to Indreshwor temple complex at Tribeni Ghat. Map: https://maps.app.goo.gl/ZQ3T2QgbdwEBVdKSA - [Brahmayani Temple, Tribeni Ghat, Panauti, Kavre](https://sannidhi.net/sannidhi/brahmayani-temple-tribeni-ghat-panauti-kavre/) - This is a Brahmayani temple stands on the north bank of the Punyamata river within the Tribeni Ghats, a sacred space defined as a three-river confluence. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there This temple is at the bank Map: https://maps.app.goo.gl/yW5uBDgHjG3EQEcX6 About Brahmayani Temple The Brahmayani temple stands on the north bank of the Punyamata river within the Tribeni Ghats, a sacred space defined as a three-river confluence. These three rivers are the Punyamata, the Rosi, and a third "mystical" river known as the Gupta Khola (secret river), which supposedly runs southward along the mountainside behind the temple (this "river" only presents itself in periods of heavy rainfall when it may be seen, or at least, imagined from all the runoff). Brahmayani herself is one of the eight Matrikas, or mothers, worshipped in Nepal. According to Dowman, "Brahmayani appears to be the least popular of the Eight [Matrikas]" (Dowman, p. 356); hence, this site is vital as it represents one of the few temples devoted to the goddess. Iconographically, she is shown with four heads and holds a kalasa pot, signifying fertility and abundance. Read More https://www.orientalarchitecture.com/sid/1532/nepal/panauti/brahmayani-temple - [Mahasattva Relics (Gautam Buddha's previous incarnation), Namo Buddha Stupa, Namo Buddha, Kavre](https://sannidhi.net/sannidhi/mahasattva-relics-gautam-buddhas-previous-incarnation-namo-buddha-stupa-namo-buddha-kavre/) - This is an ancient stupa containing the relics of the incarnation of Gautam Buddha sacrified his body to feed the tigress and her children. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The stupa is located 10.8 kms South of Dhulikhel. Map: https://maps.app.goo.gl/jrPfu4wD1KpGJCAs8 Namo Buddha Namo Buddha or Takmo Lüjin (Tib. སྟག་མོ་ལུས་སྦྱིན་, Wyl. stag mo lus sbyin) is an important Buddhist pilgrimage site of Nepal, and one of the three main stupas of the Kathmandu valley. Situated about 40 km to the south east of Kathmandu city, the stupa built on the bones and hair of prince Mahasattva (Tib. Semchen Chenpo), stands on the slopes of the Gandha Malla hill[1]. According to the Jatakas and several sutras, Mahasattva was one of Buddha Shakyamuni's former incarnations. He was the youngest of the three sons of king Maharatha. One day as the three brothers were walking through the forest, they saw a tigress with the five cubs she had given birth to. She was so hungry she could hardly move. The three princes went away, but Mahasattva decided to go back and started to cut his flesh to give it to the tigress to eat. When his brothers went to look for him they found only his bones and hair. The stupa was built on top of these remains. Walking up the hill from the stupa, one can reach a place where the scene of the Buddha giving his body to the tigress is engraved in stone. According to the oral tradition, this is the actual place where the Buddha gave his body. Following the ridge to a second summit on the same hill, there is also a small stupa which is said to mark the den of the tigress. There, pilgrims lie down on the ground as if giving their bodies, and hair and pieces of cloth are hung to the branches of the tree for protection. The Tibetan name Takmo Lujin derives from the events that took place on the site (stag mo means 'tigress', lus 'body', and sbyin 'to give'). Local people call it Namo Buddha (Lit. 'Homage to the Buddha!'). Because the region was infested with tigers, the local people wouldn't call it by its actual name, which contains the word 'tiger', and so, as a way to protect themselves, they got into the habit of calling it “Namo Buddha.” The Ancient Story of Namo Buddha A long time in the past, many immeasurable eons ago, our teacher the perfect Buddha was practicing on the path of learning. Below is the story of how he was overcome with compassion when he saw a tigress tormented by starvation and offered his body to her without a moment’s hesitation. In the distant past, there lived in this world a king named Great Charioteer (Shingta Chenpo) who ruled over a small kingdom of some five thousand subjects. Due to the king’s accumulation of merit, all his subjects enjoyed happiness and well being; rains came at the right time while crops and livestock flourished. The king had three sons: the oldest was named Great Sound (Dra Chenpo), the middle Great Deity (Lha Chenpo), and the youngest Great Being (Semchen Chenpo). Powerful in the martial arts and radiating confidence, the two elder sons always helped the king in governing the kingdom. From his earliest years, the youngest son, Great Being, was very bright and endowed with spontaneous kindness and compassion. He gave freely and generously to others as if to his only child. One day when the weather was fine, the king along with his queen, sons, and ministers left the town for a relaxing time in the country. The king and queen rode upon an elephant while the sons, ministers, and retinue were mounted on beautiful horses. After half a day’s ride, they arrived at a place of thickly wooded forests resonant with birdsong while nearby blossomed a tapestry of flowers in rich variety. The king was pleased with the scenery and ordered a large encampment to be prepared for everyone’s enjoyment. The servants immediately unpacked everything, set up tents, and laid out a hearth of stones for cooking. Soon the ground was covered with tents as clouds billowed in the sky above. The servants bustled about, preparing a variety of foods and offering tea and liquor to everyone. Then the young people began to sing, dance, and play, transforming the encampment into a celestial realm. The king, queen, and ministers watched the entertainment while enjoying an eighteen course meal accompanied by wine and sake. Then the three princes, in the full flush of their youth, picked up their bows and arrows and headed for the forest. As they walked along, they noticed a den in the dense woods. They crept up to it and saw inside a tigress sleeping beside her cubs. Great Sound and Great Deity laid arrows on their bows, making ready to kill the tigress, but Great Being stopped his brothers, saying that killing was completely wrong. When he looked into the cave again, Great Being noticed that the tigress was not able to move, for she had just given birth and she also feared that if she left to hunt for food, another animal might harm her cubs. Tormented by hunger, she lay on the ground unable even to lift her head. Great Being was moved to tears with compassion that arose from the depths of his heart. He asked his brothers, “What kind of food would save the tigress and her cubs?” They responded, “This kind of red Indian tiger eats the warm flesh and blood of a recent kill. So if you want to help her and the cubs, you must find flesh and blood that are fresh.” Great Being thought for a moment: “It’s indeed true that to save the tigress and her cubs, warm flesh and blood are needed. But then I’d have to kill another living being, and that would mean killing one to save another. What else can I do?” He thought for a long while but did not find a solution. Then his brothers said, “We came out here to have a good time. It’s pointless to worry about this tigress and her cubs. It’s time to return to our parents.” And so they left. As he followed his brothers back to the encampment, Great Being thought, “For a long time, I have been cycling in samsara, wasting countless lives, sometimes due to excessive desire, sometimes aversion, and sometimes ignorance. I have rarely met such an opportunity to accumulate merit. What real use is this body if not for the Dharma?” Finally he decided, “This time I must be truly generous.” Before he had gone very far with his brothers, he said to them, “Brothers, you two go on ahead. I have something to take care of and will catch up with you soon.” He took the path to the tigress’s den quickening his pace. When he found the collapsed tigress, she was so exhausted that she could not even open her mouth. Great Living Being reached out his hand to touch her face, but she was so weakened she could not even bare her fangs. So the prince sharpened a splinter from a nearby tree and cut his body to draw blood, which he allowed the tigress to lick. Not long after, she opened her jaws and stood up. With a roar, she pounced on the prince and devoured him. The two brothers waited a long time, but the youngest prince did not come, so they set out to find him. Reflecting on what he had said earlier, they had no doubt that he had returned to the tigress’s den. When they arrived and looked inside, there was nothing left of their brother but blood, bones, nails, and bits of clothing. The tigress had consumed him. At this sight, Great Sound and Great Deity immediately lost consciousness; it was a long time before they recovered their senses. The two gathered up the pieces of their brother’s clothing and, sobbing with deep sadness, set out for their parents’ encampment. During this time, the queen was taking a nap and in a dream saw three doves flying high in the sky. As they fluttered around, a hawk struck and carried off the smallest one. Waking in terror, the queen immediately related her dream to the king. He replied, “Hearing your story, I believe the three doves are our three sons. The youngest of them, carried off by the hawk, is my most beloved son. I’m sure that something dreadful has happened to him.” So saying, the king immediately sent out servants to look everywhere for his son. Soon, the two princes arrived and the king asked, “Did something bad happen to my beloved son? Do you have any news?” Choked with sadness, the two were unable to speak or even breathe for a while. Finally, they sighed deeply and told their parents that the tigress had eaten Great Being. Upon hearing this terrible news, the queen fainted right away. The king too was overwhelmed with immense sadness and tormented by sorrow. After a long while and with profound sighs, the two princes, the king, and the queen rushed to the place where the youngest prince had died. When they arrived at the opening of the den, what met their eyes were the bones and rivulets of blood left behind by the tigress. The queen recoiled, overcome with sobbing, and did not recover for a long while. Meanwhile, the prince had been reborn as Great Courage (Nyingtob Chenpo). He wondered, “What did I do to be reborn here in the celestial realm of Tushita?” Through his divine eye, he thoroughly examined the five realms. Great Courage saw that, gathered around the bone fragments he had left behind, were his parents and two brothers. They were sunk in lamentation and completely miserable. He thought, “My parents are experiencing such unhappiness, it could threaten their very lives. To lighten their spirits, I’ll go talk to them.” He descended from space to the lofty sky and spoke words of encouragement to comfort his parents: “I’m the prince Great Being. After giving my body in generosity to the starving tigress, I was reborn in the celestial realm of Tushita.” With tears in their eyes, the king and queen said, “Son, you who are like our very heart, offering your body to the tigress was certainly most praiseworthy. But whom can we tell of our suffering in missing you?” Great Courage replied, “Please do not be unhappy. The end of birth is disintegration, and the end of gathering is separation. No one can transcend this for it is the nature of things. It is the same for everyone. If you perform evil actions, you will fall into the hell realms; if you perform virtuous actions, you will be reborn in the higher realms. Therefore, diligently pursue virtue. Make aspiration prayers, and in the next life we will definitely meet in a celestial realm.” After a few more words, he disappeared. The king and queen became a little happier and made the commitment to pursue virtuous activity. They created a small casket covered with seven kinds of jewels in which they laid the bones of their son and a stupa was built over the place in which it was buried. Source https://namobuddha.org/namobuddha.html https://www.rigpawiki.org/index.php?title=Namo_Buddha - [Mahasattva Relics (Gautam Buddha's previous incarnation), Namo Buddha Chorten, Namo Buddha, Kavre](https://sannidhi.net/sannidhi/mahasattva-relics-gautam-buddhas-previous-incarnation-namo-buddha-chorten-namo-buddha-kavre/) - This is a chorten containing the relics of Mahasattava, the previous reincarnation of Gautam Buddha who sacrified his body to feed the tigress and her children. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The area is located 10.8 kms South of Dhulikhel. You have to climb up the hill from Namo Buddha reliquary Stupa and shrine where the prince Mahasattva left his body. Map: https://maps.app.goo.gl/DAkWvBxvcVucAZet9 Namo Buddha Namo Buddha or Takmo Lüjin (Tib. སྟག་མོ་ལུས་སྦྱིན་, Wyl. stag mo lus sbyin) is an important Buddhist pilgrimage site of Nepal, and one of the three main stupas of the Kathmandu valley. Situated about 40 km to the south east of Kathmandu city, the stupa built on the bones and hair of prince Mahasattva (Tib. Semchen Chenpo), stands on the slopes of the Gandha Malla hill[1]. According to the Jatakas and several sutras, Mahasattva was one of Buddha Shakyamuni's former incarnations. He was the youngest of the three sons of king Maharatha. One day as the three brothers were walking through the forest, they saw a tigress with the five cubs she had given birth to. She was so hungry she could hardly move. The three princes went away, but Mahasattva decided to go back and started to cut his flesh to give it to the tigress to eat. When his brothers went to look for him they found only his bones and hair. The stupa was built on top of these remains. Walking up the hill from the stupa, one can reach a place where the scene of the Buddha giving his body to the tigress is engraved in stone. According to the oral tradition, this is the actual place where the Buddha gave his body. Following the ridge to a second summit on the same hill, there is also a small stupa which is said to mark the den of the tigress. There, pilgrims lie down on the ground as if giving their bodies, and hair and pieces of cloth are hung to the branches of the tree for protection. The Tibetan name Takmo Lujin derives from the events that took place on the site (stag mo means 'tigress', lus 'body', and sbyin 'to give'). Local people call it Namo Buddha (Lit. 'Homage to the Buddha!'). Because the region was infested with tigers, the local people wouldn't call it by its actual name, which contains the word 'tiger', and so, as a way to protect themselves, they got into the habit of calling it “Namo Buddha.” The Ancient Story of Namo Buddha A long time in the past, many immeasurable eons ago, our teacher the perfect Buddha was practicing on the path of learning. Below is the story of how he was overcome with compassion when he saw a tigress tormented by starvation and offered his body to her without a moment’s hesitation. In the distant past, there lived in this world a king named Great Charioteer (Shingta Chenpo) who ruled over a small kingdom of some five thousand subjects. Due to the king’s accumulation of merit, all his subjects enjoyed happiness and well being; rains came at the right time while crops and livestock flourished. The king had three sons: the oldest was named Great Sound (Dra Chenpo), the middle Great Deity (Lha Chenpo), and the youngest Great Being (Semchen Chenpo). Powerful in the martial arts and radiating confidence, the two elder sons always helped the king in governing the kingdom. From his earliest years, the youngest son, Great Being, was very bright and endowed with spontaneous kindness and compassion. He gave freely and generously to others as if to his only child. One day when the weather was fine, the king along with his queen, sons, and ministers left the town for a relaxing time in the country. The king and queen rode upon an elephant while the sons, ministers, and retinue were mounted on beautiful horses. After half a day’s ride, they arrived at a place of thickly wooded forests resonant with birdsong while nearby blossomed a tapestry of flowers in rich variety. The king was pleased with the scenery and ordered a large encampment to be prepared for everyone’s enjoyment. The servants immediately unpacked everything, set up tents, and laid out a hearth of stones for cooking. Soon the ground was covered with tents as clouds billowed in the sky above. The servants bustled about, preparing a variety of foods and offering tea and liquor to everyone. Then the young people began to sing, dance, and play, transforming the encampment into a celestial realm. The king, queen, and ministers watched the entertainment while enjoying an eighteen course meal accompanied by wine and sake. Then the three princes, in the full flush of their youth, picked up their bows and arrows and headed for the forest. As they walked along, they noticed a den in the dense woods. They crept up to it and saw inside a tigress sleeping beside her cubs. Great Sound and Great Deity laid arrows on their bows, making ready to kill the tigress, but Great Being stopped his brothers, saying that killing was completely wrong. When he looked into the cave again, Great Being noticed that the tigress was not able to move, for she had just given birth and she also feared that if she left to hunt for food, another animal might harm her cubs. Tormented by hunger, she lay on the ground unable even to lift her head. Great Being was moved to tears with compassion that arose from the depths of his heart. He asked his brothers, “What kind of food would save the tigress and her cubs?” They responded, “This kind of red Indian tiger eats the warm flesh and blood of a recent kill. So if you want to help her and the cubs, you must find flesh and blood that are fresh.” Great Being thought for a moment: “It’s indeed true that to save the tigress and her cubs, warm flesh and blood are needed. But then I’d have to kill another living being, and that would mean killing one to save another. What else can I do?” He thought for a long while but did not find a solution. Then his brothers said, “We came out here to have a good time. It’s pointless to worry about this tigress and her cubs. It’s time to return to our parents.” And so they left. As he followed his brothers back to the encampment, Great Being thought, “For a long time, I have been cycling in samsara, wasting countless lives, sometimes due to excessive desire, sometimes aversion, and sometimes ignorance. I have rarely met such an opportunity to accumulate merit. What real use is this body if not for the Dharma?” Finally he decided, “This time I must be truly generous.” Before he had gone very far with his brothers, he said to them, “Brothers, you two go on ahead. I have something to take care of and will catch up with you soon.” He took the path to the tigress’s den quickening his pace. When he found the collapsed tigress, she was so exhausted that she could not even open her mouth. Great Living Being reached out his hand to touch her face, but she was so weakened she could not even bare her fangs. So the prince sharpened a splinter from a nearby tree and cut his body to draw blood, which he allowed the tigress to lick. Not long after, she opened her jaws and stood up. With a roar, she pounced on the prince and devoured him. The two brothers waited a long time, but the youngest prince did not come, so they set out to find him. Reflecting on what he had said earlier, they had no doubt that he had returned to the tigress’s den. When they arrived and looked inside, there was nothing left of their brother but blood, bones, nails, and bits of clothing. The tigress had consumed him. At this sight, Great Sound and Great Deity immediately lost consciousness; it was a long time before they recovered their senses. The two gathered up the pieces of their brother’s clothing and, sobbing with deep sadness, set out for their parents’ encampment. During this time, the queen was taking a nap and in a dream saw three doves flying high in the sky. As they fluttered around, a hawk struck and carried off the smallest one. Waking in terror, the queen immediately related her dream to the king. He replied, “Hearing your story, I believe the three doves are our three sons. The youngest of them, carried off by the hawk, is my most beloved son. I’m sure that something dreadful has happened to him.” So saying, the king immediately sent out servants to look everywhere for his son. Soon, the two princes arrived and the king asked, “Did something bad happen to my beloved son? Do you have any news?” Choked with sadness, the two were unable to speak or even breathe for a while. Finally, they sighed deeply and told their parents that the tigress had eaten Great Being. Upon hearing this terrible news, the queen fainted right away. The king too was overwhelmed with immense sadness and tormented by sorrow. After a long while and with profound sighs, the two princes, the king, and the queen rushed to the place where the youngest prince had died. When they arrived at the opening of the den, what met their eyes were the bones and rivulets of blood left behind by the tigress. The queen recoiled, overcome with sobbing, and did not recover for a long while. Meanwhile, the prince had been reborn as Great Courage (Nyingtob Chenpo). He wondered, “What did I do to be reborn here in the celestial realm of Tushita?” Through his divine eye, he thoroughly examined the five realms. Great Courage saw that, gathered around the bone fragments he had left behind, were his parents and two brothers. They were sunk in lamentation and completely miserable. He thought, “My parents are experiencing such unhappiness, it could threaten their very lives. To lighten their spirits, I’ll go talk to them.” He descended from space to the lofty sky and spoke words of encouragement to comfort his parents: “I’m the prince Great Being. After giving my body in generosity to the starving tigress, I was reborn in the celestial realm of Tushita.” With tears in their eyes, the king and queen said, “Son, you who are like our very heart, offering your body to the tigress was certainly most praiseworthy. But whom can we tell of our suffering in missing you?” Great Courage replied, “Please do not be unhappy. The end of birth is disintegration, and the end of gathering is separation. No one can transcend this for it is the nature of things. It is the same for everyone. If you perform evil actions, you will fall into the hell realms; if you perform virtuous actions, you will be reborn in the higher realms. Therefore, diligently pursue virtue. Make aspiration prayers, and in the next life we will definitely meet in a celestial realm.” After a few more words, he disappeared. The king and queen became a little happier and made the commitment to pursue virtuous activity. They created a small casket covered with seven kinds of jewels in which they laid the bones of their son and a stupa was built over the place in which it was buried. Source https://namobuddha.org/namobuddha.html https://www.rigpawiki.org/index.php?title=Namo_Buddha - [Mahasattva sacrifice place (Gautam Buddha's previous incarnation), Namo Buddha Shrine, Namo Buddha, Kavre](https://sannidhi.net/sannidhi/mahasattva-sacrifice-place-gautam-buddhas-previous-incarnation-namo-buddha-shrine-namo-buddha-kavre/) - This is an ancient site where it is said one of the incarnation of Gautam Buddha sacrified his body to feed the tigress and her children. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The area is located 10.8 kms South of Dhulikhel. You have to climb up the hill from Namo Buddha reliquary Stupa. Map: https://maps.app.goo.gl/LTJZtYhRptLS4CUU9 Namo Buddha Namo Buddha or Takmo Lüjin (Tib. སྟག་མོ་ལུས་སྦྱིན་, Wyl. stag mo lus sbyin) is an important Buddhist pilgrimage site of Nepal, and one of the three main stupas of the Kathmandu valley. Situated about 40 km to the south east of Kathmandu city, the stupa built on the bones and hair of prince Mahasattva (Tib. Semchen Chenpo), stands on the slopes of the Gandha Malla hill[1]. According to the Jatakas and several sutras, Mahasattva was one of Buddha Shakyamuni's former incarnations. He was the youngest of the three sons of king Maharatha. One day as the three brothers were walking through the forest, they saw a tigress with the five cubs she had given birth to. She was so hungry she could hardly move. The three princes went away, but Mahasattva decided to go back and started to cut his flesh to give it to the tigress to eat. When his brothers went to look for him they found only his bones and hair. The stupa was built on top of these remains. Walking up the hill from the stupa, one can reach a place where the scene of the Buddha giving his body to the tigress is engraved in stone. According to the oral tradition, this is the actual place where the Buddha gave his body. Following the ridge to a second summit on the same hill, there is also a small stupa which is said to mark the den of the tigress. There, pilgrims lie down on the ground as if giving their bodies, and hair and pieces of cloth are hung to the branches of the tree for protection. The Tibetan name Takmo Lujin derives from the events that took place on the site (stag mo means 'tigress', lus 'body', and sbyin 'to give'). Local people call it Namo Buddha (Lit. 'Homage to the Buddha!'). Because the region was infested with tigers, the local people wouldn't call it by its actual name, which contains the word 'tiger', and so, as a way to protect themselves, they got into the habit of calling it “Namo Buddha.” The Ancient Story of Namo Buddha A long time in the past, many immeasurable eons ago, our teacher the perfect Buddha was practicing on the path of learning. Below is the story of how he was overcome with compassion when he saw a tigress tormented by starvation and offered his body to her without a moment’s hesitation. In the distant past, there lived in this world a king named Great Charioteer (Shingta Chenpo) who ruled over a small kingdom of some five thousand subjects. Due to the king’s accumulation of merit, all his subjects enjoyed happiness and well being; rains came at the right time while crops and livestock flourished. The king had three sons: the oldest was named Great Sound (Dra Chenpo), the middle Great Deity (Lha Chenpo), and the youngest Great Being (Semchen Chenpo). Powerful in the martial arts and radiating confidence, the two elder sons always helped the king in governing the kingdom. From his earliest years, the youngest son, Great Being, was very bright and endowed with spontaneous kindness and compassion. He gave freely and generously to others as if to his only child. One day when the weather was fine, the king along with his queen, sons, and ministers left the town for a relaxing time in the country. The king and queen rode upon an elephant while the sons, ministers, and retinue were mounted on beautiful horses. After half a day’s ride, they arrived at a place of thickly wooded forests resonant with birdsong while nearby blossomed a tapestry of flowers in rich variety. The king was pleased with the scenery and ordered a large encampment to be prepared for everyone’s enjoyment. The servants immediately unpacked everything, set up tents, and laid out a hearth of stones for cooking. Soon the ground was covered with tents as clouds billowed in the sky above. The servants bustled about, preparing a variety of foods and offering tea and liquor to everyone. Then the young people began to sing, dance, and play, transforming the encampment into a celestial realm. The king, queen, and ministers watched the entertainment while enjoying an eighteen course meal accompanied by wine and sake. Then the three princes, in the full flush of their youth, picked up their bows and arrows and headed for the forest. As they walked along, they noticed a den in the dense woods. They crept up to it and saw inside a tigress sleeping beside her cubs. Great Sound and Great Deity laid arrows on their bows, making ready to kill the tigress, but Great Being stopped his brothers, saying that killing was completely wrong. When he looked into the cave again, Great Being noticed that the tigress was not able to move, for she had just given birth and she also feared that if she left to hunt for food, another animal might harm her cubs. Tormented by hunger, she lay on the ground unable even to lift her head. Great Being was moved to tears with compassion that arose from the depths of his heart. He asked his brothers, “What kind of food would save the tigress and her cubs?” They responded, “This kind of red Indian tiger eats the warm flesh and blood of a recent kill. So if you want to help her and the cubs, you must find flesh and blood that are fresh.” Great Being thought for a moment: “It’s indeed true that to save the tigress and her cubs, warm flesh and blood are needed. But then I’d have to kill another living being, and that would mean killing one to save another. What else can I do?” He thought for a long while but did not find a solution. Then his brothers said, “We came out here to have a good time. It’s pointless to worry about this tigress and her cubs. It’s time to return to our parents.” And so they left. As he followed his brothers back to the encampment, Great Being thought, “For a long time, I have been cycling in samsara, wasting countless lives, sometimes due to excessive desire, sometimes aversion, and sometimes ignorance. I have rarely met such an opportunity to accumulate merit. What real use is this body if not for the Dharma?” Finally he decided, “This time I must be truly generous.” Before he had gone very far with his brothers, he said to them, “Brothers, you two go on ahead. I have something to take care of and will catch up with you soon.” He took the path to the tigress’s den quickening his pace. When he found the collapsed tigress, she was so exhausted that she could not even open her mouth. Great Living Being reached out his hand to touch her face, but she was so weakened she could not even bare her fangs. So the prince sharpened a splinter from a nearby tree and cut his body to draw blood, which he allowed the tigress to lick. Not long after, she opened her jaws and stood up. With a roar, she pounced on the prince and devoured him. The two brothers waited a long time, but the youngest prince did not come, so they set out to find him. Reflecting on what he had said earlier, they had no doubt that he had returned to the tigress’s den. When they arrived and looked inside, there was nothing left of their brother but blood, bones, nails, and bits of clothing. The tigress had consumed him. At this sight, Great Sound and Great Deity immediately lost consciousness; it was a long time before they recovered their senses. The two gathered up the pieces of their brother’s clothing and, sobbing with deep sadness, set out for their parents’ encampment. During this time, the queen was taking a nap and in a dream saw three doves flying high in the sky. As they fluttered around, a hawk struck and carried off the smallest one. Waking in terror, the queen immediately related her dream to the king. He replied, “Hearing your story, I believe the three doves are our three sons. The youngest of them, carried off by the hawk, is my most beloved son. I’m sure that something dreadful has happened to him.” So saying, the king immediately sent out servants to look everywhere for his son. Soon, the two princes arrived and the king asked, “Did something bad happen to my beloved son? Do you have any news?” Choked with sadness, the two were unable to speak or even breathe for a while. Finally, they sighed deeply and told their parents that the tigress had eaten Great Being. Upon hearing this terrible news, the queen fainted right away. The king too was overwhelmed with immense sadness and tormented by sorrow. After a long while and with profound sighs, the two princes, the king, and the queen rushed to the place where the youngest prince had died. When they arrived at the opening of the den, what met their eyes were the bones and rivulets of blood left behind by the tigress. The queen recoiled, overcome with sobbing, and did not recover for a long while. Meanwhile, the prince had been reborn as Great Courage (Nyingtob Chenpo). He wondered, “What did I do to be reborn here in the celestial realm of Tushita?” Through his divine eye, he thoroughly examined the five realms. Great Courage saw that, gathered around the bone fragments he had left behind, were his parents and two brothers. They were sunk in lamentation and completely miserable. He thought, “My parents are experiencing such unhappiness, it could threaten their very lives. To lighten their spirits, I’ll go talk to them.” He descended from space to the lofty sky and spoke words of encouragement to comfort his parents: “I’m the prince Great Being. After giving my body in generosity to the starving tigress, I was reborn in the celestial realm of Tushita.” With tears in their eyes, the king and queen said, “Son, you who are like our very heart, offering your body to the tigress was certainly most praiseworthy. But whom can we tell of our suffering in missing you?” Great Courage replied, “Please do not be unhappy. The end of birth is disintegration, and the end of gathering is separation. No one can transcend this for it is the nature of things. It is the same for everyone. If you perform evil actions, you will fall into the hell realms; if you perform virtuous actions, you will be reborn in the higher realms. Therefore, diligently pursue virtue. Make aspiration prayers, and in the next life we will definitely meet in a celestial realm.” After a few more words, he disappeared. The king and queen became a little happier and made the commitment to pursue virtuous activity. They created a small casket covered with seven kinds of jewels in which they laid the bones of their son and a stupa was built over the place in which it was buried. Source https://namobuddha.org/namobuddha.html https://www.rigpawiki.org/index.php?title=Namo_Buddha - [Taleju Bhawani Temple, Bhaktapur Durbar Square, Bhaktapur, Nepal](https://sannidhi.net/sannidhi/taleju-bhawani-temple-bhaktapur-durbar-square-bhaktapur-nepal/) - This is a consecrated temple of Goddess Taleju Bhawani. You can go into meditative states effortlessly here. How to get there This temple is located at Bhaktapur Durbar Square. https://maps.app.goo.gl/Y9J5983wvJpstuPs5 About Taleju Bhawani Goddess Taleju Bhawani is the patron deity of Newari Hindus in the Kathmandu valley. The goddess was brought to the Kathmandu Valley in the 14th century by King Harisiṃha Deva, a Karṇāṭa king of Tirhut, who was driven out of his kingdom in 1325 by Muslim armies. Harisiṃha installed Goddess Taleju, who became the house-goddess of the Malla royal family, as evidenced by two Sanskrit texts, Talejvāgama and Tulyāgama, which are the property of the Rājopādhyāyas of Bhaktapur and Patan. She remained the tutelary deity for the Malla Kings in all three kingdoms of Kathmandu, Patan and Bhaktapur and her temple is the most important in each city. Of the three temples dedicated to Taleju Bhawani in Nepal, the oldest one is in Bhaktapur — in fact, they are built at the same height so she has no problems flying from one to the next! The Golden Gateway (Sun Dhoka) is covered with gilt-copper sculptures and was erected by Ranjit Malla in 1753–54, dedicated to the goddess Taleju. At the centre of the metal gate or tōraṇa is an eight-headed and three-armed form of Taleju, above her is a heavy frame containing Garuḍa, Nāgas and floral motifs. Running down either side of the door are figures of deities including an emaciated Goddess Kāli, and in the top corners of the inner frame are two makaras. On either side of the Golden Gate are large copperplate inscriptions. The three current temples in the valley dedicated to Goddess Taleju were built in the 1500s by the Malla kings, who are said to be the descendants of Nanyadeva, the founder of the ‘Karṇāṭaki’ dynasty of Mithila and Nepal. In 1096 CE, King Nanyadeva expelled the Sena armies of Bengal from North Bihar and established the Karṇāṭa dynasty, with Simraungadh (in present-day South Nepal) as its capital. His descendants ruled for over two centuries until 1326 CE, when the armies of Ghyasuddin Tughlak conquered and sacked Simraungadh, forcing the then ruler, King Harisiṃha (Harisingh) Deva to flee to the Nepal hills. King Harisiṃha took with him the original yantra of the Goddess Bhavani and installed it in Bhaktapur in Nepal. The Newar community soon adopted the worship of Goddess Taleju Bhawani. Taleju and Tulja These Nepali kings originally hailed from the konkaṇ region, on the banks of River Chandrabhaga that flows through the Solapur district of Maharashtra — hinting at an ancient connection between the Tuljha Bhavani temple in Maharashtra and the Taleju temple in Bhaktapur. In the Mharashtra region, the Tuljapur Temple gained great prominence during the reign of Maratha ruler Chhatrapati Shivaji, whose family deity was Tulja Bhawani — a temple that was sadly destroyed by Islamic invaders and rebuilt many a time. The Temple of Devi and the Devta Ka Makan attached to the Taleju Temple at Kathmandu: largest temple in Kathmandu; built in the 16th century, dedicated to Taleju Bhawani, a South Indian goddess who has been worshipped here since the 14th century. Henry Ambrose Oldfield, ‘Sketches from Nipal, Historical and Descriptive…’ 1880 In the 14th century, a Malla dynasty ruler Jayasthiti Malla married the granddaughter of the last Karṇāṭaki ruler Harisiṃha Deva, thereby connecting his lineage with that of the more illustrious Karṇāṭaki kings. The Malla kings also began worshipping the Goddess Taleju Bhawani as their patron goddess, a tradition continued by them until the Gorkhas overthrew the dynasty in the 18th century. However, so strong was the devotion to the goddess in the valley, that the Gorkha king Prithvi Bikram Shah, continued the state patronage of the goddess. In Bhaktapur’s Durbar Square her Golden Gate stands supreme in guarding the entrance to the main palace, exquisitely carved in a mix of copper and gold with the pagoda roof, finials, rampant lines, makaras and elephants. In Patan, two temples are dedicated to her: one rises above the three palaces to command the highest level in the city, while the main shrine is accessed through the courtyard of Mul Chowk. Read More https://hinduaesthetic.medium.com/taleju-bhavani-c71e4e2b8de7 - [Living Goddess Kumari of Patan, Ratnakar Mahavihar, Patan](https://sannidhi.net/sannidhi/living-goddess-kumari-of-patan-ratnakar-mahavihar-patan/) - She is the embodiment of Taleju Goddess of Patan. You can go into meditative states effortlessly here. How to get there She resides at Ratnakar Mahavihar in Patan. https://maps.app.goo.gl/qM55inRFtZeXTqAB6 About Kumari Goddess Kumari is a Nepali word meaning ‘virgin goddess.’ The Royal Kumari, as the spirit of the Taleju goddess believed to be embodied in a long succession of Nepali girls, has been worshiped for centuries. Traditionally speaking, Taleju is the state goddess, the chief protectress of the royal lineage, and virgin mother of the world. Interestingly, the Royal Kumari is always chosen from the Newar Shakya clan. Though the Kumari is Buddhist by birth, the Taleju is a very important Hindu Goddess. This unique tradition is a perfect example of the intertwining and peaceful coexistence of religions Nepal has long been known for. Young girls must have the 32 perfections of the goddess in order to be a Royal Kumari. The list of requirements is elaborate: she must have perfect health without any history of serious illness, unblemished skin, black hair, gorgeous expressive eyes, a sonorous voice, long slender arms, delicate and soft hands and feet, straight hair curled towards the right side, no bad body smells, and must not have shed any blood. The most important requirement is that the girl has never menstruated. When a Kumari has her first menstruation, she loses her divine power and is returned back to life as an ordinary girl. (Menstruation is seen as a mark of impurity in traditional Nepali society. Hindu girls must stay inside a closed room for the first two weeks after their first menstruation, avoiding contact with males and sunlight. At the end of the two weeks, the girls have to perform specific rituals with priests before they can return to ordinary life. This is a tradition that has been continued for centuries.) Her family’s reputation for piety is taken into consideration by the selection committee, which also looks for calmness and fearlessness in the girl. To ensure the girl’s compatibility with the King of Nepal, her horoscope is compared and must match with his, as the Kumari has an important role in relation to the King, including the traditional power to confirm the King’s rule. The nominated girl then undergoes an extraordinary test on the night of Kalratri (the eighth night of Dashain festival). She must pass by one hundred and eight buffaloes and goats that have been sacrificed to the Goddess Durga, without any fear. If she maintains a perfectly calm demeanor through the circuit of carnage, she is taken into the Taleju temple by a high priest and installed as the new incarnation of the goddess. There are actually eleven living goddesses in Nepal known as Kumari. They are chosen for various towns because Kumaris are believed to protect the towns from evil powers. The three most important Kumaris are each associated with one of the three main towns of the Kathmandu Valley: Patan, Bhaktapur and Kathmandu. The Royal Kumari of Kathmandu is by far the most influential and revered. The Royal Kumari lives in a magnificent, intricately carved three-floored wooden and tile temple where she performs her daily rituals. This temple, known as the Kumari Chhen or Kumari Ghar (Kumari House), is located on the southern end of Basantapur Durbar Square. The Kumari House is a favorite tourist spot; every day one can see enthusiastic foreigners and devotees flocking into the courtyard of the Kumari House. Non-Hindus are allowed to enter the premises but not all can visit the Kumari. Throughout her span as the goddess, the Kumari has to live in isolation from her family. Even when her actual family members visit her, she is treated with respect and a kind of distance because she is no ordinary girl, she is the goddess. A ‘chitaidar’ (woman caretaker of the Kumari) is assigned to look after the everyday needs and general upbringing of the goddess. The entire family of a chitaidar lives with the Kumari. The eldest daughter-in-law of each chitaidar replaces her mother-in-law immediately when the chitaidar dies or is unable to perform the job properly. (The current caretaker is the sixth chitaidar of Kumari Chhen.) The goddess spends several hours each day upon her throne, receiving up to a dozen visitors, who may range from peasants to government officials. The movements of the goddess during offerings of the devotees are regarded as omens. If she cries or laughs loudly, the worshipper is expected to become seriously ill or even die. If she weeps and rubs her eyes, the worshipper will die immediately. If she trembles, the person will go to jail; if she claps her hands they will have a cause to fear the King; if she picks at the food offered, the visitor will soon lose money. If none of the ominous signs appear, the worshipper’s wish will be fulfilled. There are only fifteen days a year when the Royal Kumari comes out from her temple for festivals. One of these is Kumari Jatra, part of the celebration of Indra Jatra (festival of Indra, the God of Rain), which is the largest public festival in Kathmandu. On this occasion, devotees gather to witness the procession of the Kumari in her enormous chariot. The chariot, set on massive wheels, covered with gold plated copper sheeting, and culminating in a double roofed pagoda, travels the main thoroughfares of Kathmandu on a scheduled route for three days. During this festival the Kumari also blesses the King, in keeping with the tradition in which Prithi Narayan Shah (the Shah king who unified many small kingdoms and formed Nepal, invading and conquering Kathmandu in 1768) received a blessing from the living goddess. The Goddess Kumari is regarded as so powerful that this annual blessing of the King, the royal family, and government officials is considered essential to the successful reign of all sovereigns. The Kumari’s feet must never touch the ground; to do so is considered impure. The few times she appears outside the palace for non-festival occasions, the Kumari is carried in a covered palanquin. During her tenure in the god-house, a government trust fund bears her entire expenses, including that of her caretakers. Traditional Dress and Ornaments The Kumari is considered the perfect beauty of the Himalayan kingdom. Especially in the Newari community, a girl’s beauty is often compared to that of the Kumari. The clothing of the Kumari has always fascinated westerners and even Nepalis. For festivals and other formal occasions, the Kumari is always dressed in red, because red is considered the color of gods and power among Hindus in Nepal. The Kumari wears a bright red jama (cloak) down to her feet, a red bhoto (shirt), and a red pagari (turban). She wears ornaments not only around her neck but also on her hands and feet; her hair is gathered in a topknot and decorated with sweet smelling flowers; and she has a third eye (called ‘tri-netra’) painted on her forehead. The third eye is a metaphorical eye, which is believed to destroy all the evil in the world. The Kumari wears garlands of diamonds and gold coins, and two necklaces of special symbolic significance. One is a golden chain made in the shape of the serpent god called ‘Basuki Naga’ on her neck, hanging down to her belly. This ornament has multiple meanings. Firstly, it is considered a symbol of the guardian of the national treasury because Basuki Naga was reincarnated as lord Kuber (guardian god of wealth). The Goddess Kumari is also worshiped as the goddess of wealth, Laxmi, during the Tihar festival. Secondly, the serpent is often used as a symbol of anger. Thirdly, the serpent god Naga is also closely related to the monsoon, the most important of all seasons for farmers, as during this time snakes frequently bite farmers. Therefore, people also worship Naga during Kumari Puja for protection: of their wealth, and from anger and snakebite. Another ornament the living goddess wears is a four inch long golden ta-yo, which, has a cylindrical body with a number of edges and a conical shape at both ends. This is sheltered under the umbrella of an eight-headed miniature golden Naga, which symbolizes the eight mother goddesses. The Kumari wears it around her neck (it extends down to her chest) to indicate her authority with the eight mother goddesses. It is believed that these ornaments were prepared near the end of the rule of the Malla kings, when the Kumari tradition began. The ceremonial clothes and ornaments are passed from one Kumari to the next, through the ages. Only the Royal Palace has the authority to change the original pieces if torn or destroyed. On non-festival days the Kumari wears ordinary clothes, which are the offerings of people who come to worship her. The Kumari’s red tika, which is placed on her forehead (above the third eye) artistically during festivals, is called bhrigu. It represents the cosmic energy of the earth. This brightest and most glowing tika is a sign of wealth, prosperity and a bright future for the nation. The special tika is prepared by mixing vermilion powder, rock crystal powder, a kind of sweet scented natural powder called ‘kumkum’ and sesame seed oil. The Kumari and the King There are several legends alluding to the Kumari’s power over the King. It is said that in the old days - around the 15th century - the kings of Nepal would sit with the goddess Taleju face to face and play dice for hours. During the 17th century, Jaiprakash Malla (the last Malla ruler of Kathmandu) used to play tripasa, the ancient dice game, with the goddess Taleju. While playing the game, the king curiously cast a wistful glance at the goddess, who was a great beauty with the flame of youth. The king stopped concentrating on the game as he was seized by a very strong amorous desire. No sooner had he moved a step to embrace her, when the goddess Taleju disappeared, to his great disappointment. Soon the king heard the voice of Taleju warning “from now on you will never see me in my original state again because you have committed a big crime in trying to seduce me. You will soon be punished with death. However, if you want to atone for your crime, have a temple built for me wherein I will reside in the form of a virgin girl from a low caste family.” Another version of the legend tells us that the Kumari Ghar and the tradition of Kumari Jatra were established by Jaiprakash Malla when the goddess Taleju came to him in a dream and said, “you will loose the state shortly and another dynasty will come to rule here. If you want to prolong your rule for a few years, build a house for me and start a tradition of jatra.” The King constructed a Kumari Ghar next to the then Royal Palace (the present Basantapur palace) and established the virgin goddess in it. He also obeyed Taleju’s advice in starting the procession of Kumari Jatra. Thereafter, Kumari worship by the King, his officials and subjects became widespread within the three Valley kingdoms of Patan, Bhaktapur and Kathmandu. The Kumari legends and the traditions that have grown up around them remain a strong and unifying aspect of Nepali culture today. Read More https://ecs.com.np/features/kumari-a-tradition-of-power-pageantry-and-beauty - [Living Goddess Royal Kumari of Kathmandu, Kumari Ghar, Basantpur, Kathmandu](https://sannidhi.net/sannidhi/kumari-living-goddess-kumari-ghar-basantpur-kathmandu/) - She is the embodiment of Taleju Goddess for Kathmandu. You can go into meditative states effortlessly here. How to get there She lives inside the Kumari Ghar, Basantpur, Kathmandu. https://maps.app.goo.gl/Wn9WBEpqLoRciSdi8 About Kumari Goddess Kumari is a Nepali word mean ing ‘virgin goddess.’ The Royal Kumari, as the spirit of the Taleju goddess believed to be embodied in a long succession of Nepali girls, has been worshiped for centuries. Traditionally speaking, Taleju is the state goddess, the chief protectress of the royal lineage, and virgin mother of the world. Interestingly, the Royal Kumari is always chosen from the Newar Shakya clan. Though the Kumari is Buddhist by birth, the Taleju is a very important Hindu Goddess. This unique tradition is a perfect example of the intertwining and peaceful coexistence of religions Nepal has long been known for. Young girls must have the 32 perfections of the goddess in order to be a Royal Kumari. The list of requirements is elaborate: she must have perfect health without any history of serious illness, unblemished skin, black hair, gorgeous expressive eyes, a sonorous voice, long slender arms, delicate and soft hands and feet, straight hair curled towards the right side, no bad body smells, and must not have shed any blood. The most important requirement is that the girl has never menstruated. When a Kumari has her first menstruation, she loses her divine power and is returned back to life as an ordinary girl. (Menstruation is seen as a mark of impurity in traditional Nepali society. Hindu girls must stay inside a closed room for the first two weeks after their first menstruation, avoiding contact with males and sunlight. At the end of the two weeks, the girls have to perform specific rituals with priests before they can return to ordinary life. This is a tradition that has been continued for centuries.) Her family’s reputation for piety is taken into consideration by the selection committee, which also looks for calmness and fearlessness in the girl. To ensure the girl’s compatibility with the King of Nepal, her horoscope is compared and must match with his, as the Kumari has an important role in relation to the King, including the traditional power to confirm the King’s rule. The nominated girl then undergoes an extraordinary test on the night of Kalratri (the eighth night of Dashain festival). She must pass by one hundred and eight buffaloes and goats that have been sacrificed to the Goddess Durga, without any fear. If she maintains a perfectly calm demeanor through the circuit of carnage, she is taken into the Taleju temple by a high priest and installed as the new incarnation of the goddess. There are actually eleven living goddesses in Nepal known as Kumari. They are chosen for various towns because Kumaris are believed to protect the towns from evil powers. The three most important Kumaris are each associated with one of the three main towns of the Kathmandu Valley: Patan, Bhaktapur and Kathmandu. The Royal Kumari of Kathmandu is by far the most influential and revered. The Royal Kumari lives in a magnificent, intricately carved three-floored wooden and tile temple where she performs her daily rituals. This temple, known as the Kumari Chhen or Kumari Ghar (Kumari House), is located on the southern end of Basantapur Durbar Square. The Kumari House is a favorite tourist spot; every day one can see enthusiastic foreigners and devotees flocking into the courtyard of the Kumari House. Non-Hindus are allowed to enter the premises but not all can visit the Kumari. Throughout her span as the goddess, the Kumari has to live in isolation from her family. Even when her actual family members visit her, she is treated with respect and a kind of distance because she is no ordinary girl, she is the goddess. A ‘chitaidar’ (woman caretaker of the Kumari) is assigned to look after the everyday needs and general upbringing of the goddess. The entire family of a chitaidar lives with the Kumari. The eldest daughter-in-law of each chitaidar replaces her mother-in-law immediately when the chitaidar dies or is unable to perform the job properly. (The current caretaker is the sixth chitaidar of Kumari Chhen.) The goddess spends several hours each day upon her throne, receiving up to a dozen visitors, who may range from peasants to government officials. The movements of the goddess during offerings of the devotees are regarded as omens. If she cries or laughs loudly, the worshipper is expected to become seriously ill or even die. If she weeps and rubs her eyes, the worshipper will die immediately. If she trembles, the person will go to jail; if she claps her hands they will have a cause to fear the King; if she picks at the food offered, the visitor will soon lose money. If none of the ominous signs appear, the worshipper’s wish will be fulfilled. There are only fifteen days a year when the Royal Kumari comes out from her temple for festivals. One of these is Kumari Jatra, part of the celebration of Indra Jatra (festival of Indra, the God of Rain), which is the largest public festival in Kathmandu. On this occasion, devotees gather to witness the procession of the Kumari in her enormous chariot. The chariot, set on massive wheels, covered with gold plated copper sheeting, and culminating in a double roofed pagoda, travels the main thoroughfares of Kathmandu on a scheduled route for three days. During this festival the Kumari also blesses the King, in keeping with the tradition in which Prithi Narayan Shah (the Shah king who unified many small kingdoms and formed Nepal, invading and conquering Kathmandu in 1768) received a blessing from the living goddess. The Goddess Kumari is regarded as so powerful that this annual blessing of the King, the royal family, and government officials is considered essential to the successful reign of all sovereigns. The Kumari’s feet must never touch the ground; to do so is considered impure. The few times she appears outside the palace for non-festival occasions, the Kumari is carried in a covered palanquin. During her tenure in the god-house, a government trust fund bears her entire expenses, including that of her caretakers. Traditional Dress and Ornaments The Kumari is considered the perfect beauty of the Himalayan kingdom. Especially in the Newari community, a girl’s beauty is often compared to that of the Kumari. The clothing of the Kumari has always fascinated westerners and even Nepalis. For festivals and other formal occasions, the Kumari is always dressed in red, because red is considered the color of gods and power among Hindus in Nepal. The Kumari wears a bright red jama (cloak) down to her feet, a red bhoto (shirt), and a red pagari (turban). She wears ornaments not only around her neck but also on her hands and feet; her hair is gathered in a topknot and decorated with sweet smelling flowers; and she has a third eye (called ‘tri-netra’) painted on her forehead. The third eye is a metaphorical eye, which is believed to destroy all the evil in the world. The Kumari wears garlands of diamonds and gold coins, and two necklaces of special symbolic significance. One is a golden chain made in the shape of the serpent god called ‘Basuki Naga’ on her neck, hanging down to her belly. This ornament has multiple meanings. Firstly, it is considered a symbol of the guardian of the national treasury because Basuki Naga was reincarnated as lord Kuber (guardian god of wealth). The Goddess Kumari is also worshiped as the goddess of wealth, Laxmi, during the Tihar festival. Secondly, the serpent is often used as a symbol of anger. Thirdly, the serpent god Naga is also closely related to the monsoon, the most important of all seasons for farmers, as during this time snakes frequently bite farmers. Therefore, people also worship Naga during Kumari Puja for protection: of their wealth, and from anger and snakebite. Another ornament the living goddess wears is a four inch long golden ta-yo, which, has a cylindrical body with a number of edges and a conical shape at both ends. This is sheltered under the umbrella of an eight-headed miniature golden Naga, which symbolizes the eight mother goddesses. The Kumari wears it around her neck (it extends down to her chest) to indicate her authority with the eight mother goddesses. It is believed that these ornaments were prepared near the end of the rule of the Malla kings, when the Kumari tradition began. The ceremonial clothes and ornaments are passed from one Kumari to the next, through the ages. Only the Royal Palace has the authority to change the original pieces if torn or destroyed. On non-festival days the Kumari wears ordinary clothes, which are the offerings of people who come to worship her. The Kumari’s red tika, which is placed on her forehead (above the third eye) artistically during festivals, is called bhrigu. It represents the cosmic energy of the earth. This brightest and most glowing tika is a sign of wealth, prosperity and a bright future for the nation. The special tika is prepared by mixing vermilion powder, rock crystal powder, a kind of sweet scented natural powder called ‘kumkum’ and sesame seed oil. The Kumari and the King There are several legends alluding to the Kumari’s power over the King. It is said that in the old days - around the 15th century - the kings of Nepal would sit with the goddess Taleju face to face and play dice for hours. During the 17th century, Jaiprakash Malla (the last Malla ruler of Kathmandu) used to play tripasa, the ancient dice game, with the goddess Taleju. While playing the game, the king curiously cast a wistful glance at the goddess, who was a great beauty with the flame of youth. The king stopped concentrating on the game as he was seized by a very strong amorous desire. No sooner had he moved a step to embrace her, when the goddess Taleju disappeared, to his great disappointment. Soon the king heard the voice of Taleju warning “from now on you will never see me in my original state again because you have committed a big crime in trying to seduce me. You will soon be punished with death. However, if you want to atone for your crime, have a temple built for me wherein I will reside in the form of a virgin girl from a low caste family.” Another version of the legend tells us that the Kumari Ghar and the tradition of Kumari Jatra were established by Jaiprakash Malla when the goddess Taleju came to him in a dream and said, “you will loose the state shortly and another dynasty will come to rule here. If you want to prolong your rule for a few years, build a house for me and start a tradition of jatra.” The King constructed a Kumari Ghar next to the then Royal Palace (the present Basantapur palace) and established the virgin goddess in it. He also obeyed Taleju’s advice in starting the procession of Kumari Jatra. Thereafter, Kumari worship by the King, his officials and subjects became widespread within the three Valley kingdoms of Patan, Bhaktapur and Kathmandu. The Kumari legends and the traditions that have grown up around them remain a strong and unifying aspect of Nepali culture today. Read More https://ecs.com.np/features/kumari-a-tradition-of-power-pageantry-and-beauty - [Living Goddess Kumari of Bhaktapur, Youth Buddhist Association, Bhaktapur](https://sannidhi.net/sannidhi/living-goddess-kumari-of-bhaktapur-youth-buddhist-association-bhaktapur/) - She is the embodiment of Taleju Goddess of Bhaktapur. You can have darshan of her only during Navaratri. You can go into meditative states effortlessly here. How to get there Her darshan is available only during Navaratri at Youth Buddhist Association next to Dipankar Vihar in Bhaktapur. https://maps.app.goo.gl/nvPddkpnfDKZGGoW6 About Kumari Goddess Kumari is a Nepali word meaning ‘virgin goddess.’ The Royal Kumari, as the spirit of the Taleju goddess believed to be embodied in a long succession of Nepali girls, has been worshiped for centuries. Traditionally speaking, Taleju is the state goddess, the chief protectress of the royal lineage, and virgin mother of the world. Interestingly, the Royal Kumari is always chosen from the Newar Shakya clan. Though the Kumari is Buddhist by birth, the Taleju is a very important Hindu Goddess. This unique tradition is a perfect example of the intertwining and peaceful coexistence of religions Nepal has long been known for. Young girls must have the 32 perfections of the goddess in order to be a Royal Kumari. The list of requirements is elaborate: she must have perfect health without any history of serious illness, unblemished skin, black hair, gorgeous expressive eyes, a sonorous voice, long slender arms, delicate and soft hands and feet, straight hair curled towards the right side, no bad body smells, and must not have shed any blood. The most important requirement is that the girl has never menstruated. When a Kumari has her first menstruation, she loses her divine power and is returned back to life as an ordinary girl. (Menstruation is seen as a mark of impurity in traditional Nepali society. Hindu girls must stay inside a closed room for the first two weeks after their first menstruation, avoiding contact with males and sunlight. At the end of the two weeks, the girls have to perform specific rituals with priests before they can return to ordinary life. This is a tradition that has been continued for centuries.) Her family’s reputation for piety is taken into consideration by the selection committee, which also looks for calmness and fearlessness in the girl. To ensure the girl’s compatibility with the King of Nepal, her horoscope is compared and must match with his, as the Kumari has an important role in relation to the King, including the traditional power to confirm the King’s rule. The nominated girl then undergoes an extraordinary test on the night of Kalratri (the eighth night of Dashain festival). She must pass by one hundred and eight buffaloes and goats that have been sacrificed to the Goddess Durga, without any fear. If she maintains a perfectly calm demeanor through the circuit of carnage, she is taken into the Taleju temple by a high priest and installed as the new incarnation of the goddess. There are actually eleven living goddesses in Nepal known as Kumari. They are chosen for various towns because Kumaris are believed to protect the towns from evil powers. The three most important Kumaris are each associated with one of the three main towns of the Kathmandu Valley: Patan, Bhaktapur and Kathmandu. The Royal Kumari of Kathmandu is by far the most influential and revered. The Royal Kumari lives in a magnificent, intricately carved three-floored wooden and tile temple where she performs her daily rituals. This temple, known as the Kumari Chhen or Kumari Ghar (Kumari House), is located on the southern end of Basantapur Durbar Square. The Kumari House is a favorite tourist spot; every day one can see enthusiastic foreigners and devotees flocking into the courtyard of the Kumari House. Non-Hindus are allowed to enter the premises but not all can visit the Kumari. Throughout her span as the goddess, the Kumari has to live in isolation from her family. Even when her actual family members visit her, she is treated with respect and a kind of distance because she is no ordinary girl, she is the goddess. A ‘chitaidar’ (woman caretaker of the Kumari) is assigned to look after the everyday needs and general upbringing of the goddess. The entire family of a chitaidar lives with the Kumari. The eldest daughter-in-law of each chitaidar replaces her mother-in-law immediately when the chitaidar dies or is unable to perform the job properly. (The current caretaker is the sixth chitaidar of Kumari Chhen.) The goddess spends several hours each day upon her throne, receiving up to a dozen visitors, who may range from peasants to government officials. The movements of the goddess during offerings of the devotees are regarded as omens. If she cries or laughs loudly, the worshipper is expected to become seriously ill or even die. If she weeps and rubs her eyes, the worshipper will die immediately. If she trembles, the person will go to jail; if she claps her hands they will have a cause to fear the King; if she picks at the food offered, the visitor will soon lose money. If none of the ominous signs appear, the worshipper’s wish will be fulfilled. There are only fifteen days a year when the Royal Kumari comes out from her temple for festivals. One of these is Kumari Jatra, part of the celebration of Indra Jatra (festival of Indra, the God of Rain), which is the largest public festival in Kathmandu. On this occasion, devotees gather to witness the procession of the Kumari in her enormous chariot. The chariot, set on massive wheels, covered with gold plated copper sheeting, and culminating in a double roofed pagoda, travels the main thoroughfares of Kathmandu on a scheduled route for three days. During this festival the Kumari also blesses the King, in keeping with the tradition in which Prithi Narayan Shah (the Shah king who unified many small kingdoms and formed Nepal, invading and conquering Kathmandu in 1768) received a blessing from the living goddess. The Goddess Kumari is regarded as so powerful that this annual blessing of the King, the royal family, and government officials is considered essential to the successful reign of all sovereigns. The Kumari’s feet must never touch the ground; to do so is considered impure. The few times she appears outside the palace for non-festival occasions, the Kumari is carried in a covered palanquin. During her tenure in the god-house, a government trust fund bears her entire expenses, including that of her caretakers. Traditional Dress and Ornaments The Kumari is considered the perfect beauty of the Himalayan kingdom. Especially in the Newari community, a girl’s beauty is often compared to that of the Kumari. The clothing of the Kumari has always fascinated westerners and even Nepalis. For festivals and other formal occasions, the Kumari is always dressed in red, because red is considered the color of gods and power among Hindus in Nepal. The Kumari wears a bright red jama (cloak) down to her feet, a red bhoto (shirt), and a red pagari (turban). She wears ornaments not only around her neck but also on her hands and feet; her hair is gathered in a topknot and decorated with sweet smelling flowers; and she has a third eye (called ‘tri-netra’) painted on her forehead. The third eye is a metaphorical eye, which is believed to destroy all the evil in the world. The Kumari wears garlands of diamonds and gold coins, and two necklaces of special symbolic significance. One is a golden chain made in the shape of the serpent god called ‘Basuki Naga’ on her neck, hanging down to her belly. This ornament has multiple meanings. Firstly, it is considered a symbol of the guardian of the national treasury because Basuki Naga was reincarnated as lord Kuber (guardian god of wealth). The Goddess Kumari is also worshiped as the goddess of wealth, Laxmi, during the Tihar festival. Secondly, the serpent is often used as a symbol of anger. Thirdly, the serpent god Naga is also closely related to the monsoon, the most important of all seasons for farmers, as during this time snakes frequently bite farmers. Therefore, people also worship Naga during Kumari Puja for protection: of their wealth, and from anger and snakebite. Another ornament the living goddess wears is a four inch long golden ta-yo, which, has a cylindrical body with a number of edges and a conical shape at both ends. This is sheltered under the umbrella of an eight-headed miniature golden Naga, which symbolizes the eight mother goddesses. The Kumari wears it around her neck (it extends down to her chest) to indicate her authority with the eight mother goddesses. It is believed that these ornaments were prepared near the end of the rule of the Malla kings, when the Kumari tradition began. The ceremonial clothes and ornaments are passed from one Kumari to the next, through the ages. Only the Royal Palace has the authority to change the original pieces if torn or destroyed. On non-festival days the Kumari wears ordinary clothes, which are the offerings of people who come to worship her. The Kumari’s red tika, which is placed on her forehead (above the third eye) artistically during festivals, is called bhrigu. It represents the cosmic energy of the earth. This brightest and most glowing tika is a sign of wealth, prosperity and a bright future for the nation. The special tika is prepared by mixing vermilion powder, rock crystal powder, a kind of sweet scented natural powder called ‘kumkum’ and sesame seed oil. The Kumari and the King There are several legends alluding to the Kumari’s power over the King. It is said that in the old days - around the 15th century - the kings of Nepal would sit with the goddess Taleju face to face and play dice for hours. During the 17th century, Jaiprakash Malla (the last Malla ruler of Kathmandu) used to play tripasa, the ancient dice game, with the goddess Taleju. While playing the game, the king curiously cast a wistful glance at the goddess, who was a great beauty with the flame of youth. The king stopped concentrating on the game as he was seized by a very strong amorous desire. No sooner had he moved a step to embrace her, when the goddess Taleju disappeared, to his great disappointment. Soon the king heard the voice of Taleju warning “from now on you will never see me in my original state again because you have committed a big crime in trying to seduce me. You will soon be punished with death. However, if you want to atone for your crime, have a temple built for me wherein I will reside in the form of a virgin girl from a low caste family.” Another version of the legend tells us that the Kumari Ghar and the tradition of Kumari Jatra were established by Jaiprakash Malla when the goddess Taleju came to him in a dream and said, “you will loose the state shortly and another dynasty will come to rule here. If you want to prolong your rule for a few years, build a house for me and start a tradition of jatra.” The King constructed a Kumari Ghar next to the then Royal Palace (the present Basantapur palace) and established the virgin goddess in it. He also obeyed Taleju’s advice in starting the procession of Kumari Jatra. Thereafter, Kumari worship by the King, his officials and subjects became widespread within the three Valley kingdoms of Patan, Bhaktapur and Kathmandu. The Kumari legends and the traditions that have grown up around them remain a strong and unifying aspect of Nepali culture today. Read More https://ecs.com.np/features/kumari-a-tradition-of-power-pageantry-and-beauty - [Taleju Bhawani Shrine, Basantpur, Kathmandu, Nepal](https://sannidhi.net/sannidhi/taleju-bhawani-shrine-basantpur-kathmandu-nepal/) - This is a consecrated shrine at Mul Chowk of Goddess Taleju Bhawani, located south of Taleju Bhawani Temple. This temple is opened only once a year during Mahanavami. You can go into meditative states effortlessly here. How to get there This temple is located in Basantpur, Kathmandu Durbar Square. https://maps.app.goo.gl/WtWvAn5R2y3oFhPT7 About Taleju Bhawani Goddess Taleju Bhawani is the patron deity of Newari Hindus in the Kathmandu valley. The goddess was brought to the Kathmandu Valley in the 14th century by King Harisiṃha Deva, a Karṇāṭa king of Tirhut, who was driven out of his kingdom in 1325 by Muslim armies. Harisiṃha installed Goddess Taleju, who became the house-goddess of the Malla royal family, as evidenced by two Sanskrit texts, Talejvāgama and Tulyāgama, which are the property of the Rājopādhyāyas of Bhaktapur and Patan. She remained the tutelary deity for the Malla Kings in all three kingdoms of Kathmandu, Patan and Bhaktapur and her temple is the most important in each city. Of the three temples dedicated to Taleju Bhawani in Nepal, the oldest one is in Bhaktapur — in fact, they are built at the same height so she has no problems flying from one to the next! The Golden Gateway (Sun Dhoka) is covered with gilt-copper sculptures and was erected by Ranjit Malla in 1753–54, dedicated to the goddess Taleju. At the centre of the metal gate or tōraṇa is an eight-headed and three-armed form of Taleju, above her is a heavy frame containing Garuḍa, Nāgas and floral motifs. Running down either side of the door are figures of deities including an emaciated Goddess Kāli, and in the top corners of the inner frame are two makaras. On either side of the Golden Gate are large copperplate inscriptions. The three current temples in the valley dedicated to Goddess Taleju were built in the 1500s by the Malla kings, who are said to be the descendants of Nanyadeva, the founder of the ‘Karṇāṭaki’ dynasty of Mithila and Nepal. In 1096 CE, King Nanyadeva expelled the Sena armies of Bengal from North Bihar and established the Karṇāṭa dynasty, with Simraungadh (in present-day South Nepal) as its capital. His descendants ruled for over two centuries until 1326 CE, when the armies of Ghyasuddin Tughlak conquered and sacked Simraungadh, forcing the then ruler, King Harisiṃha (Harisingh) Deva to flee to the Nepal hills. King Harisiṃha took with him the original yantra of the Goddess Bhavani and installed it in Bhaktapur in Nepal. The Newar community soon adopted the worship of Goddess Taleju Bhawani. Taleju and Tulja These Nepali kings originally hailed from the konkaṇ region, on the banks of River Chandrabhaga that flows through the Solapur district of Maharashtra — hinting at an ancient connection between the Tuljha Bhavani temple in Maharashtra and the Taleju temple in Bhaktapur. In the Mharashtra region, the Tuljapur Temple gained great prominence during the reign of Maratha ruler Chhatrapati Shivaji, whose family deity was Tulja Bhawani — a temple that was sadly destroyed by Islamic invaders and rebuilt many a time. The Temple of Devi and the Devta Ka Makan attached to the Taleju Temple at Kathmandu: largest temple in Kathmandu; built in the 16th century, dedicated to Taleju Bhawani, a South Indian goddess who has been worshipped here since the 14th century. Henry Ambrose Oldfield, ‘Sketches from Nipal, Historical and Descriptive…’ 1880 In the 14th century, a Malla dynasty ruler Jayasthiti Malla married the granddaughter of the last Karṇāṭaki ruler Harisiṃha Deva, thereby connecting his lineage with that of the more illustrious Karṇāṭaki kings. The Malla kings also began worshipping the Goddess Taleju Bhawani as their patron goddess, a tradition continued by them until the Gorkhas overthrew the dynasty in the 18th century. However, so strong was the devotion to the goddess in the valley, that the Gorkha king Prithvi Bikram Shah, continued the state patronage of the goddess. In Bhaktapur’s Durbar Square her Golden Gate stands supreme in guarding the entrance to the main palace, exquisitely carved in a mix of copper and gold with the pagoda roof, finials, rampant lines, makaras and elephants. In Patan, two temples are dedicated to her: one rises above the three palaces to command the highest level in the city, while the main shrine is accessed through the courtyard of Mul Chowk. Read More https://hinduaesthetic.medium.com/taleju-bhavani-c71e4e2b8de7 - [Taleju Bhawani Temple, Basantpur, Kathmandu, Nepal](https://sannidhi.net/sannidhi/taleju-bhawani-temple-basantpur-kathmandu-nepal/) - This is a consecrated shrine at Mul Chowk of Goddess Taleju Bhawani, located south of Taleju Bhawani Temple. This temple is opened only once a year during Mahanavami. You can go into meditative states effortlessly here. How to get there This temple is located in Basantpur, Kathmandu Durbar Square. https://maps.app.goo.gl/WtWvAn5R2y3oFhPT7 About Taleju Bhawani Goddess Taleju Bhawani is the patron deity of Newari Hindus in the Kathmandu valley. The goddess was brought to the Kathmandu Valley in the 14th century by King Harisiṃha Deva, a Karṇāṭa king of Tirhut, who was driven out of his kingdom in 1325 by Muslim armies. Harisiṃha installed Goddess Taleju, who became the house-goddess of the Malla royal family, as evidenced by two Sanskrit texts, Talejvāgama and Tulyāgama, which are the property of the Rājopādhyāyas of Bhaktapur and Patan. She remained the tutelary deity for the Malla Kings in all three kingdoms of Kathmandu, Patan and Bhaktapur and her temple is the most important in each city. Of the three temples dedicated to Taleju Bhawani in Nepal, the oldest one is in Bhaktapur — in fact, they are built at the same height so she has no problems flying from one to the next! The Golden Gateway (Sun Dhoka) is covered with gilt-copper sculptures and was erected by Ranjit Malla in 1753–54, dedicated to the goddess Taleju. At the centre of the metal gate or tōraṇa is an eight-headed and three-armed form of Taleju, above her is a heavy frame containing Garuḍa, Nāgas and floral motifs. Running down either side of the door are figures of deities including an emaciated Goddess Kāli, and in the top corners of the inner frame are two makaras. On either side of the Golden Gate are large copperplate inscriptions. The three current temples in the valley dedicated to Goddess Taleju were built in the 1500s by the Malla kings, who are said to be the descendants of Nanyadeva, the founder of the ‘Karṇāṭaki’ dynasty of Mithila and Nepal. In 1096 CE, King Nanyadeva expelled the Sena armies of Bengal from North Bihar and established the Karṇāṭa dynasty, with Simraungadh (in present-day South Nepal) as its capital. His descendants ruled for over two centuries until 1326 CE, when the armies of Ghyasuddin Tughlak conquered and sacked Simraungadh, forcing the then ruler, King Harisiṃha (Harisingh) Deva to flee to the Nepal hills. King Harisiṃha took with him the original yantra of the Goddess Bhavani and installed it in Bhaktapur in Nepal. The Newar community soon adopted the worship of Goddess Taleju Bhawani. Taleju and Tulja These Nepali kings originally hailed from the konkaṇ region, on the banks of River Chandrabhaga that flows through the Solapur district of Maharashtra — hinting at an ancient connection between the Tuljha Bhavani temple in Maharashtra and the Taleju temple in Bhaktapur. In the Mharashtra region, the Tuljapur Temple gained great prominence during the reign of Maratha ruler Chhatrapati Shivaji, whose family deity was Tulja Bhawani — a temple that was sadly destroyed by Islamic invaders and rebuilt many a time. The Temple of Devi and the Devta Ka Makan attached to the Taleju Temple at Kathmandu: largest temple in Kathmandu; built in the 16th century, dedicated to Taleju Bhawani, a South Indian goddess who has been worshipped here since the 14th century. Henry Ambrose Oldfield, ‘Sketches from Nipal, Historical and Descriptive…’ 1880 In the 14th century, a Malla dynasty ruler Jayasthiti Malla married the granddaughter of the last Karṇāṭaki ruler Harisiṃha Deva, thereby connecting his lineage with that of the more illustrious Karṇāṭaki kings. The Malla kings also began worshipping the Goddess Taleju Bhawani as their patron goddess, a tradition continued by them until the Gorkhas overthrew the dynasty in the 18th century. However, so strong was the devotion to the goddess in the valley, that the Gorkha king Prithvi Bikram Shah, continued the state patronage of the goddess. In Bhaktapur’s Durbar Square her Golden Gate stands supreme in guarding the entrance to the main palace, exquisitely carved in a mix of copper and gold with the pagoda roof, finials, rampant lines, makaras and elephants. In Patan, two temples are dedicated to her: one rises above the three palaces to command the highest level in the city, while the main shrine is accessed through the courtyard of Mul Chowk. Read More https://hinduaesthetic.medium.com/taleju-bhavani-c71e4e2b8de7 - [Taleju Bhawani Shrine, Mul Chowk, Basantpur, Kathmandu, Nepal](https://sannidhi.net/sannidhi/taleju-bhawani-shrine-mul-chowk-basantpur-kathmandu-nepal/) - This is a consecrated shrine at Mul Chowk of Goddess Taleju Bhawani, located south of Taleju Bhawani Temple. This temple is opened only once a year during Mahanavami. You can go into meditative states effortlessly here. How to get there This temple is located in Basantpur, Kathmandu Durbar Square. https://maps.app.goo.gl/WtWvAn5R2y3oFhPT7 About Taleju Bhawani Goddess Taleju Bhawani is the patron deity of Newari Hindus in the Kathmandu valley. The goddess was brought to the Kathmandu Valley in the 14th century by King Harisiṃha Deva, a Karṇāṭa king of Tirhut, who was driven out of his kingdom in 1325 by Muslim armies. Harisiṃha installed Goddess Taleju, who became the house-goddess of the Malla royal family, as evidenced by two Sanskrit texts, Talejvāgama and Tulyāgama, which are the property of the Rājopādhyāyas of Bhaktapur and Patan. She remained the tutelary deity for the Malla Kings in all three kingdoms of Kathmandu, Patan and Bhaktapur and her temple is the most important in each city. Of the three temples dedicated to Taleju Bhawani in Nepal, the oldest one is in Bhaktapur — in fact, they are built at the same height so she has no problems flying from one to the next! The Golden Gateway (Sun Dhoka) is covered with gilt-copper sculptures and was erected by Ranjit Malla in 1753–54, dedicated to the goddess Taleju. At the centre of the metal gate or tōraṇa is an eight-headed and three-armed form of Taleju, above her is a heavy frame containing Garuḍa, Nāgas and floral motifs. Running down either side of the door are figures of deities including an emaciated Goddess Kāli, and in the top corners of the inner frame are two makaras. On either side of the Golden Gate are large copperplate inscriptions. The three current temples in the valley dedicated to Goddess Taleju were built in the 1500s by the Malla kings, who are said to be the descendants of Nanyadeva, the founder of the ‘Karṇāṭaki’ dynasty of Mithila and Nepal. In 1096 CE, King Nanyadeva expelled the Sena armies of Bengal from North Bihar and established the Karṇāṭa dynasty, with Simraungadh (in present-day South Nepal) as its capital. His descendants ruled for over two centuries until 1326 CE, when the armies of Ghyasuddin Tughlak conquered and sacked Simraungadh, forcing the then ruler, King Harisiṃha (Harisingh) Deva to flee to the Nepal hills. King Harisiṃha took with him the original yantra of the Goddess Bhavani and installed it in Bhaktapur in Nepal. The Newar community soon adopted the worship of Goddess Taleju Bhawani. Taleju and Tulja These Nepali kings originally hailed from the konkaṇ region, on the banks of River Chandrabhaga that flows through the Solapur district of Maharashtra — hinting at an ancient connection between the Tuljha Bhavani temple in Maharashtra and the Taleju temple in Bhaktapur. In the Mharashtra region, the Tuljapur Temple gained great prominence during the reign of Maratha ruler Chhatrapati Shivaji, whose family deity was Tulja Bhawani — a temple that was sadly destroyed by Islamic invaders and rebuilt many a time. The Temple of Devi and the Devta Ka Makan attached to the Taleju Temple at Kathmandu: largest temple in Kathmandu; built in the 16th century, dedicated to Taleju Bhawani, a South Indian goddess who has been worshipped here since the 14th century. Henry Ambrose Oldfield, ‘Sketches from Nipal, Historical and Descriptive…’ 1880 In the 14th century, a Malla dynasty ruler Jayasthiti Malla married the granddaughter of the last Karṇāṭaki ruler Harisiṃha Deva, thereby connecting his lineage with that of the more illustrious Karṇāṭaki kings. The Malla kings also began worshipping the Goddess Taleju Bhawani as their patron goddess, a tradition continued by them until the Gorkhas overthrew the dynasty in the 18th century. However, so strong was the devotion to the goddess in the valley, that the Gorkha king Prithvi Bikram Shah, continued the state patronage of the goddess. In Bhaktapur’s Durbar Square her Golden Gate stands supreme in guarding the entrance to the main palace, exquisitely carved in a mix of copper and gold with the pagoda roof, finials, rampant lines, makaras and elephants. In Patan, two temples are dedicated to her: one rises above the three palaces to command the highest level in the city, while the main shrine is accessed through the courtyard of Mul Chowk. Read More https://hinduaesthetic.medium.com/taleju-bhavani-c71e4e2b8de7 - [Bhramari Shaktipeeth Maa Malai Chandi Temple (Knees), Amta, West Bengal](https://sannidhi.net/sannidhi/bhramari-shaktipeeth-maa-malai-chandi-temple-knees-amta-west-bengal/) - This is a temple of Bhramari Shaktipeeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 46 kms West of Kolkata. Map: https://maps.app.goo.gl/f8GFR8cjKNiY5KVk6 - [Shri Nalateswari Kalika Shaktipeeth Temple (Throat), Nalhati, West Bengal](https://sannidhi.net/sannidhi/shri-nalateswari-kalika-shaktipeeth-temple-throat-nalhati-west-bengal/) - This is a temple of Nalateswari Shaktipeeth. There is a place to sit and meditate outside the temple. You can go into meditative states here effortlessly. How to Get there The temple is located 24 kms North of Tarapith. Map: https://maps.app.goo.gl/xsrhMbK6MS4UmXH28 About Nalateswari Shaktipeeth The throat of Sati fell here as known by tradition. This is a beautiful place with fine vicinity and plateaus all around it where Maa Nalateswri resides and has resemblance with Kamakha and Kalighat pithas. The goddess of this place is known as Maa Nalateswri who is also praised as Maa Devi Parvati or Kalika. According to the localities, in 252th Bengali year (the Hindu god of love and desire) who had dreamt about its existence discovered the larynx of maa sati at this Nalahati forest. The sanctum sanctorum of this temple is crowned with a raised pinnacle where deity of Maa Nalateswri is worshipped. The feeling of positive energy (that helps to destroy the evils of life) rises within as you look at the deity of Maa. With large golden red tongue of the deity below this lays the throat of the divine sati. No matter how much water is being poured down the throat, it will never gets overflowed or dried up. A few kilometres away from this temple lays the shrine of Jogesh Bhairab, Ganesha temple and a mysterious neem tree. Read More https://www.nalateswari.com/ - [Dantakali Shaktipeeth (Teeth), Dharan, Nepal](https://sannidhi.net/sannidhi/dantakali-shaktipeeth-teeth-dharan-nepal/) - This is a consecrated shaktipeeth of Dantakali. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe temple is located on top of Bijaypur Hill of Dharan. Map: https://goo.gl/maps/YJuudjBpPTQLwVLJ9 About Dantakali Dantakali Temple was built in the honour of Goddess Parvati. It is located in Bijayapur Village located about 3 kilometres away from the centre of Dharan city in Nepal. The attraction is also considered to be a significant Shakti Peeth. This temple mainly attracts devotees on the occasion of Dashain, which is an auspicious Hindu festival that celebrates the victory of good over evil. According to a legend, after the passing of Goddess Parvati, Lord Shiva carried her dead body on his shoulder and roamed for days. Decayed parts of the goddess' carcass fell at several locations. This location, where the Dantakali Temple is built, is believed to house the sacred teeth of Goddess Parvati. Hence the name, Dantakali wherein 'danta' means teeth and 'kali' signifies the Goddess. Sourcehttps://www.holidify.com/places/dharan/dantakali-temple-sightseeing-1256533.html - [Sri Sri Dirgheswari Devalaya, Dirgheswari, Assam](https://sannidhi.net/sannidhi/sri-sri-dirgheswari-devalaya-dirgheswari-assam/) - This is a consecrated deity of Goddess Durga, known as Sri Sri Dirgheswari. This is one of four major shaktipeeths in Assam. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 20 kms North of Kamakhya Temple. Map: https://maps.app.goo.gl/uA4ThPqGCZVDWCpCA About Dirgheswari Temple Dirgheswari Mandir (Assamese pronunciation: [dirɡʱeswori dewaloj]) is a temple situated in the northern banks of the river Brahmaputra in Guwahati, Assam,India. Many ancient images made on rocks existed along with the temple. Brick temple was Built by Ahom king Swargadeo Siva Singha, Dirgheswari temple is considered as a Shakti Peetha for Shakti Worship. The main attraction of Dirgheswari temple is the annual Durga Puja celebrations, in which devotees from far of places use to attend. Legends Since ancient times, Dirgheswari was a prominent place of Worship for the followers of Shakti cult of Assam. It is said that when Sati, the first wife of Lord Shiva died, Lord Shiva, in his grief was carrying her dead body around the world. In order to pacify Shiva, Lord Vishnu and other Gods decided to get rid of the body of Sati, which had become a source of sorrow for Mahadeva. Lord Vishnu instructed his disc, Sudarshan Chakra, to cut the body of Sati into several parts. The Sudarshan Chakra acted as instructed, and the pieces of Sati’s body were scattered in different parts of the world. While her genitals fell in Nilachal Hill, on which the famous Temple of Kamakhya is situated, another body part of Sati fell in Sitachal hill. From that time onwards the place is considered sacred by the people. It is also said that the great sage Markandeya, one of the immortals according to Hindu tradition, visited this place and started huge penance of Goddess Durga. At last the Goddess appeared before him and grants him blessings. Thus Dirgheswari became an important place of worship of Goddess Durga. Read More: https://en.wikipedia.org/wiki/Dirgheshwari_temple - [Bhootnath Temple, Beniatola, Kolkata, West Bengal](https://sannidhi.net/sannidhi/bhootnath-temple-beniatola-kolkata-west-bengal/) - This is a consecrated temple of Lord Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 220 m South of Ahritola Ghat. Map: https://maps.app.goo.gl/ufkEmgi1uSSUaYTx5 - [Baba Taraknath Temple, Tarakeshwar, West Bengal](https://sannidhi.net/sannidhi/baba-taraknath-temple-tarakeshwar-west-bengal/) - This is a temple of Baba Taraknath Shivalinga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 61 kms North West of Kolkata. Map: https://maps.app.goo.gl/FZLhVGxy7i5P1UzH9 About Baba Taraknath Temple The Taraknath temple, dedicated to the Hindu god Shiva worshiped as Tarakanatha, is a major pilgrimage spot in the town of Tarakeswar, West Bengal, India. Built in 1729, the temple is an atchala structure of Bengal temple architecture with a 'natmandir' in front. Close by are the shrines of Kali and Lakshmi Narayan. Dudhpukur, a tank to the north of the Shiva temple is believed to fulfil the prayers of those taking a dip in it.[1] Baba Taraknath also known as Baba Tarakeshwar or Baba Tarakeshwarnath. He is a violent (Ugra) form of Lord Shiva who drank venom (Vish) during Samudra-manthan. Tarakeshwarnath is the husband of Bhagwati Tara. His shivalinga is also situated in Bengal, a few kilometres away from Tarapith. He grants his devotees a good health and life from which anything can be achieved. It is said that those who are true devotees of Tara and Tarak , Bhagwati Tara breastfeeds that devotee and then the devotee attains moksha or salvation. Read More https://en.wikipedia.org/wiki/Taraknath_Temple - [Shree Kiriteswari Shaktipeeth (Crown), Berhampore, West Bengal](https://sannidhi.net/sannidhi/shree-kiriteswari-shaktipeeth-temple-berhampore-west-bengal/) - This is a temple of Kiriteswari Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 19 kms North of Berhampore. Map: https://maps.app.goo.gl/VFJXtZPCpqVxHp5d6 About Kiriteswari Shaktipeeth According to the Puranas or Hindu mythology the place were named as Kiriteswari. Peeth devi name is devi Vimala and Bhairab is Samvarta. The construction of the temple is more than 1000 years old and this place was considered to be the sleeping place of Mahamaya. Local people call this temple as Mahishamardini. Devi is also worshipped as Mukuteshwari (as her mukut or crown fell) the Holy Goddess. The original Temple was destroyed in 1405. The present temple was re-constructed by Darpanarayan, king of Lalgola in the 19th century and this is the oldest mark of architecture amongst 51 Peethas.[4] It is the oldest temple in the Murshidabad district. There is a legend that Nawab Mir Jafar in his death bed had requested for the holy Charanamrito (the holy water) of Maa Kiriteswari while suffering from leprosy.[5][6][1] Read More https://en.wikipedia.org/wiki/Kiriteswari_Temple - [Nandikeshwari Shaktipeeth (Necklace), Sainthia, West Bengal](https://sannidhi.net/sannidhi/nandikeshwari-shaktipeeth-necklace-sainthia-west-bengal/) - This is a temple of Nandikeshwari Shaktipeeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 92 kms North of Bardhman. Map: https://maps.app.goo.gl/bgE2SxcQnfXJejby7 About Nandikeshwari Shaktipeeth Maa Sati’s necklace fell here and the idols are Devi Maa as Nandini and Lord Shiva as Nandikishore Bhairav. It is located in earlier Nandipur village, which is now a part of Sainthia town, Birbhum district, West Bengal (220 K.m from Kolkata). Sainthia is known as business capital of Birbhum district and it is famous for its temple of Nandikeshwari Mata. Nandikeshwari temple is one of the 51 Shakti peethas, is only 1.5 K.m from Railway Station. The town is sanctified by the river Kopai and Maa Nandikeshwari, the Holy Goddess. The main temple of the town is that of Maa Nandikeshwari’s temple. She is believed to be present in a big mounted rock, deeped with vermillion, in the shape of the back of a tortoise (kurma). She is adorned with a silver crown and three golden eyes. Festivals are held especially in The Baishakhi Purnima or the Buddha Purnima (full moon day), with yagna. Special rituals are also held on Kali Puja and on Amabasyas (new moon). And daily, Maa is offered with ‘anna-bhog’(rice ) on the noon. The temple remains opened from 6 am to 10 pm daily. In this temple there lies the Bhairava as Nandikeshwar. Inside the temple premise there are many other temples of Dashavataar, Lord Vishnu, Hanumanji, Ram-Sita, NavaDurga, Lord Shiva and some more. There is a huge sacred tree where the devotees bind colourful threads to fulfill their wishes. On the body of these temples, there are beautiful paintings of many Gods and Goddesses figures. There is a huge sacred tree where the devotees bind red and yellow threads to fulfill their wishes. Read More https://www.maavaishnavi.com/nandikeshwari-shakti-peeth-nandipur-14th-among-51-shakti-peethas/ - [Mahishamardini Shaktipeeth (Eyebrows), Bakreshwar, West Bengal](https://sannidhi.net/sannidhi/mahishamardini-shaktipeeth-eyebrows-bakreshwar-west-bengal/) - This is a temple of Bakreshwar Shaktipeeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 115 kms North of Bardhman. Map: https://maps.app.goo.gl/uQZrvPthFPmbmgJL6 About Bakreshwar Shaktipeeth Mahishmardini Shakti Peeth Bakreshwar (also known as Vakreshwar) is one of the 51 Shakti Peethas in India. The Bakreshwar Temple is on the banks of the Paphra River in West Bengal. It is in the district of Birbhum, approximately 24 kilometres from the town of Siuri and 240 kilometres from Kolkata. Devi Mahishmardini (destroyer of Mahishasur) is the idol worshipped here, and the Bhairav here is Vakranath. Bakreshwar Temple Architecture The temple is well-known for its Oriya architecture. The Mahishmardini and Vikranth temples are located within the temple complex. The former features antique paintings of the goddess which are taken care of under the supervision of Archaeological Survey of India. A large boundary wall with an entrance gate on the eastern side encircles the temple complex. There are stairs up to the main entrance of the temple, which is situated on an elevated platform. Extensive carvings and sculptures of many legendary figures adorn the temple's entrance. The goddess Mahishmardini's idol is housed in the temple's inner sanctum, or garbhagriha, which serves as the principal shrine. The black stone idol is embellished with various clothing and accessories. The idols of Lord Shiva and Lord Vishnu are placed on each side of it. Other smaller shrines, including those to Lord Ganesha, Lord Hanuman, and Lord Kartikeya, are also present in the temple. A tiny tank or pond that is close to the temple is also seen to be a sacred location for ritual washing. The Bakreshwar Shakti Peeth temple's design is a reflection of the traditional Bengali style of temple building, which is distinguished by fine carvings, elaborate exterior decorations, and beautiful domes and spires. Legends Associated with the Temple When Lord Vishnu used his Sudarshan chakra on Devi Sati's burnt corpse, the piece between her eyebrows, representing her mind, is supposed to have fallen in this spot. Later, a shrine was built and dedicated to the worship of powers. Another legend goes as a myth about how the area received its current name. Once upon a time, two renowned munis named Subrita and Lomas were invited to participate in the Swayamvar of Devi Lakshmi. When Rishi Lomas arrived first, Rishi Subrita was filled with rage that eventually twisted his nerves into eight folds, earning his name the moniker Ashtavakra. Sage Ashtabakra resolved to do penance for his mistake. He went to Kashi to worship Lord Shiva to overcome his weak emotions like anger. When he reached Kashi, he was told to travel east to a place called Gupta Kashi and start meditating. Sage Ashtavakra did so, eventually reaching Bakreshwar, where he recited and recited prayers in praise of Shiva for ten thousand years. Pleased with his dedication and repentance, Lord Shiva granted a boon that Sage Ashtabakra would be worshipped in front of Lord Shiva. Vishwakarma, the god's architect, built a splendid temple honouring the sage on the Supreme Lord's orders. Read More https://www.alightindia.com/bakreshwar-temple - [Kankalitala Shaktipeeth (Waist), Bolpur, West Bengal](https://sannidhi.net/sannidhi/akankalitala-shaktipeeth-waist-bolpur-west-bengalfullara-shaktipeeth-lips-labpur-west-bengal-copy/) - This is a temple of Kankalitala Shaktipeeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 8 kms North East of Bolpur. Map: https://maps.app.goo.gl/FpcHTdSGCxAnd1HK9 About Kankalitala Shaktipeeth Dedicated to Goddess Sati, the temple is considered among the 51 Shakti Peeth, which are spread across the whole Indian Subcontinent. According to religious texts, King Daksha, father-in-law of Lord Shiva, had organized a yajna. In which, King Daksha did not send invitations to Lord Shiva and Mother Sati (daughter of King Daksha) because King did not consider Lord Shiva as his equal. When Goddess Sati got to know about it, She felt very bad and decided to reach there in yajna without invitation. Then, King Daksha insulted Lord Shiva at the yajna site, which Mata Sati could not bear, and she jumped into the Havan Kund. Lord Shiva came to know about this, after which he reached there and took out the body of Goddess Sati from Havan Kund and started doing Tandava (the dance of destruction), which caused upheaval in the entire universe. Lord Vishnu divided the corpse of Goddess Sati into 51 parts from his Sudarshan Chakra to save the earth from the anger of Lord Shiva. The places where the parts of Sati’s body fell, became the Shakti Peeth. About the Temple Kankalitala Temple is situated on the banks of Kopai river in the north-east of Bolpur (Shanti Niketan), in the Birbhum district of the state of West Bengal. The temple is one of the 51 Shakti Peeth of Goddess Sati, where the waist of Mother Sati fell. Kankalitala Temple is listed among the most prominent temples of Hinduism. Goddess Sati is the presiding goddess of the temple. It is believed that, when Sati’s waist (Kankal in the Bengali language) fell at this place, it caused a depression in the earth, which was later filled with water, and a divine kund was formed. Idols and Statues made up of stone, metal, or clay are not available in this temple. There is a framed painting depicting goddess Kali standing on the top of Lord Shiva. The divine energies of Goddess Sati and Lord Shiva are placed as ‘Devgarbha,’ and ‘Ruru,’ respectively in the temple. Read More https://www.alightindia.com/kankalitala-temple - [Fullara Shaktipeeth (Lips), Labpur, West Bengal](https://sannidhi.net/sannidhi/fullara-shaktipeeth-lips-labpur-west-bengal/) - This is a temple of Fullara Shaktipeeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 78 kms North of Bardhaman. Map: https://maps.app.goo.gl/E9XqWYYcn5JBhQWi7 - [Attahas Shaktipeeth (Lips), Dakshindihi, West Bengal](https://sannidhi.net/sannidhi/attahas-shaktipeeth-lips-dakshindihi-west-bengal/) - This is a temple of Attahas Shaktipeeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 73 kms North of Bardhaman. Map: https://maps.app.goo.gl/4noX5mtYfv85BAV98 About Attahas Shaktipeeth The temple of Attahas, also known as Phullora Attahas, is believed to be among one of the 51 Shakti Peethas. This is the place where the lower lip of Goddess Sati was dropped. The temple is located amidst the dense forest near Nirol village in Bardhaman district of West Bengal. The temple houses a 15 ft tall stone which represents the lower lip of Goddess Shakti. Here, the deity is worshiped as Goddess Phullora. Lord Bhairav, her consort is worshiped as Lord Vishwesh. Next to the main temple is a shrine of Kal Bhairav and Lord Shiva. An idol of Lord Shiva is seen sitting on a Lotus. Though the temple is not a grand structure, the marble made edifice is designed beautifully. The overall ambiance is very divine and tranquil. Devotees offer Hibiscus flowers to Goddess and seek her blessings. Temple History and Temple Legend The Sanskrit term Attahas comes from Atta (loud) and Hasa (laughter) meaning loud laughter. The temple of Attahas is considered among the 51 Shakti Peethas which are the holy places where the body parts of Goddess Sati's corpse fell when Lord Shiva carried her body after her death. The places where her body parts fell were enshrined by the divine presence of Shakti. Being a Shakti Peeth, the legend of Phullara temple is associated with the Daksha Yajna event and the self-immolation of Sati. After Sati immolated herself, Lord Shiva carried her body and performed Tandav. To pacify Lord Shiva and to save the universe from the anger of Lord Shiva, Lord Vishnu mutilated the corpse of the Goddess Sati by his Sudarshan Chakra. The lower lip of Goddess Sati fell here which form the Attahasa Shakti Peeth. Each Shakti Peetha has a name for the Shakti and a shrine of Lord Kaal Bhairava associated with the temple. The Shakti of the Attahas is addressed as Goddess Phullara. There was a big pond beside the temple. According to hearsay, Lord Hanuman collected 108 blue lotuses from this pond when Lord Ram required them for the worship of Goddess Durga. Read More https://www.apnisanskriti.com/temple/attahas-shakti-peeth-nirol-katwa-bardhaman-west-bengal-3566 - [Shri Bahula Shaktipeeth (Arm), Ketugram, West Bengal](https://sannidhi.net/sannidhi/shri-bahula-shaktipeeth-arm-ketugram-west-bengal/) - This is a temple of Shri Bahula Shaktipeeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 68 kms North of Bardhaman. Map: https://maps.app.goo.gl/PLhQL65uALREdK6F7 About Shri Bahula Shaktipeeth Bahula Temple is located 8 kilometers from Katwa in Burdwan. There is another manifestation of the female spiritual energy of the universe. This Temple is located on the banks of the Ajay river at Ketugram. West Bengal is blessed with the Bahula temple. The Bahula Temple Architecture is Very Wonderful. The temple has a serene environment that will immediately calm your senses. God can actually be achieved in that environment once you hear the chiming of temple bells and the chanting of mantras fusing together with your religion. The Temple is considered one of the 51 Shakti Peethas in Ketugram, West Bengal. History and Significance Devi Sati gave her life by jumping into the fire of Havan organized by her father King Daksheshwara. When Lord Shiva was running around the planet carrying her body Lord Vishnu divided the body into 51 parts utilizing his Sudarshan chakra. Out of those 51 parts, from which the ‘left arm’ of Sati fell to this place. ‘Bahu’ in Sanskrit incidentally means ‘arm’. ‘Bahula’, on the other hand, means lavish and refers to the prosperity that this goddess brings. Bahula Shakti Peetha is just one from where devotees haven’t left empty-handed. She’s thought to give the wishes of all those who approach her with genuine longing in their hearts. Instances of wonders are rampant here. There are a lot of other vital temples around this Shakti Peetha which you may go to. Take, for instance, the Kokaleshwari Kali Mandir (goddess of the skulls), the Sarvamangala Shrine, and the Shivlingam Temple That’s dedicated to Lord Shiva. You might even visit Raman Bagan, it is a deer park or the Meghnad Saha Planetarium. Temple Idol/ Deity Bahula Devi is seen accompanied by her sons Karthikey and Ganesha. Karthik is the god of fertility and war whereas Ganesh is the one who brings a note of auspicious elements into the world. The goddess Bahula is worshipped along with the Bhairav Bhiruk and both are said to be manifestations of Mahadev and Mata Adi Shakti. ‘Bhiruk’ means one who has attained the highest levels of meditation or ‘sarvasiddhayak’. Read More https://allworldtemple.com/bahula-temple-shakti-peeth/ - [Shri Jogadya Shaktipeeth (Right Toe), Kshirgram, West Bengal](https://sannidhi.net/sannidhi/shri-jogadya-shaktipeeth-right-toe-kshirgram-west-bengal/) - This is a temple of Shri Jogadya Shaktipeeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 45 kms North of Bardhaman. Map: https://maps.app.goo.gl/HfabiTsQgru1iq1b6 About Shri Jogadya Shaktipeeth ogadya Temple, dedicated to goddess Shakti, is situated at Katwa subdivision of Purba(East) Burdwan district of West Bengal. This temple is believed to be one of the Fifty-one Shakti-Peethas. There are two temples of the goddess ‘Jogadya'( one is the old or main temple, and the other one is the new temple), a temple of Lord Shiva(known as ‘Kshireshwara’, ‘Kshirkantha’, ‘Ksheerkantak’), a little ahead of Kshirdighi(Kshir Tank) which houses the new temple of goddess ‘Jogadya’ underneath of it. Along with the goddess ‘Jogadya, many big fishes are there in that tank. Here the old or main temple stands with several legendaries behind it. ‘The Ramayana’, one of the revered books in Hinduism, tells us that once Mahi Ravana(a fearsome demon and the dynast of Lanka) had taken hostage of two brothers, Bhagoban Rama and his younger brother Laxmana to a place where he used to worship goddess Bhadrakali. Eventually, Bhagoban(Lord) Hanuman(beloved son of Bhagoban Vayu and the nymph, Anjana) appeared there to rescue Bhagoban Rama and his adored younger brother, Laxmana. Hanuman accomplished his motto of slaying that demon, Mahi Ravana and returned with Rama and Laxmana along with the idol of Devi Bhadrakali to the earth. And it is folklore that Hanuman vindicated that idol of goddess ‘Bhadrakali’ at the village of Kshirgram. Gradually this goddess had been altered by Her name ‘Jogadya’ by the locals. It is a rumour, an idol of goddess Bhadrakali, shaped in the main temple by a famed architect after the demise of Mahi Ravana. Nabinchandra of Daihat after his realisation of that actual idol of Bhadrakali was disappeared, or another byword was spread over for the eras like that renowned architect had set up the idol of Bhadrakali in the main temple after his failure of having the Buddhist idol Mahajan in Kshirdighi. On the other hand, Puranas informs us that Lord Hanuman himself had solicited the goddess Bhadrakali. Another source tells us that a well-known erector, Nabin Bhaskar of Dainhat, had rebuilt the idol of goddess Jogadya when it was found broken. All the expenses on behalf of this were carried away by the Maharaja of Burdwan. It is said that initially, there was not an idol or not even a picture of the goddess in the main temple. But the puja(worshipping) and a fair oriented to it was held there at that time. However, one night, the king of Kshirgram, Haridutta, dreamt of the goddess in an Ugra-Chandi form. He later collected a ready stone image of the ten-armed Singhabahini goddess. Over time, he established Her in the temple. Apart from all the mythological beliefs mentioned above, a fascinating fabled anecdote is there in ‘Shakta Purana’ like ‘Devi Bhagavata Purana’, ‘Kalika Purana’ and the folklores of various regions are more cognizant to all. Daksha(one of the Prajapatis, son of Brahma) once organised a yajna(sacrifice) to meet the grudge towards Bhagoban Shiva grew during Brahma’s yajna. Daksha also arranged a yajna like that of Brahma had and invited all the gods, Prajapatis and kings of the world to be presented in the yajna except his younger daughter, ‘Sati’ and Her beloved husband Shiva to show merely the humiliation to them. Despite being invited, ‘Sati’ persisted to her beloved to join the yajna. Bhagoban Shiva refused her proposal and tried his best to deter her from not attending the yajna. Nevertheless, ‘Sati’ disagreed with Him. Then being very compelled, Bhagoban Shiva let her appear in the yajna with companions, including ‘Nandi’. Being there, Sati tried heart and soul to interact with her parents and elder sister. But her father repeatedly scolded and humiliated her in front of all the conspicuous personalities presented in that auspicious ceremony. Nay Daksha used a lot of unseemly words towards his son-in-law. Despite all these, Sati kept her patience, whereas Daksha did not control his tongue. At last, it was too hard for Sati to digest. Hence, she cursed her father and immolated Herself, jumping into the sacrificial fire. Invitees tried to rescue her earthy body, but it was too late. Her companions, including ‘Nandi’, cursed Daksha and left the ceremonial place. The invitees followed them, and sage Dadhichi did the same. Shiva came to know the saddest incidence and his grief transformed into horrifying, destructive anger. Shiva then took his extremely fierce and fearsome form of ‘Virabhadra’ and sent Virabhadra, Bhadrakali(Rudrakali), and Bhutaganas to disrupt the yajna spot, and they did as directed. Sage Bhrigu tried in vain to fight back them. All the gods, sages and Prajapatis were brutally beaten, and Daksha was beheaded. Gods Brahma and Vishnu then recoursed to Shiva. They showed their sympathies to him, requested earnestly to control his anger, urged him for mercy, and tried their best to make him understand that unsuccessful yajna may cause harm to the creation. Shiva agreed with them, gave His permission to complete the yajna, and forgave Daksha. But he could not control himself being separated from his beloved ‘Sati’, so he carried the body of ‘Sati’ on his shoulder and started his Tandava(Celestial dance) throughout the Galaxy. As a consequence, the creation was in massive danger. Then the Bhagoban Vishnu took the assistance of his Sudarshana chakra to disjoint the Sati’s corpse, keeping himself hidden. It is a belief that the right toe of ‘Sati’ fell here(Kshirgram), and hence this temple had enlisted itself in 51 Shakti Peethas. History describes the main temple in a little bit different way. In the 11th century, the foundation was laid down for a giant brick temple that was established encompassed with a colossal wall. Usually, it is called “Maa-er Baari”(house of mother) by the locals, devotees. It houses ‘Nat Mandir’, ‘Bhog Ghar’, ‘Bhandar Ghar’ etc. But unfortunately, Islamic aggression was committed to the main temple of Mata and destroyed by Kalapahar(A converted Muslim General of Bengal Sultanate) in the year 1760. Subsequently, the king, ‘Kirti Chandra Barbarua'(an Ahom noble), rebuilt the Southern surface of the temple between the years 1770-1780. In 2005, a new temple of white marble had been set up in the middle of the pond, ‘Kshirdighi’ by name. The statue of ‘Jogadya’ was kept underwater because this statue was innovated by Hanuman first in the netherworld. But there was the re-excavation of ‘Kshirdighi’, and another primal idol of Devi Jogadya was found. On 31/12/2011, a further new fane of red stones had been installed, and the new idol extracted from the re-boring of the said tank was sedentarised there. This new temple is also adorned with ‘Bhog Ghar’, ‘Bhandar Ghar’, ‘Nat Mandir’, and a guest house for food and lodgings of the tourists and is encircled with a large boundary wall. Eventually, both the statues are made of ‘Kashti Stones'(a touchstone is a small tablet of dark stone such as slate or Luddites, used for assaying precious metal alloy) and looks like the goddess’s Durga. According to the archaeologists, the newer idol completes its age of 180 years. In contrast, the older idol is assumed around 600 years old. It is believed that the deity resides underwater of Kshirdighi throughout the year. On some special occasions, such as Baishakh(first month of Bengali calendar) Sankranti(last day), Devi comes out of the water to the temple. The vast crowd come here from the remotest place to be part of this auspicious ceremony and enjoy the fair is held here during the puja every year. Aside from Baishakh Sankranti, Ashar-Nabami(3rd month of Bengali calendar), Bijaya Dashami(last day of Durga festival), 15th Poush(9th month of Bengali calendar), Makar Sankranti(last day of the Bengali month, Poush) are also celebrated here with grandeur. Devi comes out of her abode on each of these auspicious occasions. The very next day returns to Her residence, i.e. underwater of Kshirdighi. Another tank is located there in the temple at the right-hand side of Khshirdighi, popularly known as ‘Sagardighi’, where Devi Jogadya first touched and wore Her Sankha(a symbol of marriage of Bengali woman). The two white bangles made from the conch and coral bangles symbolise a Bengali married woman. Methodically the local women present Sankhas in the temple and wear their Sankhas every year on the day of the occasion of Devi Jogadya worshipping. Read More https://www.bengalchronicle.com/2021/07/08/the-jogadya-temple-of-kshirgram/ - [Ujani Shaktipeeth Shri Mangal Chandi Temple (Right Wrist), Nutahat, West Bengal](https://sannidhi.net/sannidhi/ujani-shaktipeeth-shri-mangal-chandi-temple-right-wrist-nutahat-west-bengal/) - This is a temple of Ujani Shaktipeeth Shri Mangal Chandi. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 37.4 kms North of Bardhaman. Map: https://maps.app.goo.gl/FpVNXQk9UtDNf6Dk7 About Ujani Shaktipeeth Shri Mangal Chandi Mangal Chandika Shakti Peeth is located in the Ujani village of Guskara in the Bardhaman district of West Bengal state. Mangal Chandika Shakti Peeth is considered among the 51 Shakti Peethas, famous in Hinduism. Guskara railway station is about 16 kilometers from the temple. The chief legend of Ambika relates to the creation of the Shakti Peethas. Sati, the daughter of Prajapati Daksha, was married to the god Shiva despite his wishes. Daksha arranged a great yajna but did not invite Sati and Shiva. Uninvited, Sati reached the yajna site, where Daksha ignored Sati as well as Shiva. Sati was not able to withstand this insult. So, Devi Sati gave her life by jumping into the fire of Havan organized by her father King Daksh. When Lord Shiva was running around the planet carrying her body Lord Vishnu divided the body into 51 parts utilizing his Sudarshan chakra. Out of those 51 parts, from which the ‘Right wrist’ of Sati fell to this place. The idol of maa Sati is called ‘Shri Mangal Chandi’ and the lord Shiva is worshipped as ‘Kapilambar’. Read More https://allworldtemple.com/ujani-shakti-peeth-temple/ - [Shree Kankaleshwari Maa Temple, Bardhaman, West Bengal](https://sannidhi.net/sannidhi/shree-kankaleshwari-maa-temple-bardhaman-west-bengal/) - This is a temple of Shree Kankaleshwari Maa. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 5.4 kms South of Bardhaman Bus Station. Map: https://maps.app.goo.gl/f8GFR8cjKNiY5KVk6 - [Bargabhima Shaktipeeth (Vibhash Shaktipeeth Kapalini) Temple (Left Ankle), Tamluk, West Bengal](https://sannidhi.net/sannidhi/bargabhima-shaktipeeth-vibhash-shaktipeeth-kapalini-temple-left-ankle-tamluk-west-bengal/) - This is a temple of Bagabhima shaktipeeth. This is also known as Kapalini and Vibhash Shakti Peeth. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 86 kms South West from Kolkata. Map: https://maps.app.goo.gl/ar5sJsnuMjdNwLVx7 About Bargabhima Temple Bargabhima temple was built nearly 1150 years ago by a Maharaja of the Mayor dynasty. This temple is also known as Vibhasha Shakti Peeth or Bhimakali Temple. This shrine lies on the bank of the River Rupnarayana at Tamluk village in East Midnapore district of West Bengal. This Temple has been mentioned in the Mahabharata as a place which Bhima acquired. Puranas According to ancient Hindu texts, Sati Behula came to the old port of Tamralipta presently known as Tamluk with the dead body of her husband, Lakhindar who lost his life in the ‘Basar-Ghar’ by the instructions of Devi Manasha on a floating bank(Mandas) made of banana-tree. Not only that but also after listening to the undignified slander of her husband at the palace of his father, ‘Daksharaj’, Devi Sati became angry and immolated herself. After that, being very angry Lord Shiva came there and he lifted Sati-Maa’s pious body on his shoulder and started ‘Tandab-Nritya.’ which would have destroyed the whole universe. In that moment of crisis, Lord Vishnu tried to outface Lord Shiva by dividing Maa-Sati’s holy and sinless body with his ‘Sudarshan Chakra’, keeping himself hidden. With the help of ‘Sudarshan-Chakra, Sati-Maa’s pious 51 Peeths were formed. At Tamluk, the ankle of her left leg of Devi mother was dropped and formed a Shakti-Peeth. The name of that said Peeth is called ‘Vibhasha.’ Devi Maa of this Peeth is Goddess Bhimpura, originally known as ‘Bargabhima.’ In the era of Mahabharata, Narapati ‘Tamraj or Tamradhwaj’ was ruling that time. That time, a fisherwoman was providing fishes to King Tamradhwaj daily. So, she had to cross a long road throughout a dense jungle every day. And for that, she had to sink her fishes once in the water of a ‘Kunda’, as if the fishes did not die. After doing that, the fishes immediately survived if any fish was all ready to die. One day, with great curiosity, the king asked the fisherwoman about the mystery and then she explained to him. After hearing her, the king went to see that kunda and he decided to construct a temple there for the goddess. The kunda beside the Bargabhima mother’s temple is now adjacent to the north side of the temple. This kunda is not the previous one where the fisherwoman became able to revive her almost dead fishes alive. The Temple Bargabhima Temple is stretched over the vast area with a courtyard. Inside the inner temple, the Blackstone idol of Goddess Kali is stood beside the Shiva Linga and is surrounded by white marble boundary. The ruling deity of this temple is Goddess Kali who is worshipped as an icon of the Goddess Mahisasur-Mardini, the destroyer of demons. The divinity has four arms. Upper two arms are holding a Trident and a human skull and in lower two arms she carries the heads of the demons after slaying them. The architecture of the temple resembles that of Kalinga temple tombs, as well as Bangla Aatchala, styled Natmandir. This temple is the mixture of Hindu, Oriya and Buddhist culture. The old construction of this temple was destroyed during the Islamic invasion and the present one is built on the remnants of the primitive temple. This temple is 60′ high. There is a pond near the temple and it has a flight of stairs and it is very old. It is very clean and well maintained. No PANDA-TROUBLE like other places. There is a Car Parking facility of its own just inside the opposite lane. Civic Police or Green Police are extremely friendly. To pay the tribute to the Almighty, the mind should be centralised to the Lord. Worship with such an orientation would have a very good effect on us. Bargabhima temple opens at 4 a.m. and closes at 7 p.m. In the afternoon, the temple closes its door for 30 minutes for bhog. Tourists and devotees should have their bath before leaving home if they wish to pay their ‘PUSHPANJALI’ otherwise they will not be allowed to enter the ‘Garbha- Griha.’ This temple has an option of offering ‘Bhog’ which are cooked by the priests of that respective temple and can be taken there. The special item of the ‘Bhog’ is Shol machcher(Shol fish) amer tak(mango tarter). Tourists and devotees may have this ‘Bhog’ for Rs 70. Barunir Fair is celebrated during Makara Shankranti and Bhima Fair is celebrated on Magha Shuddha Ekadashi. Ratha Jatra is celebrated in the Bengali month of Ashar. Charak Fair is also celebrated. The other important festivals are Sharad Purnima, Deepawali, Somvati Amavasya, Ram Navami and Navaratri. Read More https://www.bengalchronicle.com/2020/12/14/one-of-51-shakti-peeth-bargabhima-kali-temple/ - [Thanthania Kalibari Temple, College Street, Kolkata, West Bengal](https://sannidhi.net/sannidhi/thanthania-kalibari-temple-college-street-kolkata-west-bengal/) - This is a consecrated temple of Kali. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 750 m North West of Kalighat metro station. Map: https://maps.app.goo.gl/YBgYhd9cqVRrEnVLA About Thanthania Kalibari The Thanthania Kalibari was founded by Shankar Ghosh (whose grandson was Swami Subhodhananda,[2] a direct disciple of 19th century mystic Ramakrishna) in 1803, as mentioned in the temple building itself.[3] However, according to a different tradition it was built in 1703. The image of the presiding deity Siddheshwari is made of clay and the idol is painted every year with the colors red and black. Tuesdays and Saturdays are considered auspicious for a visit to the temple. The temple is 300+ years old and the idol is even older. Read More https://en.wikipedia.org/wiki/Thanthania_Kalibari - [Swami Vivekananada Room, Belur Math, Kolkata, West Bengal](https://sannidhi.net/sannidhi/swami-vivekananada-room-belur-math-kolkata-west-bengal/) - This is a room of Swami Vivekananda at Belur Math. The math also contains the temples with remains of Sri Ramakrishna, Sri Sarada Devi, Swami Vivekananada & other disciples of Sri Ramakrishna. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 300 m East of Belur math station. Map: https://maps.app.goo.gl/XgHdwo4DX9n4krF28 About Swami Vivekananda Room Here lived the great sage who Sri Ramakrishna said was a ‘Dhyana Siddha (perfect in meditation) even from the very birth’. During Swamiji’s time the room must have been less cluttered than it appears today with many pieces of furniture and miscellaneous things. Swamiji was a man without frontiers and would have liked to live and move like free air. We can imagine him in a spacious room with bare minimum furniture, sitting quietly or meditating, or being absorbed in the scenic beauty of the Ganga. The fact is that many things in this room were later additions. As days went by, things used by Swamiji at different places were received at Belur Math and began to accumulate in his room for want of a better place. Swamiji loved his room and was always glad to be back in it after his travels, and even after a short visit to Kolkata. In this room he wrote, gave instructions to his brother-monks and disciples, received his friends, had his meal, slept, and communed with God. And in this very room he gave up his body in final meditation. About Swami Vivekananda Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time. With Sri Ramakrishna At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.” Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends. Difficult Situations After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader. Beginnings of a Monastic Brotherhood Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body. After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.) Read More: https://belurmath.org/swamijis-room/ https://belurmath.org/swami-vivekananda/ - [Sri Sarada Devi Room, Mother's House, Bagbazar, Kolkata, West Bengal](https://sannidhi.net/sannidhi/sri-sarada-devi-room-mothers-house-bagbazar-kolkata-west-bengal/) - In the temple premises, Towards the north, there is a room of Sri Sarada Devi. The building is called Nahabat Khana There is a place to sit and meditate outside the room. You can go into meditative states here effortlessly. How to Get there The temple is located 850 m West of Dakshineshwar station. Map: https://maps.app.goo.gl/VU35dP75XvR9D6t19 About Mother's House Baghbazar After the pilgrimage, Sarada Devi lived alone in Kamarpukur, the village where Ramakrishna was born. There, she endured poverty, verging on starvation for a year. In 1888, when the news reached the lay and monastic disciples of Ramakrishna that she needed their care and attention, they invited her to Calcutta and arranged for her stay. Swami Saradananda built a permanent house for Sarada Devi in Calcutta. The house was named the Udbodhan House, after the Bengali monthly magazine published by the Ramakrishna Math. The house, also known as Mayerbari ("Holy Mother's House"), is where she spent the longest period of her life outside Jayrambati.[32] Sarada Devi went to Calcutta because she had many hardships in Kamarpukur. She had no financial resources and no one could take care of her. She tried to hide her situation, but it leaked out. When the devotees at Calcutta heard this, they persuaded Sarada Devi to come to Calcutta.[33] At Udbodhan House, Sarada Devi was accompanied by other women disciples and devotees of Ramakrishna, Golap Ma, Yogin Ma, Gopaler Ma, Lakshmi Didi and Gauri Ma being the best known. An increasing number of people began to flock for guidance, instructions and spiritual initiation.[34] Other Western women followers of Ramakrishna Order including Sister Nivedita[35] formed close relationship with her.[36][37] According to her biographers, her innate motherliness put visitors at ease. Swami Nikhilananda, her direct disciple writes, "Though she had no children of the flesh, she had many of the spirit."[38] She regarded all her disciples as her own children.[39] About Sri Sarada Devi Endearingly known as ‘Holy Mother’, Sri Sarada Devi, the spiritual consort of Sri Ramakrishna, was born on 22 December 1853 in a poor Brahmin family in Jayrambati, a village adjoining Kamarpukur in West Bengal. Her father, Ramachandra Mukhopadhyay, was a pious and kind-hearted person, and her mother, Shyama Sundari Devi, was a loving and hard-working woman. Marriage As a child Sarada was devoted to God, and spent most of her time helping her mother in various household chores like caring for younger children, looking after cattle and carrying food to her father and others engaged in work in the field. She had no formal schooling, but managed to learn the Bengali alphabet. When she was about six years old, she was married to Sri Ramakrishna, according to the custom prevalent in India in those days. However, after the event, she continued to live with her parents, while Sri Ramakrishna lived a God-intoxicated life at Dakshineshwar. Visit to Dakshineshwar At the age of eighteen she walked all the way to Dakshineshwar to meet her husband. Sri Ramakrishna, who had immersed himself in the intense practice of several spiritual disciplines for more than twelve years, had reached the highest state of realization in which he saw God in all beings. He received Sarada Devi with great affection, and allowed her to stay with him. He taught her how to lead a spiritual life while discharging her household duties. They led absolutely pure lives, and Sarada Devi served Sri Ramakrishna as his devoted wife and disciple, while remaining a virgin nun and following the spiritual path. Life at Dakshineshwar Sri Ramakrishna looked upon Sarada Devi as a special manifestation of Divine Mother of the universe. In 1872, on the night of the Phala-harini-Kali-puja, he ritualistically worshipped Sarada Devi as the Divine Mother, thereby awakening universal Motherhood latent in her. When disciples began to gather around Sri Ramakrishna, Sarada Devi learned to look upon them as her own children. The room in which she stayed at Dakshineshwar was too small to live in and had hardly any amenities; and on many days she did not get the opportunity of meeting Sri Ramakrishna. But she bore all difficulties silently and lived in contentment and peace, serving the increasing number of devotees who came to see Sri Ramakrishna. Worship by Sri Ramakrishna In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her cordially, and taught her how to attend to household duties and at the same time lead an intensely spiritual life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple. Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained a Sannyasin (Hindu monk), and he observed the basic vows of a monk to perfection. But outwardly he lived like a lay man, humble, loving and with childlike simplicity. During Sri Ramakrishna’s stay at Dakshineswar, Rani Rasmani first acted as his patron. After her death, her son-in-law Mathur Nath Biswas took care of his needs. Leading the Sangha after the Master’s Passing After Sri Ramakrishna’s passing away in 1886, Sarada Devi spent some months in pilgrimage, and then went to Kamarpukur where she lived in great privation. Coming to know of this, the disciples of Sri Ramakrishna brought her to Kolkata. This marked a turning point in her life. She now began to accept spiritual seekers as her disciples, and became the open portal to immortality for hundreds of people. Her great universal mother-heart, endowed with boundless love and compassion, embraced all people without any distinction, including many who had lived sinful lives. When the Western women disciples of Swami Vivekananda came to Kolkata, the Holy Mother accepted them with open arms as her daughters, ignoring the restrictions of the orthodox society of those days. Although she had grown up in a conservative rural society without any access to modern education, she held progressive views, and whole-heartedly supported Swami Vivekananda in his plans for rejuvenation of India and the uplift of the masses and women. She was closely associated with the school for girls started by Sister Nivedita. She spent her life partly in Kolkata and partly in her native village Jayrambati. During the early years of her stay in Kolkata, her needs were looked after by Swami Yogananda, a disciple of Sri Ramakrishna. In later years her needs were looked after by another disciple of Sri Ramakrishna, Swami Saradananda, who built a new house for her in Kolkata. Simplicity and Forbearance Although she was highly venerated for her spiritual status, and literally worshipped as the Divine Mother, she continued to live like a simple village mother, washing clothes, sweeping the floor, bringing water from the pond, dressing vegetables, cooking and serving food. At Jayrambati she lived with her brothers and their families. They gave her endless troubles but, established as she was in the awareness of God and in Divine Motherhood, she always remained calm and self-possessed, showering love and blessings on all who came into contact with her. As Sister Nivedita stated, “Her life was one long stillness of prayer.” Mother of All In the history of humanity there has never been another woman who looked upon herself as the Mother of all beings, including animals and birds, and spent her whole life in serving them as her children, undergoing unending sacrifice and self-denial. About her role in the mission of Sri Ramakrishna on earth, she stated: “My son, you know the Master had a maternal attitude (matri-bhava) towards every one. He has left me behind to manifest that Divine Motherhood in the world.” Ideal Woman On account of her immaculate purity, extraordinary forbearance, selfless service, unconditional love, wisdom and spiritual illumination, Swami Vivekananda regarded Sri Sarada Devi as the ideal for women in the modern age. He believed that with the advent of Holy Mother, the spiritual awakening of women in modern times had begun. Last Days Under the strain of constant physical work and self-denial and repeated attacks of malaria, her health deteriorated in the closing years of her life, and she left the mortal world on 21 July 1920. Read More https://belurmath.org/sri-sarada-devi/ https://en.wikipedia.org/wiki/Sarada_Devi#Further_reading - [Sri Sarada Devi Cremation Shrine, Sri Sarada Devi Temple, Belur Math, Kolkata, West Bengal](https://sannidhi.net/sannidhi/sri-sarada-devi-cremation-shrine-sri-sarada-devi-temple-belur-math-kolkata-west-bengal/) - This is a temple at a place where Sri Sarada Devi was cremated at Belur Math. The math also contains the temples with remains of Sri Ramakrishna Paramhamsa, Swami Vivekananada & other disciples of Sri Ramakrishna. There is a place to sit and meditate outside the room. You can go into meditative states here effortlessly. How to Get there The temple is located 300 m East of Belur math station. Map: https://maps.app.goo.gl/bRWf4uHJUvSLrpgg8 About Sri Sarada Devi Shrine After the passing away of the Mother, many places were suggested to arrange the pyre. Swami Shivananda selected the present spot and said, ‘Mother will sit facing the Ganga and will ever shower eternal peace on the whole of humanity.’ Swami Turiyananda, a disciple of Sri Ramakrishna, also felt that the temple would look majestic if it faced the Ganga. The temple was erected accordingly; of all the temples in Belur Math, Mother’s alone faces the Ganga. Mahendranath Gupta (M.), the recorder of The Gospel of Sri Ramakrishna, records something unique. When he was unable to overcome the grief of Mother’s passing away, he had a vivid dream, which he describes in his own words: ‘The other day Mother appeared to me in a dream. She said, “What you saw as my passing away was just an illusion. Here, behold! I am still in the very same form!’” Swami Shivananda once remarked: ‘Mother is the Divine Mother Herself, and She lives here eternally.’ About Sri Sarada Devi Endearingly known as ‘Holy Mother’, Sri Sarada Devi, the spiritual consort of Sri Ramakrishna, was born on 22 December 1853 in a poor Brahmin family in Jayrambati, a village adjoining Kamarpukur in West Bengal. Her father, Ramachandra Mukhopadhyay, was a pious and kind-hearted person, and her mother, Shyama Sundari Devi, was a loving and hard-working woman. Marriage As a child Sarada was devoted to God, and spent most of her time helping her mother in various household chores like caring for younger children, looking after cattle and carrying food to her father and others engaged in work in the field. She had no formal schooling, but managed to learn the Bengali alphabet. When she was about six years old, she was married to Sri Ramakrishna, according to the custom prevalent in India in those days. However, after the event, she continued to live with her parents, while Sri Ramakrishna lived a God-intoxicated life at Dakshineshwar. Visit to Dakshineshwar At the age of eighteen she walked all the way to Dakshineshwar to meet her husband. Sri Ramakrishna, who had immersed himself in the intense practice of several spiritual disciplines for more than twelve years, had reached the highest state of realization in which he saw God in all beings. He received Sarada Devi with great affection, and allowed her to stay with him. He taught her how to lead a spiritual life while discharging her household duties. They led absolutely pure lives, and Sarada Devi served Sri Ramakrishna as his devoted wife and disciple, while remaining a virgin nun and following the spiritual path. Life at Dakshineshwar Sri Ramakrishna looked upon Sarada Devi as a special manifestation of Divine Mother of the universe. In 1872, on the night of the Phala-harini-Kali-puja, he ritualistically worshipped Sarada Devi as the Divine Mother, thereby awakening universal Motherhood latent in her. When disciples began to gather around Sri Ramakrishna, Sarada Devi learned to look upon them as her own children. The room in which she stayed at Dakshineshwar was too small to live in and had hardly any amenities; and on many days she did not get the opportunity of meeting Sri Ramakrishna. But she bore all difficulties silently and lived in contentment and peace, serving the increasing number of devotees who came to see Sri Ramakrishna. Worship by Sri Ramakrishna In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her cordially, and taught her how to attend to household duties and at the same time lead an intensely spiritual life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple. Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained a Sannyasin (Hindu monk), and he observed the basic vows of a monk to perfection. But outwardly he lived like a lay man, humble, loving and with childlike simplicity. During Sri Ramakrishna’s stay at Dakshineswar, Rani Rasmani first acted as his patron. After her death, her son-in-law Mathur Nath Biswas took care of his needs. Leading the Sangha after the Master’s Passing After Sri Ramakrishna’s passing away in 1886, Sarada Devi spent some months in pilgrimage, and then went to Kamarpukur where she lived in great privation. Coming to know of this, the disciples of Sri Ramakrishna brought her to Kolkata. This marked a turning point in her life. She now began to accept spiritual seekers as her disciples, and became the open portal to immortality for hundreds of people. Her great universal mother-heart, endowed with boundless love and compassion, embraced all people without any distinction, including many who had lived sinful lives. When the Western women disciples of Swami Vivekananda came to Kolkata, the Holy Mother accepted them with open arms as her daughters, ignoring the restrictions of the orthodox society of those days. Although she had grown up in a conservative rural society without any access to modern education, she held progressive views, and whole-heartedly supported Swami Vivekananda in his plans for rejuvenation of India and the uplift of the masses and women. She was closely associated with the school for girls started by Sister Nivedita. She spent her life partly in Kolkata and partly in her native village Jayrambati. During the early years of her stay in Kolkata, her needs were looked after by Swami Yogananda, a disciple of Sri Ramakrishna. In later years her needs were looked after by another disciple of Sri Ramakrishna, Swami Saradananda, who built a new house for her in Kolkata. Simplicity and Forbearance Although she was highly venerated for her spiritual status, and literally worshipped as the Divine Mother, she continued to live like a simple village mother, washing clothes, sweeping the floor, bringing water from the pond, dressing vegetables, cooking and serving food. At Jayrambati she lived with her brothers and their families. They gave her endless troubles but, established as she was in the awareness of God and in Divine Motherhood, she always remained calm and self-possessed, showering love and blessings on all who came into contact with her. As Sister Nivedita stated, “Her life was one long stillness of prayer.” Mother of All In the history of humanity there has never been another woman who looked upon herself as the Mother of all beings, including animals and birds, and spent her whole life in serving them as her children, undergoing unending sacrifice and self-denial. About her role in the mission of Sri Ramakrishna on earth, she stated: “My son, you know the Master had a maternal attitude (matri-bhava) towards every one. He has left me behind to manifest that Divine Motherhood in the world.” Ideal Woman On account of her immaculate purity, extraordinary forbearance, selfless service, unconditional love, wisdom and spiritual illumination, Swami Vivekananda regarded Sri Sarada Devi as the ideal for women in the modern age. He believed that with the advent of Holy Mother, the spiritual awakening of women in modern times had begun. Last Days Under the strain of constant physical work and self-denial and repeated attacks of malaria, her health deteriorated in the closing years of her life, and she left the mortal world on 21 July 1920. Read More https://belurmath.org/temple-of-sri-ma-sarada-devi/ https://belurmath.org/sri-sarada-devi/ - [Swami Brahmananda Cremation Shrine, Swami Brahmananda Temple, Belur Math, Kolkata, West Bengal](https://sannidhi.net/sannidhi/swami-brahmananda-cremation-shrine-swami-brahmananda-temple-belur-math-kolkata-west-bengal/) - This is a temple at a place where Swami Brahmananda was cremated at Belur Math. The math also contains the temples with remains of Sri Ramakrishna, Sri Sarada Devi, & other disciples of Sri Ramakrishna. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 300 m East of Belur math station. Map: https://maps.app.goo.gl/spTyVpSdcdEagopL9 Birth and Early Life Rakhal Chandra Ghosh, the name by which Swami Brahmananda was known in his pre-monastic life, was born in an aristocratic family in a village not far from Basirhat in the district of 24 Parganas. His father Ananda Mohan Ghosh was a zamindar. His mother was a pious lady and a devotee of Sri Krishna. Perhaps it was she who gave her son the name Rakhal (meaning the boy-companion of Sri Krishna) when the latter was born on 21 January 1863. Unfortunately, the mother died when Rakhal was only five years old. Soon after, his father married a second wife who brought up Rakhal. As a student, Rakhal was remarkable for his intelligence. But even as a boy he had varied interests in life. Physically he was much stronger than the average boy of his age. His companions found it hard to cope with him in wrestling or at play. He would take part in many village games and show unsurpassed skill in them. But play and games did not absorb the whole of his attention. Nearby was a temple dedicated to the Goddess Kali. Often enough, Rakhal would be found in the precincts of the temple. Sometimes he would play at Mother-worship along with his companions. Sometimes he would himself make a beautiful clay image of the Mother and remain absorbed in worship. Even at an early age, Rakhal had a great devotion to Gods and Goddesses. During the time of Durga Puja in the family, he would be found seated still and calm witnessing the ceremony, or at the hour of darkness, when the evening service was being performed, Rakhal would be seen standing before the Deity in great devotion. After completing his primary education, Rakhal was sent to Calcutta in 1875 and was admitted into an English High School. In Calcutta, he came in contact with Narendranath, afterwards known as Swami Vivekananda, who was the leader of the boys of the locality. Narendra, with his dynamic spirit and inborn leadership, cast his influence over others and carried them along the path he thought right. Rakhal, meek, quiet, and soft-natured as he was, easily came under his spell, and there grew a close friendship between the two which culminated in common discipleship at Dakshineswar and bore far-reaching results. Rakhal and Narendra practised physical exercises in a common gymnasium along with their other companions. And it was Narendra who took Rakhal to the Brahmo Samaj, where they promised not to worship any image. Rakhal’s inborn religious tendencies began to unfold themselves more definitely at this stage. He would be found brooding over the mysteries of life and death, and his mind longed for the realisation of the Eternal Verity. Beginning of Monastic Life We have it from Swami Ramakrishnananda that it was during the lifetime of the Master that one-day Swami Vivekananda, or Narendranath as he was then called, came and said to Sri Ramakrishna, We have made Rakhal our king (Raja). Then addressing his brother-disciples present, he said, He is our king, you fellows are his subjects – at which Sri Ramakrishna expressed great satisfaction. From that time forward Swami Brahmananda has been called by his Gurubhais as Raja, and latterly as Maharaj, and in the Ramakrishna Order, he was known by this distinctive title and, out of respect, never mentioned by name. Swami Ramakrishnananda also said None of us mixed with Sri Ramakrishna as intimately as he did. The Master always looked upon Swami Brahmananda as his spiritual son, sent specially by the Divine Mother to take care of his body. Consequently, he allowed the Swami privileges that were vouchsafed to none else. He took Maharaj on his shoulders and often did Maharaj lie resting his head on Sri Ramakrishna’s lap. During this period of intimate association, Sri Ramakrishna trained his favourite boy for the great mission he was to fulfil in future. Besides making him undergo various spiritual practices under his direct guidance, equipped him also with a rare amount of secular knowledge which later on enabled the Swami to be equal to any occasion, and lent that remarkable versatility to his genius. For example, the Master instructed him how to judge a person’s character by sight, and everyone knows how through this insight he could tackle with consummate skill the multifarious problems arising in connection with the individual and collective welfare of the Brotherhood of which he was the Head and of the numerous lay devotees who sought his advice a11d guidance-secular as well as spiritual. Nature had endowed him with another fascinating element in his character, namely, his childlike simplicity. We have, from the authority already quoted that on one occasion Sri Ramakrishna was so much struck with this trait of his, that he burst into tears as he said, You are so simple! Ah, who will look after you after I am gone! It was gratifying to note how this affectionate solicitude of Sri Ramakrishna was responded to by everyone taking the utmost care of the Swami throughout his life. In the prophetic words of the Swami Vivekananda: The Divine Mother writes with Her hand on the forehead of people of such spiritual stamp that all nature must honour them, and nature instinctively obeys! After the passing away of Sri Ramakrishna in 1886, Swami Brahmananda spent over six years outside the Math practising Sadhana and leading a wandering monk’s life, mostly accompanied by a brother-disciple. During this period he visited many holy places of Northern India and went as far as Dwarka in Kathiawar. Thus he had the opportunity to get firsthand knowledge of the condition of the country and the infinite variety of beliefs and opinions that obtain in this miniature continent. Though accustomed to. The comforts of a luxurious life from his birth, for he was the son of a Zamindar of Basirhat in the district of 24- Parganas, he showed a wonderful adaptability to the new life of renunciation he had cheerfully embraced at the call of Sri Ramakrishna, and took no thought for physical necessities, intent all the while on the realization of the highest truths of religion which alone he ever considered as the supreme goal of human aspirations. Sri Ramakrishna had detected the sterling qualities of his pupil’s mind and described him in the following glowing terms. He is a Nitya-Siddha, an Isvara-Koti. He belongs to that class of exceptional personages who have already finished their course of Sadhana and realized the Goal in some previous birth, and whose spiritual practices in this life are superfluous, being simply to re-discover their past realizations Their advent on earth is for teaching mankind. These pure souls form the retinue of the Lord in His Incarnation. Be it said here that this unique distinction of being an Iswara-Koti, Sri Ramakrishna conferred on only six of his disciples, the foremost among them being the Swami Vivekananda. Those who have come into personal touch with the Swami Brahmananda may verify for themselves whether Sri Ramakrishna’s- super sensuous vision was correct or not, for the Swami was the embodiment of Love and his very presence always created an atmosphere of the highest purity blessedness and peace which never failed unconsciously to take off the burden of sorrow and anxiety from the hearts of those who sought shelter at his feet. If the time-honoured scriptures are an authority, then certainly the Swami Brahmananda was a man of realization par excellence, for in him one could notice a full measure of those characteristics of a free soul-purity, unselfishness and love, and these coupled with a deep insight into the spirit of the scriptures made him an ideal teacher, ever ready to serve afflicted humanity with the best fruits of his realization. At the Helm of the Sangha Swami Brahmananda was the quiet type of preacher while Swami Vivekananda was the thundering type. He never, except once, lectured from a public platform, yet his influence was unique. It was like the gentle influence of the spring which works silently, unperceived, but clothes the entire nature with heavenly beauty. Sri Ramakrishna praised this trait of his disciple describing him metaphorically as a mango that does not change its colour to let people know that it is ripe. How true and how significant! Another tribute the Master used to apply to the Swami Brahmananda, viz., that he was like a flint, which you might put a thousand years underwater but which would emit fire the moment you hit it. The Swami, like his great Master, was not a stingy, pain-hugging Sadhu. He was born to educate people not of the medieval period but the twentieth century, and as such a certain amount of modernity was necessary in him. Accordingly, we find him representing the ancient ideals of Indian life in a vesture suited to the requirements of the modern age. While he exhorted the young monastic members of the Mission to a life of intense spiritual practice, he warned them against needless hardship, which, he knew, would tell upon their weaker constitution and so baffle the very object for which they set out. His methods were always constructive and never destructive, and like a true teacher he always made his instructions suitable to the taste and capacities of the pupil, and each, therefore, had just that kind of Sadhana prescribed for him as would take him to his goal by the shortest route. The Ramakrishna Order comprises monks of all shades of opinion, and Swami Brahmananda’s large-heartedness and active sympathy, as much as his wisdom and foresight, guided everyone in the best possible way for his individual growth and well being as well as the furtherance of the work and objects of the Mission itself. As, on the one hand he looked to the spiritual progress of the inmates of the particular monastery where he might be for the time being for he occasionally made long tours and visited one or other of the branch centres of the Order, so, on the other hand, he always tried to see that they got congenial food and clothing and habitation. The monasteries always had an atmosphere of holiness about them under his direction, and he took particular pleasure in planting flower-beds and suitable kitchen gardens in them and the Ashrama cows got a full share of his attention. Swami Brahmananda, with his high degree of spirituality, was the very embodiment of bliss- radiating joy at every movement. He was also a lover of fun and an intimate friend to children. Wherever he might be, there always gathered around him a group of little children who were as free with him as with one among their playmates. It was a peal of side-splitting laughter that he could create by inventing novel ways of amusing them by facial expressions, or the use of masks, and the passing away of the Swami has been a rude shock to the joys of this little fraternity, who have lost in him their best friend and companion. The Swami took special pleasure in feeding people and wherever he went there was always a good stock of Prasad available. He was a believer in image-worship as an indispensable discipline in the spiritual development of ordinary men. Those who are acquainted with the actual Mantrams and procedure followed in these worships know that they are based upon the Advaita as their background. In 1912 the Swami was at Kankhal (Hardwar), one of the great religious centres of Northern India and while a thought crossed his mind to worship the Goddess Durga in the image. The image was brought from Calcutta. The Tantras enjoin some kind of Bali or offering in this worship and this generally takes the shape of animal-sacrifice. The Swami had, of course, planned an offering of vegetables, and the Sadhus, who had been invited, closely watched the proceedings, especially what fate awaited the offered fruits- whether they, later on, found their way among the things cooked and presented as sacramental food. To their great relief, they found that the offered fruits and vegetables remained as they were. Swami Brahmananda had prepared quite an agreeable surprise for them in the shape of various sweetmeat delicacies of Bengal unknown to them, and they had to confess, as they do even now, that they have never before tasted anything so palatable. This is only one instance of the Swami’s subtle sense of humour and his manner of entertaining people in general. He had a great love for devotional music and considered it as a very useful aid in religious life. Accordingly, he lost no opportunity to convene musical soirees wherever he went and expert singers and players considered it their proud privilege to entertain him with performances of their skill. His keen aesthetic sense at once picked out what things, were worth taking from the towns and provinces he visited, and he transplanted them to other parts so that these good things might be universally shared. As an instance of this, we may mention his introduction into the Math of the Ramanama chant which he heard for the first time recited in Madras in 1909. He breathed quite a new life into it by causing it to be sung in fascinating tunes. Now the Ramanama chant may be heard throughout Bengal, and in various other parts of India, including the place of its birth where one can scarcely recognize it now in its new garb. Under Swami Brahmananda’s fostering care the infant Ramakrishna Mission handed over to his charge by his great brother-disciple, the illustrious Swami Vivekananda, has spread its branches far and wide, doing its humble bit of service in the alleviation of the sufferings of man. Mahasamadhi In his passing away the country, and in a remote way the world, has suffered a serious loss, the extent of which it is at present too early to judge. During the last two years of his life the Swami set himself to build a monastery at Bhubaneswar in the Puri District and almost brought it to Completion, when he came to Calcutta in January last He was in pretty good health and after finishing many important items of work, was thinking of going back to the quieter atmosphere of Bhubaneswar, when he had an attack of cholera in the last week of March, from which he was just recovering when he had a violent relapse of diabetes which had once overtaken him some three years ago. The attack soon proved too serious for treatment and the doctors, as well as the Swami, knew that the end was approaching. Two days before the fateful night, he called his Gurubhais and disciples near him, and in a most exalted mood spoke hour after hour on spiritual topics in a manner that will never be effaced from the memory of the listeners. These last exhortations were too sweet and ethereal to be reproduced in words. The Swami felt and indicated that it was time for him to end his sport on earth, that the Voice of the Beloved Lord was calling him back, now that his task was over, to His blessed companionship. The hour drew nigh. The curtain fell-the Swami entered into Mahasamadhi. Read More: https://belurmath.org/swami-vivekananda/ - [Swami Vivekananada Cremation Shrine, Swami Vivekananda Temple, Belur Math, Kolkata, West Bengal](https://sannidhi.net/sannidhi/swami-vivekananada-cremation-shrine-swami-vivekananda-temple-belur-math-kolkata-west-bengal/) - This is a temple at a place where Swami Vivekananada was cremated at Belur Math. The math also contains the temples with remains of Sri Ramakrishna, Sri Sarada Devi, & other disciples of Sri Ramakrishna. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 300 m East of Belur math station. Map: https://maps.app.goo.gl/y5SEkX51kBCR9kzx6 About Swami Vivekananda Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time. With Sri Ramakrishna At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.” Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends. Difficult Situations After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader. Beginnings of a Monastic Brotherhood Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body. After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.) Read More: https://belurmath.org/swami-vivekananda/ - [Sri Ramakrishna Paramhamsa Old Samadhi Shrine, Belur Math, Kolkata, West Bengal](https://sannidhi.net/sannidhi/sri-ramakrishna-paramhamsa-old-samadhi-shrine-belur-math-kolkata-west-bengal/) - This is the old shrinne of Sri Ramakrishna Paramhamsa. On the northern side of the mango tree we see steps leading to the Old Temple, upstairs. We see two rooms when we enter the temple. The room on the left is Sri Ramakrishna’s shrine. The math also contains the temples with remains of Sri Sarada Devi, Swami Vivekananada & other disciples of Sri Ramakrishna. There is a place to sit and meditate outside the room. You can go into meditative states here effortlessly. How to Get there The temple is located 300 m East of Belur math station. Map: https://maps.app.goo.gl/xqLqmHf96VthiHsF6 About Old Shrine On the northern side of the mango tree we see steps leading to the Old Temple, upstairs. We see two rooms when we enter the temple. The room on the left is Sri Ramakrishna’s shrine. Until the Main Temple was built, Sri Ramakrishna’s sacred relics are enshrined in a pot known as atma-rama casket and worshipped here. Later his photo was added and his worship continued in this temple for about forty years, from its inception till 14 January 1938. Mother, Swamiji and some of Sri Ramakrishna’s disciples have worshipped Sri Ramakrishna here. However, the pictures that we see here now were placed later. About Ramakrishna Paramhamsa Sri Ramakrishna was born on 18 February 1836 in the village of Kamarpukur about sixty miles northwest of Kolkata. His parents, Kshudiram Chattopadhyaya and Chandramani Devi, were poor but very pious and virtuous. As a child, Ramakrishna (his childhood name was Gadadhar) was dearly loved by the villagers. From early days, he had strong disinclination towards formal education and worldly affairs. He was, however, a talented boy, and could sing and paint well. He was fond of serving holy men and listening to their discourses. He was oftentimes found to be absorbed in spiritual moods. At the age of six, he experienced the first ecstasy while watching a flight of white cranes moving against the background of black clouds. This tendency to enter into ecstasy intensified with age. His father’s death when he was seven years old served only to deepen his introspection and increase his detachment from the world. As a Priest at Dakshineswar Temple When Sri Ramakrishna was sixteen, his brother Ramkumar took him to Kolkata to assist him in his priestly profession. In 1855 the Kali Temple at Dakshineswar built by Rani Rasmani was consecrated and Ramkumar became the chief priest in that temple. When he died a few months later, Ramakrishna was appointed the priest. Ramakrishna developed intense devotion to Mother Kali and spent hours in loving adoration of her image, forgetting the rituals of priestly duties. His intense longing culminated into the vision of Mother Kali as boundless effulgence engulfing everything around him. Intense Spiritual Practices Sri Ramakrishna’s God-intoxicated state alarmed his relatives in Kamarpukur and they got him married to Sarada, a girl from the neighbouring village of Jayrambati. Unaffected by the marriage, Sri Ramakrishna plunged into even more intense spiritual practices. Impelled by a strong inner urge to experience the different aspects of God he followed, with the help of a series of Gurus, the various paths described in the Hindu scriptures, and realized God through each of them. The first teacher to appear at Dakshineswar (in 1861) was a remarkable woman known as Bhairavi Brahmani who was an advanced spiritual adept, well versed in scriptures. With her help Sri Ramakrishna practised various difficult disciplines of the Tantrik path, and attained success in all of them. Three years later came a wandering monk by name Totapuri, under whose guidance Sri Ramakrishna attained Nirvikalpa Samadhi, the highest spiritual experience mentioned in the Hindu scriptures. He remained in that state of non-dual existence for six months without the least awareness of even his own body. In this way, Sri Ramakrishna relived the entire range of spiritual experiences of more than three thousand years of Hindu religion. Following Other Faiths With his unquenchable thirst for God, Sri Ramakrishna broke the frontiers of Hinduism, glided through the paths of Islam and Christianity, and attained the highest realization through each of them in a short span of time. He looked upon Jesus and Buddha as incarnations of God, and venerated the ten Sikh Gurus. He expressed the quintessence of his twelve-year-long spiritual realizations in a simple dictum: Yato mat, tato path “As many faiths, so many paths.” He now habitually lived in an exalted state of consciousness in which he saw God in all beings. Worshipping His Wife In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her cordially, and taught her how to attend to household duties and at the same time lead an intensely spiritual life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple. Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained a Sannyasin (Hindu monk), and he observed the basic vows of a monk to perfection. But outwardly he lived like a lay man, humble, loving and with childlike simplicity. During Sri Ramakrishna’s stay at Dakshineswar, Rani Rasmani first acted as his patron. After her death, her son-in-law Mathur Nath Biswas took care of his needs. Contact with Some Notables Sri Ramakrishna’s name as an illumined saint began to spread. Mathur once convened an assembly of scholars, and they declared him to be not an ordinary human being but the Avatar of the Modern Age. In those days the socio-religious movement known as Brahmo Samaj, founded by Raja Ram Mohan Roy, was at the height of popularity in Bengal. Sri Ramakrishna came into contact with several leaders and members of Brahmo Samaj and exerted much influence on them. His teaching on harmony of religions attracted people belonging to different denominations, and Dakshineswar became a veritable Parliament of Religions. Coming of the Devotees As bees swarm around a fully blossomed flower, devotees now started coming to Sri Ramakrishna. He divided them into two categories. The first one consisted of householders. He taught them how to realize God while living in the world and discharging their family duties. The other more important category was a band of educated youths, mostly from the middle class families of Bengal, whom he trained to become monks and to be the torchbearers of his message to mankind. The foremost among them was Narendranath, who years later, as Swami Vivekananda, carried the universal message of Vedanta to different parts of the world, revitalized Hinduism, and awakened the soul of India. The Gospel of Sri Ramakrishna Sri Ramakrishna did not write any book, nor did he deliver public lectures. Instead, he chose to speak in a simple language using parables and metaphors by way of illustration, drawn from the observation of nature and ordinary things of daily use. His conversations were charming and attracted the cultural elite of Bengal. These conversations were noted down by his disciple Mahendranath Gupta who published them in the form of a book, Sri Sri Ramakrishna Kathamrita in Bengali. Its English rendering, The Gospel of Sri Ramakrishna, was released in 1942; it continues to be popular to this day on account of its universal appeal and relevance. Last Days The intensity of his spiritual life and untiring spiritual ministration to the endless stream of seekers told on Sri Ramakrishna’s health. He developed cancer of the throat in 1885. He was shifted to a spacious suburban villa where his young disciples nursed him day and night. He instilled in them love for one another, and thus laid the foundation for the future monastic brotherhood known as Ramakrishna Math. In the small hours of 16 August 1886 Sri Ramakrishna gave up his physical body, uttering the name of the Divine Mother, and passed into Eternity. Read More https://belurmath.org/sri-ramakrishna/ https://belurmath.org/old-shrine/ - [Sri Ramakrishna Paramhamsa Samadhi, Shri Ramakrishna Temple, Belur Math, Kolkata, West Bengal](https://sannidhi.net/sannidhi/sri-ramakrishna-paramhamsa-samadhi-shri-ramakrishna-temple-belur-math-kolkata-west-bengal/) - This is a temple containing the remains of Sri Ramakrishna Paramhamsa at Belur Math. The math also contains the temples with remains of Sri Sarada Devi, Swami Vivekananada & other disciples of Sri Ramakrishna. There is a place to sit and meditate outside the room. You can go into meditative states here effortlessly. How to Get there The temple is located 300 m East of Belur math station. Map: https://maps.app.goo.gl/SwXxiAMUy1Yd37CS7 About Ramakrishna Paramhamsa Sri Ramakrishna was born on 18 February 1836 in the village of Kamarpukur about sixty miles northwest of Kolkata. His parents, Kshudiram Chattopadhyaya and Chandramani Devi, were poor but very pious and virtuous. As a child, Ramakrishna (his childhood name was Gadadhar) was dearly loved by the villagers. From early days, he had strong disinclination towards formal education and worldly affairs. He was, however, a talented boy, and could sing and paint well. He was fond of serving holy men and listening to their discourses. He was oftentimes found to be absorbed in spiritual moods. At the age of six, he experienced the first ecstasy while watching a flight of white cranes moving against the background of black clouds. This tendency to enter into ecstasy intensified with age. His father’s death when he was seven years old served only to deepen his introspection and increase his detachment from the world. As a Priest at Dakshineswar Temple When Sri Ramakrishna was sixteen, his brother Ramkumar took him to Kolkata to assist him in his priestly profession. In 1855 the Kali Temple at Dakshineswar built by Rani Rasmani was consecrated and Ramkumar became the chief priest in that temple. When he died a few months later, Ramakrishna was appointed the priest. Ramakrishna developed intense devotion to Mother Kali and spent hours in loving adoration of her image, forgetting the rituals of priestly duties. His intense longing culminated into the vision of Mother Kali as boundless effulgence engulfing everything around him. Intense Spiritual Practices Sri Ramakrishna’s God-intoxicated state alarmed his relatives in Kamarpukur and they got him married to Sarada, a girl from the neighbouring village of Jayrambati. Unaffected by the marriage, Sri Ramakrishna plunged into even more intense spiritual practices. Impelled by a strong inner urge to experience the different aspects of God he followed, with the help of a series of Gurus, the various paths described in the Hindu scriptures, and realized God through each of them. The first teacher to appear at Dakshineswar (in 1861) was a remarkable woman known as Bhairavi Brahmani who was an advanced spiritual adept, well versed in scriptures. With her help Sri Ramakrishna practised various difficult disciplines of the Tantrik path, and attained success in all of them. Three years later came a wandering monk by name Totapuri, under whose guidance Sri Ramakrishna attained Nirvikalpa Samadhi, the highest spiritual experience mentioned in the Hindu scriptures. He remained in that state of non-dual existence for six months without the least awareness of even his own body. In this way, Sri Ramakrishna relived the entire range of spiritual experiences of more than three thousand years of Hindu religion. Following Other Faiths With his unquenchable thirst for God, Sri Ramakrishna broke the frontiers of Hinduism, glided through the paths of Islam and Christianity, and attained the highest realization through each of them in a short span of time. He looked upon Jesus and Buddha as incarnations of God, and venerated the ten Sikh Gurus. He expressed the quintessence of his twelve-year-long spiritual realizations in a simple dictum: Yato mat, tato path “As many faiths, so many paths.” He now habitually lived in an exalted state of consciousness in which he saw God in all beings. Worshipping His Wife In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her cordially, and taught her how to attend to household duties and at the same time lead an intensely spiritual life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple. Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained a Sannyasin (Hindu monk), and he observed the basic vows of a monk to perfection. But outwardly he lived like a lay man, humble, loving and with childlike simplicity. During Sri Ramakrishna’s stay at Dakshineswar, Rani Rasmani first acted as his patron. After her death, her son-in-law Mathur Nath Biswas took care of his needs. Contact with Some Notables Sri Ramakrishna’s name as an illumined saint began to spread. Mathur once convened an assembly of scholars, and they declared him to be not an ordinary human being but the Avatar of the Modern Age. In those days the socio-religious movement known as Brahmo Samaj, founded by Raja Ram Mohan Roy, was at the height of popularity in Bengal. Sri Ramakrishna came into contact with several leaders and members of Brahmo Samaj and exerted much influence on them. His teaching on harmony of religions attracted people belonging to different denominations, and Dakshineswar became a veritable Parliament of Religions. Coming of the Devotees As bees swarm around a fully blossomed flower, devotees now started coming to Sri Ramakrishna. He divided them into two categories. The first one consisted of householders. He taught them how to realize God while living in the world and discharging their family duties. The other more important category was a band of educated youths, mostly from the middle class families of Bengal, whom he trained to become monks and to be the torchbearers of his message to mankind. The foremost among them was Narendranath, who years later, as Swami Vivekananda, carried the universal message of Vedanta to different parts of the world, revitalized Hinduism, and awakened the soul of India. The Gospel of Sri Ramakrishna Sri Ramakrishna did not write any book, nor did he deliver public lectures. Instead, he chose to speak in a simple language using parables and metaphors by way of illustration, drawn from the observation of nature and ordinary things of daily use. His conversations were charming and attracted the cultural elite of Bengal. These conversations were noted down by his disciple Mahendranath Gupta who published them in the form of a book, Sri Sri Ramakrishna Kathamrita in Bengali. Its English rendering, The Gospel of Sri Ramakrishna, was released in 1942; it continues to be popular to this day on account of its universal appeal and relevance. Last Days The intensity of his spiritual life and untiring spiritual ministration to the endless stream of seekers told on Sri Ramakrishna’s health. He developed cancer of the throat in 1885. He was shifted to a spacious suburban villa where his young disciples nursed him day and night. He instilled in them love for one another, and thus laid the foundation for the future monastic brotherhood known as Ramakrishna Math. In the small hours of 16 August 1886 Sri Ramakrishna gave up his physical body, uttering the name of the Divine Mother, and passed into Eternity. Read More https://belurmath.org/sri-ramakrishna/ - [Sri Ramakrishna Paramhamsa Sadhana place, Shri Dakshineswar Kali Temple, Dakshineshwar, Kolkata, West Bengal](https://sannidhi.net/sannidhi/sri-ramakrishna-paramhamsa-sadhana-place-shri-dakshineswar-kali-temple-dakshineshwar-kolkata-west-bengal/) - It is in Panchbati Sri ramkrishna spent 12 years of sadhana. Under the tutelage of Sri Totapuri he took sanyas according to vedantic rites. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 850 m West of Dakshineshwar station. Map: https://maps.app.goo.gl/K9q7jUfEeP14Ja9V7 About Panchabati To the North of Bakul Tala is a wide open space called the Panchabati and to its south in later years under Sri Ramkrishna’s guidance, 5 trees Banyan, Peepal, Neem, Amlaki and Woodapple trees were planted. Soil from the ‘Radha Kund’ and ‘Shyam Kund’ of Vrindavan was brought here to plant these trees. It is in Panchbati Sri ramkrishna spent 12 years of sadhana. Under the tutelage of Sri Totapuri he took sanyas according to vedantic rites. For the purpose of sadhana a hut was built in Panchabati which was later rebuilt into ‘Shanti Kuthi’. Close to it is a Shiv temple with a Shiv linga where puja is performed everyday. About Ramakrishna Paramhamsa Sri Ramakrishna was born on 18 February 1836 in the village of Kamarpukur about sixty miles northwest of Kolkata. His parents, Kshudiram Chattopadhyaya and Chandramani Devi, were poor but very pious and virtuous. As a child, Ramakrishna (his childhood name was Gadadhar) was dearly loved by the villagers. From early days, he had strong disinclination towards formal education and worldly affairs. He was, however, a talented boy, and could sing and paint well. He was fond of serving holy men and listening to their discourses. He was oftentimes found to be absorbed in spiritual moods. At the age of six, he experienced the first ecstasy while watching a flight of white cranes moving against the background of black clouds. This tendency to enter into ecstasy intensified with age. His father’s death when he was seven years old served only to deepen his introspection and increase his detachment from the world. As a Priest at Dakshineswar Temple When Sri Ramakrishna was sixteen, his brother Ramkumar took him to Kolkata to assist him in his priestly profession. In 1855 the Kali Temple at Dakshineswar built by Rani Rasmani was consecrated and Ramkumar became the chief priest in that temple. When he died a few months later, Ramakrishna was appointed the priest. Ramakrishna developed intense devotion to Mother Kali and spent hours in loving adoration of her image, forgetting the rituals of priestly duties. His intense longing culminated into the vision of Mother Kali as boundless effulgence engulfing everything around him. Intense Spiritual Practices Sri Ramakrishna’s God-intoxicated state alarmed his relatives in Kamarpukur and they got him married to Sarada, a girl from the neighbouring village of Jayrambati. Unaffected by the marriage, Sri Ramakrishna plunged into even more intense spiritual practices. Impelled by a strong inner urge to experience the different aspects of God he followed, with the help of a series of Gurus, the various paths described in the Hindu scriptures, and realized God through each of them. The first teacher to appear at Dakshineswar (in 1861) was a remarkable woman known as Bhairavi Brahmani who was an advanced spiritual adept, well versed in scriptures. With her help Sri Ramakrishna practised various difficult disciplines of the Tantrik path, and attained success in all of them. Three years later came a wandering monk by name Totapuri, under whose guidance Sri Ramakrishna attained Nirvikalpa Samadhi, the highest spiritual experience mentioned in the Hindu scriptures. He remained in that state of non-dual existence for six months without the least awareness of even his own body. In this way, Sri Ramakrishna relived the entire range of spiritual experiences of more than three thousand years of Hindu religion. Following Other Faiths With his unquenchable thirst for God, Sri Ramakrishna broke the frontiers of Hinduism, glided through the paths of Islam and Christianity, and attained the highest realization through each of them in a short span of time. He looked upon Jesus and Buddha as incarnations of God, and venerated the ten Sikh Gurus. He expressed the quintessence of his twelve-year-long spiritual realizations in a simple dictum: Yato mat, tato path “As many faiths, so many paths.” He now habitually lived in an exalted state of consciousness in which he saw God in all beings. Worshipping His Wife In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her cordially, and taught her how to attend to household duties and at the same time lead an intensely spiritual life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple. Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained a Sannyasin (Hindu monk), and he observed the basic vows of a monk to perfection. But outwardly he lived like a lay man, humble, loving and with childlike simplicity. During Sri Ramakrishna’s stay at Dakshineswar, Rani Rasmani first acted as his patron. After her death, her son-in-law Mathur Nath Biswas took care of his needs. Contact with Some Notables Sri Ramakrishna’s name as an illumined saint began to spread. Mathur once convened an assembly of scholars, and they declared him to be not an ordinary human being but the Avatar of the Modern Age. In those days the socio-religious movement known as Brahmo Samaj, founded by Raja Ram Mohan Roy, was at the height of popularity in Bengal. Sri Ramakrishna came into contact with several leaders and members of Brahmo Samaj and exerted much influence on them. His teaching on harmony of religions attracted people belonging to different denominations, and Dakshineswar became a veritable Parliament of Religions. Coming of the Devotees As bees swarm around a fully blossomed flower, devotees now started coming to Sri Ramakrishna. He divided them into two categories. The first one consisted of householders. He taught them how to realize God while living in the world and discharging their family duties. The other more important category was a band of educated youths, mostly from the middle class families of Bengal, whom he trained to become monks and to be the torchbearers of his message to mankind. The foremost among them was Narendranath, who years later, as Swami Vivekananda, carried the universal message of Vedanta to different parts of the world, revitalized Hinduism, and awakened the soul of India. The Gospel of Sri Ramakrishna Sri Ramakrishna did not write any book, nor did he deliver public lectures. Instead, he chose to speak in a simple language using parables and metaphors by way of illustration, drawn from the observation of nature and ordinary things of daily use. His conversations were charming and attracted the cultural elite of Bengal. These conversations were noted down by his disciple Mahendranath Gupta who published them in the form of a book, Sri Sri Ramakrishna Kathamrita in Bengali. Its English rendering, The Gospel of Sri Ramakrishna, was released in 1942; it continues to be popular to this day on account of its universal appeal and relevance. Last Days The intensity of his spiritual life and untiring spiritual ministration to the endless stream of seekers told on Sri Ramakrishna’s health. He developed cancer of the throat in 1885. He was shifted to a spacious suburban villa where his young disciples nursed him day and night. He instilled in them love for one another, and thus laid the foundation for the future monastic brotherhood known as Ramakrishna Math. In the small hours of 16 August 1886 Sri Ramakrishna gave up his physical body, uttering the name of the Divine Mother, and passed into Eternity. About Shri Dakshineswar Kali Dakshineswar Temple was founded on the 31st of May,1855;18 Jaistha 1262 b.s. The holy tithi was of Jagannath Deva Snanyatra. The Dakshineswar temple was founded on this auspicious day after facing many conflicts. The Rani Ma called by her people out of adoration, respect and love, installed Sri Jagadishwari Ma, the mother of the universe under the priesthood of Sri Rama Kumar Chattopadhaya .From young Gadadhar's coming to Dakshineshwar along with elder brother Rama Kumar to his transformation into the Avatar of the age, has become a legend now. Read More https://www.dakshineswarkalitemple.org/temple.html https://belurmath.org/sri-ramakrishna/ - [Sri Ramakrishna Paramhamsa Room, Shri Dakshineswar Kali Temple, Dakshineshwar, Kolkata, West Bengal](https://sannidhi.net/sannidhi/sri-ramakrishna-paramhamsa-room-shri-dakshineswar-kali-temple-dakshineshwar-kolkata-west-bengal/) - In the temple premises, in the North West corner is the room of Sri Ramkrishna where he stayed for the last 14 years of his life. There is a place to sit and meditate outside the room. You can go into meditative states here effortlessly. How to Get there The temple is located 850 m West of Dakshineshwar station. Map: https://maps.app.goo.gl/kUPDtLq9mP7519N97 About the room In the temple premises, in the North West corner is the room of Sri Ramkrishna where he stayed for the last 14 years of his life. Sri Ramkrishna initially stayed at Kuthi Bari but at the demise of his nephew in Kuthi Bari he no longer wanted to reside there. It was on an occasion of renovation of the Kuthi Bari, he was allotted the room within the temple premises. On completion of the renovation he no longer wanted to return to his original room and thus arrangements were made for him to permanently reside in the room which we call today the ‘Room of Sri Ramkrishna’. In 1872 it was here Sri Ramkrishna conducted the ‘Phalharini Kali Puja’ when he offered puja to Sri Sarada Ma praying her as the mother Goddess. Various articles used by Sri Ramkrishna are now exhibited. The pitcher that held Ganga water in his room is still found in its place. Sri Ramkrishna had an ardent group of followers like Swami Vivekananda and Keshab Chandra Sen with whom he had spiritual discussions here. During the ‘Kalpataru Utsav’ special puja is performed. It was on the 1st of Jan.1948, the 1st Kalpataru Utsav was held which the West Bengal governor Sri Raja Gopalacharya attended. About Ramakrishna Paramhamsa Sri Ramakrishna was born on 18 February 1836 in the village of Kamarpukur about sixty miles northwest of Kolkata. His parents, Kshudiram Chattopadhyaya and Chandramani Devi, were poor but very pious and virtuous. As a child, Ramakrishna (his childhood name was Gadadhar) was dearly loved by the villagers. From early days, he had strong disinclination towards formal education and worldly affairs. He was, however, a talented boy, and could sing and paint well. He was fond of serving holy men and listening to their discourses. He was oftentimes found to be absorbed in spiritual moods. At the age of six, he experienced the first ecstasy while watching a flight of white cranes moving against the background of black clouds. This tendency to enter into ecstasy intensified with age. His father’s death when he was seven years old served only to deepen his introspection and increase his detachment from the world. As a Priest at Dakshineswar Temple When Sri Ramakrishna was sixteen, his brother Ramkumar took him to Kolkata to assist him in his priestly profession. In 1855 the Kali Temple at Dakshineswar built by Rani Rasmani was consecrated and Ramkumar became the chief priest in that temple. When he died a few months later, Ramakrishna was appointed the priest. Ramakrishna developed intense devotion to Mother Kali and spent hours in loving adoration of her image, forgetting the rituals of priestly duties. His intense longing culminated into the vision of Mother Kali as boundless effulgence engulfing everything around him. Intense Spiritual Practices Sri Ramakrishna’s God-intoxicated state alarmed his relatives in Kamarpukur and they got him married to Sarada, a girl from the neighbouring village of Jayrambati. Unaffected by the marriage, Sri Ramakrishna plunged into even more intense spiritual practices. Impelled by a strong inner urge to experience the different aspects of God he followed, with the help of a series of Gurus, the various paths described in the Hindu scriptures, and realized God through each of them. The first teacher to appear at Dakshineswar (in 1861) was a remarkable woman known as Bhairavi Brahmani who was an advanced spiritual adept, well versed in scriptures. With her help Sri Ramakrishna practised various difficult disciplines of the Tantrik path, and attained success in all of them. Three years later came a wandering monk by name Totapuri, under whose guidance Sri Ramakrishna attained Nirvikalpa Samadhi, the highest spiritual experience mentioned in the Hindu scriptures. He remained in that state of non-dual existence for six months without the least awareness of even his own body. In this way, Sri Ramakrishna relived the entire range of spiritual experiences of more than three thousand years of Hindu religion. Following Other Faiths With his unquenchable thirst for God, Sri Ramakrishna broke the frontiers of Hinduism, glided through the paths of Islam and Christianity, and attained the highest realization through each of them in a short span of time. He looked upon Jesus and Buddha as incarnations of God, and venerated the ten Sikh Gurus. He expressed the quintessence of his twelve-year-long spiritual realizations in a simple dictum: Yato mat, tato path “As many faiths, so many paths.” He now habitually lived in an exalted state of consciousness in which he saw God in all beings. Worshipping His Wife In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her cordially, and taught her how to attend to household duties and at the same time lead an intensely spiritual life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple. Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained a Sannyasin (Hindu monk), and he observed the basic vows of a monk to perfection. But outwardly he lived like a lay man, humble, loving and with childlike simplicity. During Sri Ramakrishna’s stay at Dakshineswar, Rani Rasmani first acted as his patron. After her death, her son-in-law Mathur Nath Biswas took care of his needs. Contact with Some Notables Sri Ramakrishna’s name as an illumined saint began to spread. Mathur once convened an assembly of scholars, and they declared him to be not an ordinary human being but the Avatar of the Modern Age. In those days the socio-religious movement known as Brahmo Samaj, founded by Raja Ram Mohan Roy, was at the height of popularity in Bengal. Sri Ramakrishna came into contact with several leaders and members of Brahmo Samaj and exerted much influence on them. His teaching on harmony of religions attracted people belonging to different denominations, and Dakshineswar became a veritable Parliament of Religions. Coming of the Devotees As bees swarm around a fully blossomed flower, devotees now started coming to Sri Ramakrishna. He divided them into two categories. The first one consisted of householders. He taught them how to realize God while living in the world and discharging their family duties. The other more important category was a band of educated youths, mostly from the middle class families of Bengal, whom he trained to become monks and to be the torchbearers of his message to mankind. The foremost among them was Narendranath, who years later, as Swami Vivekananda, carried the universal message of Vedanta to different parts of the world, revitalized Hinduism, and awakened the soul of India. The Gospel of Sri Ramakrishna Sri Ramakrishna did not write any book, nor did he deliver public lectures. Instead, he chose to speak in a simple language using parables and metaphors by way of illustration, drawn from the observation of nature and ordinary things of daily use. His conversations were charming and attracted the cultural elite of Bengal. These conversations were noted down by his disciple Mahendranath Gupta who published them in the form of a book, Sri Sri Ramakrishna Kathamrita in Bengali. Its English rendering, The Gospel of Sri Ramakrishna, was released in 1942; it continues to be popular to this day on account of its universal appeal and relevance. Last Days The intensity of his spiritual life and untiring spiritual ministration to the endless stream of seekers told on Sri Ramakrishna’s health. He developed cancer of the throat in 1885. He was shifted to a spacious suburban villa where his young disciples nursed him day and night. He instilled in them love for one another, and thus laid the foundation for the future monastic brotherhood known as Ramakrishna Math. In the small hours of 16 August 1886 Sri Ramakrishna gave up his physical body, uttering the name of the Divine Mother, and passed into Eternity. About Shri Dakshineswar Kali Dakshineswar Temple was founded on the 31st of May,1855;18 Jaistha 1262 b.s. The holy tithi was of Jagannath Deva Snanyatra. The Dakshineswar temple was founded on this auspicious day after facing many conflicts. The Rani Ma called by her people out of adoration, respect and love, installed Sri Jagadishwari Ma, the mother of the universe under the priesthood of Sri Rama Kumar Chattopadhaya .From young Gadadhar's coming to Dakshineshwar along with elder brother Rama Kumar to his transformation into the Avatar of the age, has become a legend now. Read More https://www.dakshineswarkalitemple.org/temple.html https://belurmath.org/sri-ramakrishna/ - [Sri Sarada Devi Room, Nahabat Khana, Shri Dakshineswar Kali Temple, Dakshineshwar, Kolkata, West Bengal](https://sannidhi.net/sannidhi/sri-sarada-devi-room-nahabat-khana-shri-dakshineswar-kali-temple-dakshineshwar-kolkata-west-bengal/) - In the temple premises, Towards the north, there is a room of Sri Sarada Devi. The building is called Nahabat Khana There is a place to sit and meditate outside the room. You can go into meditative states here effortlessly. How to Get there The temple is located 850 m West of Dakshineshwar station. Map https://maps.app.goo.gl/VJ8JtcW6D7WbGsq46 About Nahabat Khana There are two Nahabat Khana in the Dakshineshwar Complex, the one at the southern garden is closed while the other is towards the west of the Kuthi Bari and north to the Kali Temple. Nahabat, an assortment of many musical instruments were played in the ancient times while today the temple authorities resort to only Dhak, Dhol and Kashi during the ‘aarati’. Just below the Nahabat Khana is the room of Sri Sarada Ma who resided here when she came to Dakshineshwar. Daily prayers are offered to her here. About Sri Sarada Devi Endearingly known as ‘Holy Mother’, Sri Sarada Devi, the spiritual consort of Sri Ramakrishna, was born on 22 December 1853 in a poor Brahmin family in Jayrambati, a village adjoining Kamarpukur in West Bengal. Her father, Ramachandra Mukhopadhyay, was a pious and kind-hearted person, and her mother, Shyama Sundari Devi, was a loving and hard-working woman. Marriage As a child Sarada was devoted to God, and spent most of her time helping her mother in various household chores like caring for younger children, looking after cattle and carrying food to her father and others engaged in work in the field. She had no formal schooling, but managed to learn the Bengali alphabet. When she was about six years old, she was married to Sri Ramakrishna, according to the custom prevalent in India in those days. However, after the event, she continued to live with her parents, while Sri Ramakrishna lived a God-intoxicated life at Dakshineshwar. Visit to Dakshineshwar At the age of eighteen she walked all the way to Dakshineshwar to meet her husband. Sri Ramakrishna, who had immersed himself in the intense practice of several spiritual disciplines for more than twelve years, had reached the highest state of realization in which he saw God in all beings. He received Sarada Devi with great affection, and allowed her to stay with him. He taught her how to lead a spiritual life while discharging her household duties. They led absolutely pure lives, and Sarada Devi served Sri Ramakrishna as his devoted wife and disciple, while remaining a virgin nun and following the spiritual path. Life at Dakshineshwar Sri Ramakrishna looked upon Sarada Devi as a special manifestation of Divine Mother of the universe. In 1872, on the night of the Phala-harini-Kali-puja, he ritualistically worshipped Sarada Devi as the Divine Mother, thereby awakening universal Motherhood latent in her. When disciples began to gather around Sri Ramakrishna, Sarada Devi learned to look upon them as her own children. The room in which she stayed at Dakshineshwar was too small to live in and had hardly any amenities; and on many days she did not get the opportunity of meeting Sri Ramakrishna. But she bore all difficulties silently and lived in contentment and peace, serving the increasing number of devotees who came to see Sri Ramakrishna. Worship by Sri Ramakrishna In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her cordially, and taught her how to attend to household duties and at the same time lead an intensely spiritual life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple. Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained a Sannyasin (Hindu monk), and he observed the basic vows of a monk to perfection. But outwardly he lived like a lay man, humble, loving and with childlike simplicity. During Sri Ramakrishna’s stay at Dakshineswar, Rani Rasmani first acted as his patron. After her death, her son-in-law Mathur Nath Biswas took care of his needs. Leading the Sangha after the Master’s Passing After Sri Ramakrishna’s passing away in 1886, Sarada Devi spent some months in pilgrimage, and then went to Kamarpukur where she lived in great privation. Coming to know of this, the disciples of Sri Ramakrishna brought her to Kolkata. This marked a turning point in her life. She now began to accept spiritual seekers as her disciples, and became the open portal to immortality for hundreds of people. Her great universal mother-heart, endowed with boundless love and compassion, embraced all people without any distinction, including many who had lived sinful lives. When the Western women disciples of Swami Vivekananda came to Kolkata, the Holy Mother accepted them with open arms as her daughters, ignoring the restrictions of the orthodox society of those days. Although she had grown up in a conservative rural society without any access to modern education, she held progressive views, and whole-heartedly supported Swami Vivekananda in his plans for rejuvenation of India and the uplift of the masses and women. She was closely associated with the school for girls started by Sister Nivedita. She spent her life partly in Kolkata and partly in her native village Jayrambati. During the early years of her stay in Kolkata, her needs were looked after by Swami Yogananda, a disciple of Sri Ramakrishna. In later years her needs were looked after by another disciple of Sri Ramakrishna, Swami Saradananda, who built a new house for her in Kolkata. Simplicity and Forbearance Although she was highly venerated for her spiritual status, and literally worshipped as the Divine Mother, she continued to live like a simple village mother, washing clothes, sweeping the floor, bringing water from the pond, dressing vegetables, cooking and serving food. At Jayrambati she lived with her brothers and their families. They gave her endless troubles but, established as she was in the awareness of God and in Divine Motherhood, she always remained calm and self-possessed, showering love and blessings on all who came into contact with her. As Sister Nivedita stated, “Her life was one long stillness of prayer.” Mother of All In the history of humanity there has never been another woman who looked upon herself as the Mother of all beings, including animals and birds, and spent her whole life in serving them as her children, undergoing unending sacrifice and self-denial. About her role in the mission of Sri Ramakrishna on earth, she stated: “My son, you know the Master had a maternal attitude (matri-bhava) towards every one. He has left me behind to manifest that Divine Motherhood in the world.” Ideal Woman On account of her immaculate purity, extraordinary forbearance, selfless service, unconditional love, wisdom and spiritual illumination, Swami Vivekananda regarded Sri Sarada Devi as the ideal for women in the modern age. He believed that with the advent of Holy Mother, the spiritual awakening of women in modern times had begun. Last Days Under the strain of constant physical work and self-denial and repeated attacks of malaria, her health deteriorated in the closing years of her life, and she left the mortal world on 21 July 1920. Read More https://www.dakshineswarkalitemple.org/temple.html https://belurmath.org/sri-sarada-devi/ - [Shri Dakshineswar Kali Temple, Dakshineshwar, Kolkata, West Bengal](https://sannidhi.net/sannidhi/shri-dakshineswar-kali-temple-dakshineshwar-kolkata-west-bengal/) - This is a consecrated temple of Shri Dakshineswar Kali. The temple also has places associated with Sri Ramakrishna Room, Sri Sarada Devi place, and tree where Sri Ramakrishna did his austerities. There is a place to sit and meditate in the mandap in front of the deity. You can go into meditative states here effortlessly. How to Get there The temple is located 850 m West of Dakshineshwar station. Map: https://maps.app.goo.gl/bRWf4uHJUvSLrpgg8 About Shri Dakshineswar Kali Dakshineswar Temple was founded on the 31st of May,1855;18 Jaistha 1262 b.s. The holy tithi was of Jagannath Deva Snanyatra. The Dakshineswar temple was founded on this auspicious day after facing many conflicts. The Rani Ma called by her people out of adoration, respect and love, installed Sri Jagadishwari Ma, the mother of the universe under the priesthood of Sri Rama Kumar Chattopadhaya .From young Gadadhar's coming to Dakshineshwar along with elder brother Rama Kumar to his transformation into the Avatar of the age, has become a legend now. Social Backdrop of Bengal When India was still groping under the British rule trying hard to come to terms laid down by the English, the first wave of patriotism gripped the brave soldiers of Barrackpur, that shared the same river line where the Dakshineswar Temple would be built, led to the Sepoy Mutiny Revolt in 1857. Kolkata was the capital of the country and was then the second largest city of the British Empire only next to London. This new ardour of patriotic fervor soon spread amidst the important people of the city. Among them was the brave and deeply religious Rani Rashmoni who is one of the pioneers to silently revolt against the foreign rule.Dakshineswar in the Early 1800s and Before In the early 1800s, Dakshineswar was a small village along the eastern banks of the River Ganga. The picturesque details by J С Marshman in the January 1845 issue of Calcutta Review mentions “A little higher up we have the village of Dukhinsore, remarkable chiefly for the country seat, mapped down in the map of Hastie's Garden, but which has repeatedly changed hands during the last thirty years. To the north of it lies the Powder Magazine. During the last four years which have elapsed since Joseph’s map was published, four elegant houses have sprung up to the south of the garden.” Dense forest surrounded the area where the famous Dakshineswar temple stands today. It was 300 years back when Durgaprasad Roy Choudhury and Bhavaniprasad Roy Choudhury, members of the renowned Savarna Roy Choudhury family settled here. Yogindranath one of the successors of this family was an ardent devotee of Sri Ramakrishna who later was known as Swami Yogananda. Rani Rashmoni, founder of the temple The famous Dakshineswar temple which houses the Goddess Kali was founded by Rani Rashmoni following a dream she saw when she was about to start on her pilgrimage to Benaras. A long term plan of the Rani materialized which she had longed to perform when her husband died with unfulfilled wish of constructing a Kali temple. A dynamic woman, Rani Rashmoni took over the administration of the enormous estate her husband left her. The benevolent administrator, Rani Rashmoni was always in conflict with the stringent British laws and policies. People honored her and loved her for her daring and benevolent spirit. Dakshineswar temple, bathing ghats, a way from Subarnarekha River to Puri, Imperial Library (present National Library) and Hindu College (present Presidency College) are the testimonials to her benevolent nature. Expenditure on plot The dream had moved the Rani intensely and she instructed her trusted people specially her youngest son-in law to look for plots to construct the Kali Temple. After a massive hunt for suitable plots, a 20-acred plot in the village of Dakshineswar was selected. The land resembled a hump of a tortoise. One part of this land belonged to a European Christian while the other part was a Muslim burial ground. The Rani began to construct this Hindu temple in 1847 on this very ground thus integrating different faiths. The Deed of endowment states “In order to fulfill his wish, on 6th September 1847 I purchased 54.4 bighas of land at the cost of Rs. 42 thousand and 500 from James Hasty. I made to build a puca Navaratna temple, twelve Shiva temples (twelve jyotirlingam), a Vishnu temple and a Natmandir on the land. On 31st May 1855 I placed luxminarayan Shila in the Navaratna temple as per the wish of my late husband and also for the welfare of his soul.” The deed was executed on 31st May 1855. Swami Saradananda mentioned in the Lilaprasanga, 'It is recorded in the Endowment document that the land of the Kali temple complex is 60 bighas.' In the paper itself, we come across the fact that the plot calculated to 54 1/2 bighas, with the surroundings of the Ganges in west, the land of Kashinath Roy Choudhury in east and the constructions of John Hastie in south. Later a part of the plot was used for a railway line and for the Vivekananda Bridge. So the current sum of the land mass is around 58 bighas. Installation of Ma Kali The idols of the Gods and the Goddess was decided to be installed on the ‘snana-yatra day’, an auspicious days of the Hindus. 31st May 1855, more than 1 lakh Brahmins were invited from different parts of the country to grace the auspicious occasion amidst the controversy of the Rani being in no position to own a temple and to offer Brahmins to feed since she was of low birth. Head priest selected Rani Rashmoni being aware of the problem discussed in length with the pundits, but none could solve her problem. Only Ramkumar Chattopadhayay,Sri Ramakrishna's elder brother suggested that dedicating the temple to a Brahmin could overcome the existing problem. The temple was dedicated in the name of Rani's Guru, and Ramkumar, was the head priest, who installed the idol of Kali in the new temple with a grand splendor on Thursday, 31st May, 1855. Many Intellectuals of shastras (scriptures), Brahmin pundits, and celebrated scholars arrived from distant places like Kashi, Orissa, and Navadvip. Within a year he passed away leaving the entire responsibility to his younger brother, Ramakrishna, who during the subsequent thirty years became the seeker of the Goddess Kali and an ardent devotee who imbedded the seed of change in the socio-religious condition of Bengal and earned immense reputation for the Dakshineswar temple. The exceptionally open-minded Rani wished that pilgrims of all casts and religions could offer prayers at the temple. Her dreams were fulfilled since irrespective of religion and castes Dakshineswar is thronged by millions of devotees and admired for its peaceful ambiance. The idols of the Gods and the Goddess was decided to be installed on the ‘snana-yatra day’, an auspicious days of the Hindus. 31st May 1855, more than 1 lakh Brahmins were invited from different parts of the country to grace the auspicious occasion amidst the controversy of the Rani being in no position to own a temple and to offer Brahmins to feed since she was of low birth. Head priest selected Rani Rashmoni being aware of the problem discussed in length with the pundits, but none could solve her problem. Only Ramkumar Chattopadhayay,Sri Ramakrishna's elder brother suggested that dedicating the temple to a Brahmin could overcome the existing problem. Handover the legacy to the temple trust The Rani lived only for five years and nine months after the inauguration of the temple. She seriously fell ill in 1861. Realizing that death was approaching she decided to handover the property she purchased in Dinajput (now in Bangladesh) as a legacy for the maintenance of the temple to the temple trust. She accomplished her task on 18th February, 1861 and passed away on the subsequent day. Read More https://www.dakshineswarkalitemple.org/temple.html https://www.dakshineswarkalitemple.org/history.html - [Shri Shri Shava Shiva Kali, Bangali Tola, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-shri-shava-shiva-kali-bangali-tola-varanasi-uttar-pradesh/) - This is a consecrated temple of Shri Shri Shava Shiva Kali. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 1.1 kms South of Kashi Vishwanath Temple. Map: https://maps.app.goo.gl/2RckCYTEXdzrScum7 About Shri Shri Shava Shiva Kali Shri Shri Shava Shiva Kali temple is situated in “Bengali Tola” locality an area in Devenathpura Varanasi. The temple is eminently known as “Shava Shiva” by the locals. Now, let’s go 230 years back. There was a king lived in Nadia district of West Bengal named “ Maharaja Shri Krishna Chandra” his religious guru named “Shri Chandrashekhar Sharma” was a great and famous seeker (Tantra Sadhak). He was the man who laid the corner stone of the temple in 1789. The temple owing to its unique specialties draws thousands of devotees from India and the world, the idol is installed towards the south and the goddess is seated on the Panchmundi Aasan (used for Tantra Sadhna). The “Gauri Shiva Linga” is situated to the north of the idol and also Shri Mahakaal Bhairav situated with divine mother. “Shavarup mahadev hridayopari sansthitaam” During every Amavasya, local priests conduct offerings to the residing goddess. Chandi path, Sahastra path and Yagya are carried on endlessly. During the period of Navaratri special offerings to the goddess, Chandi Path, Yagya are also conducted relentlessly. The temple also witness holder of devotees who come from far and rear everyday offer their prayers to the divine goddess and seek her blessings. They also participate in the daily aarti and hope to spend their lives under the divine grace and with the blessings of the mother. Read More: http://www.maashavashivakali.in/ - [Bagheswari Temple, Bongaigaon, Assam](https://sannidhi.net/sannidhi/bagheswari-temple-bongaigaon-assam/) - This is a consecrated deity of Goddess Kali, known as Bagheswari. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 1.2 kms South of Bongaigaon Train Station. Map: https://maps.app.goo.gl/sHCAwB4zZChf9acf7 About Bagheswari Temple Bagheswari temple is the central and oldest Temple of Bongaigaon town area, Assam. According to Hindu mythology, this is the place where Devi Durgas Trishul fell down when her body was cut into pieces by Lord Vishunu just after Dakshya Yagya. This temple is considered as the most visited place in Assam and it has special importance during Durga Mahaashtami when the buffalo's are scarified. Maa Bagheswari Temple is dedicated to one of the oldest 51th shakti Peeths of Maa Parvati which is situated near Birjhora Hill Bongaigaon town and is surrounded by Birjhora Tea Estate. The hills and tea estate with its lush greenery and serenity adds to its beauty of the temple and leaves the feeling of spirituality in the mind of devotees. This temple is among one of the oldest and famous temples of Assam having its own historical importance. Beautiful Bageswari Temple has been developed as afforested hillock with a garden and a small artificial lake fed by a perennial stream. The Bhageswari Hill also houses an ancient temple of Lord Shiva inside a stone cave flanked either side by another 2 temples i.e. the temple of Bhageswari Devi and the temple of Baba Tarak Nath. A large number of visitors visit Bagheswari temple every year. The architecture design of this temple is very wonderful. Devotees can feel the presence of Goddess, calmness, and peace. Read More: https://bongaigaon.assam.gov.in/tourist-place-detail/275 - [Arundhati Temple, Basistha, Guwahati, Assam](https://sannidhi.net/sannidhi/arundhati-temple-basistha-guwahati-assam/) - This is a cave said to be used by Maa Arundhati, wife of Saptarishi Vashistha for sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The cave is located 200 m South of Basistha Temple. Map: https://maps.app.goo.gl/QjGNd3or4pCjrfEG7 About Arundhati Arundhati (Sanskrit: अरुन्धती, romanized: Arundhatī) is the wife of the sage Vasishtha, one of the seven sages (Saptarshi) of Hinduism.[1] The name Arundhatī in Sanskrit literally means 'washed from the rays of sun', from arun 'sun rays', and dhatī , 'washed'. Legend Arundhati's birth and life are mentioned in various Hindu scriptures. The birth of Arundhati is found in the Shiva Purana and Bhagavata Purana. The instruction by Brahma to Arundhati is described in the Uttara Kanda of the Ramcharitmanas. The rivalry between Vishvamitra and Vasishtha which leads to the death of her hundred sons is described in the Balakanda of Valmiki's Ramayana. The Mahabharata and several Brahmana works describe her sons, including Shakti, and grandson Parashara. Arundhati's meetings with Sita and Rama are mentioned in the Ramayana, Ramcharitmanas and Vinaya Patrika.[2] Her role in pleading Shiva to marry Parvati is described in the sixth canto of Kumarasambhava of Kalidasa.[3] As per the Bhagavata Purana, Arundhati is the eighth among the nine daughters of Kardama and Devahuti. She is the grandmother of Parashara and the great-grandmother of Vyasa.[2] The Shiva Purana describes her as being Sandhya, the mind-born daughter of Brahma, in a previous birth. On instruction of Vasishtha, Sandhya pleased Shiva by penance in order to purify herself from passion, and Shiva asked her to jump into Medhatithi's fire. She was then born as Medhatithi's daughter and married Vasishtha. Some other Puranas describe her as the daughter of Kashyapa and sister of Narada and Parvata, and she was offered in marriage to Vasishtha by Narada.[4] The Mahabharata describes Arundhati as an ascetic who used to give discourses to even the seven sages. The wife of Agni, Svaha, could therefore assume the form of the wives of the other six seers amongst Saptarshi but not that of Arundhati. The epic also narrates how once she pleased Shiva when it did not rain for 12 years and the seven seers were suffering without roots and fruits. Her chastity and service to her husband is mentioned as unparalleled in the Mahabharata.[4] As per the Valmiki Ramayana, she bore a hundred sons, who were all cursed to die by Vishvamitra. She then bore a son named Shakti and later another one named Suyagya, who studied with Rama at Vasishtha's hermitage.[2] Some sources say she had eight sons including Shakti and Chitraketu.[4] The life of Arundhati is described in the eponymous Hindi epic poem Arundhati composed by Jagadguru Rambhadracharya in 1994. Sri M & Guru maheshwarnath Babaji stayed at this cave In his book, ‘Apprenticed to a Himalayan Master: A Yogi's Autobiography’, Sri M shares a very vivid description of this cave where he lived with his Guru Maheshwarnath Babaji. “Close to the Vasishta Guha, as you walk along the rocky banks of the river Ganga, if you look carefully up at the hills on your right, you will come across a little cave, nicely tucked away behind the hanging roots of a big banyan tree. It is known as the Arundhati cave, and that was where Babaji decided to stay. He said he loved this cave, and had stayed there several times. It was just enough for two, and had a large flat rock, like an open verandah, at the front end, which was just the right size for a Dhuni.” About Rishi Vasistha Vasishtha (Sanskrit: वसिष्ठ, IAST: Vasiṣṭha) is one of the oldest and most revered Vedic rishis or sages,[3][4] and one of the Saptarishis (seven great Rishis). Vashistha is credited as the chief author of Mandala 7 of the Rigveda.[5] Vashishtha and his family are mentioned in Rigvedic verse 10.167.4,[note 1] other Rigvedic mandalas and in many Vedic texts.[8][9][10] His ideas have been influential and he was called the first sage of the Vedanta school of Hindu philosophy by Adi Shankara.[11] The Yoga Vasishtha, Vasishtha Samhita, as well as some versions of the Agni Purana[12] and Vishnu Purana are attributed to him. He is the subject of many stories, such as him being in possession of the divine cow Kamadhenu and Nandini her child, who could grant anything to their owners. He is famous in Hindu stories for his legendary conflicts with sage Vishvamitra.[4][13][14] In the Ramayana, he was the family priest of the Raghu dynasty and teacher of Rama and his brothers.[15] Read More: https://en.wikipedia.org/wiki/Arundhati_(Hinduism) https://en.wikipedia.org/wiki/Vasishtha - [Shri Brahmarishi Saptarishi Vishwamitra Cave, Garbhanga FV, Guwahati, Assam](https://sannidhi.net/sannidhi/shri-brahmarishi-saptarishi-vishwamitra-cave-garbhanga-fv-guwahati-assam/) - This is a cave where Shri Vishwamitra, one of Saptarishi did his sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The cave is located 2 kms behind the Basistha Temple. Map: https://maps.app.goo.gl/H73qi89A8sFUtimK6 About Vishwamitra Vishvamitra (Sanskrit: विश्वामित्र, IAST: Viśvā-mitra) is one of the most venerated rishis or sages of ancient times. He is one of the seven Brahmarshi. According to Hindu tradition, he is stated to have written most of the Mandala 3 of the Rigveda, including the Gayatri Mantra (3.62.10). The Puranas mention that only 24 rishis since antiquity have understood the whole meaning of —and thus wielded the whole power of — the Gayatri Mantra. Vishvamitra is supposed to have been the first, and Yajnavalkya the last. Before renouncing his kingdom and royal status, Brahmarishi Vishvamitra was a king, and thus he retained the title of Rajarshi, or 'royal sage'. Birth Satyavati was married to an old man known as Ruchika who was foremost among the race of Bhrigu. Ruchika desired a son having the qualities of a Brahmin and so he gave Satyavati a sacrificial offering (charu) which he had prepared to achieve this objective. He also gave Satyavati's mother another charu to make her conceive a son with the character of a Kshatriya at her request. But Satyavati's mother privately asked Satyavati to exchange her charu with her. This resulted in Satyavati's mother giving birth to Vishvamitra, a Kshatriya with qualities of Brahmin, and, Satyavati gave birth to Jamadagni, father of Parashurama, a Brahmin with qualities of a warrior.[12] Conflicts with Vasishtha Maharshi Vasistha possessed a divine-cow Kamadhenu that was able to give everything that one wished for. Once king Kaushika (Vishvamitra) saw the cow and wished to possess her. He asked Vasistha to hand her over but Vasistha refused to do so saying she actually belongs to Devas and not him. King Kaushika became angry due to his arrogance and attacked Vasistha with all his forces. However, he was defeated by the power of Vasistha's penance and surabhi/Kamadhenu's created soldiers and was somehow rescued by Vamadeva. He asked Vamadeva how Vasistha could defeat him all alone. Vamadeva told him this happened due to Vasistha's position as "Brahmarishi" due to his tapasya (penance). Kaushika then wanted to gain "Brahmarishi" like Vasistha. Doing penance guided by Vamadeva, King Kaushika eventually became Vishvamitra. In one encounter, Vishvamitra cursed the king Harishchandra to become a pauper. Vasishta accompanied him by becoming a bird himself to help him. There were several such instances of violent encounter between the sages and at times, Brahma, god of creation, had to intervene.[13] Alternative version[edit] Vasishta destroys Vishvamitra's entire army by the simple use of his great mystic and spiritual powers, breathing the Om syllable. Vishvamitra then undertakes a tapasya for several years to please Shiva, who bestows upon him the knowledge of celestial weaponry. He proudly goes to Vasiștha's ashram again and uses all kinds of powerful weapons to destroy Vasishta and his hermitage. He succeeded in the killings of Vasistha's thousand sons but not Vasistha himself. An enraged Vasistha brings out his brahmadanda, a wooden stick imbued with the power of Brahma. It consumes Vishvamitra's most powerful weapon, the brahmastra. Vasistha then attempts to attack Vishvamitra, but his anger is allayed by Devas. Vishvamitra is left humiliated while Vasistha restores his hermitage.[14][15] Seduction by Menaka Menaka was born during the churning of the ocean by the devas and asuras and was one of the most beautiful apsaras (celestial nymph) in the world with quick intelligence and innate talent. However, Menaka desired a family. Due to his penance and the power he achieved through it, Vishvamitra frightened the gods and even tried to create another heaven. Indra, frightened by Vishvamitra's powers, sent Menaka from heaven to earth to lure him and break his meditation. Menaka successfully incited Vishvamitra's lust and passion. She succeeded in breaking the meditation of Vishvamitra. However, she fell in genuine love with him and a girl was born to them who later grew in Sage Kanva's ashram and came to be called Shakuntala. Later, Shakuntala falls in love with King Dushyanta and gives birth to a child called Bharata.[16] Kanva describes this tale in the Mahabharata:[17] And the timid and beautiful Menaka then entered the retreat and saw there Visvamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Visvamitra who was endued with energy like that of fire. And Visvamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other’s company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her conception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Himavat. And there she gave birth to that daughter. And she left the new-born infant on the bank of that river and went away. — Vyasa, Mahabharata, Section 72 However, later, Vishvamitra merely cursed Menaka to be separated from him forever, for he loved her as well and knew that she had lost all devious intentions towards him long ago. After succumbing to Menakā's flirtations, and after having a daughter with her, Vishvamitra then travels south to the Godāvarī to resume his austerities, settling down at a spot next where Śiva stood as Kālañjara.[18] Vishvamitra was also tested by the Apsara Rambha. She, however, was also cursed by Vishvamitra.[19] Rise to Brahmarishi After cursing Rambha, Vishvamitra goes to the highest mountain of Himalayas to perform an even more severe tapasya for over 1000 years. He ceases to eat and reduces his breathing to a bare minimum. He is tested again by Indra, who comes as a poor Brahmin begging for food just as Kaushika is ready to break a fast of many years by eating some rice. Kaushika instantly gives his food away to Indra and resumes his meditation. Kaushika also finally masters his passions, refusing to be provoked by any of Indra's testing and seductive interferences. At the penultimate culmination of a multi-thousand-year journey, Kaushika's yogic power is at a peak. At this point, Brahma, as the head of Devas led by Indra, names Kaushika a Brahmarishi and names him Vishvamitra or Friend of All for his unlimited compassion. He then goes to meet Vashishta. It was customary that, if a sage was greeted by an equal or superior person, the sage would also greet the person. If the sage was greeted by an inferior person, the sage would simply bless them. Initially, when Vishvamitra greeted Vashishta with the pride of being a new Brahmarishi in heart, Vashishta simply blessed him. Suddenly all pride and desire left Vishvamitra's heart and he became a clean and clear Brahmarishi. When Vishvamitra turned back to leave, Vashishta realised a change of heart and proceeded to greet Vishvamitra. Vishvamitra is also embraced by Vashista and their enmity is instantly ended.[20] Trisanku Another story Vishvamitra is known for is his creation of his own version of Svarga or heaven, called Trisanku Svarga. When a proud King Trisanku asked his Guru Vashista to send him to heaven in his own body, guru responded that the body cannot ascend to heaven. King Trisanku then asked Vashista's hundred sons to send him to heaven. The sons, believing that Trisanku should not come to them after their father had refused, took outrage and cursed Trisanku to be a Chandala. Trisanku was transformed into a person with body smeared of ash, clothed in black and wearing iron jewelry. Unrecognizable to his subjects, he was driven out of the kingdom. In his exile, Trisanku came across the sage Vishvamitra, who agreed to help him. Vishvamitra organized a great sacrifice and ritual propitiating the Devas, pleading that they accept Trisanku into heaven. Not one Deva responded. Angered, Vishvamitra used his yogic powers and ordered Trisanku to rise to heaven. Miraculously, Trisanku rose into the sky until he reached heaven, where he was pushed back down by Indra. Enraged even more by this, Vishvamitra commenced the creation of another universe (including another Brahma) for Trisanku. He had only completed the Universe when Brihaspati ordered him to stop. Trisanku, however, did not fully transcend through Trisanku Svarga created for him. He remained fixed and upside-down in the sky and was transformed into a constellation, which is now known as Crux.[21] In the process of forming a new universe, Vishvamitra used up all the tapas he had gained from his austerities. Therefore, after the Trisanku episode, Vishvamitra had to start his prayers again to attain the status of a Brahmarshi and become an equal of Vashista. Harishchandra/Ambarisha's sacrifice While undertaking a penance, Kaushika helps a boy named Shunashepa who has been sold by his parents to be sacrificed at Harishchandra/Ambarisha's yagna to please Varuna. The king's son Rohit does not want to be the one sacrificed, as was originally promised to Varuna, so young Sunashepa is taken. A devastated and terrified Sunashepa falls at the feet of Kaushika, who is deep in meditation and begs for his help.[22] Kaushika teaches secret mantras to Sunashepa. The boy sings these mantras at the ceremony, is blessed by Mitra and Varuna and Ambarisha's ceremony is completed. In another version of the story, Sunahshepa is lost son of Vishvamitra. When Vishvamitra was Prince of Bharats (Kaushik) - and his name was Vishwarath then, he was abducted by the enemy king Shambar. There, Shambar's daughter, Ugra, falls in love with Vishvarath. Ugra convinces Prince Vishvarath to marry her. Looking at the good character of Vishvarath, Shambar also agrees for the marriage. Soon after the marriage, the Bharatas win the battle against Shambar. When they found their Prince Vishvarath alive, they feel happy but they could not accept Ugra as their future queen as she is an Asura. To convert Ugra into an Sura, Vishvarath creates Gayatri Mantra, but people still refuse to accept her. Soon she gives birth to a son, but to save the son from the angry people, the greatest female sage Lopamudra sends the child to a hidden place. To Lopamudra and Vishvarath's sadness, people kill Ugra. But the son is saved, without the knowledge of Vishvarath. This child grows young and he comes to sacrifice himself in the ceremony of Ambarisha (or King Harishchandra).[23] Teacher of Rama In the Hindu epic Ramayana, Vishvamitra is the preceptor of Rama and his brother Lakshmana. Rama is prince of Ayodhya, and believed to be the seventh Avatar of god Vishnu . Vishvamitra gives them the knowledge of the Devastras or celestial weaponry [bala and ati bala], trains them in advanced religion and guides them to kill powerful demons like Tadaka, Maricha and Subahu. He also leads them to the Swayamvara ceremony for princess Sita, who becomes wife of Rama.[24] Works Vishvamitra is said to have written the Gayatri Mantra. It is a verse from a sukta of Rigveda (Mandala 3.62.10). Gāyatrī is the name of the Vedic meter in which the verse is composed. Gayatri mantra is repeated and cited very widely in Vedic literature[25] and praised in several well-known classical Hindu texts such as Manusmriti ("there is nothing greater than the Savitri (Gayatri) Mantra.", Manu II, 83),[26] Harivamsa[27] and Bhagavad Gita.[28][29] The mantra is an important part of the upanayana ceremony for young males in Hinduism and has long been recited by dvija men as part of their daily rituals. Modern Hindu reform movements spread the practice of the mantra to include women and all castes and its recitation is now widespread.[30][31] Read More https://en.wikipedia.org/wiki/Vishvamitra - [Mahaprabhu Sri Sri Janardan Devalaya, Fancy Bazar, Guwahati, Assam](https://sannidhi.net/sannidhi/mahaprabhu-sri-sri-janardan-devalaya-fancy-bazar-guwahati-assam/) - This is a consecrated deity of Vishnu in the form of Mahaprabhu Sri Sri Janardan. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 4.9 kms North East of Kamakhya Temple. Map: https://maps.app.goo.gl/d7v81W6qpJXiT7JZA - [Sri Sri Ugratara Devalaya, Uzan Bazar, Guwahati, Assam](https://sannidhi.net/sannidhi/sri-sri-ugratara-devalaya-uzan-bazar-guwahati-assam/) - Maa Tara is a one of ten Das Mahavidhya temple around Kamakhya Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 6.3 kms North East of Kamakhya Temple. Map: https://maps.app.goo.gl/pzGFeu8ZCGhFMh558 About Ugratara Temple Ugratara Devalaya is a temple dedicated to Ugratara located in the western side of Jor Pukhury tanks in the heart of Guwahati city in the Lotaxil (Latasil) locality in Northeast India. The Ugratara Temple in Uzan Bazaar in the eastern part of Guwahati, Assam, is a Shakti shrine. Legend has said that the navel of Sati, first consort of Shiva, is related to this temple. Ugratara in Assam is generally identified with Tiksna-Kanta, Eka-Jata, etc., of the Buddhist pantheon.[1][2] The present temple of Ugra Tara was built by Ahom King Siva Singha in 1725 AD who had excavated a tank three years before. The tank, known as Jorepukhuri, is situated to the east of the temple. The tank still exists, though the upper section of the temple was destroyed by a devastating earthquake. This was however rebuilt by a local citizen. Kalika purana describes a Shakti peetha called Dikkara vasini. Dikkara vasini has two forms, Tikshna kantha and Lalitha kantha. Tikshna kantha is black and pot bellied, also called as Ugra Tara or Eka jata. Lalitha kantha is gracefully attractive, also called as Tamreshwari.[3] In the garbhagriha of Ugra Tara there is no image or idol of her. A small pit filled with water is considered as the Goddess. There is a Shivalaya beside Ugra Tara temple and a pond behind both temples. Sthala Purana Once upon a time, Yama (Lord of the Hell) made a complaint to Brahma that nobody is coming to the Hell from Kamarupa because of the sacredness of the area, despite of doing sins. Brahma carried this complaint to Vishnu. Vishnu took them to Shiva. Lord Shiva ordered Goddess Ugra Tara to drive away all the people who are living in Kamakhya. She sent her army. In the course of this drive, they laid their hands on Rishi Vasishtha who was meditating on Shiva at Sandhyachal. Vasishtha became angry and cursed Ugra Tara and Shiva. From then onwards all the Vedic (Shiva) sadhanas are given up in Kama rupa and Ugra Tara became a Goddess of Vamachara sadhana. All her army became Mlechhas. Read More: https://en.wikipedia.org/wiki/Ugratara_Devalaya - [Maa Sitala Temple, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/maa-sitala-temple-kamakhya-guwahati-assam/) - Maa Sitala Temple is a consecrated deity near Kamakhya temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 210 m South of Kamakhya Temple. Map: https://maps.app.goo.gl/a1mmmU7WcUZrWTuD8 About Maa Sitala Devi Sheetala (Sanskrit: शीतला, IAST: śītalā) lit. '"coolness"', also spelled as Shitala and Seetla, is a Hindu goddess venerated primarily in North India.[2] She is regarded to be an incarnation of the goddess Parvati. She is believed to cure poxes, sores, ghouls, pustules, and diseases, and most directly linked with the disease smallpox. Sheetala is worshipped on Tuesday[3] Saptami and Ashtami (the seventh and eighth day of a Hindu month), especially after Holi during the month of Chaitra. The celebration of the goddess Sheetala on the seventh and eighth day of the Hindu month is referred to as the Sheetala Saptami and Sheetala Asthami, respectively.[4] Read More https://en.wikipedia.org/wiki/Shitala - [Maa Bhubaneswari Temple, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/maa-bhubaneswari-temple-kamakhya-guwahati-assam/) - Maa Bhubaneswari Temple is a one of ten Das Mahavidhya temple around Kamakhya temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 600m East of Kamakhya Temple. Map: https://maps.app.goo.gl/krLtcXcxm57d1UFTA About Maa Bhubaneswari Bhuvaneshvari (Sanskrit: भुवनेश्वरी, IAST: Bhuvaneśvarī) is a Hindu goddess. She is the fourth amongst the ten Mahavidya goddesses in Shaktism, and one of the highest aspects of Mahadevi. She is identified as Adi Parashakti in the Devi Bhagavatam Read More https://en.wikipedia.org/wiki/Bhuvaneshvari - [Shrine, Maa Bagalamukhi Temple, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/shrine-maa-bagalamukhi-temple-kamakhya-guwahati-assam/) - Maa Bagalamukhi Temple is a one of ten Das Mahavidhya temple around Kamakhya temple. There is another shrine which is in the second level below the sanctum sanctorum. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 500m East of Kamakhya Temple. Map: https://maps.app.goo.gl/MA5gtfFc43q6ZrXNA About Maa Baglamukhi Baglamukhi or Bagalā (Sanskrit: बगलामुखी) is the female form of a personification of the mahavidyas (great wisdom/science), a group of ten Tantrik deities in Hinduism. Devi Bagalamukhi smashes the devotee's misconceptions and delusions (or the devotee's enemies) with her cudgel. The word "Bagala" is derived from the word "Valga" (meaning – bridle or to rein in) which, became "Vagla" and then "Bagla".[1] The Devi has 108 different names (some others also call her by 1108[2] names). Bagalamukhi is commonly known as Pitambari in North India, the goddess associated with yellow color or golden color. She sits on golden throne having pillars decorated with various jewels and has three eyes, that symbolises that she can impart ultimate knowledge to the devotee. Bagalamukhi is one of the ten forms of the Devi, symbolising potent female, primeval force. The main temples dedicated to Bagalamukhi or Bagala Devi are located at Bhagalamukhi dhevi Temple Shivampet, Telangana,Bagalamukhi Temple, Datia Madhya Pradesh, Bugiladhar, Ghuttu Uttarakhand, Kamakhya Temple, Guwahati, Assam, Baglamukhi temple of Lalitpur, Nepal and of Banghandi, Kangra, Himachal Bagalamukhi shaktipeetham Shivampeta, Narsapur, Telangana state. Iconography Another interpretation translates her name as "Kalyani". In Kubjika Tantra there is a reference to yet another interpretation of the meaning of the name ‘Bagala’. In the initial chapter of the text, there is a verse – ‘Bakare Baruni Devi Gakare Siddhida Smrita. Lakare Prithivi Chaiba Chaitanya Prakrirtita’ (‘Ba’, the first letter of the name – ‘Bagala’, means ‘Baruni’ or ‘She Who is filled with the intoxicating mood to vanquish the demon’. ‘Ga’, the second letter, means ‘She Who grants all kinds of divine powers or siddhis and successes to human beings’. ‘La’, the third letter, means ‘She Who is the foundation of all kinds of sustaining powers in the world like the earth and is Consciousness Herself’.[3] Two descriptions of the goddess are found in various texts: the Dwi-Bhuja (two-handed), and the Chaturbhuja (four-handed). The Dwi-Bhuja depiction is the more common and is described as the "Soumya" or milder form. She holds a club in her right hand with which she beats a demon, while pulling his tongue out with her left hand. This image is sometimes interpreted as an exhibition of stambhana, the power to stun or paralyse an enemy into silence. This is one of the boons for which Bagalamukhi's devotees worship her. Other Mahavidya goddesses are also said to represent similar powers useful for defeating enemies, to be invoked by their worshippers through various rituals. Bagalamukhi is also called Pitambaradevi, Shatrubuddhivinashini and Brahmastra Roopini and she turns each thing into its opposite. The Tantrasara describes her iconography: Bagalamukhi sits in a golden throne in the midst of an ocean in an altar. Her complexion is yellow (golden). Clad in yellow clothes, she is adorned by a garland of yellow flowers and decked with yellow (golden) ornaments. She pulls the tongue of a demon by her left hand, while raising the right hand to strike him with a club.[4] Another description says that she has four arms and a third eye. A yellow crescent moon adorns her forehead.[4] Though generally depicted with a human head, the goddess is sometimes described to have a head of a crane and sometimes depicted ridding a crane. Sometimes, she is described associated with other birds: having a duck-head or a nose of a parrot.[5] Read More https://en.wikipedia.org/wiki/Bagalamukhi - [Maa Chinnamasta Temple, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/maa-chinnamasta-temple-kamakhya-guwahati-assam/) - Ma Chinnamasta Mandir is a one of ten Das Mahavidhya temple around Kamakhya temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 160m East of Kamakhya Temple. Map: https://maps.app.goo.gl/7UBPbrNhhCe3X5tY6 About Maa Chinnamasta Chhinnamasta (Sanskrit: छिन्नमस्ता, Chinnamastā, "She whose head is severed"), often spelled Chinnamasta, and also called Ch(h)innamastika and Prachanda Chandika and Jogani Maa (in western states of India), is a Hindu goddess (Devi). She is one of the Mahavidyas, ten goddesses from the esoteric tradition of Tantra, and a ferocious aspect of Mahadevi, the Hindu Mother goddess. The self-decapitated nude goddess, usually standing or seated on a divine copulating couple, holds her own severed head in one hand and a scimitar in another. Three jets of blood spurt out of her bleeding neck and are drunk by her severed head and two attendants. Chhinnamasta is a goddess of contradictions. She symbolises both aspects of Devi: a life-giver and a life-taker. She is considered both a symbol of sexual self-control and an embodiment of sexual energy, depending upon interpretation. She represents death, temporality, and destruction as well as life, immortality, and recreation. The goddess conveys spiritual self-realization and the awakening of the kundalini – spiritual energy. The legends of Chhinnamasta emphasise her self-sacrifice – sometimes coupled with a maternal element – sexual dominance, and self-destructive fury. Chhinnamasta is worshipped in the Kalikula sect of Shaktism, the Goddess-centric tradition of Hinduism. Though Chhinnamasta enjoys patronage as one of the Mahavidyas, temples devoted to her (found mostly in Nepal and eastern India) and her public worship are rare. However, she is a significant Tantric deity, well known and worshipped among esoteric Tantric practitioners. Chhinnamasta is closely related to Chinnamunda – the severed-headed form of the Tibetan Buddhist goddess Vajrayogini. Read More https://en.wikipedia.org/wiki/Chhinnamasta - [Maa Tara Temple, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/maa-tara-temple-kamakhya-guwahati-assam/) - Maa Tara is a one of ten Das Mahavidhya temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 70 m East of Kamakhya Temple. Map: https://goo.gl/maps/JDjJk9gV3X9G5GU28 About Maa Tara Temple Tara Devi gives ‘Bak-shakti’ i.e power of speech. She is also 'Nil Saraswati'. Devi is fair-skinned, three eyes and four hands. She holds a Kharga, a Kartarika, a severed human head and a water lily. She wears a garland of human heads and wears a Tiger Skin. Tara Devi is shown standing on a pyre. According to Maya Tantra, Tara Devi has eight forms: Tara, Urga, Mohagra, Bajra, Nila, Saraswati, Kameshwari and Bhadrakali. When prayed she comes to the aid of people in trouble and so known as 'Tara'. As Nil Saraswati, She grants power of speech. As Ugratara, She protects people from deep fear. Sage Basistha placed Tara Devi near Jorpukhuri of present Guwahati-the famous mandir is known a ‘Ugratara Mandir’. The Tara mandir in Nilachal Parvat lies between Mahakali and Kamakhya temple. Tara is the adhisthatri devi of Guru Brihaspati (Thursday) and is considered Devi who guides and protects and offers the ultimate knowledge that leads to salvation. Read More: https://www.maakamakhya.org/around_nila.php - [Maa Bagalamukhi Temple, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/maa-bagalamukhi-temple-kamakhya-guwahati-assam/) - Maa Bagalamukhi Temple is a one of ten Das Mahavidhya temple around Kamakhya temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 500m East of Kamakhya Temple. Map: https://maps.app.goo.gl/MA5gtfFc43q6ZrXNA About Maa Baglamukhi Baglamukhi or Bagalā (Sanskrit: बगलामुखी) is the female form of a personification of the mahavidyas (great wisdom/science), a group of ten Tantrik deities in Hinduism. Devi Bagalamukhi smashes the devotee's misconceptions and delusions (or the devotee's enemies) with her cudgel. The word "Bagala" is derived from the word "Valga" (meaning – bridle or to rein in) which, became "Vagla" and then "Bagla".[1] The Devi has 108 different names (some others also call her by 1108[2] names). Bagalamukhi is commonly known as Pitambari in North India, the goddess associated with yellow color or golden color. She sits on golden throne having pillars decorated with various jewels and has three eyes, that symbolises that she can impart ultimate knowledge to the devotee. Bagalamukhi is one of the ten forms of the Devi, symbolising potent female, primeval force. The main temples dedicated to Bagalamukhi or Bagala Devi are located at Bhagalamukhi dhevi Temple Shivampet, Telangana,Bagalamukhi Temple, Datia Madhya Pradesh, Bugiladhar, Ghuttu Uttarakhand, Kamakhya Temple, Guwahati, Assam, Baglamukhi temple of Lalitpur, Nepal and of Banghandi, Kangra, Himachal Bagalamukhi shaktipeetham Shivampeta, Narsapur, Telangana state. Iconography Another interpretation translates her name as "Kalyani". In Kubjika Tantra there is a reference to yet another interpretation of the meaning of the name ‘Bagala’. In the initial chapter of the text, there is a verse – ‘Bakare Baruni Devi Gakare Siddhida Smrita. Lakare Prithivi Chaiba Chaitanya Prakrirtita’ (‘Ba’, the first letter of the name – ‘Bagala’, means ‘Baruni’ or ‘She Who is filled with the intoxicating mood to vanquish the demon’. ‘Ga’, the second letter, means ‘She Who grants all kinds of divine powers or siddhis and successes to human beings’. ‘La’, the third letter, means ‘She Who is the foundation of all kinds of sustaining powers in the world like the earth and is Consciousness Herself’.[3] Two descriptions of the goddess are found in various texts: the Dwi-Bhuja (two-handed), and the Chaturbhuja (four-handed). The Dwi-Bhuja depiction is the more common and is described as the "Soumya" or milder form. She holds a club in her right hand with which she beats a demon, while pulling his tongue out with her left hand. This image is sometimes interpreted as an exhibition of stambhana, the power to stun or paralyse an enemy into silence. This is one of the boons for which Bagalamukhi's devotees worship her. Other Mahavidya goddesses are also said to represent similar powers useful for defeating enemies, to be invoked by their worshippers through various rituals. Bagalamukhi is also called Pitambaradevi, Shatrubuddhivinashini and Brahmastra Roopini and she turns each thing into its opposite. The Tantrasara describes her iconography: Bagalamukhi sits in a golden throne in the midst of an ocean in an altar. Her complexion is yellow (golden). Clad in yellow clothes, she is adorned by a garland of yellow flowers and decked with yellow (golden) ornaments. She pulls the tongue of a demon by her left hand, while raising the right hand to strike him with a club.[4] Another description says that she has four arms and a third eye. A yellow crescent moon adorns her forehead.[4] Though generally depicted with a human head, the goddess is sometimes described to have a head of a crane and sometimes depicted ridding a crane. Sometimes, she is described associated with other birds: having a duck-head or a nose of a parrot.[5] Read More https://en.wikipedia.org/wiki/Bagalamukhi - [Maa Dhumawati Mandir, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/maa-dhumawati-mandir-kamakhya-guwahati-assam/) - Maa Dhumawati is a one of ten Das Mahavidhya temple around Kamakhya temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located just outside the Southen boundary of Kamakhya Temple. Map: https://maps.app.goo.gl/WHv6uZW3hbUfkEc68 About Maa Dhumawati Dhumavati (Sanskrit: धूमावती, Dhūmāvatī, literally "the smoky one") is one of the Mahavidyas, a group of ten Hindu Tantric goddesses. Dhumavati represents the fearsome aspect of Mahadevi, the supreme goddess in Hindu traditions such as Shaktism. She is often portrayed as an old, ugly widow, and is associated with things considered inauspicious and unattractive in Hinduism, such as the crow and the chaturmasya period. The goddess is often depicted carrying a winnowing basket on a horseless chariot or riding a crow, usually in a cremation ground. Dhumavati is said to manifest herself at the time of cosmic dissolution (pralaya) and is "the Void" that exists before creation and after dissolution. While Dhumavati is generally associated with only inauspicious qualities, her thousand-name hymn relates her positive aspects as well as her negative ones. She is often called tender-hearted and a bestower of boons. Dhumavati is described as a great teacher, one who reveals ultimate knowledge of the universe, which is beyond the illusory divisions, like auspicious and inauspicious. Her ugly form teaches the devotee to look beyond the superficial, to look inwards and seek the inner truths of life. Dhumavati is described as a giver of siddhis (supernatural powers), a rescuer from all troubles, and a granter of all desires and rewards, including ultimate knowledge and moksha (salvation). Her worship is also prescribed for those who wish to defeat their foes. Dhumavati's worship is considered ideal for unpaired members of society, such as bachelors, widows, and world renouncers as well as Tantrikas. In her Varanasi temple, however, she transcends her inauspiciousness and acquires the status of a local protective deity, where she is also worshipped by married couples. Although she has very few dedicated temples, her worship by Tantric ritual continues in private in secluded places like cremation grounds and forests. Read More https://en.wikipedia.org/wiki/Dhumavati - [Maa Bhairavi Mandir, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/maa-bhairavi-mandir-kamakhya-guwahati-assam/) - Maa Bhairavi is a one of ten Das Mahavidhya temple around Kamakhya temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 140m South of Kamakhya Temple. Map: https://maps.app.goo.gl/3VBSYaqxhudF7kd59 About Maa Bhairavi The name Bhairavi means "terror" or "awe-inspiring". She is the fifth of ten Mahāvidyas. She is also called Tripurabhairavi. "Tri" means three, "Pura" means fortress, castle, city, town, etc. Tripura convey three different stages of consciousness i.e. active, dream and deep sleep. She is in the form of all triads and once these triads are transcended, it is believed that Brahman is attained. Hence, she is called Tripurabhairavi.[3][4] Iconography Her dhyana shloka in the Devi Mahatmya describes her form. She is seated on a lotus with four hands, one with a book, one with rosary beads, one with abhaya mudra and another with varada mudra. She wears red garments and wears a garland of severed heads around her neck. She has three eyes and her head is adorned with a crescent moon. In another form she is carrying a sword and a cup containing blood and other two hands showing abhaya and varada mudras. She is also depicted as sitting on Shiva, which is more predominant in tantric worship. She is also depicted as a queen, closely resembling Rajarajeswari.[5] Tripurabhairavī is said to be residing in muladhara chakra. Her mantra consists of three letters and they all form an inverted triangle in the centre of muladhara chakra. She is the creator in muladhara chakra in the form of kamarupa, which consists of three dots forming an inverted triangle, from which all triads are born, which ultimately leads to the creation of this universe.[citation needed] The innermost triangle of muladhara chakra is known as kamarupa. The three points of triangle have three bijaksaras (sacred letters) and the three bijaksaras connected to each other by the sides of the triangle and each of these sides represent iccha sakthi, jnana sakthi and kriya sakti or the Divine will, Divine knowledge and Divine action. Tripura Sundari and Tripura Bhairavi are closely associated but different. Tripura Bhairavi is posited as the latent energy whereas Tripura Sundarī who causes this latent energy to actualize and moves this energy upwards towards higher chakras till Sahasrara Chakra.[6] Legend Bhairavi is also a title for a female adept in Kundalini, Tantra. A yogini is a student of Tantra or an aspirant. A Bhairavi has succeeded in Tantra with the help of 64 yoginis. Yogini or Jogini are 64 in number. Yoginis, female supporting deities of Bhairavi. Bhairavi is the supreme leader of all 64 yoginis. Bhairav also has 52 supporting powers called 52 Bhairav. Bhairavi is the consort of Bhairava according to the Puranas and Tantras. In Tantra Shastra all 64 yogini, 52 Bhairav and 56 Kalve work together. Bhairavi is also called as Shubhankari, which means that she is the doer of auspicious deeds to her devotees who are her children, which means she is a good mother. She also favours violence, punishment and bloodshed to those who are irreligious and cruel, which also means that she is the mother of all violence to them. She is said to be seen as violent and terrible but is a benign mother to her children.[7][8] Read More https://en.wikipedia.org/wiki/Bhairavi - [Maa Chamunda Temple, Dewas, Madhya Pradesh](https://sannidhi.net/sannidhi/maa-chamunda-temple-dewas-madhya-pradesh/) - This is a consecrated deity of Maa Chamunda. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there You can reach the temple using the Maa Chamunda Temple ropeway Map: https://maps.app.goo.gl/q2XKKYVBZHEfXLhp7 - [Dakshinkali Temple, Kamakhya, Guwahati, Assam](https://sannidhi.net/sannidhi/dakshinkali-temple-kamakhya-guwahati-assam/) - Dakshinkali is a one of ten Das Mahavidhya temple around Kamakhya temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 140 m East of Kamakhya Temple. Map: https://goo.gl/maps/W9sihUvZhv72dwoRA About Dakshinkali Temple Mahakali is considered to be the prime Goddess for sadhana. This form of the Devi is dark-skinned with disheveled hair with a garland of severed human heads. She holds a severed human head and a kharga (a large machete) in her left hands and a barmudra and in her right hand. She is having a half-moon on her forehead. Mahakali's major forms are Dakshinakali, Gujyakali, Bhadrakali, Sashankali and Mahakalbhairavi. Dakshinakali is adhisthatri devi who governs the planet Shani. So she is worshipped on Saturday. The temple to Mahakali is situated in east of Kamakhya. Read More: https://www.maakamakhya.org/around_nila.php - [Sri Maa Harsiddhi Shaktipeeth (Elbow), Ujjain, Madhya Pradesh](https://sannidhi.net/sannidhi/sri-maa-harsiddhi-shaktipeeth-elbow-ujjain-madhya-pradesh/) - This is a consecrated space of Sri Maa Harsiddhi Shaktipeeth where Mata Sati's elbow fell off. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there You can reach the temple 10 minutes walk from Mahakaleshwar Jyotirlinga. Map: https://goo.gl/maps/rzQCqb4RNzdekiY2A About Harsiddhi: The Harsiddhi temple is one of the 52 Shakti Peeth situated all over India. According to legend, Shiva married Sati, the daughter of Daksha, a Prajapati who was proud of his position and disliked his ascetic son-in-law. In an effort to put his son-in-law in his place, Daksha organized a yagna and deliberately did not invite Shiva. Hearing of the grand yagna, sati visited it by herself, ignoring her husband's advice, and, furious with her father for thus deliberately ignoring her husband, cast herself into the flames lit for the yagna. Her act led to Shiva's ganas going berserk with rage, and Shiva himself arriving at the scene and dancing the Tandava (the angry dance) with sati's body in his arms. While Shiva was later calmed down and amends made, it is believed that parts of Sati's body fell on earth as He danced, and each of these (totaling 52 in number) are revered as Shakti Peeth. There is a small shrine just outside the temple dedicated to Mahamaya. This shrine is situated a little below ground level and is approachable by steps, but is closed to visitors. The importance of this shrine is a lamp which burns day and night and has been burning so for ages. The only person who enters the sanctum is the pujari who visits it several times a day for offering prayers to the goddess and maintaining the lamp. Source: https://www.ujjaindarshan.com/ujjain-harsiddhi.html - [Shree Kaal Bhairav Temple, Ujjain, Madhya Pradesh](https://sannidhi.net/sannidhi/shree-kaal-bhairav-temple-ujjain-madhya-pradesh/) - This is a consecrated temple of Shree Kaal Bhairav. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: The temple is located 7 kms North of Ujjain Bus Stand. Map: https://maps.app.goo.gl/tiLCscMW2Nv3CRsH8 About Shree Kaal Bhairav Temple The Kal Bhairav temple is a Hindu temple located in the Ujjain city of Madhya Pradesh, India. It is dedicated to Kal Bhairav, the guardian deity of the city.[1] Located on the banks of the Shipra River, it is one of the most active temples in the city, visited by hundreds of devotees daily.[2] Liquor is one of the offerings made to the temple deity.[3] History The present-day temple structure was built over the remains of an older temple. The original temple is believed to have been built by an obscure king named Bhadrasen. It has been mentioned in the Avanti Khanda of the Skanda Purana.[4][2] Images of Shiva, Parvati, Vishnu and Ganesha belonging to the Paramara period (9th-13th century CE) have been recovered from the place.[5] The temple walls were once decorated with Malwa paintings. However, only traces of these paintings are visible now.[4] The present-day temple structure shows Maratha influence. According to the local tradition, after the Maratha defeat in the Third Battle of Panipat (1761 CE), the Maratha general Mahadaji Shinde offered his pagri (turban) to the deity, praying for victory in his campaign to restore the Maratha rule in North India. After successfully resurrecting Maratha power, he carried out restoration of the temple.[6] As the name suggests, the temple is dedicated to Kal Bhairav (or Kala Bhairava). The deity's image is a face in form of a rock layered with kumkuma or vermilion. The deity's silver head is adorned with a Maratha-style pagri, a tradition dating back to the days of Mahadaji Shinde.[6] The worship of Ashta Bhairava ("eight Bhairavas") is a part of the Saivite tradition, and the Kal Bhairav is considered their chief. The worship of Kal Bhairav was traditionally popular among the Kapalika and Aghora sects, and Ujjain was a prominent centre of these sects.[4] Kal Bhairav is the guardian deity of Ujjain:[1] he is considered Senapati (Commander-in-Chief or Chief General) of the town.[8] Liquor offering Liquor is offered to the temple deity as one of the five tantric ritual offerings known as panchamakara: madya (alcohol), maansa (meat), meena or matsya (fish), mudra (gesture or parched grain) and maithuna (sexual intercourse). In older times, all five offerings were made to the deity, but now only alcohol is offered; the other four offerings are in form of symbolic rituals.[3] Outside the temple, vendors sell baskets of offerings, containing coconuts, flowers and a bottle of liquor.[9] In 2015, the State Government set up liquor counters outside the temple to ensure that the devotees are not swindled by unlicensed vendors of alcohol. The counters sell both country liquor and foreign liquor.[10] Every day, hundreds of devotees offer liquor to the deity.[2] The devotees hand over the liquor bottles to the priest, who pours the liquor in a saucer. He then offers prayers and takes the saucer near the deity's lips, which have a slit. He tilts the plate a bit, and the liquor starts disappearing.[3] About one-third of the bottle is returned to the devotee as prasad.[9] The temple priests, as well as several devotees, claim that the slit doesn't have any cavity, and that the deity miraculously swallows the liquor offered to him. However, the temple priest does not allow the visitors to examine the statue. He also claims that only he can perform the miracle, and that the others who have tried to make the statue swallow the liquor have failed.[3] Read More: https://en.wikipedia.org/wiki/Kal_Bhairav_Temple,_Ujjain - [Sri Mahakaleshwar Jyotirlinga, Ujjain, Madhya Pradesh](https://sannidhi.net/sannidhi/sri-mahakaleshwar-jyotirlinga-ujjain-madhya-pradesh/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga but requires booking. There is a place to sit and meditate. You can go into meditative states here effortlessly. A free darshan does not allow to go close or sit and meditate. How to Get There: You can reach Ujjain via bus, train or plane very easily. Map: https://goo.gl/maps/JBmZBumjtYqNJstP6 About Sri Mahakaleshwar Jyotirlinga One of the 12 Jyotirlingas in India, the lingam at the Mahakala is believed to be swayambhu (born of itself) deriving currents of power shakti) from within itself as against the other images and lingams which are ritually established and invested with mantra-shakti. When did the Mahakala temple first come in existence, is difficult to tell. However, the event may be assigned to the Pre-historic period. Puranas narrate that it was first established by Prajapita Brahma. There is reference to the appointment of prince Kumarasena by king Chanda Pradyota in 6th c. BC for looking after the law and order situations of Mahakala temple. The punch-marked coins of Ujjain, belonging to 4th-3rd c. BC, bear the figure of Lord Siva on them. Source: https://shrimahakaleshwar.com/temple - [Shree Vikrant Bhairav Temple, Ujjain, Madhya Pradesh](https://sannidhi.net/sannidhi/shree-vikrant-bhairav-temple-ujjain-madhya-pradesh/) - This is a consecrated temple of Shree Vikrant Bhairav. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: The temple is located 7 kms North of Ujjain Bus Stand. Map: https://maps.app.goo.gl/dfrT9kdjtq7USbhj8 About Shree Vikrant Bhairav Temple Walking distance from Shree Kaal Bhairav mandir is another well-known temple dedicated to Lord Bhairav, Shri Vikrant Bhairav Temple. The Shri Vikrant Bhairav Temple is very well-liked and frequently frequented by Sadhakas, Tantriks, and occult enthusiasts. Source: https://99pandit.com/blog/shree-kaal-bhairav-mandir-ujjain/ - [Sri Jageshwar Jyotilinga, Jageshwar Dham, Uttarakhand](https://sannidhi.net/sannidhi/sri-jageshwar-jyotilinga-jageshwar-dham-uttarakhand/) - This is a Sri Jageshwar Jyotilinga temple in the Jageshwar Dham. The Dham also contains the Sri Maha Mrityunjaya Linga temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 36 kms East of Almora. Map: https://maps.app.goo.gl/eK7yMCHi682u7DnL8 About Sri Jageshwar Jyotilinga Jageshwar is located at an altitude of 1870 meters. Jageshwar is the 8th Jyotirling among the Twelve and has great religious value. Jageshwar Shiv temple is one of the oldest shiva temple in India. Jageshwar is a Hindu pilgrimage town in Almora District, dedicated to Lord Shiva, located 36 km northeast of Almora and around 101 Kms away from Nainital in Kumaon Region of Uttarakhand Uttranchal. The temple city of Jageshwar comprises a cluster of 124 large and small stone temples, dating 9th to 13th century AD, with many preserved by the Archaeological Survey of India (ASI), which include Dandeshwar Temple, Chandi-ka-Temple, Jageshwar Temple, Kuber Temple, Mritunjaya Temple, Nanda Devi or Nau Durga, Nava-grah Temple, a Pyramidal shrine, and Surya Temple amongst which the oldest shrine is the ‘Mrityunjaya Temple’ and the biggest shrine is the ‘Dandeshwar Temple’. Once the centre of Lakulish Shaivism, in the Jataganga river valley near a Deodar forest (Cedrus deodara) starting from Artola village on Almora–Pithoragarh highway, where two streams Nandini and Surabhi flow down the hills in the narrow valley and meet near the sacred spot. The townfolk believe that Jageshwar is the place of Nagesh among the forest of Deodar, 8th among the Dwadasa Jyotirlingas: the twelve resplendent lingas of Lord Shiva established by Lord Vishnu. The ‘ Jageshwar Monsoon Festival ‘, held between 15 July to 15 August takes place at Jageshwar during the Hindu calendar month of Shravan, and the annual ‘Maha Shivratri Mela’ (Shivratri festival), which takes place during spring has an important place in the calendar of the entire Kumaon region. History of Jageshwar The ancient treatise Prasadmandanam describe Jageshwar as an Abode of Lord Shiva. There is no definite dating of the construction of Jageshwar group of temples but according to the ASI, they belong to the post-Gupta and pre-medieval eras and are estimated to be about 2500 years old and one of the oldest temple in India. These temples range in the period from the 8th century (early Katyuri Dynasty to the 18th century (Chand Dynasty). The temples were renovated during the reign of Katyuri King Shalivahandev. There is an inscription of Malla Kings on the main temple premises indicating their devotion to Jageshwar. The Katyuri Kings also donated villages to the temple priests for it’s maintenance. The Chand Kings of Kumaon were also patrons of the Jageshwar temple. Jageshwar Dham in the year 1890 It is believed that Adi Shankaracharya visited Jageshwar and renovated and re-established many temples before leaving for Kedarnath. The Samsan ghat of Jageshwar is also the cremation ground of the erstwhile Chand Kings. It is possible that sati, the act of self-immolation, may have been performed here. The temples architecture belong to the Nagara style, characterized by a tall curved spire surmounted by an amalaka (capstone) and a kalasha crown. Most of the temples enshrine a stone lingam, surrounded by stone scultptures of various deities. The pilgrimage to Jageshwar was considered as sacred as the famous chardham yatra. Before the construction of roads, pilgrims passed through Jageshwar en route to Kailash and Mansarovar. Due to the restrictions on pilgrimage to Kailash Mansarovar in the past, pilgrims were diverted towards Kedarnath; however, this center has re-attained its past glory. The main temple in the temple complex at ‘Jageshwar Mahadev’ is dedicated to ‘Bal Jageshwar’, or the Child Shiva. There is also a temple dedicated to Vridh Jageshwar, or Old Shiva, situated on the higher slopes. According to tradition, Lord Shiva came to meditate here, and when the women of the village came to know of this, they immediately left their household chores to have his darshan. When the men of the village heard of this, they were infuriated and came to see who is this sadhu who has captivated their woman. Seeing the commotion, Shiva took the form of a child, which is why he is still worshipped in his child form here Read More https://soulitude.in/jageshwar-dham/ - [Shri Maha Mrityunjaya Temple, Jageshwar Dham, Uttarakhand](https://sannidhi.net/sannidhi/shri-maha-mrityunjaya-temple-jageshwar-dham-uttarakhand/) - This is a consecrated Shri Maha Mrityunjaya shiva linga temple in the Jageshwar Dham. The Dham also contains the Jageshwar Jyotirlinga temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 36 kms East of Almora. Map: https://maps.app.goo.gl/eK7yMCHi682u7DnL8 About Maha Mrityunjaya Temple at Jageshwar Dham This Temple is a famous ancient temple located in Jageshwar of Almora district. This temple is the largest and oldest temple in the Jageshwar Dham temple premises. This ancient temple is dedicated to Lord Shiva. In this temple is worshiped as Savior from Lord Shiva's death. The word Mahamrityunjaya is composed of three words. 'Maha' means great, 'Mrityun' means death, and 'Jaya' means victory. Lord Shiva is the only God who has always triumphed over death. Death never defeated Lord Shiva. For this reason he is known as named of Mrityunjaya. The most huge and beautiful temple in the temple group of Jageshwar Dham is famous by the name of Mahamrityunjaya Mahadev Ji. It is believed that Yamraj the god of death is afraid of coming to this temple premises. It is believed that it is the only temple of "Lord Shiva" in the form of "Mahamrityunjaya" in the world. It is said that these temples were built during the period of Katyuri dynasty. On the walls of this temple, 25 inscriptions are found, which are from the about 7th-10th century. This inscription is in Brahmi script and Sanskrit language. This temple has a great religious significance. This Temple is one of the main religious sites of Jageshwar. During the of Shivratri and Shravan month, many devotees gather here. Read More https://www.chardhamtours.in/uttarakhand/jageshwar/mahamrityunjaya-mahadev-temple_285.html - [Baghnath Temple, Bageshwar, Uttarakhand](https://sannidhi.net/sannidhi/baghnath-temple-bageshwar-uttarakhand/) - This is a consecrated shiva linga temple in the Bageshwar. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 71 kms North of Almora. Map: https://maps.app.goo.gl/PhYQyHb6FjsTfmPw9 About Bageshwar Temple Bagnath Temple (Kumaoni: बागनाथ थान) is an ancient shrine dedicated to Shiva, situated in the Bageshwar city at the confluence of Sarayu and Gomati rivers.[1][2] Bagnath Temple is festooned with bells of all sizes and features impressive carvings.[3] It is the most famous Temple in Bageshwar District.[4] It is flooded with devotees on the occasion of Shivratri.[5] The city of Bageshwar gets its name from this Temple.[6][7] History According to Hindu Legend, Sage Markandeya worshipped Shiva here.[12][11] Lord Shiva blessed sage Markandeya by visiting here in the form of a Tiger.[12][11] Though some sources state The existence of Bagnath temple since 7th Century,[7] the present building in nagara style was built in 1450 by Chand ruler, Laxmi Chand.[6][13][14] The various statues in the temple date back from 7th century AD to 16th century AD.[15] In 1996, the Archeology department of Uttarakhand state took over the temple, following which, several inscriptions and idols from the eighth to the tenth century were sealed inside the temples. These include idols of Shiva, Ganesha, Vishnu, Chaturmukhi Shiva, Teen Mukhi Shiva, Panch Mukhi Shiva, Mahishasura Mardini, Sahasra Shivalinga, Ganesh, Karthikeya, Panchdevapath, Navagraha etc.[16] The significance of the temple finds mention in the Skanda Purana.[15] Hindu Pilgrims file in throughout the year to worship here.[3] A water police post was opened in the premises of the temple on 19 September 2016 for patrolling and prevention of water crimes in the city.[1] Read More https://en.wikipedia.org/wiki/Bagnath_Temple - [Ganesh Temple, Baijnath Dham, Baijnath, Uttarakhand](https://sannidhi.net/sannidhi/ganesh-temple-baijnath-dham-baijnath-uttarakhand/) - This is a consecrated Ganesh temple in the Baijnath Temple Complex. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 69 kms North of Almora. Map: https://maps.app.goo.gl/DcV9xjG6J1axcLzs5 About Baijnath Dham Baijnath Temple Complex is a cluster of 18 Hindu temples which are situated in the town of Baijnath in Uttarakhand, India. The complex is located in Bageshwar district along the banks of Gomati river at an elevation of 1,125 m (3,691 ft) above the mean sea level.[1] These temples are renowned for possibly being one of the very few temples in the world where Parvati is depicted with her husband Shiva.[2] Pilgrims arrive here on occasion of Shivratri and Makar Sankranti.[3] It is a cluster of 18 stone temples situated on the left bank of Gomati river.[4] There are 102 stone images, some of which are under worship, while other have been reserved by the Archaeological Survey of India.[4] The principle deities at Baijnath temple complex are the Vaidyanath (Shiva), Parvati, Nritya Ganapati, Karttikeya, Narsimha, Brahma, Mahishasurmardini, Sapta Nartikas, Surya, Garuda and Kubera.[5] History When the Katyuri kings shifted their capital from Joshimath to Kartikeyapura, a large number of followers of estoric shaiva sects like the Lakulisha, Nath (Kanphata), Jangam, Vairagi, Sanyasi also followed them.[7] In order to rehabilitate them, The katyuris built a large complex of temples dedicated to Vaidyanath Shiva, the name later got corrupted to Baijnath.[7] Several inscriptions dating back to AD 1202 have been found in the Temple complex.[8] The temples were restored and rebuilt during the reign of king Gyan Chand.[9] The temple complex was plundered by the Rohillas in AD 1743-1744 which led to the destruction of the Shikhar of the main shrine.[10] Read More https://en.wikipedia.org/wiki/Baijnath_Temple_Complex - [Vaidhyanath Shiva Temple, Baijnath Dham, Baijnath, Uttarakhand](https://sannidhi.net/sannidhi/vaidhyanath-shiva-temple-baijnath-dham-baijnath-uttarakhand/) - This is a consecrated shiva linga temple in the Baijnath Temple Complex. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 69 kms North of Almora. Map: https://maps.app.goo.gl/DcV9xjG6J1axcLzs5 About Baijnath Dham Baijnath Temple Complex is a cluster of 18 Hindu temples which are situated in the town of Baijnath in Uttarakhand, India. The complex is located in Bageshwar district along the banks of Gomati river at an elevation of 1,125 m (3,691 ft) above the mean sea level.[1] These temples are renowned for possibly being one of the very few temples in the world where Parvati is depicted with her husband Shiva.[2] Pilgrims arrive here on occasion of Shivratri and Makar Sankranti.[3] It is a cluster of 18 stone temples situated on the left bank of Gomati river.[4] There are 102 stone images, some of which are under worship, while other have been reserved by the Archaeological Survey of India.[4] The principle deities at Baijnath temple complex are the Vaidyanath (Shiva), Parvati, Nritya Ganapati, Karttikeya, Narsimha, Brahma, Mahishasurmardini, Sapta Nartikas, Surya, Garuda and Kubera.[5] History When the Katyuri kings shifted their capital from Joshimath to Kartikeyapura, a large number of followers of estoric shaiva sects like the Lakulisha, Nath (Kanphata), Jangam, Vairagi, Sanyasi also followed them.[7] In order to rehabilitate them, The katyuris built a large complex of temples dedicated to Vaidyanath Shiva, the name later got corrupted to Baijnath.[7] Several inscriptions dating back to AD 1202 have been found in the Temple complex.[8] The temples were restored and rebuilt during the reign of king Gyan Chand.[9] The temple complex was plundered by the Rohillas in AD 1743-1744 which led to the destruction of the Shikhar of the main shrine.[10] Read More https://en.wikipedia.org/wiki/Baijnath_Temple_Complex - [Swami Vivekananda Cave, Kasar Devi Temple, Almora, Uttarakhand](https://sannidhi.net/sannidhi/swami-vivekananda-cave-kasar-devi-temple-almora-uttarakhand/) - This is a cave next to Kasar Devi Temple, where Swami Vivekananda meditated. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 8.5 kms North of Almora. Map: https://maps.app.goo.gl/pn3QQJDhDPJHKzCy5 About Kasar Devi Cave where Swami Vivekananda Meditated In a solitary cave on this mountain, Swami Vivekananda performed the most severe forms of spiritual practices in September 1890. He had higher and higher spiritual illuminations and his face shone with a celestial fire. But as he reached the climax of his spiritual experiences, he felt a tremendous urge to serve the suffering humanity and came out of his personal spiritual bliss to work for the world. About Swami Vivekananda Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time. With Sri Ramakrishna At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.” Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends. Difficult Situations After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader. Beginnings of a Monastic Brotherhood Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body. After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.) Read More: https://belurmath.org/swami-vivekananda/ - [Kasaseshwar Mahadev Temple, Kasar Devi Temple Almora, Uttarakhand](https://sannidhi.net/sannidhi/kasaseshwar-mahadev-temple-kasar-devi-temple-almora-uttarakhand/) - This is a consecrated shiva linga temple in the next hill to Kasar Devi Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 8.5 kms North of Almora. Map: https://maps.app.goo.gl/pn3QQJDhDPJHKzCy5 About Kasasheshwar Mahadev Temple The temple was consecrated by Rudra from South India in 6th century. - [Kasar Devi Temple, Almora, Uttarakhand](https://sannidhi.net/sannidhi/kasar-devi-temple-almora-uttarakhand/) - This is a consecrated temple of Kasar Devi Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 8.5 kms North of Almora. Map: https://maps.app.goo.gl/pn3QQJDhDPJHKzCy5 About Kasar Devi Temple Kasar Devi is a village near Almora, Uttarakhand. It is known for the Kasar Devi temple, a Devi temple, dedicated to Kasar Devi, after whom the place is also named. The temple structure dates to the 2nd century CE. Swami Vivekananda visited Kasar Devi in 1890s, and numerous western seeker, Sunyata Baba Alfred Sorensen and Lama Anagarika Govinda. It's believed that this temple is positioned on the earth's Van Allen Belt. The region surrounding the Kasar Devi Temple has an enormous geomagnetic field, thanks to gaps in bands of radiation. As a result, Kasar Devi is endowed with a cosmic energy similar to that of Stonehenge in UK and Machu Picchu in Peru.[1][2][3] Also known as Hippie Hill or Crank's Ridge, Kasar Devi Temple complex has always been a melting pot of art, spiritualism and poetry. Singer Bob Dylan and actor Uma Thurman, have made this popular and today Kasar Devi continues to attract folks looking for answers to life's challenging questions. The temple hosts the annual "Kasar Devi Fair" on Kartik Poornima (November–December). History Kasar Devi first became known when in the 1890s, Swami Vivekananda visited and meditated here and has mentioned his experience in his diaries.[4] Walter Evans-Wentz, a pioneer in the study of Tibetan Buddhism, who later translated The Tibetan Book of the Dead, stayed here for some time.[5] Then in the 1930s, Danish mystic Sunyata Baba (Alfred Sorensen) came here and lived here the over three decades, as did Ernst Hoffman, who became Tibetan Buddhist Lama Anagarika Govinda and Li Goutami. This led to a series of spiritual seekers from the west, visiting them. In 1961, Govinda was visited by Beat poets, Allen Ginsberg, Peter Orlovsky and Gary Snyder.[5][6] In later history, at the peak of the Hippie movement, the area also became a part of the Hippie trail. Crank's Ridge, colloquially known as Hippie Hill, which lies ahead of Kasar Devi became a popular destination. It became home to several bohemian artists, writers and western Tibetan Buddhists, and even visited by mystic-saint Anandamayi Ma. The ridge got its name amongst hippy circles, after American psychologist Timothy Leary streaked here in the 1960s. Leary wrote majority of his ‘psychedelic prayers’ here. Thus, through the 1960 and 1970s, the area was visited by personalities of the counter-culture, George Harrison and Cat Stevens, Western Buddhist Robert Thurman, and writer D. H. Lawrence, who spent two summers here.[4][7] The village is mainly known for the Kasar Devi temple, the shrine dedicated to Kasar Devi. The temple itself, dates back to the 2nd century CE. A winding walkway from gateway on the main road, right the beginning of the village, leads up to the temple. The area is home to deodar and pine forests. It also provides views not just of Almora and the Hawalbagh Valley, but also of the panoramic view of the Himalayas from Bandarpunch peak on the Himachal Pradesh border to Api Himal in Nepal.[7][8] A large fair, known as Kasar Devi Fair, is held at the Kasar Devi temple on the occasion of Kartik Poornima in the Hindu calendar, corresponding to November and December.[9] The temple consist of two different group of temple one of devi and another of lord shiva and bairava. The main temple consist of akhand jyoti which keep on burning 24 hours for years. It has also a dhuni (havan kund) where wood log are burned 24 hours . The ash of dhuni is said to be very powerful that can even cure any mental patient. The Hill top provides beautiful scene of the valley and Himalayas that make it a place suitable for photography. The main shrine of devi is situated inside a cave like formation by the huge rocks. City buses, taxies and cabs can take you there at suitable prices . But it can also be reached by hiking and trekking. Read More: https://en.wikipedia.org/wiki/Kasar_Devi - [Haat Kalika Temple, Gangolihat, Uttarakhand](https://sannidhi.net/sannidhi/haat-kalika-temple-pithoragarh-uttarakhand/) - This is a consecrated temple of Haat Kalika Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 75 kms West of Pithoragarh. Map: https://maps.app.goo.gl/WVsrg3KR92W1qCjt6 About Haat Kalika Temple The Haat Kalika temple is situated at Gangolihat in Pithoragarh district and boasts an exquisite complex area. It is believed that the Goddess Kali shifted her abode from West Bengal to this place and has been the popular goddess in the area ever since. Shankaracharya Had Re-established This Shakti-Peeth established by Guru Adi Shankaracharya is more than thousand years old. Chamunda temple about 2 km from here is another holy site located in the vicinity of Haat Kalika temple. It is said that here Mother Kalika used to reside here, but due to the wrath of the Goddess, this place was uninhabited. When Adi Guru Shankaracharya visited this area, he was told about the wrath of the goddess. According to this incident, during that time the Goddess used to call the name of Mahadev at night and whoever heard that voice, he would die. In such a situation, people used to shy away from even passing by, then Adi Guru Shankaracharya appeased the goddess with his Tantra mantra chanting and then this temple was re-established. History of Haat Kalika Temple The Abode of Haat Kalika at Gangolihat finds its mention in the Puranas, the ancient religious texts of Hindus as Guru Adi Shankaracharya chose this place to install the Mahakali Shakti Peeth. A perpetual holy fire burns at the temple site since time immemorial which is considered to be the power of the goddess. In the modern times, Saint Jangam Baba offered prayers at the temple site for years and one day the Goddess appeared in his dream and asked him to construct a temple here. Therefore, the present temple owes the credit of its formation to Jangam Baba. It is alleged that during the reign of the Chand rajas, human beings were, at times, offered in sacrifice at this temple, but the practice was stopped in the last century. Goats and buffaloes still continue to be sacrificed, particularly during the Navratri of Chaitra and Asvina. The Statue of Mahakali was Established Under The Leadership of Subedar Sher Singh It is said that the statue of Mahakali was established by the Kumaon Regiment under the leadership of Subedar Sher Singh after the war with Pakistan in 1971. It is said that this was the first idol installed by the army. After this, the Kumaon Regiment had climbed a big statue in the year 1994. Religious Significance and Legends of Haat Kalika Temple The Haat Kalika temple has utmost religious significance for the people of Kumaon region, especially the brave soldiers of the Kumaon regiment of the Indian army. A popular legend goes that once a turbulent sea storm blew which caused tremors in the ship that was carrying the soldiers of the Kumaon regiment. When all the efforts for saving the ship from sinking failed, the soldiers then resorted to Goddess Haat Kali and prayed to her. By the grace of Haat kalika, the ship miraculously reached the shore safely. Since then the residents of the Kumaon region started considering Haat kalika as Isht Devi. Many army men visit the Haat kalika temple and offer their service at the temple. Popular Belief of The Temple A custom has been prevalent here for centuries. The priests of the temple make a bed in the evening. When the doors of the temple are opened in the morning, there are folds on the bed. Local people believe that Mahakali herself rests at this place during the night. At the same time, it is also said that if the devotee worships the mother in this temple with a sincere heart, then every wish of hers is fulfilled. Here devotees speak their mind by tying a chunari in the temple, then when the wish is fulfilled, there is a tradition of coming again and offering the bell. Haat Kalika located in Gangolihat is considered to be the original form, while a form of Haat Kalika is also there at a place called Lachhair, 20 kms from Pithoragarh. Kalika temple is established here too. Those who cannot reach Haat Kalika for the darshan of the mother, they reach the Kalika temple in Lachair for darshan. The holy fire has been burning at the temple site since ages and it is believed that it is the energy of the goddess Kalika. Many visitors and devotees come here to seek blessings from Maa Kalika. It is said that you will become healthy and wealthy if you offer flowers to Maa Kalika. In modern times, Saint Jangam Baba used to offer prayers at temples and in his dream Maa Kalika appeared and asked him to construct a Temple here. Read More: https://www.sacredyatra.com/haat-kalika-temple.html - [Dunagiri Temple, Dwarahat, Uttarakhand](https://sannidhi.net/sannidhi/dunagiri-temple-dwarahat-uttarakhand/) - This is a consecrated temple of Syahi Devi Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 34 kms West of Almora. Map: https://maps.app.goo.gl/KgtDtm8LZ4nmhYht8 About Dunagiri Temple Dunagiri temple is located 14 km from Dwarahat area of Almora district of Uttarakhand state, this temple is situated on the top of Drona Mountain. The temple is dedicated to goddess Durga. It is believed that when Hanuman Ji was carrying the mountain with ‘Sanjiwani buti’ for Laxman, a piece of it fell here and since that day this place is known as ‘Doonagiri’ (‘giri’ meaning fell). Maa Dunagiri Temple is also known as ‘Dronagiri’. On this mountain, Dronagiri was named after Dronacharya, a Guru (Teacher) of Pandav, on austerity. The name of this temple comes from Uttarakhand, the oldest and the Siddha Shakti Peeth temples. This temple of Mother Dunagiri is the second Vaishno Shaktipeeth in the Kumaon of Uttarakhand after Vaishno Devi. There is no idol in the Dunagiri temple. Naturally produced Siddha pinds are worshipped in the form of Mata Bhagwati. Akhand Jyoti in the Dunagiri Temple is a special feature of the temple. Dunagiri Mata’s being a Vaishnavi form does not offer any kind of sacrifice in this place. Even the coconut offered as an offer to the temple is not even broken in the temple premises. Dunagiri Temple is situated on the top of the mountain. This temple is situated at an altitude of 8,000 feet above sea level. The road leads to the temple by approximately 365 stairs. The stairs are covered, and thousands of bells are hanging all the way, which are almost identical. Dunagiri Temple Uttarakhand is covered with black granite stones and has a small sanctuary within its enceinte. Wide corridors and stairs at different levels have been constructed to make it easy for people from all walks of life to climb up toward the shrine. It is surrounded by lush green & thick forest of pine & deodar. The mind becomes so calm in the cold breeze and spectacular view of the mighty Himalayas. The maintenance work of the Dunagiri Temple is done by ‘Aadi Shakti Maa Dunagiri Mandir Trust’. Daily bhandare are organised by the Trust in the Dunagiri Temple. The full range of Himalaya Mountains can be seen from the Dunagiri Temple. Mythology Associated with the Temple It is said that Laxman was hit by a power shot by Meghnath in the Ramayana war in Tretayuga then Susan Vedya asked Hanuman ji to bring Sanjivani booti from the mountain named Dronachal. Hanuman ji was carrying the entire Dronachal Mountain and a small piece of the mountain fell on it and then thereafter the temple of Dunagiri was built in this place. Many varieties of herbs are still found here since that time. According to another legend, the Devi Purana, during the time of agyatvas, Pandavas won the war and draupadi worshipped Maa Durga in the dunagiri temple to protect virtuousness. Pandavas won the battle during their exile and Draupathi worshipped Dunagiri as Durga to protect her chastity. Dunagiri is also mentioned in Manas khand of Skanda Purana. Dunagiri Devi is described as Mahamaya Harpriya (Manaskhand, 36.17-18). Manaskhand of Skandpuran bestows Dunagiri with the title of Brahma- parvat (Divine Mountain). The name of a peak named after Lord Ganesha, situated on this mountain, is popular from the east, Ganeshadhar. It is said that during the Lanka war, the treatment of Lakshmana from the Dronachal mountain and the story of the elusive demon Kalnemi and Hanuman war tells its Tretayugi history. Historical and Beliefs of the Dunagiri Temple Karturi ruler Dharmadev established the temple in 1318 AD and installed a Durga Idol. Lord Hanuman, temple of Shri Ganesh and Bhairav ji are before the temple of Goddess. According to the article of Himalaya Gazeterian ET Edkikshan, the evidence of the temple is found in 1181 inscriptions. There is a very mythical and proven Shaktipeeth in Uttarakhand district. Dronagiri Vaishnavi Shakti Peeth is one of those Shakti Peethas. After Vaishno Devi, “Dunagiri” is the second Vaishno Shaktipeeth in Kumaon, Uttarakhand. Not only this, the idols of Shiva and Parvati are seated in the temple. It is also named Dronagiri after the Pandavas’ guru Dronacharya did penance on this mountain. The Puranas, Upanishads and historians have identified Dunagiri as Maya-Maheshwari or Prakriti-Purusha and Durga Kalika. Read More: https://www.sacredyatra.com/dunagiri-temple.html#google_vignette - [Syahi Devi Temple, Sitlakhet, Uttarakhand](https://sannidhi.net/sannidhi/syahi-devi-temple-sitlakhet-uttarakhand/) - This is a consecrated temple of Syahi Devi Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 34 kms West of Almora. Map: https://maps.app.goo.gl/YE6f9K43hpFq4hC57 About Syahi Devi Temple Syahi Devi Temple is tourist attraction in Sitlakhet, Hawalbag Block in Almora District of Uttarakhand State. Syahi Devi Temple is located 36 km from Almora,and 4 kms from Sitalakhet gives a panoramic view of the Himalayas. The Devi statue is very very old and so is the Kali statue on the side., which is the presiding goddess, worshipped by the local people. Syahi Devi nearby Villages are Dhamas, Sidhpur, Dhatwal Gaon, Chan, Dal. Sitlakhet is also famous for its orchards, amazing landscapes,and its produce of herbs and medicinal plants. The hike to the temple gives a panoramic view of the Himalayas. This is the best place of almora district with complete vew of himalaya. Read More: https://www.ofuttarakhand.com/2018/03/syahi-devi-place-to-visit-in-almora.html - [Sri Sri Mahavatar Babaji Smriti Bhawan, Dwarahat, Uttarakhand](https://sannidhi.net/sannidhi/sri-sri-mahavatar-babaji-smriti-bhawan-dwarahat-uttarakhand/) - This is smriti memorial building of Sri Sri Mahavatar Babaji, and it has a meditation hall. The Babaji cave is just 5 minutes uphill trek from smriti bhawan. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 25 kms from Dwarahat. It requires an average of 1 hour trek to reach the cave from the road. The smriti bhawan is located 25 kms from Dwarahat on the way to Babaji cave. Map: https://maps.app.goo.gl/KsWo7mnuhyDWbfn46 About Sri Sri Mahavatar Babaji There are no historical records relating to the birth and life of Mahavatar Babaji. Paramahansa Yogananda has written in Autobiography of a Yogi that the deathless avatar has resided for untold years in the remote Himalayan regions of India, revealing himself only rarely to a blessed few. It is Mahavatar Babaji who revived in this age the lost scientific meditation technique of Kriya Yoga. In bestowing Kriya initiation on his disciple Lahiri Mahasaya, Babaji said, “The Kriya Yoga that I am giving to the world through you in this nineteenth century is a revival of the same science that Krishna gave millenniums ago to Arjuna; and that was later known to Patanjali and Christ, and to St. John, St. Paul, and other disciples.” Shortly before Paramahansa Yogananda left for America in 1920, Mahavatar Babaji came to Yoganandaji’s home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: “Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West.” Read More: https://yssofindia.org/ashrams/yogoda-satsanga-sakha-ashram-dwarahat https://yssofindia.org/about/mahavatar-babaji - [Padmashambhava Tsawarong, Jalapa Devi Temple, Devighat, Nepal](https://sannidhi.net/sannidhi/padmashambhava-tsawarong-jalapa-devi-temple-devighat-nepal/) - This is a place where Guru Rinpoche (Guru Padmashambhava) as Kyepar Pakpé Rigdzin, placed the twenty-one genyen spirits of the gods under oath. This place is located inside the Jalapa Devi Temple, on the right side of the shrine next to the bell. You can go into meditative states here effortlessly. How to Get thereJalapa Devi Temple is located in Bidur, Nuwakot - 68 kms North West of Kathmandu. Map: https://goo.gl/maps/qcii9BaiFrodpss4A In the famous Barché Lamsel prayer, this site is referred to as Tsawarong, or Hot Valley. Here Guru Rinpoché, as Kyepar Pakpé Rigdzin, placed the twenty-one genyen spirits of the gods under oath. About PadmashambhavaPadmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Sourcehttps://www.nekhor.org/padmasambhava/nepal/tsawaronghttp://www.tamqui.com/buddhaworld/Padmasambhava - [Sri Siddhi Ma Samadhi, Neem Karoli Baba Ashram Kainchi Dham, Uttarakhand](https://sannidhi.net/sannidhi/sri-siddhi-ma-samadhi-neem-karoli-baba-ashram-kainchi-dham-uttarakhand/) - This is a samadhi of Sri Siddhi Ma, direct disciple of Neem Karoli Baba. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 17.7 kms North East of Nainital Bus Stand. Map: https://maps.app.goo.gl/t8WDssQx3u5U1frB8 About Sri Siddhi Maa Sri Siddhi Ma, a very close devotee of Maharaj-ji and considered by many to be a great yogini and saint in Her own right, left Her body on December 28, 2017. Since Maharaj-ji left His body in 1973, she has blessed all of his ashrams with Her compassionate guiding presence. For the last 44 years She has continued Maharaj-ji's work of comforting souls and has made sure that His ashrams and temples are immaculate seats for His powerful divine presence. We bow at the Mother's lotus feet, thanking Her for Her many blessings, both hidden and revealed. Neem Karoli Baba proclaims Sri Siddhi Ma to be Divine Mother Herself when he performs worship to her at the Vindhyavaasini temple and says “Meri Vindhyavaasini toh Mai hai.” "One evening Baba was staying overnight at the India Hotel [which was owned by Sri Siddhi Ma and her family]. It was a dark night and raining very heavily. At midnight Baba suddenly turned to Ma and asked her, 'If I ask you to, can you leave this household forever at this very moment?' Without a moment's hesitation, Ma turned to Jivanti Ma, her friend and constant companion in devotion to Maharaj-ji, and asked her to get up and leave with her before either of them got caught by attachments." -From "I and My Father Are One" by Rabboo Joshi Sri Siddhi Ma - Our Divine Mother "Since the time that Maharaj-ji left His body, He started manifesting more and more through Siddhi Ma’s transmission. She conveyed the love that Maharaj-ji is; She was an extension of that unconditional love. We in the satsang will throw off our attachments and meet Her in Her true self, the Soul. For those that felt protected by Her, that protection will continue. We all remain under Her umbrella of Grace. It was clear to me that when Maharaj-ji left His body He was ever present. And in this same way, I feel joyful for this transition of Siddhi Ma. Although, Her name means Mother of Spiritual Power, for all of us, Her spiritual family, She is simply Ma."-Ram Dass, December 28, 2017 Read More: https://nkbashram.org/ashram-news-and-blog/honoring-sri-siddhi-ma - [Neem Karoli Baba Ashram, Kainchi Dham, Uttarakhand](https://sannidhi.net/sannidhi/neem-karoli-baba-ashram-kainchi-dham-uttarakhand/) - The Kainchi Dham ashram, where Neem Karoli Baba stayed in the last decade of his life. The ashram also contains the samadhi of Sri Siddhi Ma. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 17.7 kms North East of Nainital Bus Stand. Map: https://maps.app.goo.gl/t8WDssQx3u5U1frB8 About Kainchi Dham Ashram It was some time in 1962 when Maharajji called for Shri Poornanand of Kainchi village while he himself waited sitting on parapet wall by the road side near Kainchi. When he came, they refreshed the memories of their first meeting which they had 20 years back in 1942. They discussed about the place around. Maharajji wanted to see the place where Sadhu Premi Baba and Sombari Maharaj had lived and performed Yagyas. The forest was cleared and Maharajji asked for the construction of a Chabootara (rectangular platform) covering the Yagyashala. Maharajji contacted the then "conservator of forests" and took possession of the requisite land on lease. The Hanuman temple is built over the platform mentioned above. His devotees started coming from different places and a chain of bhandaras, kirtans, bhajans started. The Pran-Pratishtha of idols of Hanumanji and others was performed on 15th June in different years. Thus, 15th June is celebrated every year as Pratishtha Divas when a large number of devotees come to Kainchi and get Prasad. The number of devotees and the associated vehicular traffic is so large that the district administration has to make special arrangement to regulate the same. Accordingly some changes have been made in the whole complex so that people do not face any difficulty in movement. Kainchi temple is of a special importance in each and every devotee's life. It was here that Ram Dass and other westerners spent a lot of good time with Maharajji. All devotees should pay a visit to this temple at least once. Babaji left His physical body in the night of 10 September 1973. The Kalash containing His ashes was already installed in Shri Kainchi dham. Then, without any plan and design the construction work of Baba's temple began in 1974. All His devotees cooperated (voluntarily). The artisans and masons engaged in the construction work has an early bath and wearing clean clothes began work, reciting Hanuman Chalissa and chanting "Maharajji Ki Jai" (glory to Maharajji). When the construction work was on, the devotees also recited Hanuman Chalissaand did Kirtan by singing (Shri Rama - Jai Rama - Jai Jai Rama), Mothers also writing "Ramnam" on the bricks passed them on to the workers. The whole atmosphere vibrated with the chanting of "Baba Neem Karoli Maharaj Ki Jai". Influenced by the ardent devotion of the Mothers for Babaji, the workers also developed the same feeling of devotion, faith, reverance and love. It was Babaji's lila that he infused these workers with the qualities of Vishwakarma (the architect of Gods) and they remained busy with the construction work. Now came 15th June 1976, the day for installation and consecration of Maharajji's murti. Maharajji Himself had fixed June 15th as the consecration of Kainchidham. The Bhagwat saptah and yajna etc. were completed before the installation and consecration ceremony. The devotees installed Kalash and hoisted flag on the temple with the sound of bells, gongs, drums and conches.The sky vibrated with the sound of clapping. Kirtan and slogans of glory to Babaji. The atmosphere was ecstatic and everyone had the feeling of Babaji Maharaj's physical presence. Then with recitation of hymns from Vedas and with the specified method of consecration ceremony and worship, Maharajji's murti was installed. In this way, Babaji Maharaj in the form of a murti is seated in Shri Kainchi Dham. About Neem Karoli Baba Baba Neem Karoli Maharaj was a great Indian saint of the Himalayan lineage who left his body in 1973. Neem Karoli Baba is also known as Neeb Karori Baba, and is called “Maharaj-ji” by His devotees. Maharaj-ji’s teachings were simple and universal. He often said, “Sub Ek” — All is One. He taught us to “love everyone, serve everyone, remember God, and tell the truth.” Strongly connected to Hanuman, the Hindu God in the form of a monkey, Maharaj-ji “taught” in a highly personalized, non-traditional way that reflected the deep devotion of the bhakti path of the heart. Known as the “Miracle Baba” throughout north India, He manifested many siddhis (powers), such as being in two places at once or putting devotees in samadhi (state of God consciousness) at the touch of a finger. How Maharaj-Ji became known as Neem Karoli Baba, which means the sadhu from Neem Karoli (or Neeb Karori). This was many years ago, perhaps when Maharaj-ji was in his late twenties or early thirties. For several days, no one had given him any food and hunger drove him to board a train for the nearest city. When the conductor discovered Maharaj-ji seated in the first class coach without a ticket, he pulled the emergency brake and the train ground to a halt. After some verbal debate, Maharaj-ji was unceremoniously put off the train. The train had stopped near the village of Neeb Karori where Maharaj-Ji had been living. Maharaj-ji sat down under the shade of a tree while the conductor blew his whistle and the engineer opened the throttle. But the train didn’t move. For some time the train sat there while every attempt was made to get it to move. Another engine was called in to push it, but all to no avail. A local magistrate with one arm, who knew of Maharaj-ji, suggested to the officials that they coax that young sadhu back onto the train. Initially the officials were appalled by such superstition, but after many frustrating attempts to move the train they decided to give it a try. Many passengers and railway officials approached Maharaj-ji, carrying with them food and sweets as offerings to Him. They requested that He board the train. He agreed on two conditions: The railway officials must promise to have a station built for the village of Neeb Karori (at the time the villagers had to walk many miles to the nearest station), and the railroad must henceforth treat sadhus better. The officials promised to do whatever was in their power, and Maharaj-ji finally re-boarded the train. Then they asked Maharaj-ji to start the train. He got very abusive and said, “What, is it up to me to start trains?” The engineer started the train, the train traveled a few yards, and then the engineer stopped it and said, “Unless the sadhu orders me, I will not go forward.” Maharaj-ji said, “Let him go.” And they proceeded. Then Maharaj-ji said that the officials kept their word, and soon afterward a train station was built at Neeb Karori and sadhus received more respect. Read More: https://nkbashram.org/maharaj-ji-indian-ashrams/kainchi-dham https://nkbashram.org/about-sri-neem-karoli-baba - [Haidakhan Babaji Samadhi, Jaitha, Uttarakhand](https://sannidhi.net/sannidhi/haidakhan-babaji-samadhi-jaitha-uttarakhand/) - This is a samadhi of Sri Siddhi Ma, direct disciple of Neem Karoli Baba. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 3.6 kms North of Ranikhet. Map: https://maps.app.goo.gl/SENbMSo4fdB9ZiYe7 About Haidakhan Babaji To guide mankind to the path of “Dharma” is the divine objective of a spiritual Guru. From time immemorial Divine avatars appear on earth as a beacon of light to guide mankind through dark periods. Shri Babaji -a Divine spirit is deemed to be an Avatar of Lord Shiva who appears in different physical forms in different time zones (as told by Parmahansa Yogananda in his book “Autobiography of a Yogi”) for many centuries. In recent times, Shri Babaji manifested first as Haidakhan Wale Baba (Old Haidakhan Baba also fondly called Kantopi Baba ) around 1800. He traveled extensively in the Kumaon region and gave divine guidance to his devotees and made many disciples. There are innumerable accounts of devotees about miraculous healings and reappearances of Babaji in several places at the same time. The visiting Tibetan lamas recognized him as The Lama Baba who lived in Tibet centuries ago. The spiritual movement started by Baba Haidakhan between the years 1860 - 1922 seems to hold the torch illuminating the path of the seekers. Divine Gurus like him help to find answers to the daunting questions pertinent to the play of Maya (worldly pursuits), spiritual inner discovery, and eliminating discontentment and disconnect so visible in our present society. In 1970, Shri Babaji (Baba Haidakhan), also known as Bhole Baba- an incarnation of the Maha Avatar, manifested (not born of a woman) in a cave at the foothills of Kumaon Mount Kailash at Haidakhan as an 18-year-old. In September, the same year he ascended to the top of the Mount and sat there in meditation for 45 days without any food, water, or sleep. It is from this place Babaji gave his first teachings. The people came to realize that they were blessed to have the Divine soul amidst them. Baba Haidakhan popularly addressed by his ardent devotees as Babaji or Bhole Baba (due to his playful and innocent countenance) contributed immensely towards elevating the thought process and steering the spiritual progress of all who came in touch with him. His message to humanity through his presence and preachings created a spiritual wave that drew in a mass following that showed their immense faith in the divine powers of Babaji. He guided his followers by emphasizing the importance of 'Karma Yoga', ie to work hard for the betterment of all around us and not shy away from worldly duties, and 'Jap Yoga' to receive a continuous flow of divine grace. He spoke about healing the ailing world by substituting inhumanity with humanity and being in harmony with the self and the surroundings. Babaji built nine beautiful temples and an Ashram around the cave on the banks of Gautami Ganga river, from where he had emerged. This is known as Haidakhan Dham. The next main Ashram in India is below Ranikhet, in a small scenic hamlet called Chilianaula. Under his benevolent gaze, a large Ashram and a temple were built around the late seventies. Thousands of people from all over the world throng these Ashrams to receive his blessings even though he is no longer in his physical form. Many Centers and Ashrams have come up in his name across the world to carry out his vision of making this world a kinder place. According to Babaji, all religions are incorporated the principles of Truth, Simplicity, and Love. Elevation of mankind is possible by respecting basic principles of humanity and one of the objectives of Haidakhandi Samaj is extending the thought that religion alone cannot be responsible for guiding humanity to a higher path. Restoration of Sanatan Dharma is yet another undertaking of Baba Haidakhan. Sanatan Dharma can be understood as a primordial religion reflecting natural laws established at the beginning of Creation. Shri Babaji stated that everything in this world is transient by sounding the word, 'Phuro' frequently, highlighting the true reality of proceeding on the path of truth, keeping the company of saintly people (Satsang), rendering services to less fortunate beings (sewa) and work towards their upliftment. Baba Haidakhan’s mantra of progress on the path of divinity is "Om Namah Shivay ", the most powerful vibration emanated at the time of Creation. Read More: https://haidakhandisamaj.in/about-babaji/ - [Tantric Deities, Shree Himavat Kedar Vairagya Simhasan Mahapeeth, Omkareshwar Temple, Ukhimath, Uttarakhand](https://sannidhi.net/sannidhi/tantric-deities-shree-himavat-kedar-vairagya-simhasan-mahapeeth-omkareshwar-temple-ukhimath-uttarakhand/) - It is a consecrated tantric deities inside the Shree Himavat Kedar Vairagya Simhasan Mahapeeth math. This shrine is on the right side of the abode of Kedarnath Deity. This math is on the left side of the Omkareshwar Temple. The temple has Omkareshwar Linga & consecrated winter abode of Kedarnath Deity. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: It is situated at a distance of 41 km from Rudraprayag Map: https://goo.gl/maps/JoYHQk2J1ENdk7xF8 About Omkareshwar Temple, Ukhimath Ukhimath is a pilgrimage site in Rudraprayag district, Uttarakhand, India. It is situated at a distance of 41 km from Rudraprayag at an elevation of 1311 metres. This temple popularly known as Omkareshwar Pith is one of the oldest in the country and houses the dieties of Kedarnath and Madmaheswar during the winter months (November to April). During this time the temple of Kedarnath and Madhmaheshwar remains closed. The dieties are brought here from Kedarnath after Diwali and from Madmaheswar in December and worshipped here for six months. These dieties are taken back in a procession to their original temples in mid May. Ukhimath can be used as center destination for visiting different places located nearby, i.e. Madhmaheshwar (Second kedar), Tungnath ji (Third kedar) and Deoria Tal(natural fresh water lake). It is believed that the wedding of Usha (Daughter of Vanasur) and Anirudh (Grandson of Lord Krishna) was solemnized here. This place was named as Ushamath after the name of Usha and is now known as Ukhimath. Ukhimath is dotted with several artistic ancient temples dedicated to Usha, Lord Shiva, Goddess Parvati, Aniruddha and Mandhata. Ukhimath is mainly inhabited by the Rawals who are the head priests (pundits) of Kedarnath. Snow capped peaks of the splendid Himalayan range are distinctly visible from Ukhimath. From Ukhimath on a clear day one can see the beautiful view of Kedarnath peak, Chaukhamba & other green beautiful valley. Ukhimath is connected by direct bus service with Rudraprayag Gaurikund, Guptkashi & Srinagar. At the temple, there is one stone statue of Mandhata. According to the legend, this emperor, during his last years gave up everything including his empire and came to Ukimath and did penance for 12 years by standing on one leg. At the end Lord Shiva appeared in the form of 'sound' , 'Omkar', and blessed him. From that day onwards this place came to be known as Omkareshwar. Source: https://www.thedivineindia.com/omkareshwar-temple-ukhimath/5828 - [Pragyeshwar Linga, Gayatri Shaktipeeth, Pushkar, Rajasthan](https://sannidhi.net/sannidhi/pragyeshwar-linga-gayatri-shaktipeeth-pushkar-rajasthan/) - This is a consecrated linga within the temple premises of Gayatri Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 400 m East of Pushkar Sarovar. The linga is inside the premises of Gayatri Shaktipeeth. Go towards the right side of the temple to visit the Pragyeshwar temple. Map: https://maps.app.goo.gl/jYm9EWbC5a75fwNr8 - [Gayatri Shaktipeeth, Pushkar, Rajasthan](https://sannidhi.net/sannidhi/gayatri-shaktipeeth-pushkar-rajasthan/) - This is a consecrated temple of Gayatri Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 400 m East of Pushkar Sarovar. Map: https://maps.app.goo.gl/jYm9EWbC5a75fwNr8 - [Budha Subba Temple, Dharan, Nepal](https://sannidhi.net/sannidhi/budha-subba-temple-dharan-nepal/) - This is a temple of Budha Subba. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe temple is located on top of Bijaypur Hill of Dharan. Map: https://goo.gl/maps/mpCkNeqxJ6i9gexx5 About Budha Subba Temple Budha Subba Temple is a well-known religious temple of the eastern Nepal people. It is situated in Bijayapur of Dharan, Nepal. It is believed to fulfill the wishes and bring good luck to the people visiting there. Especially on Saturday, devotees and worshippers sacrifice pigs, chickens, and many other animals as their offerings for the God of the temple. Not only locals but devotees from national and international nations visit the temple with their enormous faith. An additional feature of this temple is the enclosure of non-tip bamboo. Dharan Bijayapur’s ancient temple is considered to be an important temple for Kiranti devotees. Within the old temple, there are two earthen bases raised in the temple, which are worshipped by the devotees as Budha Subba and Budhi Subban. According to historian Iman Singh Chemjong, Bijayapur was the capital of the then-Kirant Kingdom of king Bijayanarayan. According to others, Bijayapur was named after Sen King Bijaya. This temple is considered to be one of the most unique temples in the world. Where there is a temple, there is no idol. Along with this, the temple is offered pigs as well as wine. The bamboo, which has no tip, is found at the site of some former Seuti river basin from the Dantakali temple. The absence of the tip of the bamboo is believed to be due to Budha Subba who had broken the tips off the bamboo. In this temple, not only the kiranas but devotees of other religions vow and sacrifice the animals. The Budha Subba Temple is the tombstone of King Buddhi Karnaraya Khebang, the last Limbu king of Limbuwan. He was taken to Bijaypur- Dharan for negotiation, then killed by the assassins of King Prithvi Narayan Shah of the Kingdom of Nepal. The Soul of Buddhi Karna Raya Khebang is believed to wander around the area of ​​his tomb around Bijaypur and was said to be a friendly and helpful spirit. Getting blissful Tika So local Limbu people started worshiping the soul like the old king (Subba or Huang means King in the Limbu language) believing it to be good luck. Bijapur was the capital of Morang and the political and economic center of eastern Nepal. In the vicinity of the temple, people first write their names in bamboo. It is believed that the young couple who came to visit the temple returned only after writing the name on the bamboo. As they hope that their love affair would be successful by writing their names in the bamboo. However, this practice has proved to be corrosive to bamboo. So for their preservation, the committee of the temple has been banned from writing on the bamboo. Devotees also tie the yarn on the bamboo for their vows and wills to be fulfilled soon. History of Origin Budhasubba and his sister Subbini used to play hunting on the mountain with pellet bow and clay pellet. One day, when they were aiming to hit the crow, the bamboo tip broke due to the clay pellet hit by Budhasubba. Since that day, the tip of the bamboo didn’t grow. Budha Subba Temple So Budha Subba stopped hunting and buried his pellet bow under the earth. He then meditated there where the temple now stands. His sister Subbini’s temple is also nearby. Buddhikarna Rai Khebang According to Iman Singh Chemjong, this is the tomb of the last Limbu king Buddhikarn Khebang of Morang. During the unification of the kingdom, Prithvi Narayan Shah diplomatically killed the king in Bijayapur. So his followers came to worship the dead by erecting the tomb for the eternal peace of the soul of the king. According to the people, Karni Rai Khebang started helping people through spirit. Local Limbu started worshiping as a good influence of the king’s spirit. Lord Shiva The tomb is venerated as a Kiranteshwar Mahadev. According to some, Lord Shiva and Goddess Parvati came to Bijayapur while hunting as the kirana King and queen in the disguised form of Khewasang. And Yuvasamang where they kept their bows and performed penance. At that time, they understood the beginning of Kaliyug and vanished. This incident is called Budhasubba in the Kiranti language. The bamboo sprouted without the tip from the bow. Eklavya The Budhasubba is also described as a mausoleum of Eklavya who had participated in the Mahabharata war from the Kaurava side. Once upon a time, brave soldier Eklavya came to this place roaming around and resting in solitary confinement in contemplation. His followers then entombed him and later renamed his tomb Budha Subba. They began to worship the temple as Siddhapith and even started preaching. It is said that Budhasubba is said to be Yalambahang and Eklavya who are the same. But in Mahabharata, Eklavya and Yalambahang are supposed to be different characters. Some other historians believe that Eklavya while intending to participate in the Mahabharata war later meditated in the temple. As he thought that no matter who won or lost in the war, it would be brothers only. So he came to the Himalayas and from there reach Budhasubba and did his penance. But he could not bear the cold of Budhasubba so he took the samadhi. His tomb is now worshipped as the Budhasubba. Some other legend According to some legends, it is also said that Budhasubba is the tomb of Magar Kazi. These legends originated because there is a tradition of Magars being the priests of the temple. In the surrounding areas including Dharan in eastern Nepal, the story of Budha Subba is prevalent in people’s lives. He is portrayed as a hunter with a pellet bow and clay pellet. It is also a tradition to worship him as a deity. The fame of Budha Subba is also found in the Bhogtene, Tadi, and Bhawar regions of Dharan. Therefore, in the beginning, it is believed that Budhasubba was the ruler or heir of this region, whose fame is believed to have increased immensely. According to some other legends, Budhasubba was known initially as Siddhababa but later he was known as Subba and then Budhasubba. People of all faiths come to it because the story of the Buddhasubba temple origin is connected from all angles, historical and modern. In addition to the peasants, people of Vedic tradition and Buddhist faith also visit the Buddhasubba temple. Sourcehttps://www.imnepal.com/budha-subba-temple-dharan-nepal/ - [Ancient Someshwar Mahadev, Daraganj, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/ancient-someshwar-mahadev-daraganj-prayagraj-uttar-pradesh/) - This is a consecrated linga of Ancient Someshwar Mahadev. This temple is across the road from Veni Madhav Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 6.8 kms East of Prayagraj Junction. Map: https://goo.gl/maps/7d7S88XfU6n27uvVA - [Brahma Consecrated Linga, Pindeshwor Mahadev, Dharan, Nepal](https://sannidhi.net/sannidhi/brahma-consecrated-linga-pindeshwor-mahadev-dharan-nepal/) - This is a jyotirlinga of Pindeshwor Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe temple is located on top of Bijaypur Hill of Dharan. Map: https://goo.gl/maps/Aeq4jGzRR5tZRitM7 About Pindeshwar Mahadev According to Rudraksharanya Mahatmya, Himadri khanda of Skandapuran - after Samudra Manthan, as Shiva drank the Kalkut poison; the Devas with help of Vishnu eventually drank the Amrit (Nectar of Immortality) and defeated the Asuras at this place, thus the place started to be known as Vijaypur. As they filtered the Amrit, a raw material was separated. Since Shiva protected them from poison, Lord Brahma consecrated the linga out of this raw material and all Devas started worshipping it. The Pindeshwar temple is situated in a bit hilly part of east Dharan, known as Vijayapur Dada, Sunsari, province1, Nepal. Although Hindu pilgrims visit this temple of God Shiva all the year round, the month of Shrawana is the time of special homage to the Lord. Mondays in Shrawana are tremendously crowded at Pindeshwar as devotees line up there to pray and receive blessings , taking holy water from the rivers Koshi, Koka Barahi, even from the Ganges if they have already kept it with them. The stern devotees visit the temple bare foot from wherever their journey begins. They believe that true believers, wishes are fulfilled once you pay homage to Shiva. It is marked for small oil lamps that are never let to die out. There is a small man-made pond in front of the temple. There are simple to sophisticated hotels in Dharan. Pindeshwor Temple is dedicated to Lord Shiva. It is located in the central region of Dharan, at the base of the Vijayapur Hill. During the auspicious month of Shravan (the fifth month of the Hindu Calendar that begins by the end of July) and on the occasion of Maha Shivratri (14th day of the Phalgun month of the Hindu calendar), Pindeshwor temple particularly witnesses an increase in the number of devotees. The lamp at this temple is always kept burning. Here, tourists may choose to offer prayers and spend some time enjoying the divine vibe of the temple. Sourcehttps://www.landnepal.com/details/674.html/ - [Pathibhara Devi Temple, Mukkumlung, Taplejung, Nepal](https://sannidhi.net/sannidhi/pathibhara-devi-temple-mukkumlung-taplejung-nepal/) - This is a Temple of Pathibhara Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe temple is located on top of hill. It takes at least one and a half day to reach the temple from Dharan. You can take a jeep ride from Dharan to Taplejung via corridor. Then another jeep to Sano phedi. You can either choose to stay at Sano Phedi for a night or you can choose to hike and stay at Thulo Phedi. From Thulo Phedi the yatra begins with shrine of Kanchi Sthan. Then as you walk up hill, you will finally reach Pathibhara Devi Temple. Map: https://goo.gl/maps/zUjFa1xMLoRg1z4QA About Pathibhara Devi Temple Pathibhara Devi (in Nepali: पाथिभरा देवी मन्दिर, in Limbu: Mukkumlung) is one of the most significant temples in Nepal, located on the hill of Taplejung. It is also considered one of the holy places for the Nepalese people. Worshippers from different parts of Nepal and India visit the temple during special occasions, as it is believed that a pilgrimage to the temple ensures the fulfillment of the pilgrims' wishes. The temple is located 19.4 North East from Phungling municipality at an elevation of 3,794 m (12,448 ft). It serves as a secondary route of Kanchenjunga trek. The list of devotees includes the ex-Royal family of Nepal. The pilgrims offer animal sacrifices, gold and silver to please the goddess. Pathibhara Temple is also a side route to the Kanchenjunga Base Camp Trek. Legend It is believed that local shepherds lost hundreds of their sheep while grazing at the same place where the temple stands today. The distressed shepherds had a dream in which the goddess ordered them to carry out ritualistic sacrifice of sheep and build a shrine in her honour. When the sacrifice was offered, the lost herd suddenly returned. The ritual of offering sacrifices inside the temple is believed to have started after the incident. The hill goddess Pathibhara after which the place is named is believed by the devotees to be a fierce goddess who can be easily pleased with simple and selfless act of compassion, prayer and sacrificial offerings (sacrifice in Hinduism denotes sacrifice of one's ego and greed); while is unmerciful and severe to one who has malicious intentions beneath. She answers prayers and is very important to all people residing in Nepal. The Goddess at Pathibhara is believed to fulfil the long-cherished dreams of her devotees, like sons for those without sons, and wealth for the poor.[1] Pathibhara is also one of the 'Shakti Peeths'. Shakti Peethas are the places where parts of Goddess Sati had fallen while Lord Shiva was carrying her dead body. Worshippers from different parts of Nepal and India visit the temple during special occasions, as it is believed that a pilgrimage to the temple ensures fulfilment of all that the pilgrim desires [2] The original shrine of Pathibhara Devi can be found by asking the Pujari at the temple. Sourcehttps://en.wikipedia.org/wiki/Pathibhara_Devi_Temple - [Bajrang Garh Hanuman Temple, Ajmer, Rajasthan](https://sannidhi.net/sannidhi/bajrang-garh-hanuman-temple-ajmer-rajasthan/) - This is a consecrated temple of Hanuman. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located East next to Anasagar Lake. Map: https://maps.app.goo.gl/HriiDBov8aVaD4Q46 - [Shri Bheruji Temple, Shri Chamunda Mata, Boraj, Rajasthan](https://sannidhi.net/sannidhi/shri-bheruji-temple-shri-chamunda-mata-boraj-rajasthan/) - This is a consecrated temple of Bhairav just below the temple of Shri Chamunda Mata. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 5.7 kms South West of Anasagar Lake. Map: https://maps.app.goo.gl/iANwTUugdqezjvrS9 About Shri Chamunda Mata King Prithvi Raj Chauhan used to visit this temple regularly. - [Shri Chamunda Mata, Boraj, Rajasthan](https://sannidhi.net/sannidhi/shri-chamunda-mata-boraj-rajasthan/) - This is a consecrated temple of Shri Chamunda Mata. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 5.7 kms South West of Anasagar Lake. Map: https://maps.app.goo.gl/4pocikeD3UGesTLT7 About Shri Chamunda Mata King Prithvi Raj Chauhan used to visit this temple regularly. - [Shri Banwal Mata, Banwal, Rajasthan](https://sannidhi.net/sannidhi/shri-banwal-mata-banwal-rajasthan/) - This is a consecrated temple of Shri Banwal Mata, considered a self manifested Shwayambhu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 24.7 kms North East of Pushkar. Map: https://maps.app.goo.gl/xi5qWf5DCRjSK4ar7 - [Shri Brahmarishi Saptarishi Vishwamitra Ashram, Nag Pahad, Pushkar, Rajasthan](https://sannidhi.net/sannidhi/shri-brahmarishi-saptarishi-vishwamitra-ashram-nag-pahad-pushkar-rajasthan/) - This is a ashram where Shri Vishwamitra, one of Saptarishi did his sadhana. There is a hut within which there is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The cave is located 2.3 kms south of Pushkar Lake. Then there is an hike of 30 to 45 minutes following the trail of the riverbed. It is recommended not to go during darker hours and alone to this ashram due to risk of wild animals. Map: https://maps.app.goo.gl/W49qrk9wUNjGkRU87 About Vishwamitra Vishvamitra (Sanskrit: विश्वामित्र, IAST: Viśvā-mitra) is one of the most venerated rishis or sages of ancient times. He is one of the seven Brahmarshi. According to Hindu tradition, he is stated to have written most of the Mandala 3 of the Rigveda, including the Gayatri Mantra (3.62.10). The Puranas mention that only 24 rishis since antiquity have understood the whole meaning of —and thus wielded the whole power of — the Gayatri Mantra. Vishvamitra is supposed to have been the first, and Yajnavalkya the last. Before renouncing his kingdom and royal status, Brahmarishi Vishvamitra was a king, and thus he retained the title of Rajarshi, or 'royal sage'. Birth Satyavati was married to an old man known as Ruchika who was foremost among the race of Bhrigu. Ruchika desired a son having the qualities of a Brahmin and so he gave Satyavati a sacrificial offering (charu) which he had prepared to achieve this objective. He also gave Satyavati's mother another charu to make her conceive a son with the character of a Kshatriya at her request. But Satyavati's mother privately asked Satyavati to exchange her charu with her. This resulted in Satyavati's mother giving birth to Vishvamitra, a Kshatriya with qualities of Brahmin, and, Satyavati gave birth to Jamadagni, father of Parashurama, a Brahmin with qualities of a warrior.[12] Conflicts with Vasishtha Maharshi Vasistha possessed a divine-cow Kamadhenu that was able to give everything that one wished for. Once king Kaushika (Vishvamitra) saw the cow and wished to possess her. He asked Vasistha to hand her over but Vasistha refused to do so saying she actually belongs to Devas and not him. King Kaushika became angry due to his arrogance and attacked Vasistha with all his forces. However, he was defeated by the power of Vasistha's penance and surabhi/Kamadhenu's created soldiers and was somehow rescued by Vamadeva. He asked Vamadeva how Vasistha could defeat him all alone. Vamadeva told him this happened due to Vasistha's position as "Brahmarishi" due to his tapasya (penance). Kaushika then wanted to gain "Brahmarishi" like Vasistha. Doing penance guided by Vamadeva, King Kaushika eventually became Vishvamitra. In one encounter, Vishvamitra cursed the king Harishchandra to become a pauper. Vasishta accompanied him by becoming a bird himself to help him. There were several such instances of violent encounter between the sages and at times, Brahma, god of creation, had to intervene.[13] Alternative version[edit] Vasishta destroys Vishvamitra's entire army by the simple use of his great mystic and spiritual powers, breathing the Om syllable. Vishvamitra then undertakes a tapasya for several years to please Shiva, who bestows upon him the knowledge of celestial weaponry. He proudly goes to Vasiștha's ashram again and uses all kinds of powerful weapons to destroy Vasishta and his hermitage. He succeeded in the killings of Vasistha's thousand sons but not Vasistha himself. An enraged Vasistha brings out his brahmadanda, a wooden stick imbued with the power of Brahma. It consumes Vishvamitra's most powerful weapon, the brahmastra. Vasistha then attempts to attack Vishvamitra, but his anger is allayed by Devas. Vishvamitra is left humiliated while Vasistha restores his hermitage.[14][15] Seduction by Menaka Menaka was born during the churning of the ocean by the devas and asuras and was one of the most beautiful apsaras (celestial nymph) in the world with quick intelligence and innate talent. However, Menaka desired a family. Due to his penance and the power he achieved through it, Vishvamitra frightened the gods and even tried to create another heaven. Indra, frightened by Vishvamitra's powers, sent Menaka from heaven to earth to lure him and break his meditation. Menaka successfully incited Vishvamitra's lust and passion. She succeeded in breaking the meditation of Vishvamitra. However, she fell in genuine love with him and a girl was born to them who later grew in Sage Kanva's ashram and came to be called Shakuntala. Later, Shakuntala falls in love with King Dushyanta and gives birth to a child called Bharata.[16] Kanva describes this tale in the Mahabharata:[17] And the timid and beautiful Menaka then entered the retreat and saw there Visvamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Visvamitra who was endued with energy like that of fire. And Visvamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other’s company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her conception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Himavat. And there she gave birth to that daughter. And she left the new-born infant on the bank of that river and went away. — Vyasa, Mahabharata, Section 72 However, later, Vishvamitra merely cursed Menaka to be separated from him forever, for he loved her as well and knew that she had lost all devious intentions towards him long ago. After succumbing to Menakā's flirtations, and after having a daughter with her, Vishvamitra then travels south to the Godāvarī to resume his austerities, settling down at a spot next where Śiva stood as Kālañjara.[18] Vishvamitra was also tested by the Apsara Rambha. She, however, was also cursed by Vishvamitra.[19] Rise to Brahmarishi After cursing Rambha, Vishvamitra goes to the highest mountain of Himalayas to perform an even more severe tapasya for over 1000 years. He ceases to eat and reduces his breathing to a bare minimum. He is tested again by Indra, who comes as a poor Brahmin begging for food just as Kaushika is ready to break a fast of many years by eating some rice. Kaushika instantly gives his food away to Indra and resumes his meditation. Kaushika also finally masters his passions, refusing to be provoked by any of Indra's testing and seductive interferences. At the penultimate culmination of a multi-thousand-year journey, Kaushika's yogic power is at a peak. At this point, Brahma, as the head of Devas led by Indra, names Kaushika a Brahmarishi and names him Vishvamitra or Friend of All for his unlimited compassion. He then goes to meet Vashishta. It was customary that, if a sage was greeted by an equal or superior person, the sage would also greet the person. If the sage was greeted by an inferior person, the sage would simply bless them. Initially, when Vishvamitra greeted Vashishta with the pride of being a new Brahmarishi in heart, Vashishta simply blessed him. Suddenly all pride and desire left Vishvamitra's heart and he became a clean and clear Brahmarishi. When Vishvamitra turned back to leave, Vashishta realised a change of heart and proceeded to greet Vishvamitra. Vishvamitra is also embraced by Vashista and their enmity is instantly ended.[20] Trisanku Another story Vishvamitra is known for is his creation of his own version of Svarga or heaven, called Trisanku Svarga. When a proud King Trisanku asked his Guru Vashista to send him to heaven in his own body, guru responded that the body cannot ascend to heaven. King Trisanku then asked Vashista's hundred sons to send him to heaven. The sons, believing that Trisanku should not come to them after their father had refused, took outrage and cursed Trisanku to be a Chandala. Trisanku was transformed into a person with body smeared of ash, clothed in black and wearing iron jewelry. Unrecognizable to his subjects, he was driven out of the kingdom. In his exile, Trisanku came across the sage Vishvamitra, who agreed to help him. Vishvamitra organized a great sacrifice and ritual propitiating the Devas, pleading that they accept Trisanku into heaven. Not one Deva responded. Angered, Vishvamitra used his yogic powers and ordered Trisanku to rise to heaven. Miraculously, Trisanku rose into the sky until he reached heaven, where he was pushed back down by Indra. Enraged even more by this, Vishvamitra commenced the creation of another universe (including another Brahma) for Trisanku. He had only completed the Universe when Brihaspati ordered him to stop. Trisanku, however, did not fully transcend through Trisanku Svarga created for him. He remained fixed and upside-down in the sky and was transformed into a constellation, which is now known as Crux.[21] In the process of forming a new universe, Vishvamitra used up all the tapas he had gained from his austerities. Therefore, after the Trisanku episode, Vishvamitra had to start his prayers again to attain the status of a Brahmarshi and become an equal of Vashista. Harishchandra/Ambarisha's sacrifice While undertaking a penance, Kaushika helps a boy named Shunashepa who has been sold by his parents to be sacrificed at Harishchandra/Ambarisha's yagna to please Varuna. The king's son Rohit does not want to be the one sacrificed, as was originally promised to Varuna, so young Sunashepa is taken. A devastated and terrified Sunashepa falls at the feet of Kaushika, who is deep in meditation and begs for his help.[22] Kaushika teaches secret mantras to Sunashepa. The boy sings these mantras at the ceremony, is blessed by Mitra and Varuna and Ambarisha's ceremony is completed. In another version of the story, Sunahshepa is lost son of Vishvamitra. When Vishvamitra was Prince of Bharats (Kaushik) - and his name was Vishwarath then, he was abducted by the enemy king Shambar. There, Shambar's daughter, Ugra, falls in love with Vishvarath. Ugra convinces Prince Vishvarath to marry her. Looking at the good character of Vishvarath, Shambar also agrees for the marriage. Soon after the marriage, the Bharatas win the battle against Shambar. When they found their Prince Vishvarath alive, they feel happy but they could not accept Ugra as their future queen as she is an Asura. To convert Ugra into an Sura, Vishvarath creates Gayatri Mantra, but people still refuse to accept her. Soon she gives birth to a son, but to save the son from the angry people, the greatest female sage Lopamudra sends the child to a hidden place. To Lopamudra and Vishvarath's sadness, people kill Ugra. But the son is saved, without the knowledge of Vishvarath. This child grows young and he comes to sacrifice himself in the ceremony of Ambarisha (or King Harishchandra).[23] Teacher of Rama In the Hindu epic Ramayana, Vishvamitra is the preceptor of Rama and his brother Lakshmana. Rama is prince of Ayodhya, and believed to be the seventh Avatar of god Vishnu . Vishvamitra gives them the knowledge of the Devastras or celestial weaponry [bala and ati bala], trains them in advanced religion and guides them to kill powerful demons like Tadaka, Maricha and Subahu. He also leads them to the Swayamvara ceremony for princess Sita, who becomes wife of Rama.[24] Works Vishvamitra is said to have written the Gayatri Mantra. It is a verse from a sukta of Rigveda (Mandala 3.62.10). Gāyatrī is the name of the Vedic meter in which the verse is composed. Gayatri mantra is repeated and cited very widely in Vedic literature[25] and praised in several well-known classical Hindu texts such as Manusmriti ("there is nothing greater than the Savitri (Gayatri) Mantra.", Manu II, 83),[26] Harivamsa[27] and Bhagavad Gita.[28][29] The mantra is an important part of the upanayana ceremony for young males in Hinduism and has long been recited by dvija men as part of their daily rituals. Modern Hindu reform movements spread the practice of the mantra to include women and all castes and its recitation is now widespread.[30][31] Read More https://en.wikipedia.org/wiki/Vishvamitra - [Shri Saptarishi Agastya Muni Cave, Nag Pahad, Pushkar, Rajasthan](https://sannidhi.net/sannidhi/shri-agastya-muni-cave-saptarishi-nag-pahad-pushkar-rajasthan/) - This is a cave where Shri Agastya Muni, one of Saptarishi did his sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The cave is located 2.2 kms south of Pushkar Lake Map: https://maps.app.goo.gl/eWNmScWxwyTsK4ym8 About Agastya Muni Agastya Muni lived an extraordinary life. It is believed that he also lived an extraordinary span of life. The legend says that he lived for 4000 years. We do not know whether he lived for 4000 years, but he definitely lived much longer than a normal human lifespan. If you look at the volume of activity he performed in his life, it does not look like he died in 100 years’ time. He must have lived for at least 400 years because the volume of activity he performed is not possible within a normal human lifespan. Today, we are jetting around and driving around, so we are able to do so many more things in a short span of time. But the kind of travel Agastya did on foot, it is impossible for a man to have done that much activity in a normal span of human life. He definitely lived very long. Agastya Muni – The Father of Southern Indian Mysticism Yoga came in a particular format to Southern India through Agastya. In many ways, Agastya is the father of Southern Indian mysticism. All the siddhars of Southern India are very much in the tradition of Agastya. Southern Indian mysticism has a different flavor to it. That is because of Agastya. In a way, everything that I do is just a small extension to Agastya’s work. He built a colossus of a place. We are just adding one extra room to it. He ensured that some element of spirituality is in everyone’s life. It may be going away, but if you just look at the last generation, it is still very much there. Even a simple peasant in southern India has some element of spirituality in him. This was Agastya’s work. If you go to the southern part of India, anywhere south of the Vindhyachal mountains, in almost every village, people will say, “Agastya Muni meditated here, Agastya Muni lived in this cave, Agastya Muni planted this tree.” There are an endless number of stories like this because he touched every human habitation south of the Himalayas with a spiritual process – not as a teaching, religion, or some kind of philosophy, but as a part of life. As your mother taught you how to get up in the morning and brush your teeth, the spiritual process was taught like that. Read More https://isha.sadhguru.org/us/en/wisdom/article/agastya-muni-father-southern-india-mysticism - [Shri Saptarishi Jamadagni Kund, Maa Kamala Temple, Nag Pahad, Pushkar, Rajasthan](https://sannidhi.net/sannidhi/shri-saptarishi-jamadagni-kund-maa-kamala-temple-nag-pahad-pushkar-rajasthan/) - This is a place where Shri Jamadagni Muni, one of Saptarishi did his sadhana. This is also the temple of Maa Kamala. Arjun Baba also known as Bangali Baba had also done sadhana here. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.9 kms south east of Pushkar lake. Map: https://maps.app.goo.gl/cziqHboCy1HiiBsf9 About Jamadagni Jamadagni (Sanskrit: जमदग्नि, lit. 'great fire')[1] is a sage in Hindu literature. He is regarded in Hindu tradition to be one of the Saptarishi (Seven Vedic sages) in the 7th, and the current age of Manvantara.[2] He is a descendant of the sage Bhrigu, one of the Prajapatis created by Brahma, the creator deity. Jamadagni has five children with his wife, Renuka, the youngest of whom is Parashurama, an avatar of Vishnu. Legend Birth According to the Bhagavata Purana, the sage Richika was asked by King Gadhi to bring a thousand white horses with black ears to marry Satyavati. Richika, with the help of Varuna, brought those horses and the king allowed Richika to marry Satyavati. After their wedding, Satyavati, and her mother, demanded from Richika the blessings for having a son. Accordingly, the sage prepared two portions of milk boiled rice for each, one with the Brahma mantra (for Satyavati) and other with the Kṣātra mantra (for his mother-in-law). Giving the respective portions, he went to perform his ablutions. Meanwhile, Satyavati's mother asked her daughter to swap their portions. Her daughter obeyed. When Richika learned of this exchange, he said that the child born of his mother-in-law would be a great Brahmana, but that his son would become an aggressive warrior, who would bring a bloodbath to this world. Satyavati prayed to amend this outcome, so that her son would be born as the great Brahmana, but that her grandson would become the aggressive warrior. This resulted in Jamadagni being born as a sage (out of Satyavati's womb) and eventually, Parashurama being born as Jamadagni's son, a warrior with a fearful reputation. Thus, Jamadagni was born to Richika and Satyavati.[3] Meanwhile, around the same time as Jamadagni's birth, Gadhi's wife (Satyavati's mother, whose name is not mentioned) gave birth to a son with Kshatriya traits, named Kaushika. He later becomes the renowned Vishvamitra, who was a Kshatriya by birth, but later ascended to the status of a Brahmarishi.[4] Householder Growing up, Jamadagni studied hard and achieved erudition in his studies of the Vedas. He is said to have acquired knowledge regarding the science of weapons without any formal instruction, with the guidance of his father. The Aushanasa Dhanurveda, now lost, is about a conversation between Jamadagni and Ushanas on the exercises of warfare. After achieving the status of a rishi, Jamadagni visited a number of holy sites, and finally reached the palace of King Prasenajit of the Solar dynasty. He fell in love with his daughter, Princess Renuka, upon seeing her, and asked the king for her hand in marriage. Subsequently, the two were married, and had five sons: Ṛumaṇvān, Suhotra, Vasu, Viśvāvasu, and Rama, later known as Parshurama.[3][5][6] The couple started to engage in tapasya along the banks of the river Narmada. He receives Sharanga, the celestial bow of Vishnu, from his father, Richika. Death of Renuka According to the Brahmanda Purana, Renuka once went to the banks of the river Narmada to fetch some water. There, she observed the king of the Salva kingdom playing with his queen in the water. She stood there, mesmerised by the beauty of the sight. By the time she reached the hermitage of her husband with the water, she was quite late. The weary Jamadagni was furious when he heard the reason for her delay, and called forth each of his sons, one after the other, to kill her. Each of them refused to kill their own mother. Parashurama, however, came forth, and beheaded his mother with a single arrow. The rishi exiled his four older sons to the forests due to their disobedience. Pleased by Parashurama's devotion to him, he granted his son any boon of his choice. Parashurama wished for his mother to be restored to life, and this was granted.[7] Dharma's test In the Ashvamedha Parva of the Mahabharata, Dharma took the form of Anger, and manifested at the ashrama of Jamadagni. He observed that the rishi had just milked his cow, Kamadhenu, and kept her milk in a pot. As Anger, Dharma crept into the pot. Despite drinking it, Jamadagni remained calm. Noticing this, Dharma appeared as a Brahmin before the rishi, and blessed him with the boon that he would always be righteous in the future.[8] Boons from Surya According to the Mahabharata, Jamadagni once became annoyed with the sun god, Surya, for causing too much heat. The warrior-sage shot several arrows into the sky, terrifying Surya. Surya then appeared before the rishi as a Brahmin, and gave him two inventions that would help mankind deal with his heat - sandals and an umbrella.[9] Death Jamadagni was once visited by the Haihaya king Kartavirya Arjuna and his retinue (who was said to have thousand arms/hands), to whom he served a feast offered by the divine cow, Kamadhenu. The king sent his minister called Chandragupta, who offered a ten million cows, or even half the kingdom, to purchase this cow of plenty, but Jamadagni refused to part with her. Not willing to concede, Chandragupta and his men seized the cow by force and took her away with them. The helpless rishi, who loved the cow, pursued Chandragupta's party as they traversed the forest, unwilling to allow them to steal her. Infuriated by his defiance, the minister struck down Jamadagni, and took Kamadhenu to the king's capital city of Māhiṣmatī. After a long wait, Renuka started to search for her husband, finding him almost dead, surrounded by a pool of his own blood. Renuka fainted at the sight, and when she returned to consciousness, started wailing. When Parashurama and his disciple, Akṛtavraṇa, found her, she turned to him, and beat her breast twenty-one times. Parashurama resolved that he would travel the world twenty-one times, and annihilate all the Kshatriya kings he could find.[10][11] When Jamadagni was to be cremated, the sage Shukra arrived on the scene, and restored the rishi's life with the Mṛtasañjīvanī mantra. Parashurama and Akṛtavraṇa travelled to Māhiṣmatī, intending to bring Kamadhenu back home. At the gates of the city, they met Kartavirya Arjuna and his forces in battle, and slew them. They returned the divine cow to Jamadagni. The rishi instructed his son to perform a penance at Mahendragiri in order to cleanse himself of his sins. While Parashurama had left for this penance, Shurasena, a son of Kartavirya Arjuna, and his men, exacted their vengeance by beheading Jamadagni at his hermitage, and taking his head with them so that he could not be resurrected again. Parashurama and Jamadagni's disciples cremated the rishi, and his wife Renuka performed sati. Thence, Parashurama, inheriting his fallen father's Sharanga, started his twenty-one expeditions to obliterate the kings of the Kshatriya race.[12] Read More https://en.wikipedia.org/wiki/Jamadagni - [Shri Maharshi Vamdev Cave, Nag Pahad, Pushkar, Rajasthan](https://sannidhi.net/sannidhi/shri-maharshi-vamdev-cave-nag-pahad-pushkar-rajasthan/) - This is a cave where Shri Vamdev, son of Saptarishi Gautam did his sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The cave is located 2.1 kms south east of Pushkar Lake. Then there is a staircase to the cave. The cave is on the left hand side surrounded by small temples. Map: https://maps.app.goo.gl/ES3fof6r3N9xp4gn6 About Shri Maharshi Vamdev Vamadeva is also the name of a rishi, credited with most of Mandala 4 of the Rigveda. He is mentioned prominently in the Upanishads as well, particularly the Brihadaranyaka and Aitareya. His father was Gautama Maharishi, said to be one of the Saptarishi or seven great sages, and his brother Nodhas also has hymns in the Rigveda. Read More https://en.wikipedia.org/wiki/Vamadeva - [Arjun Baba (Bangali Baba) Samadhi, Nag Pahad, Pushkar, Rajasthan](https://sannidhi.net/sannidhi/arjun-baba-bangali-baba-samadhi-nag-pahad-pushkar-rajasthan/) - This is a samadhi of Arjun Baba (Bangali Baba). There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.9 kms south east of Pushkar lake. Map: https://maps.app.goo.gl/GUyeL7bFK15RouTQ9 - [Sri Sarada Devi Sadhana Place, Sri Savitri Devi Temple, Pushkar, Rajasthan](https://sannidhi.net/sannidhi/sri-sarada-devi-sadhana-place-sri-savitri-devi-temple-pushkar-rajasthan/) - This is a sadhana place of Sri Sarada Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 1.7 kms south west of Pushkar lake. Cable cars and staircases are available to reach the temple which is on the top of the hill. Map: https://maps.app.goo.gl/FhfAhE3MvmrEyJG19 About Sadhana place of Sri Sarada Devi The Holy consort of Sri Ramakrishna, the incarnation of the age - Sri Sarada Devi (1854-1920) is the form of God's Motherhood. Sri Ramakrishna said - "She is Sarada, she is my power, she has come to give knowledge." Swami Vivekananda, the leader of this age used to call her "The living Durga." Today innumerable men and women of many countries all over the world get peace and bliss by holding and worshipping her as the Holy Mother. When she visited this place during her pilgrimage in the year 1886, she climbed this hill and went into deep trance in the compound of the Sri Savitri Mandir, Pushkar. About Sri Sarada Devi Sri Sarada Devi (Bengali: সারদা দেবী; Sharodā Debiⓘ; 22 December 1853 – 21 July 1920), born Kshemankari / Thakurmani / Saradamani Mukhopadhyay, was the wife and spiritual consort of Ramakrishna Paramahamsa, a nineteenth-century Hindu mystic. Sarada Devi is also reverentially addressed as the Holy Mother (Sri Sri Maa) by the followers of the Sri Ramakrishna monastic order. The Sri Sarada Math and Ramakrishna Sarada Mission situated at Dakshineshwar is based on the ideals and life of Sarada Devi. She played an important role in the growth of the Ramakrishna Movement. Sri Sarada Devi was born in Jayrambati, a village in present-day Bankura District in the state of West Bengal, India. She was married to Ramakrishna in 1859[citation needed] when she was only six years old and Ramakrishna was 23 years old, but remained with her family until she was 18, when she joined Ramakrishna at Dakshineswar Kali temple. According to her biographers, both lived "lives of unbroken continence, showing the ideals of a householder and of the monastic ways of life". After Ramakrishna's death, Sarada Devi stayed most of the time either at Joyrambati or at the Udbodhan office, Calcutta. The disciples of Ramakrishna regarded her as their own mother, and after their guru's death looked to her for advice and encouragement. The followers of the Ramakrishna movement and a large section of devotees across the world worship Sarada Devi as an incarnation of the Adi Parashakti or the Divine Mother. Read More https://en.wikipedia.org/wiki/Sarada_Devi - [Shri Chamunda Shaktipeeth (Hands), Pushkar, Rajasthan](https://sannidhi.net/sannidhi/shri-chamunda-shaktipeeth-hands-pushkar-rajasthan/) - This is a consecrated temple of Shri Chamunda Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2 kms south of Pushkar Lake. Map: https://maps.app.goo.gl/ZAfQkdSdhJkTsPE66 About Chamunda Shaktipeeth Shaktipeeth Wherever a piece of Sati's body fell on earth, that place became a Shakti Peeth. While there are many places in the country associated with Hinduism, there are 52 special places known as Shakti Peeths that hold great religious importance for devotees of the goddess. Two of these Shakti Peeths are located in Rajasthan. Both hands of Mata Sati fell on the Puruhuta mountain in Pushkar. The mountain trembled when the hands fell on it. Even today, that place exists on the Puruhuta mountain, but due to being quite inaccessible, the temple of Mata was established in the foothills of the Puruhuta mountain. This temple is known as the Chamunda Mata temple. Read More: https://www.elephantpushkar.com/post/shakti-peeth-chamunda-mata-temple - [Bhadrakali Temple Lumadhi Ajima, Kathmandu, Nepal](https://sannidhi.net/sannidhi/bhadrakali-temple-lumadhi-ajima-kathmandu-nepal/) - This is a consecrated temple of Lumadhi Ajima Bhadrakali Temple. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located at Bhadrakali road next to Tundikhel, at the center of Kathmandu. Map: https://goo.gl/maps/VHxPuPfLqN29ZtvaA About Lumadhi Ajima Bhadrakali Temple Bhadrakali is one of the powerful goddess of Nepal. Located near the Sahid Gate at the eastern side of Tudikhel is the temple of Bhadrakali. Also known as Shree Lumadhi Bhadrakali, the temple is considered as one of the most renowned “Shaktipith” of Nepal. A form of Goddess Kali, Bhadrakali in Sanskrit means “blessed, auspicious, beautiful and prosperous” and she is also known as “Gentle Kali”. Another mane for the goddess is Lazzapith. Origin of Bhadrakali The ancient writings in the Vayu Purana and Mahabharat explain the creation of Bhdrakali by Devi’s wrath when Daksha insulted Lord Shiva during the great Ashvamedha Yagya (Horse Sacrifice). Tantra Rahasya mentions her rising from the north face of Lord Shiva, (Uttaramnaya Amnayas) which is blue in color and has three eyes. She is often believed to take on a terrible aspect that is represented with three eyes and four, twelve or eighteen hands carrying a number of weapons with flames flowing from her head and a small tusk sticking out from her mouth. According to the myths, a farmer used to plough some nearby land and kept his food (bread) on the side. The bread used to turn into gold so the temple got its name as Lumarhi/Lumdi Devi’s temple as Lumdi in Newari means ‘golden bread’. It was built in the year 1817 and was previously known as “Mudule Thumpko”. The temple is believed to be built after Goddess Bhadrakali told the priest to dig the hill where they found the statue of the goddess. Since then, the temple lies there and is protected by Nepal Army. It overlooks the Singha Durbar, Prime Ministerial office, on the eastern side. According to another legend, a tantric practitioner named Saswat Bajra went to Kamaru Kamachya in India and worshipped Shri Bhadrakali. The goddess was happy with him and came to Nepal with him in a holy water pot (a Kalash). He went to run some errands hanging it on a tree at Jamal on the northern side of Rani Pokhari. But Kalika took the form of a small girl and walked away. A farmer met her on his way to the field and questioned her but she fell asleep at the same spot and he went away. He could not find her when he returned but saw Kalika’s incarnation instead. Then, Saswat Bajra also saw the goddess and the place was established as the temple of Bhadrakali. King Ratna Malla started the Astamatrika and Bhadrakali dance together which takes place every twelve years. Also on April 10th, there is a Bhairav Bhadrakali Jatra every year. People come to the temple with the hope of getting their wishes fulfilled. Often marriage ceremonies take place here and also the families sometimes use it as the picnic spot. Maximum number of devotees throngs to temple during Dashain and Ghode Jatra. Amidst the chaos of the center of the Kathmandu city, one can definitely experience peace of mind at the courtyard of Bhadrakali temple. Read More http://bossnepal.com/bhadrakali-temple-in-kathmandu/ - [Swami Rama Tirtha Enlightenment Cave, Rishikesh, Uttarakhand](https://sannidhi.net/sannidhi/swami-rama-tirtha-enlightenment-cave-rishikesh-uttarakhand/) - This is a cave where Swami Rama Tirtha was said to be enlightened. The cave is located at the banks of river Ganga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The cave is located 9 kms East of Rishikesh. Since the cave is at the banks of river Ganga, the access to the cave completely depends on the weather and flow of river. Map: https://maps.app.goo.gl/RVC4jXYRXvyaVhz28 About Ram Tirtha Swami Rama Tirtha pronunciationⓘ (Punjabi: ਸਵਾਮੀ ਰਾਮਤੀਰਥ, Hindi: स्वामी रामतीर्थ 22 October 1873 – 17 October 1906[1]), also known as Ram Soami, was an Indian teacher of the Hindu philosophy of Vedanta. He was among the first notable teachers of Hinduism to lecture in the United States, travelling there in 1902, preceded by Swami Vivekananda in 1893 and followed by Paramahansa Yogananda in 1920.[2][3] During his American tours Swami Rama Tirtha spoke frequently on the concept of 'practical Vedanta'[4] and education of Indian youth.[5] He proposed bringing young Indians to American universities and helped establish scholarships for Indian students.[6] Biography Rama Tirtha was born in a Punjabi Brahmin family[7] to Pandit Hiranand Goswami on 22 October 1873 (Deepawali Vikram Samvat 1930) in the village of Muraliwala in the Gujranwala District of Punjab, Pakistan.[1] His mother died when he was a few days old and he was raised by his elder brother Gossain Gurudas. After receiving a master's degree in mathematics from The Government College of Lahore he became professor of mathematics at Forman Christian College, Lahore. A chance meeting with Swami Vivekananda in 1897 in Lahore, inspired his later decision to take up the life of a sannyasi. Having become well known for his speeches on Krishna and Advaita Vedanta he became a swami in 1899 on the day of Deepawali,[1] leaving his wife, his children and his professorial chair. "As a sannyasi, he neither touched any money nor carried any luggage with him. In spite of it he went round the world."[8] A trip to Japan to teach Hinduism was sponsored by Maharaja Kirtishah Bahadur of Tehri: from there he travelled to the United States of America in 1902, where he spent two years lecturing on Hinduism, other religions and his philosophy of "practical vedanta".[4] He frequently spoke about the iniquities of the caste system in India and the importance of education of women and of the poor, stating that "neglecting the education of women and children and the labouring classes is like cutting down the branches that are supporting us – nay, it is like striking a death-blow to the roots of the tree of nationality."[citation needed] Arguing that India needed educated young people, not missionaries, he began an organization to aid Indian students in American universities[5] and helped to establish a number of scholarships for Indian students.[9] He always referred to himself in the third person, which is a common spiritual practice in Hinduism in order to detach oneself from Ego.[10] Though upon his return to India in 1904 large audiences initially attended his lectures he completely withdrew from public life in 1906 and moved to the foothills of the Himalaya where he prepared to write a book giving a systematic presentation of practical vedanta. It was never finished: He died on 17 October 1906 (Deepawali Vikram Samvat 1963). Many believe he did not die but gave up his body to the river Ganges.[1] Read More: https://en.wikipedia.org/wiki/Rama_Tirtha - [Neelkanth Mahadev Temple, Kotdwar, Uttarakhand](https://sannidhi.net/sannidhi/neelkanth-mahadev-temple-kotdwar-uttarakhand/) - This is a temple where Shiva is said to meditate to allay the pain due to drinking of Kalkut poison that came out of Kalkut poison from Samudra Manthan. There is no place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 25.4 kms South East of Rishikesh Bus Station by road. It can also be reached by 8 kms of trek. You can get shared taxis from the bottom of the hill near Ram Jhula. Map: https://maps.app.goo.gl/F4Q3QFAHycDYvSJX7 About Shree Neelkanth Mahadev Temple Neelkanth Mahadev Temple is a Hindu temple dedicated to Nilkanth, an aspect of Lord Shiva. The temple is about 32 km from Rishikesh in the Pauri Garhwal district of Uttarakhand, India. The temple architecture is very much influenced by the Dravidian style of temple architecture. The temple is dedicated to Lord Shiva and is a popular Hindu pilgrimage site. It is surrounded by dense forests and is adjacent to the mountain ranges of Nar-Narayan. It is enveloped between the valleys of Manikoot, Brahmakoot, and Vishnukoot and is located at the confluence of the rivers Pankaja and Madhumati. According to Hindu sacred texts, the place where the Neelkanth Mahadev Temple[1] currently stands is the sacred location where Shiva consumed the poison that originated from the sea when Devas (Gods) and Asuras (Demons) churned the ocean in order to obtain Amrita. This poison that emanated during the Samudramanthan (churning of the ocean) made his throat blue in color. Thus, Shiva is also known as Neelkanth, literally meaning The Blue Throated One.[2] As per Shruti-Smriti Puran, Devas and Asuras churned the ocean to obtain Amruta. 14 ratnas were obtained of which one was the "Kalkut" poison capable of destroying the whole world . This was consumed by Lord Shiva making hai throat blue. To allay the effect of Kalkut poison, Lord Shiva meditated for 60 thousand years here at the confluence of Pankaja and Madhumati river beneath the Panchpani tree where the current Garbha Gruh of the temple is constructed.After his penance, Lord Shiva installed the current day "throat" shaped shivaling beneath the Panchpani tree. Read More: https://en.wikipedia.org/wiki/Neelkanth_Mahadev_Temple_(Rishikesh) - [Shri Bharat Mandir, Rishikesh, Uttarakhand](https://sannidhi.net/sannidhi/shri-bharat-mandir-rishikesh-uttarakhand/) - This is a consecrated temple of Narayani Shila. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 1.1 kms South of Rishikesh Bus Station. Map: https://maps.app.goo.gl/TF2A5NBJhdCT7ogL6 About Shri Bharat Mandir Situated in the heart of the city Shri Bharat Mandir is the most ancient and the most famous temple. The history of the temple is the history of Hrishikesh indeed. The glory of this ancient temple is described in Kedar Khand (Vide Chapters 115 to 120) In the seventeenth Manavavtar, Lord Vishnu pleased by the hard penance of Raibhya rishi Himself said "I will reside here for ever as Hrishikesh Narayan and this place will be known as Hrishikesh." Those who worshiped me as Varah in Satyug, as Parashuram in Treta Yug, Vaman in Dwapar and Bharat in Kaliyug are certainly entitled for liberation. Raibhya rishi practised penance at this place. Lord Vishnu appeared before him seated on a mango tree, which bent down due to the weight. Therefore it is known as kubjamrik, the mango tree with a tilt. (Vide Varah Puran Chapter 122.) Raibhya was a great sage and a friend of Bharadwaj Rishi. He had two sons -Arvavasu and Paravasu. It is said that once due to some misunderstanding Bharadwaj Rishi cursed Raibhya Rishi, so to expiate his sin, Bharadwaj Rishi left his body, Arvavasu, Raibhya Rishi’s son brought him back to life again by the power of his penance and prayer. According to Srimad Bhagawat, King Dushyant's son Bharat looked after the needs of Bharadwaj Rishi. Bharat performed fiftyfive Ashwamedh Yajnas and Rajsuya Yajnas on the banks of the Ganga and Yamuna. This place is one of these holy places. The story of Dronacharya is also related to Dehradun. The glory of this supreme Tirth is sung in Mahabharat epic. It is equal to thousands of offerings of cows. Prahlad, a great devotee while on his way to the pilgrimage of Badrikashram, worshipped Lord Hrishikesh Narayan here. It is the dearest and most sacred Place of Lord Hrishikesh (Vishnu) according to Narsingh Puran. In Satyug, the great ascetic Som Sharma, performed penance here and attained the Darshan of Lord Vishnu at this place and witnessed the miracles of His Maya here. This temple also could not escape the attack of the foreign invaders and athiest, from time to time, reconstruction and renovation of the temple continued. Read More http://shribharatmandir.org/about-us - [Maa Sati Kunda, Daksh Prajapati Temple, Daksheshwar Mahadev, Haridwar, Uttarakhand](https://sannidhi.net/sannidhi/maa-sati-kunda-daksh-prajapati-temple-daksheshwar-mahadev-haridwar-uttarakhand/) - This is a temple where it is said that Shiva's first wife Sati burnt herself in the Yajna Kunda itself. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 4.6 kms South of Haridwar Train Station. Map: https://goo.gl/maps/xtcf1HpVDLYtFotM9 About Daksh Prajapati Temple Daksheswar Mahadev (Hindi: दक्षेश्‍वर महादेव मन्दिर) or Daksha Mahadev temple is a Hindu temple dedicated to Lord Shiva, located in the town of Kankhal, about 4 km from Haridwar, Uttarakhand, India. It is named after King Daksha Prajapati, the father of Sati.[1] Daksha is one of the fourteen Prajapatis, creator deities, who preside over procreation and are the protector of life in Hindu mythology. The legend of Daksha As mentioned in the Mahabharata and other texts of Hinduism, King Daksha Prajapati, the father of Sati, Shiva's first wife, performed yajna at the place where the temple is situated. Although Sati felt insulted when her father did not invite Shiva to the ritual, she attended the yajna. She found that Shiva was being spurned by her father and she burnt herself in the Yajna Kunda itself. Shiva got angry and sent his Gaṇas, the terrible Virabhadra and Bhadrakali to the ritual.[3] On the direction of Shiva, Virabhadra appeared with Shiva's ganas in the midst of Daksha's assembly like a storm wind and waged a fierce war with the gods and mortals present culminating in the beheading of Daksha, who was later given the head of a goat at the behest of Brahma and other gods. Much of the details of the Ashvamedha Yagna (Horse Sacrifice) of Daksha are found in the Vayu Purana. Read More: https://en.wikipedia.org/wiki/Daksheswar_Mahadev_Temple - [Narayani Shila Temple, Haridwar, Uttarakhand](https://sannidhi.net/sannidhi/narayani-shila-temple-haridwar-uttarakhand/) - This is a consecrated temple of Narayani Shila. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 1 kms South of Haridwar Train Station. Map: https://maps.app.goo.gl/wSvk8krwErRdeBBf8 About Narayani Shila Narayani Shila Temple in Haridwar is a most important sacred spot on the banks of holy river Ganga. The Narayani Shila temple is dedicated to supreme God Lord Vishnu and is located Opp Fire Brigade, Devpura (Mayapur), Haridwar. At Narayani Shila Temple major rites performed is Pinda Dan to ancestors, parents, and relatives. Those people suffering from Pitru Dosh also perform rituals here. Those dead relatives who are suffering in Preta Yoni get moksha when relatives perform puja here. Pitru Moksha Japa and Yajna and Shradh rituals are also performed here. Those people who are troubled by spirits also come here and get relief. Inside the temple, there is a half shila and murti of Vishnu. There is also a murti of Vishnu outside the temple. Thousands of small mounds can be seen in the vicinity of the temple – these are created by relatives for the peace of the dead in their family. The legend associated with Narayani Shila is mentioned in the Skanda Purana. It is believed that when Vishnu defeated Gayasura, he split into three parts and the middle part fell at Haridwar. Later Vishnu forgave Gayasura and said that the spot where his body fell will become holy and will be used by humans for performing Shradh. Read More https://www.allinharidwar.com/temples/narayani-shila - [Mansa Devi Temple (Mental Daughter of Lord Shiva), Haridwar, Uttarakhand](https://sannidhi.net/sannidhi/mansa-devi-temple-mental-daughter-of-lord-shiva-haridwar-uttarakhand/) - This is a consecrated temple of Mansa Devi, who is said to have emerged from the mind of the Lord Shiva. Mansa is regarded as the sister of the Nāga (serpent) Vasuki. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.6 kms North of Haridwar Train Station. Map: https://maps.app.goo.gl/EPejrxh2r7bkM3V7A About Mansa Devi Temple Mansa Devi Temple, Haridwar (Hindi: मंसा देवी मंदिर, हरिद्वार) is a Hindu temple dedicated to goddess Mansa Devi in the holy city of Haridwar in the Uttarakhand state of India. The temple is located atop the Bilwa Parvat[1][2] on the Sivalik Hills, the southernmost mountain chain of the Himalayas. The temple, also known as Bilwa Tirth is one of the Panch Tirth (Five Pilgrimages) within Haridwar. The temple is known for being the holy abode of Mansa Devi, a form of Shakti and is said to have emerged from the mind of the Lord Shiva. Mansa is regarded as the sister of the Nāga (serpent) Vasuki. She is also believed to be the daughter of Lord Shiva in his human incarnate. The term Mansa means wish and it is believed that the goddess fulfils all the wishes of a sincere devotee. There is a folk tale about this, once Mansa, a common girl who was unaware about her complete truth from her guardians decided to meet Lord Shiva and ask him about her truth. To meet Lord Shiva, she sat for Sadhana and after years of spiritual exercise, she got the fortune to meet Lord Shiva and clarify her truth from him. After learning her truth, she attained the powers of goddess of welfare for the world. Devotees who pray to Mansa Devi for fulfilling their wishes tie threads to the branches of a tree located in the temple. Once their wishes are fulfilled, people come back again to the temple to untie the thread from the tree. Goddess Mansa is also offered coconuts, fruits, garlands and incense sticks for prayer. Mansa Devi Temple is a Siddh Peeth (These are known to fulfill the desires of the worshippers). It is one of three such Peeths located in Haridwar, the other two being Chandi Devi Temple and Maya Devi Temple.[3] The inner shrine has two deities, one with eight arms and the other one with three heads and five arms.[4] Read More https://en.wikipedia.org/wiki/Mansa_Devi_Temple,_Haridwar - [Swami Keshavananda Brahmachari Meditation Room, New Keshav Ashram, Haridwar, Uttarakhand](https://sannidhi.net/sannidhi/swami-keshavananda-brahmachari-meditation-room-new-keshav-ashram-haridwar-uttarakhand/) - This is a meditation room under the samadhi temple containing the ashes of Sri Shri Lahiri Mahasaya. The room can be accessed from behind the structure that contains the samadhi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 1.6 kms South of Haridwar Train Station. Map: https://goo.gl/maps/r4AzCsKJDwshFg527 About Swami Keshavananda Brahmachari Sri Sri Yogiraj Swami Keshavananda Brahmachari (1830-1942) was a Kriya Yogi and master of the Tantras from West Bengal . He was an important disciple of Sri Shyamacharan Lahiri who is popularly known as Lahiri Mahasaya and was well known for his austere Yogic practices through which he had attained the highest degree of enlightenment within his lifetime.[citation needed] He spent a significant part of his lifetime in the Himalayas while being engaged in Yogic practices.[citation needed] Birth and early years Swami Keshavanandji (Panchkodi Banerjee) was born in a village called Shivanipur in Howrah district, of West Bengal in a devout Bengali Brahmin family as the son of Lakshmi Kanta Banerjee. From his childhood he had religious piety and at an early age he left the family and headed towards Varanasi.[1][better source needed] Meeting his Guru at Varanasi At Varanasi he met his Guru (preceptor) Swami Ramananda Tirtha of Kamrup Math Kali temple, near Dashashwamedh Ghat who was waiting to initiate him into the Brahmachari order of Hindu renunciates. He stayed with him for a number of years.[2] During this time, Sri Lahiri Mahasaya , the doyen of Kriya Yoga, also lived close by in Bengali Tola. He spotted Swami Keshavanandji and initiated him into the Yoga as one of his principle disciples. He then directed him to spend some time in the Himalayas where he was to meet other masters.[3] Meeting with Yogananda Paramahansa Yogananda met Keshavanandaji at his Vrindavan Ashram and got to know many esoteric details of his lifelong sadhana and his sojourn in the Himalayas. Keshavanandaji also narrated his experience of meeting Mahavatar Babaji to Yogananda. This incident was recorded in Yogananda's famous autobiography entitled "Autobiography of a Yogi".[4] Learn More https://en.wikipedia.org/wiki/Keshavananda_Brahmachari - [Maa Sati Birth Place, Sheetala Devi Temple, Haridwar, Uttarakhand](https://sannidhi.net/sannidhi/maa-sati-birth-place-sheetala-devi-temple-haridwar-uttarakhand/) - This is a temple where Maa Sati was born. Dedicated to the dread Goddess of small-pox, Shitala Devi Temple in Haridwar is situated to the south of the Daksha Prajapati temple. The ancient idol of the Goddess enshrined here is considered to be the tutelary Goddess of Daksha Prajapati. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.9 kms South of Haridwar Train Station. Map: https://maps.app.goo.gl/1FfyTRynWVhYHuUK9 - [Daksheshwar Mahadev Linga, Daksh Prajapati Temple, Daksheshwar Mahadev, Haridwar, Uttarakhand](https://sannidhi.net/sannidhi/daksheshwar-mahadev-linga-daksh-prajapati-temple-daksheshwar-mahadev-haridwar-uttarakhand/) - This is a temple where it is said that Shiva's first wife Sati burnt herself in the Yajna Kunda itself. Thus, Shiva's Ganas beheaded the Daksh here. The linga has now been consecrated at the spot which is known as Daksheshwar Mahadev linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 4.6 kms South of Haridwar Train Station. Map: https://goo.gl/maps/xtcf1HpVDLYtFotM9 About Daksh Prajapati Temple Daksheswar Mahadev (Hindi: दक्षेश्‍वर महादेव मन्दिर) or Daksha Mahadev temple is a Hindu temple dedicated to Lord Shiva, located in the town of Kankhal, about 4 km from Haridwar, Uttarakhand, India. It is named after King Daksha Prajapati, the father of Sati.[1] Daksha is one of the fourteen Prajapatis, creator deities, who preside over procreation and are the protector of life in Hindu mythology. The legend of Daksha As mentioned in the Mahabharata and other texts of Hinduism, King Daksha Prajapati, the father of Sati, Shiva's first wife, performed yajna at the place where the temple is situated. Although Sati felt insulted when her father did not invite Shiva to the ritual, she attended the yajna. She found that Shiva was being spurned by her father and she burnt herself in the Yajna Kunda itself. Shiva got angry and sent his Gaṇas, the terrible Virabhadra and Bhadrakali to the ritual.[3] On the direction of Shiva, Virabhadra appeared with Shiva's ganas in the midst of Daksha's assembly like a storm wind and waged a fierce war with the gods and mortals present culminating in the beheading of Daksha, who was later given the head of a goat at the behest of Brahma and other gods. Much of the details of the Ashvamedha Yagna (Horse Sacrifice) of Daksha are found in the Vayu Purana. Read More: https://en.wikipedia.org/wiki/Daksheswar_Mahadev_Temple - [Sri Sri Maa Sankata Devi Temple, Ghasi Tola, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/sri-sri-maa-sankata-devi-temple-ghasi-tola-varanasi-uttar-pradesh/) - This is a consecrated temple of Mata Siddheshwari. The temple also contains the Chandra Koop and Chandreshwar Linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located North of Scindia Ghat. Map: https://goo.gl/maps/WHT2wHEvfwP5DLqa7 About Maa Sankata Devi Temple Sankatha Temple is located near to the Sindhia Ghat, Varanasi and dedicated to the “Goddess of Remedy,” known as the Devi Sankatha. There is a huge statue of the lion inside the premises. The statues of nine planets are also there in the temple. Sankatha Mata is a four armed idol of the most important deity of the temple. The idol of the Mata is silver plated. The idol of the Sankata Devi is about 4 to 5 feet tall which is considered as the self-manifested. On both side of the Mata, there are idol of the Lord Hanuman and Lord Bhairav. There is a big Shivlingam and a Banyan tree which protects the idols of Lord Ganesh and Lord Hanuman. There are temples of nine planets are also in the temple. It is commonly believed that Pandavas had paid homage to the Sankatha Devi during their exile. Sankatha Temple is the most powerful and popular temple in the Varanasi city and located high above the Sankata Ghat in the complex lanes of the Varanasi city. Sankata Devi protects Her devotees from all the dangers of life by vanishing the dangers. Her devotees know Her as a Matrika or caring mothers. According to the Puranic stories she is known as the Vikat Matrika means the Fierce Mother. Read More: https://www.varanasi.org.in/sankatha-temple-varanasi - [Mahakali Baba Jeevasamadhi, Mahakali Temple, Bhaktapur, Nepal](https://sannidhi.net/sannidhi/mahakali-baba-jeevasamadhi-mahakali-temple-bhaktapur-nepal/) - This is a Jeevasamadhi of a Yogi It is located next to Mahakali Temple shrine. There is a place to sit and meditate. You can go into meditative states here effortlessly. Note: Unknown of the name of the Yogi, we are using name Mahakali Baba for now. How to Get thereThe temple is located 11.6 kms East of Tribhuvan International Airport. Map: https://goo.gl/maps/K2AtMeAi1GKgYBQ36 - [Sri Gupt Ganga Tirtha, Ancient Shiva Temple, Ishwar Nishat, Srinagar, Jammu & Kashmir](https://sannidhi.net/sannidhi/sri-gupt-ganga-tirtha-ancient-shiva-temple-ishwar-nishat-srinagar-jammu-kashmir/) - This is a consecrated linga inside the Sri Gupt Ganga Tirth. There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located East of Dal Lake, Srinagar, 500 m north of Ishwar Ashram. Map: https://goo.gl/maps/xVnqdXyTbrGyRUBZ8 About Sri Gupt Ganga Tirth This is an auspicious place of the lord of Isha, Aman Ganga Ishwar or Gupt Ganga. The glory of this place is explained in Phatkisa Mahatya Khand of Bhrigusamhita. It is said that Ishwar stays here, whose place is the top of the hill which is called Sarveshwar Sarveshwari because the lord stays here as Shiva Shakti along with all the other Gods. The Kashmiri Pandits used to perform ancentral rituals at Gupt Ganga. It is said anyone who takes bath in all the surrounding ponds and then have bath at Gupt Ganga will be free of all sins. The person leaving his body here gets the same moksha as leaving the body in Kashi. It is said there used to be a festival in every Baisakh month. Danavaraj Bali had also done Sri Charan Nami Yagna here to overcome the curse of giving donation to Lord Vishnu in the form of Vamana Avatar. For the Yagna, he had brought the water from all the tirthas. And he had released the rest of tirtha water over here. After this, the water started flowing as Ganga, so it was called Vamana Tirtha. In scriptures, this pond is also called Gupt Tirtha, then called Gupt Ganga. Lakhsman Joo & Abinavagupta From 1934 to 1935, Lakshman Joo moved to an isolated place above the village of Gupta Ganga near Nishat suburb of Srinagar where his parents built him a house. This was a place where Abhinavagupta had lived nine centuries before. It is also said Lord Shiva and Goddess Parvati spent time here before going to Amarnath. - [Zeashta Devi Shrine, Zaethyar, Ishwar Ashram, Srinagar, Jammu & Kashmir](https://sannidhi.net/sannidhi/zeashta-devi-shrine-zaethyar-ishwar-ashram-srinagar-jammu-kashmir/) - This is a Linga consecrated by Shaivacharya Swami Lakhsman Joo Maharaj There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The ashram is located South of Dal Lake, Srinagar. Map: https://goo.gl/maps/8mknQcNM7msF6SU39 About Zeashta Devi Shrine Zeshta's origin relates to an important event which took place during the churning of great ocean kshirasagra. Devtas and Asuras both desirous of attaining morality were yearning for getting the nectar from Ksirasagara. At the same time they were conscious that this nectar would become available to them only if Lord Shiva, who is holder and controller of Ksirasagara, permitted them to churn it. So both the parties, with great reverence, adored, the Lord. Pleased with their adoration and devotion, Lord Shiva agreed with the condition that whatever substance came out there from would be shared by both Devtas and Asuras equally. Unaware of the nature of the substance that would come out after churning of the ocean, they gladly accepted the condition. Having possessed Ksirasagara, no doubt, for a specific purpose of getting nectar, both the parties were puzzled, as they had no idea about the methodology that was to be used for its churning. So disappointed they again approached Lord Shiva for bestowing them with divine power which would make churning of the ocean possible. Lord Shiva, the bestower of boons, gave them one more boon by revealing to approach:- i) Mandara Parvata, ( the biggest mountain that alone could be used as a churner for ksirasagra). ii) Lord Narayana, for taking incarnation of Kurmadevta, a giant crocodile. He alone can hold this great mountain on his back and iii) Vasukinagaa for offering his body to be used as a rope around Mandara Parvata, that alone has the power to make the Parvata the churner of Ksirasagra. Feeling delighted and getting the help of Mandara parvata, Narayana and Vasukinaga, the Devtas and Asuras started the process of churning. Although initially they got fourteen gems of which one gem was in the form of Goddess Lakshmi but suddenly it started evaporating poison in the form of Kalakuta or Halahala-- the terrible poison having its lethal effect to destroy whole universe instantaneously. The Devtas who were given the control over thirteen gems, too were frightened about Kalakuta. Being of a very virulent character, the moment it appeared after churning, it started engulfing everything and burn it up. It was beyond their power to control it. They were desparate and adored Lord Shiva to come to their rescue. The Lord, who is Trilokinatha, protector of the Universe, was pleased and bestowed his Anugraha to his creation by consuming the poison. But in order to protect Parvati (Lord Shiva's energy), he stored it in his throat. That is the reason why Lord Shiva's throat is bluish in appearance. The Devtas and Asuras were delighted and they again adored Lord Shiva by addressing him Nilkantha. The Devtas bestowed Goddess Lakshmi to Lord Visnu. This furiated the Asuras. In their anger they snatched her from Lord Vishnu and kept her in captivity in a cave called "Guptagara" (now Gupkar). This action of Asuras gave rise to wrath of Lord Shiva and with his divine force he created Goddess Zeashta and Vira Vaitala with powers to annihilate all the Asuras and free goddess Lakshmi from their clutches. Upon accomplishment of the task, Lord Shiva by his grace bestowed both of them with the power of protection and upliftment of mankind. The abode of Mata Zeashtais at a stones throw from the place called "Gupkar" in the Srinagar city. All the devotees worshipping Goddess Zeashtaare fully protected and receive Mother's grace uninterruptedly . It has been a tradition to offer 'cooked yellowish rice" (in kashmiri "tehar") on all thursdays during the month of Zyesth. This famous ancient shrine of Kashmir for worldly people is a place for attaining Siddi, Riddhi and Buddhi in all fields. Read More: http://www.zeashtadevi.in/legend.html - [Shaivacharya Swami Lakhsman Joo Maharaj Satsang hall, Ishwar Ashram, Srinagar, Jammu & Kashmir](https://sannidhi.net/sannidhi/shaivacharya-swami-lakhsman-joo-maharaj-satsang-hall-ishwar-ashram-srinagar-jammu-kashmir/) - This is a satsang hall of Shaivacharya Swami Lakhsman Joo Maharaj. There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The ashram is located east of Dal Lake, Srinagar. Map: https://goo.gl/maps/yPsYXbDXcMKKLn199 About Ishwar Ashram SwamI Lakshman Joo was born in Srinagar, Kashmir on May 9,1907. He was the last and the greatest of the saints and mastors of the tradition of Kashmir Shalvism. Having a deep understanding of the philosophy & practices of Kashmir Shaivism, ho was like a splendid and shining rare jewel. From early childhood he spent his life studying and practicing the teachings of this unique sacred tradition Because of his intellectual power and strength of awareness, he realized both spiritually and intellectually the reality of its thought. Being born with a photographic memory, learning was always easy for him. In addition to complete knowledge of Kashmir Shaivism, he had a vast knowledge of the traditional religious & philosophical schools & texts of India. When translating or teaching he would freely draw on other texts to clarify, expand, and substantiate his teaching. He could recall an entire text by simply remembering the first few words of a verse. In time, his reputation as a learned philosopher and spiritual adept spread. Spiritual leaders and scholars Journeyed from all over the world to receive his blessings and to ask him questions about various aspects of Kashmir Shaiva philosophy. He gained renown as a devotee of Lord Shiva and as a master of non-dual tradition of Kashmir Shaivism. Throughout his life Swamijl taught his disciples and devotees the ways of devotion and awareness. He shunned fame and recognition and did not seek his own glory. He knew Kashmir Shaivism was a most precious jewel and that by God's grace, those who desired to understand would be attracted to its teachings. His earnest wish was for Kashmir Shaivism to be preserved and made available to all humankind. In 1990, during his explanation of the sixth chapter of the Bhagavad Gita, Swamiji gave a rare glimpse into the fullness and glory of his own experience: "I was smoothly going on with my practice and abruptly saktipata came and threw all its force in me. It was super-supreme saktipata. And then it happened and I was newborn. I became so great. I don't mean to boast but this is what happened. I was newly reborn. And, because I lad to become Bhairava. I had to experience all of the states of yoga. And it happened, everything happened. I had all experiences; and did cidananda also, jagadananda also. Everything happened. You can't imagine the ways of shaktipata. On September 27,1991 Swami Lakshman Joo left his physical body and attained the great liberation. MOVING TO ASHRAM In 1934, Swamiji moved to a secluded plot of land at the foothill of the Zabarwan mountain range, above Ishber village, Gupta Ganga. A bungalow was constructed by his parents and over the next 18 years Swamiji turned the barren plot adjacent to his house into an Oasis of fruit orchards, mingled with flower and vegetable gardens. Adjacent to this spiritual abode, Sri Jia Lal Sopori of Srinagar built a house for his daughter Sushree Sharika Ji, who, after taking a vow of leading a celibate life, had found her worthy preceptor in Brahmachari Lakshmanjoo.. Later, Sharika Ji's sister Sushree Prabha Ji , after her husband's death also joined Sharika Ji in the ashram for learning Shaiva Shastras. Over the next two decades devotees and seekers steadily increased. Life of Shaivacharya Swami Lakshman Joo Maharaj BIRTH Swami Lakshmanjoo, born in Srinagar, Kashmir on May 9, 1907, has been the most recent of the greatest saints and masters of the tradition of Kashmir Shaivism. At his birth his family's Guru, the great Shaiva master Swami Ram literally danced in joy exclaiming, "I am Rama, let the child be called Lakshmana." At birth Lakshmana had five siblings, one elder brother and four sisters. His revered father, Pandit Narain Dass Raina and his mother Arnimal, were noble and God-fearing parents. Pt. Narain Dass was the first person to have introduced Houseboats in Kashmir, which earned him the title "Nav" Narain. He was also the first in Kashmir to wear a coat and ride a bicycle. CHILDHOOD Lakshmana, when 3 years old, reveled in making Shiva-lingams out of clay for worship. At five, he would get absorbed in meditation and this raised a concern with his parents, who thought that their son had developed some unusual behavior which may have be some kind of illness. Swami Ram simply brushed aside their concerns by saying, "I should be blessed with such a condition." When Lakshmana turned 15, his parents thought of arranging his matrimony, which was the standard practice in those times and ages. But Lo! And Behold! Lakshmana vehemently opposed the idea saying, 'I am already married to Almighty God!' SELF REALIZATION Lakshmana continued to amaze people around him and had the experience of Self-realization for the first time, at the youthful age of 20. His spiritual urge was just increasing by the day and one day it ignited the desire to leave home for practicing yoga at the famous ashram of Sadhamalyun in Handwara (Sadhu Ganga), Kashmir. He left a note for his brothers asking them to look after his parents and another for his father stating that he was leaving in search of almighty. It was at Sadhamalyun that he had many divine experiences of masters and saints of the past. Upon Lakshmana's request(and as a precondition for his return), his father built a small house in the factory premises, where he could practice his meditation undisturbed. For seven years (1926-1933) he one-pointedly devoted himself to the study of Sanskrit grammar, Indian philosophy and Kashmir Shaiva literature, under the tutelage of Pandit Maheshwar Nath Razdan. He authored his first book, the bhagwadgita, in 1931. Read More: https://ishwarashramtrust.com/li.php - [Amriteshwar Bhairav Temple consecrated by Swami Lakhsman Joo, Ishwar Ashram, Srinagar, Jammu & Kashmir](https://sannidhi.net/sannidhi/amriteshwar-bhairav-temple-ishwar-ashram-srinagar-jammu-kashmir/) - This is a Linga consecrated by Shaivacharya Swami Lakhsman Joo Maharaj There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The ashram is located east of Dal Lake, Srinagar. Map: https://goo.gl/maps/KT6z1W4tFhUb9r7Z8 About Amriteshwar Bhairav Temple In 1982 Swami Jee installed a temple within the Ashram called Amriteshwar Bhairav Mandir (temple); the temple is dedicated to ' Sri Amriteshwar Bhairav Nath'. There is a sacred 'Shiv -Ling' in the temple. Every year, a flag is hoisted in the holy temple on the eve of Shravan Poornima. The ritual continues with the first flag of this temple having been hoisted by Swamiji himself on the day of its inauguration in 1982. About Shaivacharya Swami Lakshman Joo Maharaj BIRTH Swami Lakshmanjoo, born in Srinagar, Kashmir on May 9, 1907, has been the most recent of the greatest saints and masters of the tradition of Kashmir Shaivism. At his birth his family's Guru, the great Shaiva master Swami Ram literally danced in joy exclaiming, "I am Rama, let the child be called Lakshmana." At birth Lakshmana had five siblings, one elder brother and four sisters. His revered father, Pandit Narain Dass Raina and his mother Arnimal, were noble and God-fearing parents. Pt. Narain Dass was the first person to have introduced Houseboats in Kashmir, which earned him the title "Nav" Narain. He was also the first in Kashmir to wear a coat and ride a bicycle. CHILDHOOD Lakshmana, when 3 years old, reveled in making Shiva-lingams out of clay for worship. At five, he would get absorbed in meditation and this raised a concern with his parents, who thought that their son had developed some unusual behavior which may have be some kind of illness. Swami Ram simply brushed aside their concerns by saying, "I should be blessed with such a condition." When Lakshmana turned 15, his parents thought of arranging his matrimony, which was the standard practice in those times and ages. But Lo! And Behold! Lakshmana vehemently opposed the idea saying, 'I am already married to Almighty God!' SELF REALIZATION Lakshmana continued to amaze people around him and had the experience of Self-realization for the first time, at the youthful age of 20. His spiritual urge was just increasing by the day and one day it ignited the desire to leave home for practicing yoga at the famous ashram of Sadhamalyun in Handwara (Sadhu Ganga), Kashmir. He left a note for his brothers asking them to look after his parents and another for his father stating that he was leaving in search of almighty. It was at Sadhamalyun that he had many divine experiences of masters and saints of the past. Upon Lakshmana's request(and as a precondition for his return), his father built a small house in the factory premises, where he could practice his meditation undisturbed. For seven years (1926-1933) he one-pointedly devoted himself to the study of Sanskrit grammar, Indian philosophy and Kashmir Shaiva literature, under the tutelage of Pandit Maheshwar Nath Razdan. He authored his first book, the bhagwadgita, in 1931. Read More: https://ishwarashramtrust.com/li.php - [Shankaracharya Sadhana Cave, Shankaracharya Temple, Shankaracharya Hill, Srinagar, Jammu & Kashmir](https://sannidhi.net/sannidhi/shankaracharya-sadhana-cave-shankaracharya-temple-shankaracharya-hill-srinagar-jammu-kashmir/) - This is a the Tapasthali of Sri Adi Sankaracharya, the cave where he has done his meditation. There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The Cave is located next to Shankaracharya Temple, which is located on top of Shankaracharya hill in the middle of Srinagar, next to Dal Lake. You can visit the temple either by trekking or vehicle. Map: https://goo.gl/maps/wr4tTHFHd74e5GNv8 About Shankaracharya Temple Shankaracharya Temple or Jyeshteshwara Temple is a Hindu temple situated on top of the Shankaracharya Hill on the Zabarwan Range in Srinagar, Jammu and Kashmir, India. It is dedicated to Lord Shiva. The temple is at a height of 1,000 feet (300 m) above the valley floor and overlooks the city of Srinagar. On festivals such as Herath, as Maha Shivratri is known as in the region, the temple is visited by Kashmiri Hindus.[1] The temple and adjacent land is a monument of national importance, centrally protected under the Archaeological Survey of India.[2][3] Dharmarth Trust has managed the temple since the 19th century, along with others in the region.[4] Karan Singh is the sole chairperson trustee.[4] History The structure is considered as the oldest temple in Kashmir, historically and traditionally.[5] It is situated on a hill that is a well preserved Panjal trap formed by Permian era volcanic activity.[6] There is no consensus with regard to an exact date of construction. The earliest historical reference to the hill comes from Kalhana. He called the mountain 'Gopadri' or 'Gopa Hill'. Kalhana says that King Gopaditya granted the land at the foot of the hill to the Brahmins that had come from the "Aryadesa". The land grant, an agraharam, was called 'Gopa Agraharas'. This area at the base is now called Gupkar. Kalhana mentions another village in the vicinity of the hill where King Gopaditya housed some of the Brahmins to a village[a] next door in present-day Dalgate. Kalhana also mentions that King Gopaditya built the temple on the top of the hill as a shrine to Jyesthesvara (Shiva Jyestharuda) around 371 BCE.[7] The Alchon Hun king, Mihirakula is said to have been the founder of the temple, dedicated to Lord Shiva,[8][9] a shrine named Mihiresvara in Halada, and a large city called Mihirapura.[9] In 1899 James Fergusson placed the temple construction to the 17th to 18th century. Fergusson disputes claims that structures on the basis of which he makes this claim are from repairs.[10] Aurel Stein while agreeing that the superstructures are from a more recent date, places the base and the stairs as much older.[11] Historical figures associated with the monument include Jaloka, one of the sons of Ashoka (Gonandiya), according to the Rajatarangini.[5][12] Kashmiri Hindus strongly believe the temple was visited by Adi Shankara[17] and has ever since been associated with him; this is how the temple and hill got the name Shankaracharya.[18] It is here that the literary work Soundarya Lahari was composed.[18] It was composed by Adi Shankara after accepting the major faith in the region at the time, that of Shakti, and that the union of Shiva and Shakti, as in Shaktism, transpired into the symbolism of the Sri Yantra.[18][19][20]About Shankaracharya Temple Names associated with the hill include Sandhimana-parvata, Koh-e-Suleman, Takht-i-Sulaiman or simply Takht Hill, Gopadri or Gopa Hill.[7][22][23] The Dogra King Gulab Singh (1792-1857 CE) constructed the steps to the hill from Durga Naag temple[b] side.[citation needed] Steps existed before as well, leading further, to the Jhelum. Nur Jahan used the stones of the steps in the construction of Pathar Mosque.[25][26]The Maharaja of Mysore came to Kashmir in 1925 and made the electrical search light installations at the temple, five around it and one on the top.[27] The Maharaja left an endowment to fund the cost of electricity.[27] In 1961 Shankaracharaya of Dwarkapeetham put the statue of Adi Shankaracharaya in the temple.[28] Sri Aurobindo visited the temple area in 1903.[29] Vinoba Bhave visited it in August 1959.[30] Read More: https://en.wikipedia.org/wiki/Shankaracharya_Temple - [Shankaracharya Temple Jyestheshwara Temple, Shankaracharya Hill, Srinagar, Jammu & Kashmir](https://sannidhi.net/sannidhi/shankaracharya-temple-jyestheshwara-temple-shankaracharya-hill-srinagar-jammu-kashmir/) - This is a consecrated Shiva Temple of Jyestheshwara Temple. The temple also contains the Tapasthali of Sri Adi Sankaracharya. There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located on top of Shankaracharya hill in the middle of Srinagar, next to Dal Lake. You can visit the temple either by trekking or vehicle. Map: https://goo.gl/maps/wr4tTHFHd74e5GNv8 About Shankaracharya Temple Shankaracharya Temple or Jyeshteshwara Temple is a Hindu temple situated on top of the Shankaracharya Hill on the Zabarwan Range in Srinagar, Jammu and Kashmir, India. It is dedicated to Lord Shiva. The temple is at a height of 1,000 feet (300 m) above the valley floor and overlooks the city of Srinagar. On festivals such as Herath, as Maha Shivratri is known as in the region, the temple is visited by Kashmiri Hindus.[1] The temple and adjacent land is a monument of national importance, centrally protected under the Archaeological Survey of India.[2][3] Dharmarth Trust has managed the temple since the 19th century, along with others in the region.[4] Karan Singh is the sole chairperson trustee.[4] History The structure is considered as the oldest temple in Kashmir, historically and traditionally.[5] It is situated on a hill that is a well preserved Panjal trap formed by Permian era volcanic activity.[6] There is no consensus with regard to an exact date of construction. The earliest historical reference to the hill comes from Kalhana. He called the mountain 'Gopadri' or 'Gopa Hill'. Kalhana says that King Gopaditya granted the land at the foot of the hill to the Brahmins that had come from the "Aryadesa". The land grant, an agraharam, was called 'Gopa Agraharas'. This area at the base is now called Gupkar. Kalhana mentions another village in the vicinity of the hill where King Gopaditya housed some of the Brahmins to a village[a] next door in present-day Dalgate. Kalhana also mentions that King Gopaditya built the temple on the top of the hill as a shrine to Jyesthesvara (Shiva Jyestharuda) around 371 BCE.[7] The Alchon Hun king, Mihirakula is said to have been the founder of the temple, dedicated to Lord Shiva,[8][9] a shrine named Mihiresvara in Halada, and a large city called Mihirapura.[9] In 1899 James Fergusson placed the temple construction to the 17th to 18th century. Fergusson disputes claims that structures on the basis of which he makes this claim are from repairs.[10] Aurel Stein while agreeing that the superstructures are from a more recent date, places the base and the stairs as much older.[11] Historical figures associated with the monument include Jaloka, one of the sons of Ashoka (Gonandiya), according to the Rajatarangini.[5][12] Kashmiri Hindus strongly believe the temple was visited by Adi Shankara[17] and has ever since been associated with him; this is how the temple and hill got the name Shankaracharya.[18] It is here that the literary work Soundarya Lahari was composed.[18] It was composed by Adi Shankara after accepting the major faith in the region at the time, that of Shakti, and that the union of Shiva and Shakti, as in Shaktism, transpired into the symbolism of the Sri Yantra.[18][19][20]About Shankaracharya Temple Names associated with the hill include Sandhimana-parvata, Koh-e-Suleman, Takht-i-Sulaiman or simply Takht Hill, Gopadri or Gopa Hill.[7][22][23] The Dogra King Gulab Singh (1792-1857 CE) constructed the steps to the hill from Durga Naag temple[b] side.[citation needed] Steps existed before as well, leading further, to the Jhelum. Nur Jahan used the stones of the steps in the construction of Pathar Mosque.[25][26]The Maharaja of Mysore came to Kashmir in 1925 and made the electrical search light installations at the temple, five around it and one on the top.[27] The Maharaja left an endowment to fund the cost of electricity.[27] In 1961 Shankaracharaya of Dwarkapeetham put the statue of Adi Shankaracharaya in the temple.[28] Sri Aurobindo visited the temple area in 1903.[29] Vinoba Bhave visited it in August 1959.[30] Read More: https://en.wikipedia.org/wiki/Shankaracharya_Temple - [Shri Shiv Khori Cave, Reasi, Jammu & Kashmir](https://sannidhi.net/sannidhi/shri-shiv-khori-cave-reasi-jammu-kashmir/) - This is a consecrated cave of Shiv Khori. There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The Cave is located 73.4 Kms North West of Katra. Buses and cars on hire are available to visit the cave. It will then require 3.5 kms trek to the cave from base camp. Map: https://goo.gl/maps/bJ4P7mdt5UnFd8Hp9 Shri Shiv Khori "Shiva" means "auspicious" - is one of the Hindu god which makes the supreme Trinity, comprising of Brahma, the creator, Vishnu, the Preserver and Shiva or Mahesh, the Destroyer and Re-Producer of life. Lord Shiva is the destroyer of the world, which is responsible for the change.Lord Shiva is worshipped in many forms. He is conceived in his unborn and invisible form as lingum. The "Shiv-Lingum" symbolizes the power behind the creation. It is believed that at the end of all creation, during the great deluge, all of the different aspects of God find a resting place in the Lingam. Famous cave shrine of Shivkhori situated in District Reasi of J&K state depicts the natural formation of shivlingum. It is one of the most venerated cave shrines of Lord Shiva in the region. The Holy cave is more than 150 mts long & houses 4 feet high Svayambhu Lingum, which constantly baths in a milky lime fluid dripping from the ceiling. The cave is full of natural impression & images of various Hindu Deities & full of divine feelings. That is why Shivkhori is known as "Home of Gods". The route from Jammu to Shiv Khori is full of beautiful & picturesque mountains, waterfalls & lakes. About Cave Khori means cave (Guffa) and thus Shiv Khori denotes Shiva's cave. The cave is a real wonder to be seen which according to the people is unending and believed to have led to Swami Amar Nath cave in Kashmir. As per assessment of local people, it measures nearly half a kilometer in length but Yatries are allowed to go only upto 130 meters. Rest part of the cave is still a mystery as no one could go further due to lack of oxygen. It is believed that some Sadhus who dared to go ahead never returned. The cave is in the shape of Lord Shiva's Damroo i.e. wide at the two ends while very congested at the center. The width of the cave is so less at certain place that a person can barely crawl through whereas at places it over a hundred feet wide and quite high too. There are many features, which can be observed in the cave; however, the best of them is the natural water dripping from the top to the Shivlingum. The opening of cave is a mammonth hall of nearly 20 feet wide and 22 feet hight. It is nearly 80 feet in length. While entering into this mesmerizing hall one can see the natural depiction of gigantic snake like formation believe to be Sheshnag. Pigeons are also seen here like Amarnath cave. After crossing the narrow passage, yatry reaches in the main cave area where sanctum sanctorum is situated. The open part of cave has a four feet high naturally formed Shiv-lingam at the heart of the Sanctum Sanctorum. Just above the shivlingam a cow like formation is visible believe to be Kamdhenu and can be identified by her udders. The natural water dripping from nipples of udders on the Shivlingum symbolizes the eternity of the holy river Ganga. It is believed that milk used to ooze out during old days but turned into water in Kaliyuga. To the left of Shivlingam Maa Parwati is sitting whose image can be identified by impression of her holy feet. Along the image of Maa Parwati, Gauri kund is also visible which is always full of holy water. Image of Kartikeya is also seen in left of Shivlingam. At nearly 2.5 feet above the Kartikeya, image of five headed Ganesha is clearly visible. To the right side of Shivlingam one can see Ramdarbar having images of Lord Ram, Lakhshman, Sita and Hanuman. The whole cave is abounds with a number of other natural images which have been described as images of 33 crores hindu deities and their vahanaas. The cave roof is etched with snake like formations, the water trickles through these in the cave. 'Three pronged lance' (Trishul) 'Oum' and 'Six Mouthed Sheshnaga' (Shkshthamukhi Sheshnag) are seen on the roof of the cave. The main part of cave roof has round cutting mark signifying construction of cave by Sudarshan Chakra of Lord Vishnu. In the second half of the main chamber Mahakali & Maha Sarswati is present. The potsherd of Mahakali is always full of holy water, which devotees use to sprinkle on themselves. Little above from the Mahakali, Panch- Pandava are present in natural rock form (pindies). Infront of the Mahakali on other wall of cave, natural rock image of Lord Shiva lieing down on floor is visible. A holy foot of Maa Kali is also visible on body of lord shiva. The whole environment inside the cave is so mesmerizing that a devotee feel himself in abode of god's place and whole nature appears turned spiritual. History There is no well-researched history about the Discovery of this Historic Shiva Cave and all history is based on various myths. According to the most important myth, the Shiv Khori cave is believed to be discovered by a Muslim Shepherd, who in search of his missing Goats and by chance reached inside the cave. After reaching there he was very much startled to see a number of Saints inside the cave, who were impressed by Lord Shivas divine power. The astonished shepherd also started Pooja there. Later on, after coming out from the cave, the shepherd disclosed this to a number of other people despite of his promise to saints not to disclose about them or this cave. It is said that the shepherd after narrating it to other people had died. According to the myths it is believed that a number of Famous Saints have been closely associated with this cave, who had spent decades inside this cave for spiritual attainment and meditation. Read More: https://www.shivkhori.in/ - [Bhairon Mandir, Shri Mata Vaishno Devi, Katra, Jammu, Jammu & Kashmir](https://sannidhi.net/sannidhi/bhairon-mandir-shri-mata-vaishno-devi-katra-jammu-jammu-kashmir/) - This is a temple of Bhairon Nath, who was killed by Shri Mata Vaishno Devi. There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located above Shri Mata Vaishno Devi temple. You can visit the temple either by trek or cable car. Map: https://goo.gl/maps/kqjX7qmKqfjZg5mRA Shri Mata Vaishno Devi A pilgrimage to the Holy Shrine of Shri Mata Vaishno Devi Ji is considered to be one of the holiest pilgrimages of our times. Popular the world over as Moonh Maangi Muradein Poori Karne Wali Mata, which means, the Mother who fulfills whatever Her children wish for, Shri Mata Vaishno Devi Ji resides in a Holy Cave located in the folds of the three peaked mountain named Trikuta (pronounced as Trikoot). The Holy Cave attracts millions of devotees every year. In fact, the number of Yatris visiting the Holy Shrine annually now exceeds one crore. This is due to the unflinching faith of the devotees who throng the Shrine from all parts of India and abroad.The Holy Cave of the Mother is situated at an altitude of 5200 ft. The Yatris have to undertake a trek of nearly 12 km from the base camp at Katra. At the culmination of their pilgrimage, the yatries are blessed with the Darshans of the Mother Goddess inside the Sanctum Sanctorum- the Holy Cave. These Darshans are in the shape of three natural rock formations called the Pindies. There are no statues or idols inside the Cave. Darshans are open round the clock throughout the year. Discovery of The Shrine While various versions of the origin and legend of Shri Mata Vaishno Devi Ji are prevalent, there seems to be unanimity on the discovery of Shrine around 700 years back by the same Pandit Shridhar, at whose place Mata had helped organize a Bhandaara. When she left amidst the Bhandaara to escape Bhairon Nath, Pandit Shridhar is said to have felt as if he had lost everything in his life. He felt immense grief and gave up the intake of food or even water and closed himself in a room of his house, fervently praying for Vaishnavi to reappear. It is then that Mata Vaishnavi appeared in his vision (dream) and told him to search for her at the Holy Cave situated amidst the folds of the Trikuta Mountain. She showed him the way to the Holy Cave and insisted him to break his fast. Pandit Shridhar then went on to discover the Holy Cave in the mountains. Every time he seemed to lose the way, the vision of his dreams reappeared before his eyes and finally he reached his destination. Upon entering the Cave he found a rock form with three heads atop it. At that moment Mata Vaishno Devi appeared before him in all her glory (another version says that the Supreme Energies of Mata Maha Saraswati, Mata Maha Lakshmi and Mata Maha Kali appeared in the Holy Cave) and introduced him to the three heads (now known as the Holy Pindies) of the rock form along with various other identification marks in the Holy Cave. She blessed him with a boon of four sons and a right to worship her manifestation and asked him to spread the glory of the Holy Shrine all over. Pandit Shridhar then spent his remaining life in the service of Mata at the Holy Cave. Mythology & Legends As per the legend, during the period when the Goddess was busy in annihiliting the Asuras, Her three main manifestations viz. Mata Maha Kali, Mata Maha Lakshmi and Mata Maha Saraswati got together one day and pooled their collective Tejas or spiritual strength. A stunningly bright light emanated from the place where the Tejas of the three manifestations coalesced and a beautiful young girl emerged out of this Tejas. The young girl asked them, "Why have I been created?'' The Devis explained to her that they had created her so that she would live on earth and spend her time in upholding righteousness. The Devis added, "Now, go and take birth in the house of Ratankar and his wife who reside in the southern part of India, and who are great devotees of ours. Live on earth. Uphold righteousness and evolve yourself spiritually so that you reach higher levels of consciousness. Once you have attained the appropriate level of consciousness you will merge into Vishnu and become one with him.'' So saying they blessed the girl. Sometimes later a very beautiful girl child was born to Ratankar and his wife. The couple named the child Vaishnavi. The girl right from her childhood displayed a hunger for knowledge which was like a vortex and which no amount of teaching and learning could sufficiently satiate. Subsequently, Vaishnavi started looking into her inner self for knowledge, and soon learned the art of meditation and realized that meditation and penance only could bring her close to her greater objective. Vaishnavi thus relinquished all household comforts and went deep into the forest for Tapasaya (meditation). Meanwhile, Lord Rama, during his fourteen years of exile happened to visit Vaishnavi who recognized him immediately as no ordinary being but the incarnation of Lord Vishnu, and immediately asked him to merge her into himself so that she could become one with the supreme creator. However Lord Rama, knowing that it was not the appropriate time, dissuaded her by saying that he would visit her again after the end of his exile, and at that time if she succeeded in recognizing him, he would fulfill her wish. True to his words, Rama visited her again after being victorious in the battle, but this time he did so in the disguise of an old man. Unfortunately, Vaishnavi was unable to recognize him this time and was distraught. Upon this, Lord Rama consoled her that the appropriate time for her being one with the creator had not come, and that time would come eventually in 'Kaliyug' when He (Rama) would be in his incarnation of 'Kalki'. Rama also directed her to meditate, and set up an Ashram at the base of Trikuta hills, to elevate her level of spirituality so as to bless mankind and rid the poor and destitute of their sufferings.Only then would 'Vishnu' merge her into himself. Vaishnavi, immediately set off for the northern part and after immense hardships, reached the foot of the Trikuta Hills. After reaching there she set up her ashram there and began to meditate. As predicted by Lord Rama, her glory spread far and wide, and people began to flock to her Ashram to seek her blessings. As time passed, MahaYogi Guru Goraksh Nath ji who had a vision of the episode between Lord Rama and Vaishnavi in the retrospective time frame, became curious to find out whether Vaishnavi has been able to attain a high level of spirituality or not. He, therefore, sent his most able disciple 'Bhairon Nath' to find out the truth. Bhairon Nath on locating the ashram started observing Vaishnavi secretly, and realised that though a 'Sadhvi' she always carried bow and arrows with her, and was always surrounded by langoors (apes) and a ferocious looking lion. Bhairon Nath was enamored by Vaishnavi's extraordinary beauty, and losing all good sense he began to pester Vaishnavi to marry him. Meanwhile a staunch devotee of Vaiashnavi, Mata Sridhar organised a Bhandara (Community meal) in which the whole village and MahaYogi Guru Goraksh Nath ji along with all his followers including Bhairon were invited. During the course of Bhandara Bhairon Nath attempted to grab Vaishnavi but she tried her best to daunt him. On failing to do so, Vaishnavi decided to flee away into the mountains to continue her Tapasaya undisturbed. Bhairon Nath however chased her to her destination. The goddess after halting at (present day) Banganga, Charan Paduka, and Adhkwari, finally reached the holy cave Shrine. When Bhairon Nath continued to follow her despite the goddess trying to avoid a confrontation, the goddess was compelled to kill him. Bhairon Nath met his ultimate fate when the goddess, just outside the mouth of the cave, beheaded him. The severed head of Bhairon fell with a force at a distant hilltop. Bhairon Nath upon death realised the futility of his mission and prayed to the deity to forgive him. The almighty Mata ( Mother Goddess) had mercy on Bhairon and gave him a boon that every devotee of the goddess would have to have the Darshans of Bhairon after having the Darshans of the Goddess and only then would the yatra of a devotee be complete. Meanwhile, Vaishnavi decided to shed off her human form and assuming the face of a rock she immersed her self into meditation forever. Thus Vaishnavi, in the form of a five and a half feet tall rock with three heads or the Pindies on the top is the ultimate destination of a devotee. These Pindies constitute the Sanctum Sanctorum of the holy cave known as the shrine of Shri Mata Vaishno Devi Ji, which is revered by one and all. Read More: https://www.maavaishnodevi.org/ - [Shri Mata Vaishno Devi, Katra, Jammu, Jammu & Kashmir](https://sannidhi.net/sannidhi/shri-mata-vaishno-devi-katra-jammu-jammu-kashmir/) - This is a holy cave of Shri Mata Vaishno Devi. There is a a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The Holy Cave of the Mother is situated at an altitude of 5200 ft. The Yatris have to undertake a trek of nearly 12 km from the base camp at Katra. The helicopers, battery cars as well as horses are also available for the Yatra. Online or offline registration is mandatory to make a Yatra. You can make online registration from official Shri Mata Vaishno Devi website. Map: https://goo.gl/maps/5PfikvUyk7d31bQ56 Shri Mata Vaishno Devi A pilgrimage to the Holy Shrine of Shri Mata Vaishno Devi Ji is considered to be one of the holiest pilgrimages of our times. Popular the world over as Moonh Maangi Muradein Poori Karne Wali Mata, which means, the Mother who fulfills whatever Her children wish for, Shri Mata Vaishno Devi Ji resides in a Holy Cave located in the folds of the three peaked mountain named Trikuta (pronounced as Trikoot). The Holy Cave attracts millions of devotees every year. In fact, the number of Yatris visiting the Holy Shrine annually now exceeds one crore. This is due to the unflinching faith of the devotees who throng the Shrine from all parts of India and abroad. The Holy Cave of the Mother is situated at an altitude of 5200 ft. The Yatris have to undertake a trek of nearly 12 km from the base camp at Katra. At the culmination of their pilgrimage, the yatries are blessed with the Darshans of the Mother Goddess inside the Sanctum Sanctorum- the Holy Cave. These Darshans are in the shape of three natural rock formations called the Pindies. There are no statues or idols inside the Cave. Darshans are open round the clock throughout the year. Discovery of The Shrine While various versions of the origin and legend of Shri Mata Vaishno Devi Ji are prevalent, there seems to be unanimity on the discovery of Shrine around 700 years back by the same Pandit Shridhar, at whose place Mata had helped organize a Bhandaara. When she left amidst the Bhandaara to escape Bhairon Nath, Pandit Shridhar is said to have felt as if he had lost everything in his life. He felt immense grief and gave up the intake of food or even water and closed himself in a room of his house, fervently praying for Vaishnavi to reappear. It is then that Mata Vaishnavi appeared in his vision (dream) and told him to search for her at the Holy Cave situated amidst the folds of the Trikuta Mountain. She showed him the way to the Holy Cave and insisted him to break his fast. Pandit Shridhar then went on to discover the Holy Cave in the mountains. Every time he seemed to lose the way, the vision of his dreams reappeared before his eyes and finally he reached his destination. Upon entering the Cave he found a rock form with three heads atop it. At that moment Mata Vaishno Devi appeared before him in all her glory (another version says that the Supreme Energies of Mata Maha Saraswati, Mata Maha Lakshmi and Mata Maha Kali appeared in the Holy Cave) and introduced him to the three heads (now known as the Holy Pindies) of the rock form along with various other identification marks in the Holy Cave. She blessed him with a boon of four sons and a right to worship her manifestation and asked him to spread the glory of the Holy Shrine all over. Pandit Shridhar then spent his remaining life in the service of Mata at the Holy Cave. Mythology & Legends As per the legend, during the period when the Goddess was busy in annihiliting the Asuras, Her three main manifestations viz. Mata Maha Kali, Mata Maha Lakshmi and Mata Maha Saraswati got together one day and pooled their collective Tejas or spiritual strength. A stunningly bright light emanated from the place where the Tejas of the three manifestations coalesced and a beautiful young girl emerged out of this Tejas. The young girl asked them, "Why have I been created?'' The Devis explained to her that they had created her so that she would live on earth and spend her time in upholding righteousness. The Devis added, "Now, go and take birth in the house of Ratankar and his wife who reside in the southern part of India, and who are great devotees of ours. Live on earth. Uphold righteousness and evolve yourself spiritually so that you reach higher levels of consciousness. Once you have attained the appropriate level of consciousness you will merge into Vishnu and become one with him.'' So saying they blessed the girl. Sometimes later a very beautiful girl child was born to Ratankar and his wife. The couple named the child Vaishnavi. The girl right from her childhood displayed a hunger for knowledge which was like a vortex and which no amount of teaching and learning could sufficiently satiate. Subsequently, Vaishnavi started looking into her inner self for knowledge, and soon learned the art of meditation and realized that meditation and penance only could bring her close to her greater objective. Vaishnavi thus relinquished all household comforts and went deep into the forest for Tapasaya (meditation). Meanwhile, Lord Rama, during his fourteen years of exile happened to visit Vaishnavi who recognized him immediately as no ordinary being but the incarnation of Lord Vishnu, and immediately asked him to merge her into himself so that she could become one with the supreme creator. However Lord Rama, knowing that it was not the appropriate time, dissuaded her by saying that he would visit her again after the end of his exile, and at that time if she succeeded in recognizing him, he would fulfill her wish. True to his words, Rama visited her again after being victorious in the battle, but this time he did so in the disguise of an old man. Unfortunately, Vaishnavi was unable to recognize him this time and was distraught. Upon this, Lord Rama consoled her that the appropriate time for her being one with the creator had not come, and that time would come eventually in 'Kaliyug' when He (Rama) would be in his incarnation of 'Kalki'. Rama also directed her to meditate, and set up an Ashram at the base of Trikuta hills, to elevate her level of spirituality so as to bless mankind and rid the poor and destitute of their sufferings.Only then would 'Vishnu' merge her into himself. Vaishnavi, immediately set off for the northern part and after immense hardships, reached the foot of the Trikuta Hills. After reaching there she set up her ashram there and began to meditate. As predicted by Lord Rama, her glory spread far and wide, and people began to flock to her Ashram to seek her blessings. As time passed, MahaYogi Guru Goraksh Nath ji who had a vision of the episode between Lord Rama and Vaishnavi in the retrospective time frame, became curious to find out whether Vaishnavi has been able to attain a high level of spirituality or not. He, therefore, sent his most able disciple 'Bhairon Nath' to find out the truth. Bhairon Nath on locating the ashram started observing Vaishnavi secretly, and realised that though a 'Sadhvi' she always carried bow and arrows with her, and was always surrounded by langoors (apes) and a ferocious looking lion. Bhairon Nath was enamored by Vaishnavi's extraordinary beauty, and losing all good sense he began to pester Vaishnavi to marry him. Meanwhile a staunch devotee of Vaiashnavi, Mata Sridhar organised a Bhandara (Community meal) in which the whole village and MahaYogi Guru Goraksh Nath ji along with all his followers including Bhairon were invited. During the course of Bhandara Bhairon Nath attempted to grab Vaishnavi but she tried her best to daunt him. On failing to do so, Vaishnavi decided to flee away into the mountains to continue her Tapasaya undisturbed. Bhairon Nath however chased her to her destination. The goddess after halting at (present day) Banganga, Charan Paduka, and Adhkwari, finally reached the holy cave Shrine. When Bhairon Nath continued to follow her despite the goddess trying to avoid a confrontation, the goddess was compelled to kill him. Bhairon Nath met his ultimate fate when the goddess, just outside the mouth of the cave, beheaded him. The severed head of Bhairon fell with a force at a distant hilltop. Bhairon Nath upon death realised the futility of his mission and prayed to the deity to forgive him. The almighty Mata ( Mother Goddess) had mercy on Bhairon and gave him a boon that every devotee of the goddess would have to have the Darshans of Bhairon after having the Darshans of the Goddess and only then would the yatra of a devotee be complete. Meanwhile, Vaishnavi decided to shed off her human form and assuming the face of a rock she immersed her self into meditation forever. Thus Vaishnavi, in the form of a five and a half feet tall rock with three heads or the Pindies on the top is the ultimate destination of a devotee. These Pindies constitute the Sanctum Sanctorum of the holy cave known as the shrine of Shri Mata Vaishno Devi Ji, which is revered by one and all. Read More: https://www.maavaishnodevi.org/ - [Manikarnika Ghat Mahasamshan, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/manikarnika-ghat-mahasamshan-varanasi-uttar-pradesh/) - This is one of the holiest cremation grounds among the sacred ghats. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The Manikarnika Ghat is between by the Dashashwamedh Ghat and the Scindia Ghat. It is situated in Varanasi, Kashi region, India. Map: https://goo.gl/maps/b8nCpz42z9JZLbGB9 About Manikarnika Ghat Manikarnika Ghat (Hindi: मणिकर्णिका घाट) is one of the holiest[1] cremation grounds among the sacred riverfronts (ghats), located on the Ganges, in the city of Varanasi in the Indian state of Uttar Pradesh. In Hinduism, death is considered a gateway to another life marked by the result of one's karma. It is believed that a human's soul attains moksha, and hence breaks the cycle of rebirth when cremated here.[2] The ghat is named after Sati's earrings which fell here.[3] The Hindu genealogy registers at Varanasi are kept here. Mythological origin The Manikarnika Ghat is one of the oldest ghats in Varanasi. It is mentioned in a Gupta inscription of 5th century.[4] It is revered in Hindu religion. When Mata Sati (Adi Shakti) sacrificed her life and set her body ablaze after Raja Daksh Prajapati (one of the sons of Lord Brahma) tried to humiliate Lord Shiva in a Yagya practiced by Daksh, Lord Shiva took her burning body to the Himalaya. On seeing the unending sorrow of Lord Shiva, Vishnu sent the Divine chakra to cut the body into 51 parts, which then fell to earth. These are called "Ekannya Shaktipeeth". Lord Shiva established Shakti Peeth wherever Sati's body had fallen. Mata Sati's ear ornament fell at Manikarnika Ghat. The Manikarnika shrine as a Shakti Peeth The Manikarnika shrine is an important place of worship for Shaktism sect of Hinduism. It is near to the Kashi Vishwanath Temple. The mythology of Daksha yaga and Sati's self immolation is the mythology behind the origin of Shakti Peethas. The etymology of the place is due to this mythology. It is believed that Sati Devi's Ear Rings has fallen here. Manikarna in Sanskrit means Ear Rings.[5] Shakti Peethas are shrines that are believed to be enshrined with the presence of Shakti due to the falling of body parts of the corpse of Sati Devi, when Lord Shiva carried it and wandered. There are 51 Shakti Peeth linking to the 51 letters or akshar in Sanskrit. Each temple have shrines for Shakti. The Shakti of Manikarnika is addressed as Vishalakshi & Manikarni. Significance Hindu mythology teaches that the ghat is especially sacred and that people cremated there receive moksha. As the myth goes, Vishnu, after several thousand years of tapasya, trying to please Shiva, to convince him to not destroy the holy city of Kashi when he destroys the world, managed to do so. Lord Shiva along with Parvati came to Kashi before Vishnu to grant him his wish. Vishnu dug a kund (well) on the bank of Ganges for the bath of the couple. When Lord Shiva was bathing a Mani (Jewel) from his earring fell into the kund, hence the name Manikarnika (Mani:Beads Karnam:Ear Angad: Ornament). There is another myth about the ghat : the ear jewel from lord Shiva fell down while he was dancing angrily, which fell on the earth and thus Manikarnika Ghat formed.[6] About: https://en.wikipedia.org/wiki/Manikarnika_Ghat - [Shree Shool Tankeshwar Mahadev Temple, Madhopur, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/shree-shool-tankeshwar-mahadev-temple-madhopur-varanasi-uttar-pradesh/) - This is a consecrated linga of Shree Shool Tankeshwar Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located in Madhopur. There is another temple in Dasashwamedh Ghat in Varanasi. Map: https://goo.gl/maps/55pXonZ52Lh2xmRD7 About Shree Shool Tankeshwar Mahadev When river Ganga approached Kashi with a violent force, Lord Shiva threw his Trishul (Trident) hard into the ground, just before the entry point to the South of Kashi. By this action, Ganga had to slow down her force and she agreed to flow gently through Kashi and that she would always remain in Kashi, giving happiness to the residents thereat. Scientifically speaking, the River Ganga is perennial in Kashi and at some points, even during the dry summer, the depth is over 130 feet. Accordingly, people believe that Shool Tankeshwar temple is at a point almost 2 Kms. South of Assi. But according to Kashi Khand, the place has been mentioned in the vicinity of Prayag Teerth, which is almost a part of Dasaswamedh. - [Mrityunjayeshwar & Dhanvantari Koop, Mrityunjay Mahadev Temple, Daranagar, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/mrityunjayeshwar-dhanvantari-koop-mrityunjay-mahadev-temple-daranagar-varanasi-uttar-pradesh/) - This is a consecrated linga of Mrityunjay Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located at Daranagar; north of Kashi Vishwanath Temple. Map: https://goo.gl/maps/p35ogVybboHvqzA48 About Mrityunjay Mahadev Temple Lord Shiva was describing the various sacred Teerths (Ponds), Koop (Wells) and places of worship in Kashi. Lord Shiva described such places with pleasure (Kashi Khand, Chapter 97). In the vicinity of Kaleshwar is the Mrityunjayeshwar. This Ling is capable of keeping untimely death away from devotees. In the vicinity of the Ling is Kalodak Koop (Well). The water from the well is capable of curing all diseases. Mrityunjayeshwar is also referred to as Apa Mrityu Hareshwar in Kashi Khand (the Lord who wards off untimely death). Mrityunjay Mahadev Temple in Varanasi is the very famous and glorious temple. This temple is the holy place of worship and belongs to the Lord Mahadev (Known as Lord Shiva by pilgrims). The history of this temple is all behind an ancient well and “The Shivling”. The meaning of the word Mrityunjay Mahadev is “The God who triumphs over of death”. It is considered as, the Shivling in this temple keep away all the devotees from their unnatural death. Lord Shiva is worshiped as Mrityunjay Mahadev by devotees in order to get triumph over his unnatural death. People from all over India come here and perform “Mrityunjay Path” to get rid of their problems. In the campus of the temple there is an ancient well (also known as koop). The water of this well has therapeutic effect on human beings. It is considered as it has mixture of several underground water streams and has miraculous effect for curing numerous diseases. Another story behind the magical well is that, a famous person “Dhanvantari” (father of the Ayurveda) has poured all his medicine in that well, that’s why the water of this well is sacred and has medicinal effect as well as able to cure various diseases. Read More: Shiv Lings of Kashi by Lalitha V https://www.varanasi.org.in/mrityunjay-mahadev-temple-varanasi - [Yamraj Consecrated Dharmeshwar Linga, Lahori Tola, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/yamraj-consecrated-dharmeshwar-linga-lahori-tola-varanasi-uttar-pradesh/) - This is a Dharmeshwar linga consecrated by Yamraj. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is next to Vishalakshi Shaktipeeth. Map: https://goo.gl/maps/JNjGa7G7U99bpEeR7 About Dharmeshwar Linga Goddess Parvaty asked Lord Shiva to describe the various important Shiv Lings in Kashi. Lord Shiva told her, once upon a time, in Anand Van (Kashi) Yam Raj installed a Ling and underwent severe penance in prayer of Lord Shiva. His prayers went on during extremely cold winters and torrid summers. The intensity of his prayers went on increasing; he stood on one leg and prayed for several years and finally stood on one toe for several days during his penance. At last Lord Shiva appeared before him and conferred the title of Dharma Raja on Yam Raj. (In some mantras like Sandhya Vandana, the mantra reads as Yamaya Dharma Rajaya etc. etc.) The Ling installed by Yam Raj was named by Lord Shiva as Dharmeshwar Ling. On seeing Lord Shiva in person, Yam Raj was dumb struck and could not ask what he wanted. He was overwhelmed with joy. Lord Shiva took the initiative and told Yam Raj that the latter should do proper justice to people who die, those committing sins should face punishment and those performing punya Karma (virtuous deeds) should go to heaven. The judgement should be fair. Those who live in Kashi and engage in pooja etc. should be free from all sins committed in any generation. Yam Raj as such is for evil persons/sinners and he is Dharma Raj for good people. To this day, it is believed that those who live in Kashi, performing regular poojas etc. are cleansed of all sins. Ling Puraan (Chapter 3 and 7) eulogises Dharmeshwar Ling, stating that all the desires of the devotees will be fulfilled by worship of this Ling. Read More: Shiv Lings of Kashi by Lalitha V - [Baba Mashan Nath Temple, Manikarnika Ghat, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/baba-mashan-nath-temple-manikarnika-ghat-varanasi-uttar-pradesh/) - This is a consecrated linga of Baba Mashan Nath. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located at Manikarnika Ghat. Map: https://goo.gl/maps/yiMQfHkUaXXWeCAn9 - [Yogiraj Swami Narsingh Bharti Ji Maharaj Jeevasamadhi, Sri Narsingh Math, Manikarnika Kund, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/yogiraj-swami-narsingh-bharti-ji-maharaj-jeevasamadhi-sri-narsingh-math-manikarnika-kund-varanasi-uttar-pradesh/) - This is a jeevasamadhi of Yogiraj Swami Narsingh Bharti Ji Maharaj. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The Math is just north of Manikarnika Kund. Map: https://goo.gl/maps/xYWdw3gwiRrDWxPU9 - [Patanjali Sadhana Place, Nageshwar Linga, Karkotak Nageshwar Mahadev, Nag Kuan, Jaitpura, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/patanjali-sadhana-place-nageshwar-linga-karkotak-nageshwar-mahadev-nag-kuan-jaitpura-varanasi-uttar-pradesh/) - This is a consecrated linga of Karkotak Nageshwar Mahadev. There are two lingas, one inside the well and one at the temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located at Nag Kuan, Jaitpura; north of Kashi Vishwanath Temple. Map: https://goo.gl/maps/itdxjCYbBoLkzndw9 About Shree Karkotak Nageshwar Mahadev Kashi Khand Chapter 66 describes various Teerths (Sacred Ponds) and Shiv Lings around Jyeshteshwar Ling. In that context, the sacred Epic mentions Karkotak Nag and Karkotak Vapi (Well). A person who bathes in Karkotak Well and worships Karkotak Nageshwar need not have fear of death due to any kind of poison. No venom will be able to find way inside his body. It is worth mentioning here that Karkotak Nageshwar Ling is submerged in the water of Karkotak Well. When the water level recedes or the water is removed for cleaning purposes, the Ling becomes visible. However, as long as the Ling remains submerged in the water, the water in the well attains divinity and people pray this well with all divinity. Just two days before Naag Panchami day, the water is drained out and there are steps leading to the bottom. Devotees reach the bottom and worship the divine Shiv Ling. Special poojas are performed for removing negativities due to Rahu Ketu afflictions as well as Kaal Sarp Dosh etc. However, at the main entrance just before going to the Nag Kuan, there is a temple, where one Shiv Ling has been installed which is worshipped as Nageshwar. Devotees who worship this Ling will gain control over snakes which also means that they will have no fear of snakes (Ling Puraan, Chapter 7 of the supplement). Patanjali did Sadhana here It is said that Patanjali did sadhana here and wrote commentary on Panini’s Ashtadhyayi. It is also said that this well is the entry to Nag Lok. Read More: Shiv Lings of Kashi by Lalitha V - [Shri Manikarnikeshwar Mahadev Temple, Ghasi Tola, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-manikarnikeshwar-mahadev-temple-ghasi-tola-varanasi-uttar-pradesh/) - This is a consecrated linga of Shri Manikarnikeshwar Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located at Ghasi Tola; north of Manikarnika Kund. Map: https://goo.gl/maps/m7xCTzpFdD6kcGq47 About Shri Manikarnikeshwar Mahadev Temple According to Lord Vishnu, devotees who take bath in Manikarnika and worship Manikarnikeshwar will not see mother’s womb again (meaning – there will be no rebirth). The linga is located underground, devotees can go all the way down to have a darshan of Shri Manikarnikeshwar Mahadev. Read More: Shiv Lings of Kashi by Lalitha V - [Shri Krittivaseshwar Mahadev Temple, Daranagar, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-krittivaseshwar-mahadev-temple-daranagar-varanasi-uttar-pradesh/) - This is a consecrated linga of Krithi Vaseshwar Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located at Daranagar; north of Kashi Vishwanath Temple. Map: https://goo.gl/maps/3hJBhHAV4cz9T4Tu9 About Shri Krittivaseshwar Mahadev Lord Shiva was describing the fame of Ratneshwar to Goddess Parvaty and precisely at that time Mahishasur’s son Gajasur was aggressively beating up and killing various Shiv Gans (attendants/ servitors). Wherever his steps touched the ground there were earthquake like tremors. His gigantic hands uprooted all the trees and his forceful exhalation of breath caused huge tidal waves in the ocean. Left alone, Gajasur would have created havoc in the world and Lord Shiva did not want any sort of disturbance in the Punya Kshetra : Kashi. When Gajasur approached him in a speed, Lord Shiva pierced him with his Trishul and lifted him high in the sky. Before dying Gajasur told Lord Shiva that he was extremely happy that he faced death at the hands of Lord Shiva and this was indeed a bliss in disguise for him. All living beings have to die one day or the other and he prayed that such kind of death should be a boon to all. He also wished that, after his death, his skin should adorn Lord Shiva for ever and he (Gajasur) would have the satisfaction of being in constant touch of Lord Shiva. Lord Shiva agreed accordingly. He further stated that Gajasur had attained his death in the Avimukta Kshetra called Kashi and his body will attain the form of a huge Shiv Ling precisely at that place. This Ling will be called Kriti Vaseshwar. Krithi Vaseshwar will be a huge/enormous ling, much bigger than any of the Shiv Lings in Kashi. For the benefit of mankind, Lord Shiva stated that he and his family will always remain in Krithi Vaseshwar Ling. All sins committed in previous births and present births are washed away by performing various poojas and good/righteous actions. But a mere darshan of Krithi Vaseshwar would cleanse the devotee of all his sins. According to Brahma Vaivart Puran, Krithi Vaseshwar makes the life of Kashi Vasis (residents of Kashi who have adopted divine life) fruitful and gives Moksha to devotees who pray at this temple. According to Koormapuran, whether a devotee attains Moksha even after thousand births or not, with blessings of Krithi Vaseshwar, the devotee certainly attains moksha and is liberated. Elsewhere in Kashi Khand, Goddess Parvaty desired to know about the Lingas which are worshipped in Kashi and which are capable of giving mukti. Lord Shiva told Goddess Parvaty that there are crores of Lingas in Kashi (Kashi Khand, Chapter 73) of which many are Swayambhu Lingas and many have been established by devotees after observing vedic rituals. Of the above Lingas, there are fourteen prominent Lingas and by merely uttering the names of such Lingas, the devotee is absolved of all his sins. Fourth among such Ling is Krithi Vaseshwar Ling. During medieval times, many Mughal rulers destroyed various temples. Of the important temples of Kashi which were destroyed three were prominent, i.e. Vishweshwar Temple, Krithi Vaseshwar Temple and Bindu Madhav Temple (Vishnu). Krithi Vaseshwar temple was situated to the north of Kal Bhairav temple and was destroyed by Aurangzeb. Near the temple was Hans Teerth. People were known to take bath in Hans (Swan) Teerth and pray at Krithi Vaseshwar temple. After destruction of the temple, the reconstruction was undertaken by Raja Patnimal after a long gap and the present temple was constructed at a place to the South of the ancient temple and worship is being done at this newly constructed temple now. One important point needs to be mentioned here. Original Krithi Vaseshwar was in a huge temple premises. As mentioned in the foregoing paragraphs, a mosque was constructed after destruction of the temple and there was a fountain, precisely at the place where Krithi Vaseshwar Ling existed once. Till about several years back, devotees used to pray at the fountain on Shiv Ratri days, at the spot where the Ling stood once. About 12 years back, one huge Ling had been installed again on that spot. It is learnt that the devotees are offering simple prayers at the above spot also. Special importance is on all Chaturdasi days after Poornima (one day before Amavasya). A person undergoing Vratham on the above day and doing pooja at Krithi Vaseshwar temple attains highest level of happiness. Kashi Khand lays special importance for pooja/archana during Magha month (Jan. 21 – Feb. 20), Chaturdasi day after Amavasya (fourteenth day) and Chaitra month (March – April) Poornima days. Performing pooja on such days will be highly beneficial for the devotees. This auspicious Ling also finds mention in Ling Puraan, Chapter 1 and 8 of the supplement. The Puraan states that devotee may have committed many sins but by worshipping Krithi Vaseshwar all his sins will vanish. Even sins committed during previous births will vanish by performing pooja of Krithi Vaseshwar. This Puraan states that the Lord was known as Triambak in Sat Yug, Krithi Vaseshwar in Treta Yug, Maaheshwar in Dwapar Yug and Hasti Paleshwar in Kalyug. Recitation of Rudram in this temple is very auspicious. On Phalgun Krishna Chaturdasi, pooja performed at Krithi Vaseshwar temple will grant all desires of the devotees who will attain Moksha. (Ling Puraan). Ling Puraan, Chapter 15 to the supplement (Varanasi Mahaatmya) states that there six very important lings and Krithi Vaseshwar is one of them. Read More: Shiv Lings of Kashi by Lalitha V - [Sri Siddheshwari Devi Temple, Govindpura, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/sri-siddheshwari-devi-temple-govindpura-varanasi-uttar-pradesh/) - This is a consecrated temple of Mata Siddheshwari. The temple also contains the Chandra Koop and Chandreshwar Linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located in Siddheshwari Mohalla. Map: https://goo.gl/maps/Gpu8LYmpou7nBjLU7 - [Shree Shool Tankeshwar Mahadev Temple, Dashashwamedh Ghat, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/shree-shool-tankeshwar-mahadev-temple-dashashwamedh-ghat-varanasi-uttar-pradesh/) - This is a consecrated linga of Shree Shool Tankeshwar Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located at Dashashwamedh Ghat. Map: https://goo.gl/maps/p3kTVJrQ86zkP4R79 About Shree Shool Tankeshwar Mahadev When river Ganga approached Kashi with a violent force, Lord Shiva threw his Trishul (Trident) hard into the ground, just before the entry point to the South of Kashi. By this action, Ganga had to slow down her force and she agreed to flow gently through Kashi and that she would always remain in Kashi, giving happiness to the residents thereat. Scientifically speaking, the River Ganga is perennial in Kashi and at some points, even during the dry summer, the depth is over 130 feet. Accordingly, people believe that Shool Tankeshwar temple is at a point almost 2 Kms. South of Assi. But according to Kashi Khand, the place has been mentioned in the vicinity of Prayag Teerth, which is almost a part of Dasaswamedh. Read More: Shiv Lings of Kashi by Lalitha V - [Gauri Kedareshwar Jyotirlinga Mahadev Temple, Kedar Ghat, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/gauri-kedareshwar-jyotirlinga-mahadev-temple-kedar-ghat-varanasi-uttar-pradesh/) - This is a replica of Kedarnath of Himalayas. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located at Kedar Ghat. There are entrances from both Kedar Ghat and from main road. Map: https://goo.gl/maps/d7EvSQGxveK5wSbo6 About Kedareshwar Mahadev According to Shiv Mahapuran, Kedarnath is located in Kedar Parvat of Himalayas in the western direction of Mandakini. Kedareshwar Jyotirlinga located at Kedar Ghat of Varanasi is a replica of Kedarnath of Himalayas. It is believed that by worshipping Kedareshwar Jyotirlinga of Varanasi, reverents can obtain same punyafal as that received from darshan of Kedarnath of Himalayas. A story has been described in Shiv Mahapuran related to origin and significance of Kedareshwar Jyotirlinga, according to which once Lord Vishnu took a twin-brother avatar as Nar and Narayan. They both went to Badrika forest area of Himalayas and started performing penance after establishing a parthiv shivalinga there. Being pleased with their prayers, Lord Shiva appeared in front of them and asked them to seek a boon. Then as a boon Nar-Narayan asked Lord Shiva to established himself there so that all his devotees can be blessed with his presence. Lord Shiva granted their wish and established himself there in form of jyotirlinga in Kedar of Himalayas and was renowned as Kedareshwar. In this way Lord Shiva who destroys all the miseries, sufferings, fears and sins of all creatures, devotees and reverents started residing in Kedar mountain. It is believed that by worshipping and darshan of Kedareshwar all the wishes of reverents are fulfilled. Kedareshwar is a Shiva temple in Himalayas which is one of the twelve jyotirlingas. According to Kashi Khand, one gentleman performed the upnayanam ceremony of his son named Vashisht at Ujjain. The boy, Vashisht, was very religious and performed all poojas including Linga pooja etc. He used to visit Kedareshwar Temple in Himalayas alongwith his Guru regularly and perform pooja of Lord Kedareshwar. Once, on the way to Kedareshwar, the Guru died unfortunately and since he had all along done only good deeds, he found a place for himself at Mount Kailas. Vashisht who was 12 at that time, got an enlightenment that those who go for having darshan of Kedareshwar are blessed with all punyas. He then went and settled down at Kashi. But on all Chaitra Month Poornima days (March 20-April 21), Vashisht (who remained a Brahmachari) used to visit Kedareshwar Ling at Himalayas and this went on for 61 years. But due to old age, he could not move out and he started praying to Lord Shiva at Kashi. Lord Shiva blessed him with a wish and Vashisht requested that Lord Shiva should kindly appear at Kashi itself as Kedareshwar. Lord Shiva was overwhelmed with the sincerity and devotion of Vashisht and granted accordingly. He appeared as Kedareshwar at Kashi and told Vashisht that performing pooja at Kedareshwar at Kashi will yield seven times greater punya as compared to performing pooja at Kedareshwar at Himalayas (Kashi Khand, Chapter 77). Gauri Kund, Hans teerth and Manasarovar teerth find mention in Kashi Khand in reference to Kedareshwar but now only Gauri Kund remains. Manasarovar and Hans Teerth have dried up. People observe vrath (fast) on Chaitra Month (March 20-April 20) Krishna Paksha Chaturdasi and break their fast on Poornima day, the next day, after performing pooja of Kedareshwar. This is as stated in Kashi Khand where Vashisht used to pray Lord Kedareshwar on Chaitra Poornima days (as mentioned in para above). Devotees should chant Rudram in Kedar Temple. According to Ling Puraan, Chapter 14 of the supplement, staunch devotees of this Ling will become equivalent to God. Kashi is divided into three Khands, Omkar Khand, Vishweshwar Khand and Kedar Khand. It is believed that a person who dies in Kashi attains Mukti. Going a step further, if the person dies in the area governed by Kedar Khand, he obtains immediate mukti while in other two Khands, there are some sort of hardships to be faced. On all India basis there are twelve Jyotirlings and there are twelve important Shiv Lings in Kashi which represent the aforesaid twelve Jyotirlings. Kedareshwar (Varanasi) is worshipped as Kedareshwar Jyotirling (Uttarakhand). Read More: http://pawanpath.up.gov.in/kedareshwar-mahadev/ Shiv Lings of Kashi by Lalitha V - [Shiva Linga infront of Maa Tara Shaktipeeth (Possible Samadhi of Yogi), Vindhyachal, Uttar Pradesh](https://sannidhi.net/sannidhi/shiva-linga-infront-of-maa-tara-shaktipeeth-possible-samadhi-of-yogi-vindhyachal-uttar-pradesh/) - This is a consecrated Shiva Linga inside the premises of Maa Tara Shaktipeeth temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2 kms North West of Vindhyachal Station. Map: https://goo.gl/maps/jPRgZ2sZAF4VCshX9 - [Maa Tara Shaktipeeth, Vindhyachal, Uttar Pradesh](https://sannidhi.net/sannidhi/maa-tara-shaktipeeth-vindhyachal-uttar-pradesh/) - This is a consecrated Tantric temple of Maa Tara. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2 kms North West of Vindhyachal Station. Map: https://goo.gl/maps/jPRgZ2sZAF4VCshX9 - [Lord Ram Consecrated Rameshwar Mahadev, Vindhyachal, Uttar Pradesh](https://sannidhi.net/sannidhi/lord-ram-consecrated-rameshwar-mahadev-vindhyachal-uttar-pradesh/) - This is a Lord Ram consecrated linga of Rameshwar Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 850 m West of Vindhyachal Station. Map: https://goo.gl/maps/3ZNEuWA3DiKVNnEX9 About Rameshwar Mahadev Rameshwar Mahadev Temple is located on Ram Gaya Ghat in Vindhyachal, approximately one kilometre from Vindyavasini Devi Temple and eight kilometres from Mirzapur. The temple derives its name from the puja or shradh performed by Lord Ram in reverence to Lord Shiva to propitiate his ancestors. It is believed that Lord Ram performed the ceremony on the directions of his guru, Vashishta. He also installed a Shivaling in the shrine in their memory. The temple is situated in the middle of two other temples dedicated to Vindhyavasini Devi and Ashtabhuja Devi. The three temples together constitute what is called a mahatrikone—the great triangle. The devotees consider it an auspicious act to walk around the three temples as part of a ritual that is called Triloka Parikrama. According to folklore, Lord Ram also went to the temple of Goddess Vindhyavasini Devi to pay his homage after performing the shradhs or puja of the ancestors. Following the example of Ram, his brother Lakshman also established Laxmaneshwar Mahadev Temple, which is situated close by. Read more: https://www.nativeplanet.com/vindhyachal/attractions/rameshwar-mahadev-temple/#photos - [Ashtabhuja Devi temple, Vindhyachal, Uttar Pradesh](https://sannidhi.net/sannidhi/ashtabhuja-devi-temple-vindhyachal-uttar-pradesh/) - This is a consecrated temple of Ashtabhuja Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 3.7 kms West of Vindhyachal Station. Map: https://goo.gl/maps/n26jsji8BPgU864M7 About Ashtabhuja Devi Temple Ashtabhuja Devi Temple, as the name suggests, is dedicated to the goddess Ashtbhuja, who was the daughter of Yashoda, the foster mother of Lord Krishna. As the legends say, she escaped miraculously from the heinous clutches of the demon king, Kans, of Mathura and landed upon a hilltop in Vindhyachal mountains. The majestic temple is nestled atop the Vindhyachal mountain. Ashtabhuja Devi Temple was built to commemorate the event. It is located three kilometres from the other important temple dedicated to Vindhyavasini Devi. The temple is situated against the backdrop of the majestic mountain range and is a great attraction for tourists as well as devotees because of its serene and picturesque surroundings. In the days of yore, the venue was a favourite destination of the kings who would visit it to perform secret poojas, yagyas and rituals with the help of the tantriks for scoring victories over their rivals and for the fulfillment of their desires. Read More: https://www.nativeplanet.com/vindhyachal/attractions/ashtabhuja-devi-temple/#overview - [Space in front of Bhairav temple, Maa Kali Khoh Mandir, Harahi, Uttar Pradesh](https://sannidhi.net/sannidhi/space-in-front-of-bhairav-temple-maa-kali-khoh-mandir-harahi-uttar-pradesh/) - This is a consecrated temple of Maa Kali Khoh. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.6 kms West of Vindhyachal Station. Map: https://goo.gl/maps/tBTwvnSuqCbmJ8yr9 About Maa Kali Khoh Kali Khoh Temple is around 2 km from Maa Vindhyavasini Temple. It is located in a forested area which is quite lonely and without much crowd. At the entrance of the temple is a fierce looking form with two protruding eyes. Above it there are two guardians. The temple is painted in red. Murti of Maa Kali is in a small cave shrine, which has been modified. The murti is a black stone with two ever-alert eyes scanning her devotees. The eyes are decorated with silver. Devotees offer prayers here for peace, prosperity and to overcome fear and enemies. Tantric aspirants seeking results of a magical nature seek Goddess Kali at Kali Khoh. A Bhairava temple is located behind the Kali Khoh temple and this shrine attracts tantrics from around the country. It is an important center of tantric worship. Read More: https://www.hindu-blog.com/2016/04/kali-khoh-temple-at-vindhyachal-in.html - [Maa Kali Khoh Mandir, Harahi, Uttar Pradesh](https://sannidhi.net/sannidhi/maa-kali-khoh-mandir-harahi-uttar-pradesh/) - This is a consecrated temple of Maa Kali Khoh. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.6 kms West of Vindhyachal Station. Map: https://goo.gl/maps/tBTwvnSuqCbmJ8yr9 About Maa Kali Khoh Kali Khoh Temple is around 2 km from Maa Vindhyavasini Temple. It is located in a forested area which is quite lonely and without much crowd. At the entrance of the temple is a fierce looking form with two protruding eyes. Above it there are two guardians. The temple is painted in red. Murti of Maa Kali is in a small cave shrine, which has been modified. The murti is a black stone with two ever-alert eyes scanning her devotees. The eyes are decorated with silver. Devotees offer prayers here for peace, prosperity and to overcome fear and enemies. Tantric aspirants seeking results of a magical nature seek Goddess Kali at Kali Khoh. A Bhairava temple is located behind the Kali Khoh temple and this shrine attracts tantrics from around the country. It is an important center of tantric worship. Read More: https://www.hindu-blog.com/2016/04/kali-khoh-temple-at-vindhyachal-in.html - [Maa Vindhyavasini Shaktipeeth Mandir (Left Toe), Vindhyachal, Uttar Pradesh](https://sannidhi.net/sannidhi/maa-vindhyavasini-shaktipeeth-mandir-left-toe-vindhyachal-uttar-pradesh/) - This is a consecrated temple of Maa Vindhyavasini Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 650 m North of Vindhyachal Station. Map: https://goo.gl/maps/q18erCYnoy4cDEHs7 About Maa Vindhyavasini Shaktipeeth This famous temple, situated on the banks of the river Ganga at Vindhyachal, is the most prime temple of whole Vindhyachal area. It is 8 km away from District Mirzapur. Vindhyachal Temple is considered to be the home of Ma Vindhyavasini or Ma Vindhyachal Devi. The Vindhyavasini temple is visited by huge number of people every day. The whole temple complex consists of many temples, dedicated to Goddess Kali, Goddess Saraswati, Lord Shiva, Lord Hanuman and Lord Bhairava; obviously main temple dedicated to Goddess Vindhyavasini. Literal meaning of the word ‘Vindhyavasini’, who is also fondly called as ‘Vindhyachal Maï’ (Mother of Vindhyachal) or ‘Vindhyavasini Maï’ (Mother Vindhyavasini) by her devotees, is the Goddess, who stays in Vindhya area. All the idols, including that of Ma Vindhyavasini, are of black stone. The Vindhyavasini Devi is depicted as seated on the Lion. She represents Goddess Lakshmi out of trinity of Hindu Goddesses. According to the Hindu mythology when Sati died, Lord Shiva set out to world tour carrying her body. In days to come, the body started decaying and begun to fall apart. It is said that the left toe of Sati fell at the place where the current temple of Vindhyavasini is located. The temple is on a very low hillock and it is believed that Goddess Durga had established herself here after having killed the demon king Mahishasura. Thus the Goddess Durga is referred to as Vindhyavasini in these regions. Maa Vindhyavasini Vindhyachal Mai is the presiding deity of Vindhyachal Dham, Mirzapur. Maa Vindhyavasini is a manifestation of Maa Durga and is Family Goddess (Kul Devi), Protecting Goddess (Rakshak Devi) as well as Regional Goddess (Kshetra Devi) of Eastern Uttar Pradesh as well as Bihar. Besides this, Crores of Hindus, settled around the world have faith in blessings of Maa Vindhyachal wali, and they visit Vindhyachal Mandir for the blessings of Maa Vindhyavasini. Maa Vindhyavasini is Mahishasur Mardini (Slayer of demon Mahishasur), as described in Durga Saptashati. The divine city Vindhyachal is exactly on the banks of river Ganges, and strategically located exactly between two highly divine Hindu cities Prayag (Allahabad) and Kashi (Varanasi). Current Indian Standard Time Line, which decides time zone of whole India, passes through idol of Goddess Vindhyavasini. Lord Ram had visited this place and surrounding areas, along with wife Sita and brother Lakshman in his period of exile. In the ancient time, Vindhyachal area was inhabited by Lions, Elephants and other animals. In the middle ages, notorious and murderous Pindari thugs, Hindus as well as Muslims, used to worship Goddess ‘Vindhyavasini’ of Vindhyachal.. Read More: https://viharadarshani.in/2021/04/alopi-devi-mandir-history-timings-images.html/ http://maavindhyavasini.com/articles/shaktipeeth/ http://www.matavindhyavasinidham.com/ - [Sri Radha Veni Madhav Temple ISKCON, Dariyabad, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/sri-radha-veni-madhav-temple-iskcon-dariyabad-prayagraj-uttar-pradesh/) - This is a temple of Sri Radha Veni Madhav. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 3.3 kms South East of Prayagraj Junction. Map: https://goo.gl/maps/a1TSB5UKn1LtbgxD6 About Sri Radha Veni Madhav Temple At a distance of 3.5 km from Allahabad Railway Station, Shri Shri Radha Venimadhav Mandir, popularly known as ISKCON Temple, is a Hindu temple located in Allahabad, Uttar Pradesh. Situated near Baradari Ghat, it is one of the best religious places to visit in Allahabad. Founded by the International Society for Krishna Consciousness (ISKCON), Shri Radha Veni Madhava Mandir is built in the year 1915 on the banks of the holy Yamuna River in Allahabad. The temple is dedicated to the divine couple Shri Radha Venimadhava. The temple has a huge entry gate and a vertical prayer hall. The temple has a small complex with a Dharmashala for the devotees along with a goshala in which they maintain a dozen of cows and bulls. The temple has a calm and serene atmosphere. The temple is open to all and promotes the well-being of society through the teachings of Lord Krishna. A big guest house is located in the temple complex, which has basic facilities and welcomes the stay of any visitor, donors, and life-members. The temple has a calm and serene atmosphere. One can also attend the Aarti which is a soothing and spectacular ceremony in this temple. Spiritual discourses for young boys and girls are held in the temple on weekends. The best time to visit the temple is during Janmashtami which is held for three days. During Janmashtami, the temple hall is decorated with flowers, devotees perform kirtans, and reading Bhagavad Gita or Vedic scriptures. A rath yatra of Lord Krishna is also organized which passes through various roads of the city and ends at the temple. Read More: https://www.trawell.in/uttar-pradesh/prayagraj/shri-radha-venimadhav-mandir-iskcon-temple - [Veni Madhav Temple, Daraganj, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/veni-madhav-temple-daraganj-prayagraj-uttar-pradesh/) - This is a temple of Veni Madhav Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 6.8 kms East of Prayagraj Junction. Map: https://goo.gl/maps/jZpvpTNn9nATnTfG8 About Veni Madhav Temple Veni Madhav Mandir located at Daranganj close to the sacrosanct Triveni Sangam is one of the oldest shrines dedicated to Lord Vishnu in Prayag. This is one of the Dwadasha Madhav Temples of this historical city. This ancient temple dedicated to Lord Krishna and Lakshmi Devi has been mentioned in the Matsya Purana, Agni Purana and Padma Purana as the first seat of Lord Vishnu in Prayag. According to the Hindu scriptures, Lord Vishnu was asked to reside in Prayag after he saved his devotees from the atrocities of a rakshasa named Gajakarna who had managed to swallow the holy waters of Ganga, Yamuna and Saraswati. A fierce battle raged on in which Lord Vishnu successfully beheaded Gajakarna with his mighty Sudarshana Chakra. As Gajakarna fell on the ground, the waters of the sacred rivers flowed out of his belly and returned to their original courses, much to the delight of the residents of Prayag. It has been mentioned that one should take a dip in the Triveni Sangam and have darshan of Veni Madhav. This temple has also been mentioned in several religious texts, devotional songs and poems. The great saint and philosopher Chaitanaya Mahaprabhu went into raptures of ecstasy on having darshan of his beloved Krishna and Lakshmi here. The priests say that he spent three days and three nights in deep meditation at this place (some say he sang and danced in ecstasy). Even the pious Mirabai composed many of her famous bhajans in this shrine. The rich melody of bhajans, handheld small cymbals, tabla, dholak and tambourine is heard throughout the day. One can either join in or sit in a corner enjoying the mesmerizing music while soaking in the atmosphere of this temple of great antiquity. As Varanasi (Kashi) is called Shiv Nagri (City of Lord Shiva), similarly Prayagraj is known as Vishnu Nagari (City of Lord Vishnu). The historical and religious importance of Prayagraj can be understood from Hindu scriptures like Padma Purana, Varaha Puran, Matsya Purana, Skand Purana, Ramayana, Mahabharat etc. Prayag Mahatmya Shatadhyayi (प्रयाग महात्म्य शताध्यायी) explains a lot about religious significance of Prayagraj and gives descriptions of Shri Veni Madhav, the main deity of Prayagraj, having taken position in as many as twelve forms in various directions to protect pilgrims from evil forces. As per the Puranas, Veni Madhav (वेणी माधव) does not expect anything from pilgrims. He is pleased at their stay in Prayagraj during the auspicious month of Magh (माघ). Veni Madhav is an inexhaustible treasure of the four Purusharthas which on being pleased the deity grants to the devotees and pilgrims. Lord Vishnu, along with Indra and other gods, protects Prayagraj. In child form, Vishnu sleeps on the leaves of Akshayavat, protected by Lord Shiva. Such is the glory of the Prayag Kshetra as extolled by the holy Hindu scriptures. Veni Madhav is exactly at the confluence in his Chaturbhuja form holding ‘shankh’ (conchshell), ‘chakra’ (wheel), ‘gada’ (mace) and Kamal (lotus). Veni Madhav Temple, also called Lakshmi Narayan Temple, is located on the banks of the Ganga in Daraganj locality of Prayagraj. The temple enshrines black stone idols of Radha Krishna. Lord Vishnu along with his consort Goddess Lakshmi is worshipped here. It is said that without having ‘darshan’ of Veni Madhav, the virtues accruing from holy dip in the Ganga remain incomplete. It attracts a lot of pilgrims throughout the year and remains the most crowed during Kumbh Mela and Magh Mela. In this temple, great Vaishnav saint Chaitanya Mahaprabhu from Bengal used to perform ‘sankirtan’ and dance in devotion. Read More: https://www.optimatravels.com/allahabad-uttar-pradesh/veni-madhav-temple-prayagraj-uttar-pradesh-india.aspx https://sahasa.in/2022/01/05/veni-madhav-temple-prayagraj-uttar-pradesh/ - [Shri Nimbark Ashram, New Baihrana, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-nimbark-ashram-new-baihrana-prayagraj-uttar-pradesh/) - This is an ashram of Nimbarka. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 3.6 kms East of Prayagraj Junction. Map: https://goo.gl/maps/2jXxdWCWRoUK3jjs7 About Nimbarka imbarkacharya (Sanskrit: निम्बार्काचार्य, romanized: Nimbārkāchārya) (c. 1130 – c. 1200[3]), also known as Nimbarka, Nimbaditya or Niyamananda, was a Hindu philosopher, theologian and the chief proponent of the theology of Dvaitadvaita (dvaita–advaita) or dualistic–non-dualistic. He played a major role in spreading the worship of the divine couple Radha and Krishna, and founded Nimbarka Sampradaya, one of four main traditions of Hindu sect Vaishnavism.[4][5] Nimbarka is believed to have lived around the 11th and 12th centuries, but this dating has been questioned, suggesting that he lived somewhat earlier than Shankaracharya, in the 6th or 7th century CE.[6] Born in Southern India in a Telugu Brahmin family,[7] he spent most of his life in Mathura, Uttar Pradesh. He is sometimes identified with another philosopher named Bhaskara,[8] but this is considered to be a misconception due to the differences between the spiritual views of the two saints.[2][9][10] Etymology and epithets The word 'Nimbārka' (निंबार्क) is derived from two Sanskrit words — nimba (निम्ब) and arka (अर्क). It is believed that Nimbarka was given the name 'Niyamananda' at his birth. According to a folk tale, Niyamananda achieve the name Nimbarka because he trapped some rays of sunlight (arka) in the leaves of Neem (nimba). He was also referred as Nimbaditya by his followers.[11] Sometimes Bhaskara is also considered his epithet because of the identification of Nimbarka with the philosopher Bhaskara.[12] The tradition which he founded is named after him. Datings Nimbarka's traditional followers believe that he appeared in 3096 BCE, but this dating is controversial as historians believe that he lived between 7th and 11th century CE.[11] According to Roma Bose, Nimbarka lived in the 13th century, on the presupposition that Śrī Nimbārkāchārya was the author of the work Madhvamukhamardana.[9] Bhandarkar has placed him after Ramanuja, suggesting 1162 CE as the date of his demise.[13] S. N. Dasgupta dated Nimbarka to around middle of 14th century,[14] while S. A. A. Rizvi assigns a date of c.1130–1200 CE.[15] According to Satyanand, Bose's dating of the 13th century is an erroneous attribution.[16] Malkovsky, following Satyanand, notes that in Bhandarkar's own work it is clearly stated that his dating of Nimbarka was an approximation based on an extremely flimsy calculation; yet most scholars chose to honour his suggested date, even until modern times.[17] According to Malkovsky, Satyanand has convincingly demonstrated that Nimbarka and his immediate disciple Shrinivasa flourished well before Ramanuja (1017–1137 CE), arguing that Shrinivasa was a contemporary, or just after Sankaracarya (early 8th century).[17] According to Ramnarace, summarising the available research, Nimbarka must be dated in the 7th century CE.[18] Biography Little is known about Nimbarka's life. He is said to have been born into a Telugu Brahmin family[7] on the 3rd bright half of the month Vaisakha and his parents were Jagannath, a Bhagavata saint, and his wife Sarasvati, who lived in Nimbapuri, which is in present-day Bellary district, Karnataka.[13][19] However, some other versions suggest that the name of his parents were Aruna Muni and Jayanti Devi, who lived in a place near the river Godavari, which may be in Andhra Pradesh. Nimbarka's followers believe him as the incarnation of Vishnu's weapon, Sudarshana Chakra.[11][13] It is believed that Nimbarka was given the name Niyamananda at his birth, but sometimes Bhaskara is considered as his birth name.[12][20] During Nimbarka's early years, it is described that his family moved to Vrindavan, but there is no historical recorded account.[19] Read More: https://en.wikipedia.org/wiki/Nimbarkacharya - [Bhardwajeshwar Linga, Bhardwaj Ashram, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/bhardwajeshwar-linga-bhardwaj-ashram-prayagraj-uttar-pradesh/) - This is a linga consecrated by Rishi Bhardwaj. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 4.1 kms North East of Prayagraj Junction. Map: https://goo.gl/maps/9AGaRzxSxyE9C7nv7 About Bhardwajeshwar Linga, Bhardwaj Ashram The Epic of Ramayan was a travelogue as well where the lead trio travelled the length of Indian Peninsula from North to South. When they first sojourned upon this epic adventure they didn't have a destination in mind. They stopped and stayed with various saints at their ashrams. The first stop after crossing the Ganges was Bhardwaj Ashram. During that Era, the river used to run alongside the footsteps of this Ashram, however, now it has receded to the Sangam area. Rishi Bharadwaj used to run a University from this very spot in that age. During their stay at Bhardwaj Ashram, Ram, Sita and Lakshman too benefitted from the scholarly environment of its premises. It was the place where the priestess Anusuya had gifted Sita the impeccable and enchanted sari that could stand the test of dust and dirt and didn't need washing till the span of exile. The Ashram spot is now converted into a Temple for these saints. Inside you can find the idols of principal Deities like Shiva, Durga, Hanuman and alongside there are idols and individual temples devoted to these saints too. Read More: https://www.tripoto.com/trip/the-legacy-from-ramayan-bharadwaj-ashram-and-park-5c4d41bf2867f - [Shri Adi Shankar Vimana Mandapam, Daraganj, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-adi-shankar-vimana-mandapam-daraganj-prayagraj-uttar-pradesh/) - This is a consecrated three floored temple having shrines of Kamakshi, Venkateswara & Sahasra Yoga Linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 6.2 kms East of Prayagraj Junction. Map: https://goo.gl/maps/mVKp17BMhUgCbVMW8 About Shri Adi Shankar Vimana Mandapam Sri Kanchi Kamakoti Peeth constructed this Temple in 1986. It was built in a characteristically Dravidian architectural form. The Temple has three storeys- one storey contains the statues of Adi Shankaracharya, the next floor has the idols of Devi Kamakshi and 51 Shakti Peethas, a place of worship dedicated to the goddess (Shakti). The next floor is dedicated to Venkateswara (Balaji) from Tirupati, and 108 Vishnu-peeths & the top floor contains a Sahasra Yoga Linga with 108 Shiva Lingas surrounding it. The Temple fuses Northern and Southern temple architectural forms as well as the three Paramparas or traditions of Hinduism- Shaivism (Followers of Shiva), Vaishnavism (Followers of Vishnu) and Shaktism (followers of the Goddess or Devi). The walls of Temple are decorated and consecrated with images of gods and goddesses and murals from the Ramayana. Read More: https://prayagrajsangam.in/shri-shankar-viman-mandapam/ - [Covered Saraswati Koop, Akshyavat Temple Patalpuri, Akbar Fort, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/covered-saraswati-koop-akshyavat-temple-patalpuri-akbar-fort-prayagraj-uttar-pradesh/) - This is a covered saraswati koop inside the Akshyavat Temple Patalpuri located within Akbar Fort. As you enter the underground temple and go to the other side of the entrance, you will be able to see the circular marking on the floor which reads 'Saraswati koop (well) closed off by Mughals'. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 6.5 kms East of Prayagraj Junction. Map: https://goo.gl/maps/kKwXNaQtS2xDw1Xe6 About Patalpuri Underground Akshyavat Temple the ancient Patalpuri Temple and the extraordinary Akshayavata. Akshayavata is derived from the Sanskrit words akshaya meaning eternal or imperishable or indestructible and vata meaning banyan or sacred fig and therefore, literally translates to the eternal banyan (fig). According to the Hindu scriptures, at the time of the Maha Pralaya (the great dissolution of creation {universe}] when there is only water all round and no sign of life, Markandeya Maharshi has darshan of Lord Krishna in the form of Bala Mukunda on a gigantic leaf of the vata vriksha (banyan tree). It is this sacred tree that is the foundation for all creation and known as the Tree of Knowledge and Wisdom (Jñāna, Vijñāna and Prajñāna). This imperishable tree of Creation has attracted the attention of Muslim invaders (from the time of Mahmud of Ghazni to Jahangir from the Mughals and his successors) who tried in vain to burn it, but much to their astonishment, every time an attempt was made, another tree would spring up from the ashes! Lord Rama, Sita Mata and Lakshmana are said to have rested under this divine tree on the instructions of Bharadwaja Brahmarshi during their exile. Lord Rama is said to have performed jal abhishek to the Shiva Linga of Shool Tankeshwar consecrated by Lord Brahma. Interestingly, the water poured over Shool Tankeshwar runs straight into the deep roots of Akshayavata and reaches the Sangam. The invisible Saraswati River is also said to run under the Akshayavata and become a part of the Triveni Sangam. According to the priests, Lord Rama had gone to collect the items required to do the pind daan karma after the demise of his father Raja Dasharatha. Sita Mata was waiting for his return when suddenly Raja Dasharatha made his appearance at Akshayavata and asked for some food saying he was hungry. Sita Mata did not know what to do and looked around. She then collected some sand from under the Akshayavata and made a pind (ball) of sand and offered it to Raja Dasharatha. The sparsha (touch) and blessings of Sita Mata has made Akshayavata the most sacrosanct shrine in Prayag. It is imperative that one takes a dip in the Sangam and have darshan of the legendary Akshayavata for augmentation of their lineage and to be rid of mental and physical ailments. A trip to Prayag is deemed to be complete only if one has a bath in the Sangam and offers prayers at Akshayavata. It has been stated in the Hindu scriptures that Lord Brahma performed the first yaga under the vata vriksha invoking all the thirty-three crore Gods and Goddesses. This town was given the name Prayag (derived from the Sanskrit words pratham meaning first and yaga meaning an offering of renunciation) after the completion of this yaga. An ancient pool called Kamkoop (Kamkoot) used to be near the Akshayavata in the olden times. It used to be a common sight to see people jumping on the branches of the tree and give up their life in the Kamkoop. This was based on the belief that they would be given a superior body in their next birth. This practice has been mentioned by Hiuen Tsang in his travelogues. Akbar built the Allahabad Fort and retained the Akshayavata within the fort but closed the Kamkoop. Akbar and his men tried several times to burn down the tree but failed. There is a Saraswati Koop within the fort premises of great antiquity which is from where the Saraswati River flows to join Ganga and Yamuna. Patalpuri Temple as the name suggests is a temple built underground. This temple is said to have existed since the Vedic period and is one of the oldest temples in Akhanda Bharat. The temple has some exquisite artwork and decoration. The temple is located below the courtyard of the fort and is eighty-four feet lengthways (east-west) and forty-nine feet widthways (north-south). The stone roof rests on pillars that are a little over six feet in height. There are about hundred columns with the main entrance in the west. A small passage at the bottom of a flight of steps takes you to the temple. A large statue of Dharmaraja greets you at the entrance with more statues of Lord Ganesha, Gorakhnath, Kali Mata, Lord Narasimha, Lord Vishnu, Lakshmi Devi, Lord Mahadev, Durvasa Maharshi, Prayagraj, Baidyanath, Kartik Swami, Anasuya Mata, Varuna, Kala Bhairav, Lalitha Devi, Ganga Mata, Yamuna Mata, Saraswati Devi, Suryanarayan, Jambavat, Guru Dattatreya, Banganga, Satyanarayan, Shani Bhagawan, Markandeya Maharshi, Guptadaan, Shool Tankeshwar Mahadev, Parvati Devi, Veni Madhav, Kuber Bhandari, Sankat Mochan Hanuman, Koteshwar Mahadev, Lord Rama along with Sita Mata and Lakshmana, Naga Vasuki, Yamaraja, Siddhivinayak, Suryadev and others placed inside. Read More: https://sahasa.in/2021/12/22/patalpuri-mandir-and-akshayavat-prayagraj-uttar-pradesh/ - [Sri Sri Mankameshwar Mandir, Kydganj, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/sri-sri-mankameshwar-mandir-kydganj-prayagraj-uttar-pradesh-2/) - This is a consecrated temple of Sri Mankameshwar Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 5.1 kms East of Prayagraj Junction. Map: https://goo.gl/maps/QddBZx87MiWCbXtDA About Sri Mankameshwar Mandir Mankameshwar Mandir Prayagraj is located on the banks of river Yamuna. This temple is one of the oldest temples in the world dedicated to Lord Shiva and Mata Parvati. This temple is also mentioned in Skanda Puranam & Prayaga Mahatmyam. It has idols of Lord Shiva and Goddess Parvati. It is believed that Mata Sita & Rama also performed pujas & abhisheka pujas in the temple during the Treta Yuga. By worshipping in the temple, it is believed that the wishes of the devotees will be fulfilled. Mankameswar temple attracts a large number of devotees on Prayagraj Monday and other auspicious dates. Devotees offer milk, flowers and various other foods to the Lord and Goddesses, making it one of the most popular places to visit in Prayagraj. Legendary of the Temple According to legend, when Goddess Sita bathed in the confluence, she wanted to pray to Lord Shiva. But there is no Shiva temple near Sangam. Lord Rama built a new temple for Goddess Sita thus fulfilling her wish and this temple was named Mankameswar. Even now it is believed that sincere wishes made in this temple will be fulfilled. Architecture of the Temple The temple has a three-and-a-half feet black stone Shivling and is said to have been installed by Lord Rama himself. Nandi and Ganesh, Hanuman, banyan and peepal tree idols can also be seen in the temple complex. The temple also houses the Ran Mukteshwar Shiva Lingam, which means ‘The Great God, the Redeemer’. Devotees visit this temple and especially this special Shivalinga to settle their debts and debts. Being situated on the banks of a river, the temple has some picturesque surroundings, Read More: https://viharadarshani.in/2023/03/mankameshwar-mandir-prayagraj-history-timings.html/ - [Shree Someshwar Mahadev Moon God consecrated Linga, Naini, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/shree-someshwar-mahadev-moon-god-consecrated-linga-naini-prayagraj-uttar-pradesh/) - This is a Moon God consecrated temple of Someshwar Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 9.8 kms South East of Prayagraj Junction. Map: https://goo.gl/maps/DojBHx4wMpbXcp747 About Shree Someshwar Mahadev Someshwar Tirth was established by the moon itself, the direction of the trishul in the temple changes with the rotation of the earth. The ancient Someshwar Nath temple of Lord Shiva is situated on the banks of the Yamuna of Tirtharaj Prayag. The glory of which is told from mythological times. It is said that Lord Shiva was established by the Moon in Arail village on the banks of the Yamuna. For the establishment of the Someshwar Nath temple, Lord Shiva himself had asked the moon to be established, and on his behest the moon had established the Someshwar Nath temple. It is also believed that nectar rains around this temple. Along with this, the direction of the trishul enshrined on the temple also changes with the moon. The head of the Someshwar Nath temple, Mahant Rajendra Giri told that this temple was established by the moon itself. And by worshiping Lord Shankar, Moon got rid of his tuberculosis. According to the head priest, when King Daksha Prajapati got angry and cursed the moon. Due to which the moon became ugly and suffered from Chhay disease, to get rid of the curse, he established the Jyotirlinga of Lord Shiva and worshiped him in the same ancient temple known as Someshwar Nath Temple. It is one of the twelve Jyotirlingas of Lord Shiva. The chief priest told that people suffering from far-flung places come here. The wishes of the devotees are fulfilled just by worshiping here. He said that another feature of this temple is that its moon If Lord Shankar is worshiped after bathing in the kund for a month, then one can get rid of tuberculosis. And the priest said that the trishul on the umbrella above the temple is according to the rotation of the earth around the moon. changes your code. Someshwar Nath is one of the 12 Jyotirlingas of Lord Shiva. It is believed that after worshiping here, man does not face any kind of trouble. Thousands of years ago, Someshwar was established on the banks of the Yamuna in the midst of jungle and dense forests . There is a huge crowd of devotees in the month of Sawan to worship Someshwar Mahadev. Lakhs of devotees visit the temple especially during the Magh Mela Shivratri festival. According to Mahant, chanting of Shiva mantra in Som Tirth fulfills all wishes. He told that Varun Tirth, Ram Tirth, Sita Kund and Hanuman Tirth are mentioned in Puranas near Som Tirth. But it is a mystery where it is established. Prayag Mahatmya It has been said that by worshiping Shiva in Som Tirtha, the devotee's troubles are cut off. Read More: https://www.patrika.com/allahabad-news/special-story-of-someshwar-mahadev-temple-in-allahabad-3204222/ - [Sultankeshwar Mahadev Lord Sun consecrated Linga Prachin Mandir, Naini, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/sultankeshwar-mahadev-prachin-mandir-naini-prayagraj-uttar-pradesh/) - This is a consecrated temple of Sultankeshwar Mahadev. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 7.5 kms South East of Prayagraj Junction. Map: https://goo.gl/maps/zj3fCpFKpvCWX1Hr9 About Sultankeshwar Mahadev Prachin Mandir There is such a Shivling established near Sangam in Prayagraj, UP, which was established by Lord Surya Dev. On the orders of Supreme Father Brahmaji, for the welfare of the people, Surya Dev, the god of health, installed a Shivling just in front of Akshayavat near Sangam and worshiped it. In Shivpuran and Skanda Puran, this temple has been described as Shool Tankeshwar Mahadev Temple. By visiting and worshiping here Lord Shiva as well as Suryadev is pleased. At the time of the establishment of the Shivling, due to the heat of the Sun God, lines were formed in this Shivling, which are visible even today. Sun God is pleased with Mahadev by worshiping Shivling. By offering water to this Shivling established by Lord Surya and worshiping it, not only Bholenath is pleased, but Sun God is also pleased with him. It is also believed that worshiping this Shivling together pleases Lord Shiva and the Sun God. Behind the Shul Tankeshwar Mahadev temple, there is also a temple of Sun God, about which it is said that centuries ago many sages used to do penance in this temple. Since that time, the temple of Sun God was also established here. At present, the devotees who come here go to the temple of Sun God and have darshan of him too. Read More: https://www.etvbharat.com/hindi/uttar-pradesh/state/prayagraj/up-ek-khoj-shool-tankeshwar-mahadev-mandir-in-prayagraj-know-about-important-facts-and-story/up20220511111602331331974 - [Bholegiri Shiva Temple, Mutthi Ganj, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/bholegiri-shiva-temple-mutthi-ganj-prayagraj-uttar-pradesh/) - This is a consecrated temple of Bholegiri Shiva. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.9 kms South East of Prayagraj Junction. Map: https://goo.gl/maps/tfBBRWnXfJWGdSjMA About Bholegiri Shiva Temple It is said that Shri Siddha Peeth Bhole Giri Temple was built hundreds of years ago. It was built by the ancestors of Maharaja Kamlakar Singh of Shankargarh. It is said that at the time of the battle of Alha Udal, the Maharaja of Shankargarh worshiped Lord Bholenath at this place after consecrating his life. By the grace of Shiva, he had conquered Alha Udal. Specialty of the temple In the Bhole Giri temple, the Shivling of Lord Bholenath is seated on Damru, which is about 4 feet tall. This Shivling is the center of everyone's attraction. It is believed that all the wishes of the devotee who worships him with true heart and pure feelings are fulfilled. Programs are held on Sawan, Nagpanchami etc. In the entire month of Sawan, Lord Bholenath is decorated grandly and a month-long fair is held. In the Bhole Giri temple, Lord Bholenath's divine and grand decoration is done on the auspicious festivals of Nagpanchami, Rakshabandhan, Janmashtami and Mahashivratri. People from every corner of Prayagraj come here for worship and darshan. Read More: https://www.jagran.com/uttar-pradesh/allahabad-city-sawan-2021-ritual-is-done-throughout-the-year-in-shri-sidhpeeth-bhole-giri-temple-worship-of-shiva-fulfills-wishes-21869042.html - [Shri Naag Vasuki Mandir, Daraganj, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-naag-vasuki-mandir-daraganj-prayagraj-uttar-pradesh/) - This is a consecrated temple of Naag Vasuki. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 7.3 kms East of Prayagraj Junction. Map: https://goo.gl/maps/qmugLGoBL7N7Dvrs9 About Shri Naag Vasuki Mandir The Nagvasuki temple is located on the banks of the Ganges at the northern end of the Daraganj locality. Nagvasuki Dev is worshiped in this temple and his stone idol is placed in the centre of the temple. Nagvasuki has also been called Sheshraj, Sarpanath, Anant and Sarvadhyaksha. The glory of this temple can only be gauged from the fact that the journey of every devotee and pilgrim to Prayagraj is not complete until he or she sees Lord Nagvasuki. Lakhs of pilgrims visit the temple on the day of Kumbh, Ardh Kumbh, Magh Mela and Nagpanchami. The description of this temple also appears in the Puranas. The Bhogavati shrine is believed to be inhabited with Nagavasuki. The Nagvasuki temple is considered to be the Bhogavati shrine on the west side of the Ganges towards the east.When the Ganges floods during the rainy days, its water reaches the stairs of the Nagvasuki temple. The devotees then bathe in the Bhogavati shrine. In Shravan month, the ritual of peace ie. Rudrabhishek, Mahabhisheka and Kaal Sarpdosh takes place in the Nagvasuki Temple. Temple Story What is famous about this temple is that when Aurangzeb was breaking the temples in India, he himself came to break the much-talked Nagvasuki temple. But, as soon as he shot a sword at the idol, the sword got stuck at the idol and suddenly the divine form of Lord Nagvasuki was revealed. Aurangzeb trembled at seeing his formidable appearance and fainted in fear. The temple also has many mythological beliefs. There is such a mythological belief about this temple that by coming here and worshiping, Kaal Sarp Dosh ends forever. Legend says that the then Maratha king had developed leprosy at that time. So Raj Pandit had agreed that if the king would get rid of the disease, he would renovate the temple.The king got rid of the dangerous disease. Grateful Raj Pandit built the pucca ghat along with the temple. Read More: https://devdarshanapp.com/en/temples/Nagvasuki-Mandir/63b1fff0-8e02-11ea-b527-575be9bab283 - [Kali Badi Temple, Mutthiganj, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/kali-badi-temple-mutthiganj-prayagraj-uttar-pradesh/) - This is a consecrated temple of Kali. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.8 kms East of Prayagraj Junction. Map: https://goo.gl/maps/jn7d5PZY31nLA1vx5 About Kali Badi Kali ("the black one") is the Hindu mother goddess, symbol of dissolution and destruction. She destroys ignorance, maintains the world order, and blesses and frees those who strive for the knowledge of God. In the Vedas the name is associated with Agni, the god of fire, who had seven flickering tongues of flame, of which Kali was the black, horrible tongue. This meaning of the word has meanwhile been replaced by the goddess Kali, the grim consort of Shiva. Her appearance is fearsome: baleful eyes, a protruding tongue, and four arms. In her upper left hand she wields a bloody sword and in her lower left hand she holds the severed head of a demon. With her upper right hand she makes the gesture of fearlessness, while the lower right hand confers benefits. Draped around her is a chain of severed human heads and she wears a belt made of dismembered arms. As Bhavatarini, the redeemer of the universe, she stands upon the supine form of her spouse. Read More: http://allahabadkalibari.com/index.htm - [Alopi Sankari Devi Shaktipeeth (Fingers), Alopi Bagh, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/alopi-sankari-devi-shaktipeeth-right-hand-alopi-bagh-prayagraj-uttar-pradesh/) - This is a consecrated temple of Shri Alopi Sankari Devi Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 5 kms East of Prayagraj Junction. Map: https://goo.gl/maps/q18erCYnoy4cDEHs7 About Alopi Sankari Devi Shaktipeeth Alopi Devi Mandir is unique in that there is no statue of any deity in this temple; instead, a wooden carriage or ‘doli’ is worshiped. The name Alopi (disappeared) Bagh derives from the Hindu belief that after the death of his wife Sati, Shiva travelled through the skies with her dead body. To relieve him of his agony, Vishnu threw his Chakra at the corpse, causing various parts of the body to fall at various places in India, which were sanctified by the touch of the Goddess’ body parts and thus became holy places for pilgrimage. The final section fell at this location, which became known as “Alopi” (where disappearance was concluded) and the holiest of all. However, this claim is debatable because Allahabad has only one Shakti peeth, the Lalita Devi temple, where Sati’s fingers are said to have fallen. Another more credible version can be found in oral history traditions told by long-term residents of the area. It dates back to when the entire region was covered in dense forests infested with the dreaded dacoits. A wedding procession happened to be passing through the forest at the time. Marriage processions were the most vulnerable targets of robbers in medieval times because they returned loaded with gold and other riches received as gifts. The wedding party was surrounded by robbers while deep in the jungle. After killing all the men and looting the wealth, the robbers moved on to the ‘doli,’ or bride’s carriage. When they unveiled the carriage, they discovered that no one was inside.The bride had vanished into thin air. The word spread, and history became legend, which then became myth. A temple was built on the site of the incident, and locals began to worship the bride as “Alopi Devi,” or the “virgin goddess who had vanished.” Read More: https://viharadarshani.in/2021/04/alopi-devi-mandir-history-timings-images.html/ - [Shri Kalyani Devi Shaktipeeth (Fingers), Kalyani Devi, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-kalyani-devi-shaktipeeth-fingers-kalyani-devi-prayagraj-uttar-pradesh/) - This is a consecrated temple of Shri Kalyani Devi Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.3 kms south of Prayagraj Junction. Map: https://goo.gl/maps/BmS3VrJdFsuSMEwt9 About Shri Kalyani Devi Shaktipeeth 'Shakti Upasana' has its own place in the glorious spiritual tradition of special India. Here, from innumerable Rishis, Munis, Sadhus, Saints, householders and ascetics to great divine personalities incarnated in the form of incarnations, they have confirmed the great importance of worshiping Shakti by presenting the best ideal of Shakti worship. Maryada Purushottam Ram's power worship, Leela Purushottam Lord Shri Krishna, who preaches the nectar of Gita in Mahabharata, is a unique example by doing Shakti-Sadhana. Similarly, in the middle ages, Guru Gobind Singh Chhatrapati Shivaji and Sankalp Shiromani Rana Pratap's Shakti Sadhana and Shakti worship of the great ascetic Paramhans Ramakrishna Swami Vivekananda of the Indian Renaissance period are also a link to the same tradition. Because of this importance of Shakti worship, innumerable places of worship and worship of Shakti have been established all over India from north to south. In these places of worship, 51 (fifty one) Mahapeeths of Shakti have their own special importance. According to the legend, when Sati sacrificed her life after hearing the blasphemy of Lord Shiva in Daksha Yagya, then Devadhidev became angry with her dead body and started dancing Tandava. In such a situation, with a view to pacify Lord Shiva, Shri Narayan cut Sati's body with the Sudarshan Chakra. Sati's cut parts fell at fifty-one places. These fifty-one places were established as fifty-one Mahapeeths of Shakti. A major part of Sati's body (fingers of the hand) had fallen in Tirtharaj Prayag. Therefore, this place is also one of these fifty one Mahapeeths. This is the reason why Prayagraj is also known as Tirtharaj as well as Peetharaj. Bhagwati Lalita rested in the form of Kalyani Devi in ​​Prayag. The following lines of Prayag Mahatma under Padma Purana are proof of this fact- Tasyotare asti lalitha kalyaniti cha geete, darshanstasya pujabhi: sarveshan erv kamda (Prayag Mahatmya, Chapter 76, Verse 17) Thus, according to Prayag Mahatmya, Lalita and Kalyani are the same. Lalita is enshrined as Kalyani Devi. There is also other evidence in favor of the present site of Kalyani Devi being the Mahapeeth. In brief, they can be kept in the following form. According to the Puranas, the sacred courtyard of Bhagwati Lalita in Prayag has been told from Akshayavat in the north-west corner i.e. in the north-west corner, near the Yamuna bank. Bhava-Bhairav ​​is sitting with Bhagwati Lalita Devi in ​​the place of Kalyani Devi. Such mention is found. Very close to the temple of Maa Kalyani is the ancient temple of Bhavnaya Bhairav. The description has come in the third section of Brahmavaivarta Purana. According to this account, Maharishi Yajnavalkya worshiped Bhagwati and installed the statue of Maa Kalyani of 32 fingers in Prayag. Surely Maharishi Yajnavalkya would not have chosen an ordinary place for worship. He must have chosen the same place, which must have been associated with the life of Sati. In the thirteenth chapter of the Matsya Purana, there is a description of 108 Peethas, in which the name of Kalyanalalita appears first. This is the presiding deity of Maharishi Bhardwaj. Archaeological evidence also confirms the present temple of Mata Kalyani Devi to be a Shakti Peetha. For example, Archaeologist Dr. Satish Chandra Kala (who has been the Director of Archaeological Department of Uttar Pradesh and Curator of Prayag Museum.) After archaeological study of the statue of Mata Kalyani Devi, concluded that the present statue is fifteen hundred years old. Yes, there is no other place of Maa Bhagwati more ancient than this in Prayag. In fact, on the basis of all the evidences of scriptures, mythology and history, it can be said that the present place of Mata Kalyani is such a pious ancient and awakened place, which has the distinction of being a Shaktipeeth of Peethraj Prayag. Read More: https://shaktipeethmaakalyani.in/About_Us.aspx - [Shri Lalita Devi Shaktipeeth (Heart), Dariyabad, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-lalita-devi-shaktipeeth-heart-dariyabad-prayagraj-uttar-pradesh/) - This is a consecrated temple of Shri Lalita Devi Shaktipeeth. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 3.1 kms south of Prayagraj Junction. Map: https://goo.gl/maps/d1SeFBcyLoWBNNqW7 About Lalita Devi Shaktipeeth Lalita Devi Temple is a must-see when seeing the holy sites associated with Uttar Pradesh tourism. It is one of the Shakti Peethas and is dedicated to Lalita Devi, the presiding deity of Naimisharanya, making it a highly respected Hindu shrine in Uttar Pradesh. Devotees are quite impressed by the temple’s architecture. With a balanced cantilever, it is exquisitely constructed. Additionally, there are statues of elephants on either side of the entrance to this well-known pilgrimage destination in Naimisharanya. There are several legends related to the Lalita Devi shrine. One of them claimed that after completing the Daksha Yajna, Goddess Sati sprang into the flames while standing in the Yogi Agni position. As a response, Lord Shiva began performing the well-known Tandav dance, also known as the dance of destruction, while carrying Sati’s body on his shoulder. Lord Brahma split her corpse into 51 parts in order to stop Shiva. According to legend, this is where Goddess Sati’s heart is said to have fallen, leading to its status as a Shakti Peetha. According to the second version, sages once enquired of Lord Brahma for assistance because Asuras (demons) were bothering them. In order to solve the issue, Lord Brahma used the sun’s beams to construct a chakra (a sacred wheel) and instructed the sages to follow it till it landed. The sages found a tranquil place to live when the wheel landed at Naimisharanya. The area where the Chakra touched down was turned into a sizable water supply. However, the water flow there was excessive. When the sages returned to Lord Brahma after noticing this, he ordered them to go see Goddess Lalita Devi this time. She brought the chakra back into balance and managed the water flow. On Lord Brahma’s command, it is also claimed that Goddess Lalita made an appearance at Devasur Sangram to destroy the Asuras. Read More: https://prayagsamagam.com/temple/shri-lalita-devi-mandir/ - [Gayatri Shaktipeeth, Meerapur, Prayagraj, Uttar Pradesh](https://sannidhi.net/sannidhi/gayatri-shaktipeeth-meerapur-prayagraj-uttar-pradesh/) - This is a consecrated temple of Gayatri Shaktipeeth There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 2.3 kms south of Prayagraj Junction. Map: https://goo.gl/maps/b7AAWjo3RU7VTLY16 - [Trailanga Swami Samadhi, Trailanga Swami Ashram, Kotwali, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/trailanga-swami-samadhi-trailanga-swami-ashram-kotwali-varanasi-uttar-pradesh/) - This is a samadhi temple containing the samadhi of Trailanga Swami. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The ashram is located 1.7 kms East of Kashi Vishwanath Temple. Map: https://goo.gl/maps/QUQNbEVFaDBWri6ZA About Trailanga Swami Sri Trailanga Swami Ji was a Hindu yogi and mystic famed for his spiritual powers. It is believed that Sri Trailanga Swami ji was incarnation of the Lord Shiva and referred as the “The walking Lord Shiva of Varanasi" There are many stories and anecdotes about Sri Trailanga Swami ji's spiritual and yogic powers. He is believed to have lived for more than 300 years, 150 of which were lived in Varanasi, until his death in 1887. In varanasi, he lived at different places including Assi Ghat, the Vedavyas Asharama at Hanuman Ghat and Dashashwamedh Ghat. He was often found roaming the streets or the ghats, stark naked and "carefree as a child". He was reportedly seen swimming or floating on the river Ganges for hours. His fame had spread and a vast number of people seeked him to allievate their pain and suffereings. During his stay in Varanasi, several prominent contemporary Bengali saints like Lokenath Brahmachari, Benimadhava Brahmachari, Bhagaban Ganguly, Ramakrishna Paramahamsa , Vivekananda, Mahendranath Gupta, Lahiri Mahasaya, Swami Abhedananda, Bhaskarananda, Vishuddhananda, Vijaykrishna and Sadhak Bamakhepa met him and were convinced of his divinity. Life and Biography of Sri Trailanga Swami ji Sri Trailanga Swami ji was born in the year 1607, in Kumbilapuram (now known as Kumili of Puspatirega Tehisil) at Vizianagaram District in Andhra Pradesh, with the name of Shivarama. His parents Narashingha Rao and Vidyavati Devi. After 20 years of spiritual practice (sadhana), he met his preceptor swami, Bhagirathananda Saraswati, in 1679 from the Punjab. Bhagirathananda initiated Shivaram into monastic vows (sannyasa) and named him Swami Ganapati Saraswati in 1685. Ganapati reportedly led a life of severe austerities and went on a pilgrimage, reaching Prayag in 1733, before finally settling in Varanasi in 1737 A member of the Dashanami order, Sivarama became known as Sri Trailanga Swami ji after he settled in Varanasi, living the monastic life.In Varanasi, till his death in 1887, he lived at different places including Assi Ghat, the Vedavyas Asharama at Hanuman Ghat, Dashashwamedh Ghat. A number of people became attracted to him upon hearing of his yogic powers to ameliorate their sufferings. In the later stage of his life, as his fame spread, crowds of pilgrims visited Sri Trailanga Swami ji. During his last days, he took up living like a python (ajagaravritti) in which he sat still without any movement, and devotees poured water (abhisheka) on him from early morning till noon, looking upon him as a living incarnation of Shiva. Read More: https://www.trailangaswami.in/ - [Baba Keenaram Samadhi, Baba Keenaram Ashram, Bhelupur, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/baba-keenaram-samadhi-baba-keenaram-ashram-bhelupur-varanasi-uttar-pradesh/) - This is a samadhi temple containing the samadhi of Trailanga Swami. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The ashram is located 2.3 kms South of Kashi Vishwanath Temple. Map: https://goo.gl/maps/eCpb2w8Mt5Su4a9S6 About Baba Keenaram Aghoracharya Baba Kinaram was born on the Aghor Chaturdashi in the Bhadrapad in 1601 A.D at the Ramgarh village of the Chandauli district near Varanasi, Uttar Pradesh state of India. It is believed that, after birth he had started to cry after three days of his birth by the blessings of the chief Goddess of Aghora, the Hinglaj Mata. According to the scholars in Varanasi, Baba Kinaram was a great saint and the founding father of the prehistoric Aghora. Baba Kinaram is believed as the incarnation of the Lord Shiva. The entire people of that region became delighted when he was born at his parent (shree Akbar Singh and Mansa Devi) home in the Kshatriya family. After his birth, he neither cried nor sucked his mother breast at least for the three day. At the fourth day of his birth (three days later), three monks (believers of the Lord Sadashiva: Brahma, Vishnu and Mahesh) came to him and took the child into their lap. As soon as they whispered something into the ear of child, wonderfully he began to cry. From that day onwards, the Lolark Shashti festival is commemorated by the Hindu religion at fifth day of his birth as a Sanskar of Maharaj Shree Kinaram Baba. Baba Kinaram had started his religious journey for the social welfare and humanity by the blessings of the Hinglaj Mata (Goddess of the Aghora) at the Lyari district of Balochistan (known as the Pakistan). He was the disciple of the Baba Kaluram, his spiritual teacher, who had motivated the awareness within him about the Aghor. Afterward, baba Kinaram had established himself in the city of Lord Shiva, the Varanasi for servicing the people and enlightens them with the prehistoric wisdom. He had declared his principles of Aghor in his writings known as the Ramgita, Viveksar, Ramrasal and Unmuniram. The Viveksar is called having the most genuine thesis on the principles of Aghor. Throughout the religious tour, Baba Kinaram had first stopped up at the residence of Grihast Saint (Baba Shiva Das) for few days. He got observed his activities by the Baba Shiva Das very closely. Baba Shiva Das was very impressed by him for his strange qualities. He suspected that he is a reincarnation of the Lord Shiva. Once upon a time, Baba Shiva Das was handed over his whole belongings to the Baba Kinaram during his bath in the river Ganges, and hide himself in close by the bushes. Baba Shiva Das had observed that the restlessness of the river Ganges was increased as Kinaram approached closer. The level of Gange water was started to increase and swiftly goes down just by touching the feet of him. Baba Kinaram was popularly known as the leading saint of the Aghor tradition (Lord Shiva tradition). He had lived for 170 years and founded the Baba Kinaram Sthal. After his death, his body was buried in a last resting place of him in conjunction with the Goddess Hinglaj. According to the devotees and scholars, it is considered as the present Baba Siddharth Gautam Ram (Peethadheeswer/Mahant of Baba Kinaram Sthal) is the 11th reincarnation of the Baba Kinaram. Baba Kinaram has founded an ancient aghor seat of the Varanasi city. It is also considered that, at the Gange River bank in Varanasi, he made an akhand dhuni (also known as the sacred fire, constant flaming fire) in order to continue his sadhana of God. Kinaram Baba Ashram in Varanasi Baba Kinaram was the aghor of Varanasi city of the 16th century. He had founded the Baba Kinaram aghor ashram in the Varanasi city (named, the Krim Kund Asthal), after getting the darshan of the Bhagwan Dattatreya. Aghoracharya Maharaj Kinaram had passed through all across the India and felt the sufferings of the people. After that, he had engaged his whole life for alleviating the sufferings of the people. Read More: https://www.varanasi.org.in/kinaram-baba - [Shri Chintamani Ganesh Temple, Bangali Tola, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/shri-chintamani-ganesh-temple-bangali-tola-varanasi-uttar-pradesh/) - This is an ancient temple of Ganesh. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The ashram is located 1.7 kms South of Kashi Vishwanath Temple. Map: https://goo.gl/maps/5N2vyyE5DEYPNsZz9 About Ganesh Ganesha (Sanskrit: गणेश, IAST: Gaṇeśa), also spelled Ganesh, and also known as Ganapati, Vinayaka, and Pillaiyar, is one of the best-known and most worshipped deities in the Hindu pantheon[4] and is the Supreme God in the Ganapatya sect. His depictions are found throughout India.[5] Hindu denominations worship him regardless of affiliations.[6] Devotion to Ganesha is widely diffused and extends to Jains and Buddhists and beyond India.[7] Although Ganesha has many attributes, he is readily identified by his elephant head.[8] He is widely revered, more specifically, as the remover of obstacles and thought to bring good luck;[9][10] the patron of arts and sciences; and the deva of intellect and wisdom.[11] As the god of beginnings, he is honoured at the start of rites and ceremonies. Ganesha is also invoked as a patron of letters and learning during writing sessions.[2][12] Several texts relate mythological anecdotes associated with his birth and exploits. While scholars differ about his origins dating him between 1st century BCE and 2nd century CE, Ganesha was well established by the 4th and 5th centuries CE, during the Gupta period and had inherited traits from Vedic and pre-Vedic precursors.[13] Hindu texts identifies him as the son of Parvati and Shiva of the Shaivism tradition, but he is a pan-Hindu god found in its various traditions.[14][15] In the Ganapatya tradition of Hinduism, Ganesha is the Supreme Being.[16] The principal texts on Ganesha include the Ganesha Purana, the Mudgala Purana and the Ganapati Atharvasirsha. Etymology and other names Ganesha has been ascribed many other titles and epithets, including Ganapati (Ganpati), Vighneshvara, and Pillaiyar. The Hindu title of respect Shri (Sanskrit: श्री; IAST: śrī; also spelled Sri or Shree) is often added before his name.[17] The name Ganesha is a Sanskrit compound, joining the words gana (gaṇa), meaning a 'group, multitude, or categorical system' and isha (īśa), meaning 'lord or master'.[18] The word gaṇa when associated with Ganesha is often taken to refer to the gaṇas, a troop of semi-divine beings that form part of the retinue of Shiva, Ganesha's father.[19] The term more generally means a category, class, community, association, or corporation.[20] Some commentators interpret the name "Lord of the Gaṇas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements.[21] Ganapati (गणपति; gaṇapati), a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord".[20] Though the earliest mention of the word Ganapati is found in hymn 2.23.1 of the 2nd-millennium BCE Rigveda, it is however uncertain that the Vedic term referred specifically to Ganesha.[22][23] The Amarakosha,[24] an early Sanskrit lexicon, lists eight synonyms of Ganesha: Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers),[25] Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana (gajānana); having the face of an elephant.[26] Vinayaka (विनायक; vināyaka) or Binayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras.[27] This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (Marathi: अष्टविनायक, aṣṭavināyaka).[28] The names Vighnesha (विघ्नेश; vighneśa) and Vighneshvara (विघ्नेश्वर; vighneśvara) (Lord of Obstacles)[29] refers to his primary function in Hinduism as the master and remover of obstacles (vighna).[30] A prominent name for Ganesha in the Tamil language is Pillai (Tamil: பிள்ளை) or Pillaiyar (பிள்ளையார்).[31] A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk".[32] Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".[33] In the Burmese language, Ganesha is known as Maha Peinne (မဟာပိန္နဲ, pronounced [məhà pèiɰ̃né]), derived from Pali Mahā Wināyaka (မဟာဝိနာယက).[34] The widespread name of Ganesha in Thailand is Phra Phikanet.[35] The earliest images and mention of Ganesha names as a major deity in present-day Indonesia,[36] Thailand, Cambodia and Vietnam date from the 7th and 8th centuries,[37] and these mirror Indian examples of the 5th century or earlier.[38] In Sri Lankan, among Sinhalese Buddhists, he is known as Gana deviyo, and revered along with Buddha, Vishnu, Skanda and others deities.[39] Read More: https://en.wikipedia.org/wiki/Ganesha - [Sri Varahi Devi Temple, Lahori Tola, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/sri-varahi-devi-temple-lahori-tola-varanasi-uttar-pradesh/) - This is an ancient temple of Varahi Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 350 m South of Kashi Vishwanath Temple. The temple is opened only between 7:30 AM to 9:30 AM. Map: https://goo.gl/maps/bSp4wK4x5UedP2is7 About Varahi Devi It is Varahi Devi who takes care of Kashi in the night and it is Kaalbhairav who supervises Kashi during the day. Since the sanctum exudes extreme power, it is only the priest who can enter the sanctum to worship her. Many say that the deity for Varanasi is Kalabhairava. But it is only partially true. Both of them are governing deities for Kashi. As per the local belief, it is Varahi Devi who takes care of Kashi in the night and after morning rituals, she returns back to the temple and rests until sun sets. Kalabhairava takes care of Kashi during the day. So it is Varahi Devi who takes care of Kashi in the night and it is Kaalbhairav who supervises Kashi during the day. She is the ultimate provider of justice here and the protector of Kashi. Kashi was originally called Varanasi because the village deity was Varahi. She is also called Varthali (the messenger of News) because she reports to Lalita Parameshwari about what is happening on earth. Karungalai is a bead made out of ebony tree which is actually worshipped as Varahi. Varahi provides ultimate justice in court proceedings. But we have to be mandatorily on the side of justice. Otherwise, she may backfire. Since she is a goddess in an angry form, she cannot be seen directly. One should view her only through a window. Her yantra is unbelievably powerful as it is believed to protect the devotee against negative energies and black magic spells. It is also a provider of wealth and prosperity. Hibiscus flower garlands are offered by some devotees the night before and the next day these are offered to the Devi in the morning. Varahi is a tantric Devi as well who should be worshipped after sunset or before sunrise. She is a ratri devata and protector of Varanasi. Also known as Dhumra Varahi or Dhumavati. Any priest, experiences a stinging slap on his face when he does not worship her properly. This is an experience felt by many priests there. Locals have an unending list of miracles to describe to the visitors where Varahi extended her helping hand to avert danger in their lives. Locals usually are crowded here at this temple as they visit this for blessings in the early morning before they set out for their daily work. Read More: https://www.boldsky.com/yoga-spirituality/varahi-devi-know-more-about-the-god-mother-of-varanasi-146848.html?story=3 - [Sri Vishalakshi Devi Shaktipeeth (Face or Earring), Kashi Lohari Tola, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/sri-vishalakshi-devi-shaktipeeth-face-or-earring-kashi-lohari-tola-varanasi-uttar-pradesh/) - This is a consecrated space of Sri Vishalakshi Devi Shaktipeeth where Mata Sati's face or earring fell off. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there This temple is next to Kashi Vishwanath Jyotirlinga. You can reach Kashi Vishwanath Jyotirlinga by taking an auto or taxi from Varanasi airport. Map: https://goo.gl/maps/mv4gKKJxda3D3tEG6 About Jayadurga Shaktipeeth: Sri Vishalakshidevi Shaktipeeth is the 17th Shaktipeeth of the Ashtadasha Shaktipeeth. Vishalakshi appears in two forms in the sanctum sanctorum. One form is Swayambhuva, the other form is Archamurti. As soon as we enter the temple we have to visit the priest first, then the Swayambhu. Vishalakshi means one with wide eyes. Varanasi is one of the most revered shrines of Goddess Vishalakshi. Kashi is the field of energy that Amma possesses. Kashi Kshetra is located in the state of Uttar Pradesh. Kashi is also known as Varanasi. Varanasi is the confluence of the rivers Varuna and Asi. Kashi has a special place as one of the Saptamoksha Puranas, an adored shrine for all Indians in Varanasi. The Vishweshwara measured in this field is the chief of the twelve Jyotirlingas. This field is known as the open field. Temple Significance: Located at Mir Ghat on the banks of the Ganges. Vishalakshi Ammavari Kshetra is located at a short distance from the Kashi Vishweshwara Temple. Bhagwati Karna Kundalas (eyes, earrings) are known to have fallen in Kashi. That is why the sellers here are called Manikarnika. Legend has it that Sri Vishalakshi Shaktipeeth originated as Manikarnika. She is also known as Vishalakshi Devi and Vishwalakshmi Devi. The Kajali festival is unique in Varanasi as it catches the eye of Goddess Sati. This festival is celebrated by women in Varanasi. The Kajali festival is held at the Vishalakshi Temple. The Kajali festival is held annually in Varanasi on Bhadrapada Shuddha Tadiya. It is a well-known fact that Lord Shiva resides in Kashi, Kalabhairava. The Vishalakshi Ammavari Temple is located on the street two streets south of these temples. It is said that the presence of Sri Chakra in the temple of Evishalakshi Devi is a great privilege. The oldest idol of the goddess here is considered to be the originator of the ancient idol of the goddess here. The statue is located behind the existing statue. In the temple, the goddess is seen with a golden cloak. Shining with yellow saffron, she is adorned with garlands and devotees believe that their desires must be fulfilled if they worship Manasara. The goddess is also known as Gauri. The goddess is also known as Gauri. According to mythology, Goddess Parvati is measured as Annapurna due to Goddess Parvati giving alms in this temple. This mother is measured as Annapoorneshwari in Kashi and Kamakshimata in Kanchi with another aspect. The Vishalakshi Mata Temple in Kashi is located very close to the Annapurna Temple. The dome of the temple is in the traditional style of the South. Vishalakshini is described in the Puranas as the ruling form of the universe and Vishalakshini in the Puranas as the ruling form of the universe. In Tantras, she is described as Mahakali. She removes the rituals for those who died in Kashi. Kashi Vishwanath wears the form of Mahakala and blesses them with salvation. It is said that Lord Shiva preaches the Taraka mantra in the ears of those who die in Kashi. Source: https://bhaktipooja.com/2021/02/28/temples-of-kashi-kashi-vishalakshi-devi-shaktipeeth/ - [Shree Kaal Bhairav Temple, Naibasti, Varanasi, Uttar Pradesh](https://sannidhi.net/sannidhi/shree-kaal-bhairav-temple-naibasti-varanasi-uttar-pradesh/) - This is a consecrated space of Sri Vishalakshi Devi Shaktipeeth where Mata Sati's face or earring fell off. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there This temple is 1.9 Kms North of Kashi Vishwanath Jyotirlinga. Map: https://goo.gl/maps/Hy7BhADhc3K9vJk3A About Kaal Bhairav Temple: Kaal Bhairav Mandir (Hindi: काल भैरव मंदिर) is one of the oldest Shiva temples in Varanasi, India. Situated in Bharonath, Vishweshwarganj (Varanasi), this temple has great historical and cultural importance in Hinduism; especially amongst the locals. The temple is dedicated to Bhairava (Kaal Bhairav), a fierce form of Shiva and wears a garland of skulls and carries a club of peacock feathers. The word "Kaal" means both "death" and "time". Kaal Bhairav also means the one who removes the fear of both death and time. It is believed that even death is afraid of Kaal Bhairav. Housed in the inner sanctum of the temple is a silver faced idol of Kal Bhairav who is seated on his vahana (vehicle), a dog and is holding a trident. Only the face of the icon decorated (with garlands) is visible to the visitors through the doorway. Rest of the icon is covered with a piece of cloth. On the rear door of the temple, there is an icon of Kshetrapal Bhairav, another aspect of Bhairava.[2][3][4] Religious belief Once, the gods Brahma and Vishnu were competing for supremacy. Then Shiva appeared as a powerful divine light between the duo. An angry Brahma stared at the pillar of light with his 5th head, which started to burn out of anger. Shiva has instantly created the new being Bhairava or Kaal Bhairav (destroying the fear of 'Kaal’ : "Kaal Bhairav"), who decapitated Brahma's 5th head. However, the head stuck to Kaal Bhairav's hand. Shiva then ordered Kaal Bhairav to go to various places but Brāhmanahatya, the sin of beheading Brahma personified as a gory woman, followed him until he reached Varanasi where Brahma's head fell on the ground. The place is called "Kapal Mochan Teerth". He was freed of the sin of Brāhmanahatya as he entered Varanasi. Shiva then pronounced that "Kaal Bhairav" will forever be in Varanasi in order to remove sins of his disciples.[2][3][4] History Exact date of construction of Kaal Bhairav temple is not known but it is estimated that the current structure was built in the mid 17th century AD.[2][3][4] Religious importance Kaal Bhairav is believed to be the Kotwal (Chief police officer) of Creation; everyone who wants to exist in Creation(even if Gods) needs to take his permission to exist. He is also believed to be the Kotwal of "Sati pind" and without his permission, no one can touch the "Sati pind". Kaal Bhairav protects the devotees from all the problems.[2][3][4] As per popular belief, Kal Bhairav is considered to be the protector of the city.[5] Source: https://en.wikipedia.org/wiki/Kaal_Bhairav_Mandir,_Varanasi - [Shri Lahiri Mahasaya Samadhi, New Keshav Ashram, Haridwar, Uttarakhand](https://sannidhi.net/sannidhi/shri-lahiri-mahasaya-samadhi-new-keshav-ashram-haridwar-uttarakhand/) - This is a samadhi temple containing the ashes of Sri Shri Lahiri Mahasaya. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The temple is located 1.6 kms South of Haridwar Train Station. Map: https://goo.gl/maps/r4AzCsKJDwshFg527 About Lahiri Mahasaya Samadhi After obtaining the land Swamiji himself swam in the river and collected the stones in a boat to build some caves and a concrete square/plinth /platform (chabutra). This platform is 30x40 feet and is 6 feet high was made to build a Samadhi for his Guruji (Swami Lahiri Mahasaya) About Lahiri Mahasaya Shyama Charan Lahiri (30 September 1828 – 26 September 1895), best known as Lahiri Mahasaya, was an Indian yogi guru who founded the Kriya Yoga school.[1][2] In 1861, his non-physical master Mahavatar Babaji appeared to him, ordering him to revive the yogic science of Kriya Yoga to the public after centuries of its guarding by masters. He was unusual among Indian holy people in that he was a householder, marrying, raising a family, and working as a government accountant, an "Ideal yogi-householder."[1] He became known in the West through Paramahansa Yogananda, a disciple of Sri Yukteswar Giri, and through Yogananda's 1946 book Autobiography of a Yogi, considering him a Yogavatar, or "Incarnation of Yoga," since Lahiri himself was chosen by the yogic masters to disseminate the principles of yoga to the world.[1] Biography Early life Lahiri was born into a Bengali Brahmin[3] family in the Ghurni village (presently a neighborhood of Krishnanagar town) in Nadia district of Bengal Province. He was the youngest son of Muktakashi, wife of Gaur Mohan Lahiri. His mother died when he was a child — there is very little known about her, except that she was a devotee of Lord Shiva. At the age of three or four, he was often seen sitting in meditation, with his body buried in the sand up to his neck. When Lahiri was five, the family's ancestral home was lost in a flood, so the family moved to Varanasi, where he would spend most of his life.[4] As a child, he studied Urdu and Hindi, gradually moving on to Bengali, Sanskrit, Persian, French and English at the Government Sanskrit College, along with study of the Vedas. Reciting the Vedas, bathing in the Ganges, and worship were part of his daily routine.[5] In 1846, he was married to Srimati Kashi Moni.[6] They had two sons, Tincouri and Ducouri, and three daughters, Harimoti, Harikamini and Harimohini. His two sons were considered saints. Lahiri's wife became his disciple and was affectionately called by Guru Ma. His work as an accountant in the Military Engineering Department of the Indian government took him all over India. After the death of his father, he took on the role of supporting the entire family in Varanasi.[4] Teacher of Kriya Yoga In 1861, Lahiri was transferred to Ranikhet, in the foothills of the Himalayas. One day, while walking in the hills of Dunagiri, he heard a voice calling to him. After climbing further, he met his Guru Mahavatar Babaji, who initiated him into the techniques of Kriya Yoga. Babaji told Lahiri that the rest of his life was to be given to spreading the Kriya message.[4] Soon after, Lahiri Mahasaya returned to Varanasi, where he began initiating sincere seekers into the path of Kriya Yoga. Over time, more and more people flocked to receive the teachings of Kriya from Lahiri. To note his high spiritual state, his followers called him Mahasaya, which is a Sanskrit spiritual title translated as 'large-minded;'[1] he was also popularly known as Yogiraj and Kashi Baba by his followers. He organized many study groups and gave regular discourses on the Bhagavad Gita at his "Gita Assemblies." He freely gave Kriya initiation to those of every faith, including Hindus, Muslims, and Christians, at a time when caste bigotry was very strong. He encouraged his students to adhere to the tenets of their own faith, adding the Kriya techniques to what they already were practicing.[4] He continued his dual role of accountant and supporter to his family, and a teacher of Kriya Yoga, until 1886, when he was able to retire on a pension. More and more visitors came to see him at this time. He rarely left his sitting room, available to all who sought his darshan. He often exhibited the breathless state of superconscious samādhi. Over the years he gave initiation to gardeners, postmen, kings, maharajas, sannyasis, householders, people considered to be lower caste, Christians, and Muslims.[5] At that time, it was unusual for a strict Brahmin to associate so closely with people from all castes. Some of his notable disciples included Panchanan Bhattacharya, Swami Sri Yukteswar Giri, Swami Pranabananda, Swami Keshavananda Brahmachari, Bhupendranath Sanyal and the parents of Paramahansa Yogananda. Others who received initiation into Kriya Yoga from Lahiri included Bhaskarananda Saraswati of Benares, Balananda Brahmachari of Deogarh, Maharaja Iswari Narayan Sinha Bahadur of Benares and his son.[4][7] Biographer and Yogacharya Dr. Ashoke Kumar Chatterjee, in his book "Purana Purusha" depicts that Lahiri initiated Sai Baba of Shirdi into Kriya Yoga, based on a passage in Lahiri's 26 secret diary.[8] He gave permission to one disciple, Panchanan Bhattacharya, to start an institution in Kolkata to spread the teachings of Kriya Yoga. The Arya Mission Institution published commentaries by Lahiri on the Bhagavad Gita, along with other spiritual books, including a Bengali translation of the Gita. Lahiri himself had printed thousands of small books with excerpted passages from the Gita, in Bengali and Hindi, and distributed them for free, an unusual idea at that time.[5] In 1895, he began gathering his disciples, letting some of them know that he would soon be leaving the body. Moments before his passing, he said simply, "I am going home. Be comforted; I shall rise again." He then turned his body around three times, faced north, and consciously left his body, entering mahasamadhi. Lahiri Mahasaya died on 26 September 1895, four days before turning 67.[4] He was cremated according to Hindu Brahmin rites at Manikarnika Ghat in Varanasi. Read More: https://www.katyayanipeeth.org.in/temple https://en.wikipedia.org/wiki/Lahiri_Mahasaya - [Sri Anandamayi Ma Samadhi, Anandamayi Ashram, Haridwar, Uttarakhand](https://sannidhi.net/sannidhi/sri-anandamayi-ma-samadhi-anandamayi-ashram-haridwar-uttarakhand/) - This is a samadhi of Sri Anandamayi Ma. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The ashram is located 3.6 kms South of Haridwar Train Station. Map: https://goo.gl/maps/AwX7nq19bkEnF4Br9 About Sri Anandamayi Ma The mysterious aloofness of her personality was totally beyond human understanding and yet it was so tempered by her compassionate love for all living creatures that she seemed closer than the most indulgent friend ever could be. She was the Teacher whose guidance was sought by the learned as well as the simple, the old and also children, people from alien cultures or from traditional backgrounds. Although she travelled incessantly, it was seen that she was at home everywhere and no one was a stranger to her. Throughout the length and breadth of India and also beyond its shores people found her to be, as if the personification of their own inner vision of the Adored one who is most dear to their hearts. In Dhaka where she first gained recognition, She was known as “Manush Kali”, that is, the ‘living Kali’. Kali is the presiding Deity of Bengal so that was quite understandable. When she moved out of Bengal and visited other provinces, her presence elicited the same type of response, even at her first appearance. On the shores of the Holy Narmada, she was greeted as “Devi Narmada”. In Madurai she was hailed as the Goddess Minakshi by surging crowds who waited hours for a glimpse of her. In the Punjab she was given the same place of honour as the Holy Granth Sahab. In Vrindavan, the much-respected Mahatma, Sri Haribabaji Maharaj saw in her his adored Deity, the Lord Gauranga. The Sindhi devotees of Sri Udiyababaji Maharaj paid her homage as the visible Form of their Deity Jhoolelal. One Muslim devotee used to a see a vision of her with a Taj on her head during his meditations. A Christian devotee remarked quite spontaneously “Now we have a Face to put on God”. The simple highland women of Almora would say to her, “Now that we have you with us, we do not need to visit the Temple” One visitor, an Irish journalist frankly asked her, “Am I right to believe that you are God?” Sri Ma answered, “There is nothing save He alone; everyone and everything is but a form of God. In your person also He has come here to give darshana”. He persisted, “Why are you in this world?” “In this world?” Sri Ma answered, “I am not anywhere. I am myself reposing within myself’. During the same conversation the Irishman said, “I am a Christian:’ Sri Ma answered, “So am I, a Christian, a Muslim, anything you like”. In general Sri Ma’s inimitable smile disarmed all questions regarding her identity. She once answered a devotee’s query in these words: “What a childish question to ask; People have various visions of gods and goddesses (in me) according to their own predilections. What I was before, I am now, and shall be hereafter. I am also whatever you or anybody may think I am; why don’t you look at it this way: the yearnings (of seekers after Truth) have brought about this body. All of you have wanted it and so you have found it. That is all you need to know.” Richard Lannoy, a devotee of many years standing has summarised Sri Ma’s ways of being with us in a very telling phrase: “Yet there is a strangeness, a particularity, an indefinable quality which comes so near the limits of the definably human as to make an adjective like ‘human’ quite inadequate when applied to Her case, and ‘divine’ paltry. It is widely accepted that She was, simply, unique. She was, throughout Her life, the acme of effortless perfection”. Sri Ma Anandamayi was born in a small village called Kheora, in what is now Bangladesh, on April 30, 1896. She was born into a pious, prestigious but non-affluent brahmin household. Her given name was Nirmala Sundari Devi. It is translated as ‘Immaculate Beauty’ which seemed appropriate as the infant grew up to be a lovely child. Little Nirmala, a blithe and happy child spent her childhood in agreeable village surroundings. She was a favourite with everyone – ready to fetch and carry and to render whatever service she was capable of to anyone who asked for it. The entire village, consisting mainly of Muslim families, extended to her a love and affection which has endured through the years. Even now the Muslim population of Kheora refer to her as “Our own Ma.” Sri Ma’s father was a devout Vaishnava. He was well known for his beautiful rendering of devotional songs; his melodious voice never failed to touch the hearts of his audience. In fact he was sometimes compared to Ramprasad, the saintly bard of Bengal who it is believed had invoked the presence of Shakti by his inspired singing. Sri Ma’s mother was a gentle woman of upright nature totally dedicated to the welfare of her family. That she was not just like countless such others became evident as the years went by. Many will remember her as the ochre-robed Swami Muktananda Giri who accompanied Sri Ma on her travels. Sri Ma was barely thirteen when she was married to Sri Ramani Mohan Chakravarty of Atpara. Their family had a tradition of Shakti-upasana. As a child-bride Sri Ma was received into the family of Ramani Mohan’s eldest brother Sri Revati Mohan and his wife Pramoda Devi. She remained with them for nearly four years while Ramani Mohan was in Atpara and in Dhaka. From a carefree childhood in her parents’ home she was catapulted into a demanding situation of considerable physical hard work in an atmosphere of restrictive discipline. She cooked, cleaned, fetched water, took care of the children and served her sister-in-law in every way possible. Hard work is the lot of village women not only in India but all over the world. What sets Sri Ma apart from all such girls placed in similar situations is the fact of her total adequacy and a little extra, as it were. She remained uniformly cheerful, good-humoured, and more than willing to shoulder other people’s burdens. Nothing was a chore to her. Her serene and equable temper was never disrupted by thoughtlessness or unfair treatment at the hands of the elders. Actually Sri Ma’s untroubled happy disposition caused her new family some anxiety; it could only mean a simple mind. In her childhood also she had invoked this fear in her parents’ thoughts – perhaps the little girl was just a little below par, not to be at all mischievous and naughty like other children? It took many years for Sri Ma’s close companions to realize that she was ever established in her often repeated Vani: jo ho jaye: ‘Whatever comes to pass, let it be’. It took time for discerning people to understand that Sri Ma was obedient but not biddable or suggestible. Her boundless compassion overflowed in concern for whoever came within the orbit of her ministrations: family, neighbours, servants as well as animals and plants felt the magic touch of this innate interest in their welfare. She also had a very ready and impish sense of humour which always took note of the foibles of her companions and gave her and perhaps a friend, much quiet enjoyment but being without malice she never made fun of anyone. She always had the aura of perfectibility all around her but somehow it never overwhelmed her companions. On the contrary; by her gentle ways and ready smile she endeared herself to everyone who came in touch with her. At the age of 18, Sri Ma by the mutual consent of both families came to Ashtagram to stay with her husband at his place of work. In later years Sri Ma used to refer to her husband by the name ‘Bholanath’ so we shall use this title for him in this account. At the time of her coming to Ashtagram her mother had told her that she should give the same respect and obedience to her husband as she had given to her father. It has been noted that throughout her life Sri Ma was very mindful of her mother’s gentle behests. Bholanathji met with a friendly but deferential treatment, which was very endearing. The mantle of a responsible guardian in charge of a precious treasure descended on his shoulders as it were. It may be stated at once that he wore this mantle with circumspection and competence all his life, till his death in 1938. Sri Ma always had the aura of perfectibility all around her but somehow it never overwhelmed her companions. On the contrary; by her gentle ways and ready smile she endeared herself to everyone who came in touch with her. Much has been written regarding the purity and perfect celibacy of Sri Ma and Bholanathji’s married life. These words are rather inadequate because it would be much better to say that such questions never arose where they were concerned. Bholanathji obviously bore the impact of a beautiful young wife who was ready to obey his slightest bidding with an exemplary calmness of spirit. Their neighbours and close friends do not report that he was not perfectly contented as he was. Bajitpur: From Ashtagram, Bholanathji came to Bajitpur on a transfer. The township of Bajitpur has acquired special significance for the devotees of Sri Ma as the place where she went through the various processes of intensive sadhana. How this came about may be best related in her own words; “One day in Bajitpur I had as usual gone to the pond near the house where we lived, for my daily bath. While pouring the water over my head, the kheyala came to me, ‘how would it be to play the role of a Sadhaka? And so the lila began” These two words used so constantly with reference to Sri Ma, perhaps need to be explained a little. Kheyala may be best explained by the words ‘a spontaneous thought’, distinct from an act of will or a wish for some desired end. It generally came into being perhaps taking shape out of the needs of her companions. Sri Ma lived the life of a pilgrim on the path of spiritual endeavour for nearly six years; during this time she initiated herself and proceeded thereafter in a more systematic manner. Bholanathji realized that he was in the presence of a very special embodiment of Divine Power Once expressed it was seen that a concatenation of events led to its fulfillment. Sometime kheyala could be invoked by repeated requests or deflected also. Sri Ma seemed equally agreeable toward any of the results accruing from her kheya1a. Lila could be translated as “sportive play” -an activity, which is an end in itself. With Sri Ma, Kheyala was simultaneous with spontaneous action in relation to it. In the evening she again swept out her room and its precincts. She lit incense and made a circumambulation round the cottage with the burner in her hand. She took care of Bholanathji’s needs on his return from work. Even to the detail of preparing a hookka for his after-dinner smoke. After Bholanathji had settled down, she asked his permission to engage in a little sadhana. This, he readily granted. So Sri Ma sat on the floor in a corner of their room and orally began to repeat the word ‘Hari, Hari, Hari’…, for no better reason than that she had learnt to sing this Name from her father in her childhood. Bholanathji saw her becoming gradually absorbed in a world of inner joy. After a few days of this routine, he saw her assuming some yogic postures or asanas. The first of these was probably the siddhasana. Bholanathji knew of course that she had no previous knowledge of Yoga or Yogic asanas; they were happening to her. He said one day,”Why do you say ‘Hari’? We are not Vaishnavas”. Sri Ma asked, “Shall I then say Siva, Siva?” Bholanathji was satisfied. The change of Name had no effect on the kriyas of sadhana. Sri Ma has said that she contemplated no visual forms when she repeated the words. The sound was all in all. The syllables were like the resonance being struck off an all-pervasive beat. Her body was as if in tune with the universal rhythmn of that power, which underpins all that exists. Her body became as if an instrument for the play of this cosmic music. She seemed to become one with the sound of the letters that she uttered; her limbs, her entire body moved rhythmically as if in vibrant dance-forms of an extra-ordinary choreography directed by an inner Power. Sometimes she lay for many hours absolutely still and totally absorbed in an inner bliss. At such times her body emanated a radiance which was visible to onlookers, Bholanathji watched her enthralled never doubting the genuineness of the manifestations; he was able to brush aside adverse comments from some of the neighbours who failed to understand that they were witnessing the unfolding of the magnetic personality of Sri Ma who had the kheyala to reveal herself in the role of a sadhaka. Sri Ma lived the life of a pilgrim on the path of spiritual endeavour for nearly six years; during this time she initiated herself and proceeded thereafter in a more systematic manner. Bholanathji realized that he was in the presence of a very special embodiment of Divine Power. He himself accepted the much-coveted initiation from Sri Ma within the first year of this manifestation. Thereafter their relationship acquired a new dimension – that of Guru and disciple, although Sri Ma never changed in her attitude of complete obedience and deference to Bholanathji’s wishes. Referring to this period of her life, Sri Ma has said, “Sadhanas by which man endeavours to attain self-realization are of endless variety, and each variety has innumerable aspects. All these revealed themselves to me as a part of myself”. In later years she had occasion to talk about her experiences in select gatherings of ascetics, scholars or other seekers of Truth. The pandits have marvelled at her knowledge of all tenets of faith, in all their doctrinal details. Sri Ma has said that even so she has not talked about one thousandth part of all that was revealed to her during her years of intensive sadhana. Sometime in 1922 she became maunam that is silent. This silence came as a mark of the fulfillment of sadhana. After the period of maunam, she began to converse with visitors on religious topics. Bholanath became the Manager of the Shahbagh Gardens, a part of the Estates of the Nawabzadi Pyari Bano. Many of the people who had known them in Ashtagram and Bajitpur had relations in Dhaka. The rumour gained ground that the young housewife in the Shahbagh Gardens was gifted with great spiritual powers. Visitors came out of curiosity and stayed to become life-long devotees. In accordance with the orthodox customs of those times Sri Ma kept herself veiled in public. If Bholanathji asked her to speak to anyone, she would do so but not otherwise. Women, of course, were always free to visit and soon there was a crowd round her. The men continued to be at a disadvantage because they were mindful of public opinion, but here Bholanathji played an important role. Soon he began to be looked up to as Baba Bholanath, a person commanding respect in his own right. Under his aegis, the swelling crowds assumed the shape of an ever increasing but close-knit family. Among the early devotees were Sri Jyotish Chandra Rai, who came to be known as Bhaiji in this circle; Sri Shashanka Mohan Mukherji (later Swami Akhandanandaji) and his daughter Adorini Devi, known to all devotees as Gurupriya Devi or Didi. Sri Nishikanta Mitra, Sri Pran Gopal Mukherjee, Sri Niranjan Rai, Sri Baaul Chandra Basak (Bholanathji’s life long friend) and many many others. Sri Ma’s parents were invited by Bholanath to come and stay at Shahbagh. They came to be known as Didima (Mother’s Mother) and Dadamashai (mother’s father). From them, the devotees of Dhaka heard about Sri Ma’s childhood days. Bholanathji’s sisters and brothers with their families also came together in Dhaka after many years. One sister remarked “After our father’s death we had become rather scattered; now Badhuthakurani (a term of endearment for a brother’s wife) is making it possible for us to come together as a family again”. In Dhaka, Sri Ma lived amidst an atmosphere of the miraculous. Her healing touch was sought by strangers from far and near. She was seen in ecstatic states of samadhi and mahabhava during kirtans. An eyewitness account of a mahabhava on the occasion of a kirtan is described in these words: “At one moment Sri Ma was sitting like one of us. The next moment she had changed completely. Her body was swaying rhythmically. Her sari’s border fell back from over her head. Her eyes were closed and the entire body swayed to the rhythmn of the kirtana. With her body still swaying, she stood up or rather was, as if drawn upwards on her foot. It looked as if Sri Ma had left her body, which had become an instrument in the hands of an invisible power. It was obvious to all of us that there was no will motivating her actions. Sri Ma was evidently quite oblivious of her surroundings. She circled round the room as if wafted along by the wind. Occasionally, her body would start falling to the ground, but before it completed the movement it would regain its upright position, just like a wind-blown leaf which flutters toward the ground and then is uplifted and blown forward by a fresh gust of wind.” Sri Ma moved in this manner with the kirtan party for a few moments. After such bhavas she would lie in a samadhi for many hours. It was always Bholanathji who decided when to try and rouse her. She had this kheyala of obeying him, so when he called her repeatedly, she would somehow open her eyes and say, “You want me to get up?” in lisping and slurred tones. At this time he would ask the women to rub her hands and feet gently and keep talking to her and make her answer some questions. In this way slowly Sri Ma would be drawn back to the ordinary world. Didi Gurupriya writes in wonder “It amazed me that Sri Ma so naturally entered into a state of God-intoxication, a state which is coveted by sadhakas of all time. No, not God-intoxication, her state could not be called that, I do not know how to describe a state which was at once sublime and yet normal”. This interplay of the dimensions of normalcy and transcendence was a constant and inalienable feature of Sri Ma’s behaviour. Sometimes it was likened to a sudden play of lightning in the skies. One description is, “It was like simultaneously experiencing sunlight and moonlight. Before one could be dazzled and overwhelmed by the rays of the sun, one would be soothed and reassured by the gentle moonbeams”. These states were frequent and visible to all at this time but they had happened in her childhood and while she was with Revati Mohan’s family as well. They had not been understood by her companions of those times and been dismissed as some mild kind of fits which would pass away as she grew older. Sri Ma’s overall deportment was so radiant and cheerful that it was easy to discount a few signs of sudden withdrawals into an inner world of mystery. The halcyon days of happy gatherings round Sri Ma were rather short lived. Sri Ma set out on her travels in 1927. Baba Bholanath liked to visit places of pilgrimage. They travelled quite extensively. The devotees of Dhaka gradually got accustomed to Sri Ma’s frequent absences. It became clear that Sri Ma had the kheyala to leave Dhaka. The devotees had built a small Ashram for her but Sri Ma’s kheya1a to move out proved too strong. Accompanied by Bholanath and Bhaiji Sri Ma left Dhaka on June 2, 1932. Travelling in a haphazard way she happened to arrive at Dehradun. From here they found their way to Raipur a remote village in the interior. They took up their abode in the dilapidated Siva Temple a little way from the village. This was the beginning of a new way of life for two of them. Bholanathji devoted himself to his sadhana wholeheartedly. Bhaiji tried his hand at rendering such services, which so far he had received from his own servants. To sweep and clean, wash clothes, cook primitive kind of food was hard work for him. Sometimes Sri Ma helped him out but in general she wandered around alone or sat surrounded by the village women. When she returned to Dehradun she and Bhaiji stayed at the Manohar Temple in Ananda Chowk. Bholanathji spent almost 3 years in Uttarkashi in doing his own tapasya; In Dehradun she came in touch with all the Kashmiri families who resided nearby. Sri Hari Ram Joshi became a devotee and a great admirer of Bhaiji. He was a man of strong convictions; moreover he had the courage of his convictions. Having given his allegiance to Sri Ma, he tried his best to bring all his friends to her feet. He was instrumental in introducing Smt. Kamala Nehru to Sri Ma. This proved to be a meeting which led to other ties being forged with other people from far and near. Smt. Kamala Nehru’s one-pointed devotion to Sri Ma was remarkable in its depth and strength. She carried her memories to Switzerland and so influenced some of her friends, that they came to India to see Sri Ma. Mahatma Gandhi came to know a lot about Sri Ma from Kamalaji. He was so impressed by all that he heard that he sent his trusted right-hand man Sri Jamnalal Bajaj to Sri Ma. He in his turn became so dedicated a devotee that Sri Ma had the kheyala to travel to Wardha after his unexpected death and so met Gandhiji himself. In later years Sri Jawaharlal Nehru and Indiraji came to Sri Ma drawn to her inevitably by their memories of the last days of Kamalaji. The Raja Sahab of Solon, met Sri Ma around this time. He became one of the foremost devotees and was known to all as Jogibhai. Dehra Dun became another Dhaka. The tradition of joyous gatherings spread to other towns such as Delhi, Meerut, Lucknow, Solon and Simla. At Simla the festival of Hari-kirtan under the aegis of the Hari Sabha received a new lease of life in Sri Ma’s presence and by Bholanathji’s enthusiastic participation. Bholanathji had rejoined Sri Ma on coming down from Uttarkashi. He had been introduced to the new devotees and accepted whole-heartedly as Pitaji (father). The swelling tides of the happy crowd unknown to themselves were facing two crises : Bhaiji passed away in Almora in August 1937 and Bholanathji himself left his sorrowing family of devotees in May 1938 in Kishenpur Ashram. The passing away of Bholanathji resulted in a new understanding of Sri Ma and her ways. Sri Ma had been a very devoted wife and she had tirelessly rendered personal service to him whenever he had been ill. During his last illness she was constantly at his bedside. He died with her hand on his head and breathing the word ananda. It was felt that he was giving expression to his own state of an ananda and peace. Most of the devotees had thought that Sri Ma would be distraught but they were amazed to see that there were no signs of grief. She remained as serene as always. She noted their reaction and said gently, “Do you start to wail and cry if a person goes to another room in the house? This death is inevitably connected with this life. In the sphere of Immortality, where is the question of death and loss? Nobody is lost to me”. Sri Ma’s followers began to understand a little of the meaning of her total detachment and yet an over-flowing compassion for her people. As the years passed the enigma of her personality deepened; from the very moment of her birth she had been fully self-conscious; she was not a sadhika, yet the stages of various sadhanas were revealed through her body and reached their culmination without her being engaged as a doer, in a very short time span. This might have taken aeons for an ordinary sadhak, even for a single path of sadhana. She was not a teacher yet people learned from her lucid explanations of various complex spiritual queries put forward even by erudite scholars and contemporary authorities on those subjects. She seemed fully aware of all doctrinal differences, never confusing one with the other in her conversations with the learned pandits; yet she had not been initiated into any particular religious order or trained by any yogic instructor. She had not encountered any Guru who could have exerted any influence on her life. In fact she had never retired from the world to become a recluse, neither did she withdraw herself from her kith and kin. She had not performed sadhana as it is generally understood in the tradition, yet she could speak with authority on all aspects of the life of a religious quest for enlightenment. Such are the facts why the word ‘unique’ is applied for describing her. Sri Ma continued to move around in her own style of unstructured itineraries but she did not always choose her companions. It was a motley crowd which surrounded her. Many times it so happened that many in her entourage did not speak the same language. People from different provinces, different walks of life, mingled together in happy throngs. It was experienced that Sri Ma would accept invitations for religious functions. So the devotees would arrange for Bhagavat Saptah, Durga Puja, Chandipath etc. in their towns. They would pray for her presence at these functions. Wherever Sri Ma stayed, it immediately became the centre for a gathering of thousands. Sri Ma in her compassionate regard for the organisers moved out as soon as things began to get out of hand. There was no central management in Sri Ma’s vicinity; whoever was able, took charge for as long as he could. Matters arranged themselves as it were. It is difficult to describe the sheer impromptu nature of management, which took place near Sri Ma. Unless one has experienced it for oneself, it is not possible to credit the utter fortuitous nature of a concurrence of events which seemed to fulfil Sri Ma’s kheyala regarding her travels, companions or at times her places of retreat. In all the major cities, Sri Ma visited frequently, the devotees got together to construct one Ashram after another but it did not serve the purpose of restricting her movements or providing her with some comforts while she stayed in one place because as often as not she would not visit the Ashram at all but go some place else. In 1940 Sri Ma came in close touch with Sri Prabhu Dattaji Maharaj of Jhunsi, a Mahatma of considerable renown. He invited her to join in their council of sadhus at Jhunsi in 1944. Here other Mahatmas came to know her, notably Sri Haribabaji Maharaj, Sri Chakrapaniji and Sri Sharananandaji. So far the Sadhu Samaj had avoided her because she happened to be in the form of a woman. Sri Prabhu Dattaji broke down this artificial barrier. Thereafter Haribabaji Maharaj gave her the highest honour possible. The heads of other Monastic Orders recognized in her the quintessence of the Upanishadic tradition and accepted her word as Shastra itself. At Sri Ma’s kheyala a great Savitri Yajna was started at Varanasi in the newly built Ashram on January 14, 1947. The samkalpa was for “The Good of Mankind”. There was great tension in the country just before Independence in August of the same year. Notwithstanding all these negative factors the Yajna proceeded unhindered and came to a spectacular conclusion on January 14, 1950. A great concourse of renowned Mahatmas graced the occasion. It was attended by princes, artists of repute, political personalities, and the ordinary mass of people. In Sri Ma’s presence all functions take on an extra-ordinary glamour. This yajna solemn and grand in itself was overwhelming in its impact on the participants. The most attractive function under Sri Ma’s aegis turned out to be the Samyam Saptah. Sri Ma very often spoke on the importance of observing restraints in one’s way of life at least once a month if not once a week. Sri Jogibhai, the President of the Sri Anandamayi Sangha suggested that a Saptah of samyam be arranged in Sri Ma’s vicinity so that all devotees could assemble for this purpose.The first such saptah was organised in Varanasi Ashram in 1952. The participants would observe total fast on the first and last days. In between a menu of very simple meals once a day was drawn up by Sri Ma herself. Under her guidance the programme for the whole day was sketched like this. After personal daily puja etc., all participants would gather in the Central Hall for listening to scriptural discourses, kirtans and meditation. Doors would be closed so that there would be no disturbances. After a short break during the afternoon for food and a little rest, the Vratis (participants) would assemble for the evening session and so on. The popularity of this function was phenomenal. The whole Ashram geared up to it. Mahatmas came from far and near. People heard learned lectures from orators whom they would never have had occasion to hear in the ordinary course. They heard rare scriptures and listened to good music. The best part of the day was at 9.30 P.M. when Sri Ma answered questions from the audience. The whole day passed by like a flash in looking forward to this half hour of matri satsang. The participants were amazed that they could live like ascetics for a week so effortlessly. The best way to understand Sri Ma is not to compare her with any of the luminaries in our spiritual skies. The recognition that she gained in her own lifetime was just by her presence. This is what Swami Chinmayananda said about her in Bangalore (June 1978) ‘When the sun shines nobody needs to demonstrate the sunshine’. The harmony of opposites was the underlying theme of her way of life. Amidst the splendour and magnificence which seemed inevitable wherever she was, she lived like an ascetic. Throughout her life she was a very small eater. Apart from the months of abstention from food, which happened periodically, she followed other rigourisms. For many years she used to eat on alternate days. When remonstrated with Sri Ma would say, “It is not necessary to eat at all to preserve the body. I eat only because a semblance of normal behaviour must be kept up so that you should not feel uncomfortable with me.” The intake of food was not related to any of her illnesses. Actually she was in perfect health when she was not eating anything. Illnesses came and went following a rhythm of their own. In her time she met with nearly all the political dignitaries who rose to power after Independence. They did not talk about state affairs with her. She only spoke about God and the religious asprirations of man. Some devotees in praise of her all-encompassing message sometimes say that she welcomed all faiths as true paths to God. This could be an understatement. The fact was that Sri Ma saw no differences which had to be cemented; to her, indeed,everything was the One only. The same may be said about her treatment of women. She recognised no inferiority or superiority. She demanded (if such a word can be used for her) the same high quality of asceticism from the brahmacharis as well as brahmacharinis of the Ashram. Purity of speech, action and thoughts was ever the ideal, which she set forth for all travellers on the path of God-realization. Sri Ma when speaking with modern young people, showed herself to be fully aware of the trends of the times; even so, her interlocutors could never make her accede to their demands for compromises. She with great humour and understanding could always bring them around to accepting her request to begin the search for Him who is hidden in the cave of the heart. It could be said that for all devotees, the following text expresses their sentiments regarding Sri Ma : bhidyatehrdayagranthicsahhidyante sarvasainsayah kshiyante casya karmani tasmin drste paravare The knot of the heart is penetrated, all doubts are resolved All bondages are destroyed on seeing Him who is here and beyond. Mundakopanisad 11.2.8 In retrospect it now seems that Sri Ma started the process of withdrawing herself much ahead of time. She became increasingly unavailable because it was said she was not well. All her devotees know that illness happened to her because it was not her kheyala to deny them access to her. Many times she had said, “Why do you feel so antagonistic to illnesses? They also come to this body like you do. Do I tell you to go away?” Acceding to the prayers of her companions Sri Ma had been seen many times, also, to perform certain Yogic kriyas to get rid of her ailments. In the late seventies and in 1981 she did not have kheyala to respond to any kind of prayers for her recovery. She went about fulfilling her various engagements. She did not look ill but as beautiful and serene as ever; but definitely the mass of devotees got used to the idea of not getting her darshana as easily as always. For all practical purposes she had withdrawn herself from public audiences apart from a few exceptions. Her last kheyala seemed to have been for the performance of the ati Rudra Yajna at Kankhal. This was the greatest of the Vedic Yajnas. Under Sri Ma’s Guidance it was celebrated with such splendour and scrupulous adherence to every detail of scriptural injunctions that the Savants said Sri Ma had initiated the Satya Yuga in the fron Age of Kali. In the last days Sri Ma was serene but uncharacteristically seemed to be removing herself beyond the prayers of people around her. Ordinarily she always gave the greatest heed to the words of the Mahatmas, but now to all prayers for her own recovery, she would smile and say, “There is no kheyala”‘. Sri Jagadguru Sankaracharya of Shringeri, Sarada Peetham, wanted to invite her to Shringeri on the occasion of the Annual Durga Puja and urged that she should get rid of her illness speedily. She replied in her usual gentle tones, “This body has no illness, Pitaji. It is being recalled toward the Unmanifest. Whatever you see happening now is conducive toward that event”. At the moment of bidding him farewell next day (July 2nd) she again reiterated her inability to accede to his wishes, saying “As the Atma, I shall ever abide with you”. Sri Ma, in other ways weaned her devotees from her physical presence. She did not answer letters but the correspondents felt her presence in their hearts and their questions answered. She did not attend any of the functions, which were being performed with the usual circumspection at their proper times in the Ashram. She had stopped taking food for many months. The attending girls could give her a few drops of water only at odd moments. Sri Ma spent her last days at Kishenpur Ashram. She made no farewells apart from saying “Sivaya namah” on the night of the 25th; this mantra is indicative of the final dissolution of worldly bondages. She became Unmanifest on Friday evening of August 27th, 1982 around 8 P.M. Kankhal at the foothill of the Himalayas is holy land. All monastic orders have their Head Quarters at Hardwar. By a consensus of opinion the entire body of the Mahatmas came together to assume charge of Sri Ma’s physical remains. The highest honour was given to her; a procession of thousands escorted the vehicle carrying her body from Dehra Dun to Kankhal. The Mahanirvani Akhadha arranged for the last rites of Samadhi. As Sri Ma had said she did belong to everybody and so everybody participated in bidding farewell to the human body which had sustained their beloved Ma for 86 years. Sri Ma came at a time when India as well as the world passed through many crises. She remained as one of the people, throughout it, imparting hope and solace and upholding the age old ideals of our tradition through overwhelming impacts of alien influences. She fully understood the existential implications of the present age of technology and by her way of being in the world put it in a correct perspective for those who wished to see beyond it. That God is as much present in the world given over to scientific research as in the age of mythology we may say is the “Message” conveyed by her sojourn on earth. We think the soil of Bharatvarsha is holy. Once in a while we see in India, not merely a teacher, or just a saint but an exemplar of the way of life which is the quintessence of her spirit. India cherishes a coming together of heaven and earth, a commingling of the timeless order and the order of time; a meeting of horizons of the eternal yearning in man and the descent of Grace. Once in a while such a dream is realized. We find a Teacher, a Jagadguru, who not only awakens the longing for the quest for Truth but enkindles and sustains faith in its ultimate fulfillment. Read More: https://www.anandamayi.org/introduction-to-sri-mas-life/ - [Jhilmil Cave Gorakhnath Sadhana Cave, Rishikesh, Uttarakhand](https://sannidhi.net/sannidhi/jhilmil-cave-gorakhnath-sadhana-cave-rishikesh-uttarakhand/) - This is a cave where Gorakhnath did his sadhana There is a place to sit and meditate on the top of left side of the cave. You can go into meditative states here effortlessly. How to Get there The cave is located 5.7 kms South of Neelkanth Mahadev Temple. Map: https://goo.gl/maps/zqXWEgVxkupiC5d66 About Jhilmil Gufa Jhilmil Gufa is located near Manikoot Parvat around 20km from Rishikesh and approx 3km from the famous neelkanth temple, Around an hour easy hike from neelkanth temple. Today in our series of unexplored places near rishikesh we will cover This Mysterious Gufa. History of Jhilmil Gufa This cave is dedicated to the supreme devotee of Lord Shiva, Baba Gorakhnath. This cave is quite ancient and full of old secrets. There is a description in the Puranas that Baba Gorakhnath had done austerities to Lord Shiva for thousands of years by setting up Hawan in this cave. At this place, Lord Shiva and Baba Gorakhnath had discussed yoga together for a long time. Read More: https://wildhawk.in/jhilmil-gufa-near-rishikesh/ - [Tat Wale Baba Samadhi, Rishikesh, Uttarakhand](https://sannidhi.net/sannidhi/tat-wale-baba-samadhi-rishikesh-uttarakhand/) - This is a samadhi of Tat Wale Baba. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The Samadhi is located 4.5 kms East of Rishikesh train station. Map: https://goo.gl/maps/Bw8GUdtiwxyZPtQa6 About Tat Wale Baba Rishikesh’s Great Saint, Sri Tatwale Baba. This Saint lived in the cave on the forest hillside facing the Ganga with His disciples. These caves are lockated in Swargashram area near public road and known as Bhutnath Gufa: Shiva Caves. The disciples called themselves yogis. Followers have traveled from India and all other countries to visit Sri Tatwale Baba. Even the Great Yogi Maharishi who was spiritual teacher of the famous British rock band, the Beatles, called Sri Tatwale his Teacher. This great teacher, Sri Tatwale Baba was very tall, nearly two meters in height, and as strong as an elephant. Alone he could carry heavy stones, but he was balanced by his unexpectedly soft voice, like a child. His clothing was the same for summer or winter, a thin piece of fabric. On rare occasions he used sackcloth to protect himself from rain and winter cold. He derives his name from the wearing of this sackcloth: Tatwale literally means “wearing sackcloth”. His age was difficult to determine: his appearance was of a 30 year old man when rumors suggested he was close to 100 years of age. Pilgrims reported that is was enough just to sit near Sri Tatwale Baba and many forms of diseases and problems would disappear. He and His disciples were searching Truth by practicing Yoga and Meditation. They worked very diligently to change the hillside, making terraces, bathing places and transform caves into dwelling and meditating spaces. These changes were evoked through their combined cosmic energy. Tat Wale Baba was born of spiritual parents who were middle-class farmers in Punjab, India. Tat Wale Baba received little formal education, spending most of his early childhood assisting his parents with farm work. At about the age of eight or nine years Tat Wale Baba’s innate spiritual nature led him to begin meditating. This he did ardently whenever time permitted between chores. As he grew into his teenage years Tat Wale Baba took on a mesomorphic stature. Because of his physical prowess his friends encouraged him to join the Army, which he did. He did not like military life. Therefore, after just two months of military service he left and sought the reclusive, sadhu life-style for himself. His search for a guru to guide him was fulfilled when he met Sri Jagannath Dasji at Ayodhya. This guru named him Sri Mahavir Dash Ji. However, later, when Tat Wale Baba started wearing jute people called him Tat Wale, meaning “one who wears jute.” The sobriquet stuck. Read More: https://kmltattvaa.wordpress.com/2008/07/29/saints-yogi/ - [Rishi Vasistha Cave, Shivpuri Range, Uttarakhand](https://sannidhi.net/sannidhi/rishi-vasistha-cave-shivpuri-range-uttarakhand/) - This is a place where Rishi Vasistha was in meditation. Arundhati Cave is about 100 m west of Rishi Vasistha Cave. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The cave is located on the way from Rishikesh 24.6 kms to Devprayag at the banks of Ganga. Map: https://goo.gl/maps/S9X1QAPQWydMdcZg8 About Rishi Vasistha Vasishtha (Sanskrit: वसिष्ठ, IAST: Vasiṣṭha) is one of the oldest and most revered Vedic rishis or sages,[3][4] and one of the Saptarishis (seven great Rishis). Vashistha is credited as the chief author of Mandala 7 of the Rigveda.[5] Vashishtha and his family are mentioned in Rigvedic verse 10.167.4,[note 1] other Rigvedic mandalas and in many Vedic texts.[8][9][10] His ideas have been influential and he was called the first sage of the Vedanta school of Hindu philosophy by Adi Shankara.[11] The Yoga Vasishtha, Vasishtha Samhita, as well as some versions of the Agni Purana[12] and Vishnu Purana are attributed to him. He is the subject of many stories, such as him being in possession of the divine cow Kamadhenu and Nandini her child, who could grant anything to their owners. He is famous in Hindu stories for his legendary conflicts with sage Vishvamitra.[4][13][14] In the Ramayana, he was the family priest of the Raghu dynasty and teacher of Rama and his brothers.[15] Read More: https://en.wikipedia.org/wiki/Vasishtha - [Arundhati Cave, Shivpuri Range, Uttarakhand](https://sannidhi.net/sannidhi/arundhati-cave-shivpuri-range-uttarakhand/) - Arundhati Cave is about 100 m west of Rishi Vasistha Cave. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there The cave is located on the way from Rishikesh 24.6 kms to Devprayag at the banks of Ganga. Map: https://goo.gl/maps/BVSLj2q7bW7MU83v6 About Arundhati Arundhati (Sanskrit: अरुन्धती, romanized: Arundhatī) is the wife of the sage Vasishtha, one of the seven sages (Saptarshi) of Hinduism.[1] The name Arundhatī in Sanskrit literally means 'washed from the rays of sun', from arun 'sun rays', and dhatī , 'washed'. Legend Arundhati's birth and life are mentioned in various Hindu scriptures. The birth of Arundhati is found in the Shiva Purana and Bhagavata Purana. The instruction by Brahma to Arundhati is described in the Uttara Kanda of the Ramcharitmanas. The rivalry between Vishvamitra and Vasishtha which leads to the death of her hundred sons is described in the Balakanda of Valmiki's Ramayana. The Mahabharata and several Brahmana works describe her sons, including Shakti, and grandson Parashara. Arundhati's meetings with Sita and Rama are mentioned in the Ramayana, Ramcharitmanas and Vinaya Patrika.[2] Her role in pleading Shiva to marry Parvati is described in the sixth canto of Kumarasambhava of Kalidasa.[3] As per the Bhagavata Purana, Arundhati is the eighth among the nine daughters of Kardama and Devahuti. She is the grandmother of Parashara and the great-grandmother of Vyasa.[2] The Shiva Purana describes her as being Sandhya, the mind-born daughter of Brahma, in a previous birth. On instruction of Vasishtha, Sandhya pleased Shiva by penance in order to purify herself from passion, and Shiva asked her to jump into Medhatithi's fire. She was then born as Medhatithi's daughter and married Vasishtha. Some other Puranas describe her as the daughter of Kashyapa and sister of Narada and Parvata, and she was offered in marriage to Vasishtha by Narada.[4] The Mahabharata describes Arundhati as an ascetic who used to give discourses to even the seven sages. The wife of Agni, Svaha, could therefore assume the form of the wives of the other six seers amongst Saptarshi but not that of Arundhati. The epic also narrates how once she pleased Shiva when it did not rain for 12 years and the seven seers were suffering without roots and fruits. Her chastity and service to her husband is mentioned as unparalleled in the Mahabharata.[4] As per the Valmiki Ramayana, she bore a hundred sons, who were all cursed to die by Vishvamitra. She then bore a son named Shakti and later another one named Suyagya, who studied with Rama at Vasishtha's hermitage.[2] Some sources say she had eight sons including Shakti and Chitraketu.[4] The life of Arundhati is described in the eponymous Hindi epic poem Arundhati composed by Jagadguru Rambhadracharya in 1994. Sri M & Guru maheshwarnath Babaji stayed at this cave In his book, ‘Apprenticed to a Himalayan Master: A Yogi's Autobiography’, Sri M shares a very vivid description of this cave where he lived with his Guru Maheshwarnath Babaji. “Close to the Vasishta Guha, as you walk along the rocky banks of the river Ganga, if you look carefully up at the hills on your right, you will come across a little cave, nicely tucked away behind the hanging roots of a big banyan tree. It is known as the Arundhati cave, and that was where Babaji decided to stay. He said he loved this cave, and had stayed there several times. It was just enough for two, and had a large flat rock, like an open verandah, at the front end, which was just the right size for a Dhuni.” About Rishi Vasistha Vasishtha (Sanskrit: वसिष्ठ, IAST: Vasiṣṭha) is one of the oldest and most revered Vedic rishis or sages,[3][4] and one of the Saptarishis (seven great Rishis). Vashistha is credited as the chief author of Mandala 7 of the Rigveda.[5] Vashishtha and his family are mentioned in Rigvedic verse 10.167.4,[note 1] other Rigvedic mandalas and in many Vedic texts.[8][9][10] His ideas have been influential and he was called the first sage of the Vedanta school of Hindu philosophy by Adi Shankara.[11] The Yoga Vasishtha, Vasishtha Samhita, as well as some versions of the Agni Purana[12] and Vishnu Purana are attributed to him. He is the subject of many stories, such as him being in possession of the divine cow Kamadhenu and Nandini her child, who could grant anything to their owners. He is famous in Hindu stories for his legendary conflicts with sage Vishvamitra.[4][13][14] In the Ramayana, he was the family priest of the Raghu dynasty and teacher of Rama and his brothers.[15] Read More: https://en.wikipedia.org/wiki/Arundhati_(Hinduism) https://en.wikipedia.org/wiki/Vasishtha - [Vishwanath Linga, Swami Sivananda Saraswati Consecrated Linga, Sivananda Ashram, Rishikesh, Uttarakhand](https://sannidhi.net/sannidhi/vishwanath-linga-swami-sivananda-saraswati-consecrated-linga-sivananda-ashram-rishikesh-uttarakhand/) - This is a linga consecrated by Swami Sivananda Saraswati, inside the Vishwanath temple. You can sit and meditate. You can go into meditative states here effortlessly. How to Get There: The temple is inside the Sivananda Ashram, located 3.4 kms from Rishikesh Train Station. Map: https://goo.gl/maps/3ywgvWgHuN3k8Zdi6 About Vishwanath Mandir The Religious Hub In India, there is a tradition and common practice to have a family deity or Kula-Devata. So, we find a temple in most of the Ashrams and the main Deity of the temple is like the presiding Deity of the Ashram. In this sense, Lord Visvanatha (literal meaning is 'The Lord of the entire Universe', Lord Siva) is the presiding and protecting Deity of Sivananda Ashram and the entire Sivananda family of devotees spread all over the world. The temple has Lord Siva in the centre, and behind Him, there is Lord Krishna in the form of a very beautiful Murti (idol) of Murali Manohara (the charming One with a flute). As per the tradition, every Siva temple will also have Lord Ganesh and the Devi, and we have followed this tradition. We also have in our Temple, Lord Rama with Cosmic Mother Sita, brother Laxmana and His chief lieutenant Hanuman. The Temple complex houses a very beautiful Murti of Sri Sankarachaya and a Yajna-sala also. There is a very spacious porch also. Swami Sivananda the founder of the Sivananda Ashram was known for his very broad view and generosity. As such, special days of many deities are celebrated in the Ashram with the traditional fervour, zeal and gaiety in the Visvanatha Mandir. In other words, it is the hub of Puja, celebrations and all the traditional religious activities of the Ashram. Background When Swami Sivananda came to Rishikesh and settled in Swargashram in the year 1924, the present sight of the Ashram was a dense forest and the only road was along the river bank. During his days of very intense sadhana, he used to remain in seclusion to the extent possible. But, his majestic, imposing yet magnetic personality attracted many aspirants. So he used to come to this steep hill and go deep in the forest and sit under a bilva tree for almost the whole day. The supreme Experience is possible only if the seeker transcends the three gunas. (attributes). The bilva tree gives leaves in a set of three. So, many seekers are offering the bilva leaves to the Lord in a symbolic way. Puja of Lord Siva is done with the oblations of bilva leaves. So, he used to start his sadhana with offering the bilva leaves at a particular spot, which he intuitively liked very much. It is believed that during his long hours of deep meditation and samadhi, he had the supreme Experience at this very spot. After a few years the King donated this land to the Divine Life Society. So, he thought that it is God's Will that a temple should be established here. There was another unusual point. Gurudev was extremely sensitive, kind and compassionate person. He sincerely wished an early end of the World War II. So, in order to spread peace currents throughout the world, he started round-the-clock non-stop kirtan of the Mahamantra in the Bhajan Hall from 3rd December 1943. And after a few weeks only consecrated the Visvanatha Temple on 31st December. This modern saint arranged for traditional Puja three times a day for World Peace. He was also doing peace prayers in the daily Satsanga. And he also made peace Yajnas as a regular feature of the Ashram activities. About Sivananda Saraswati BIRTH AND BOYHOOD On Thursday, the 8th. of September, 1887, in the early hours of the morning, when the star Bharani was in the ascendant was born a boy-child in the village of Pattamadai on the bank of the river Tamraparani in South India. Sri P.S. Vengu Iyer, a revenue officer and a great Siva Bhakta (devotee of Lord Siva), and Srimati Parvati Ammal, an equally great god-fearing lady, were the fortunate parents of this child. The happy couple christened this last and third son of theirs Kuppuswamy. Boy Kuppuswamy was intelligent and mischievous. In his boyhood itself he showed signs of Tyaga (renunciation) and love for fellow-beings. He used to pity the poor, feed the hungry at the door, and make his father throw a pie into the hands of pauper passing by. He often got cakes and sweetmeats from his mother and distributed them liberally to his younger companions, dogs, cats, crows, and sparrows, himself not eating a bit. He used to bring flowers and bael leaves for his father's Siva Puja. At the Rajah's High School, Ettayapuram, where he studied, Kuppuswamy always topped the class and won prizes every year. He had a sweet voice and wonderful memory. When His Excellency Lord Ampthil, the Governor of Madras, visited the Kuru Malai Hills in 1901 for hunting, Kuppuswamy sang a song of welcome on the Kumarapuram railway platform. After the completion of the Matriculation examination, he studied at the S.P.G. College, Tiruchirapalli. In the college he used to take part in debates and dramas. He played the part of Helena beautifully when Shakespeare's "Midsummer Night's Dream" was staged in 1905. After the completion of the First Arts Examination, Kuppuswamy went to the Medical School in Tanjore to study medicine. He used to be tremendously industrious and never went home during the holidays. He would spend the entire period in the hospital. He had free admission into the operation theater. Kuppuswamy was first in all subjects. He possessed more knowledge than doctors with covetable degrees, and in the first year itself he could answer the papers which the final year students could not. Kuppuswamy completed the course and earned the title of M.B.,C.M. He practiced at Tiruchi. While practicing, he started a medical journal called "The Ambrosia". He got one hundred rupees from his mother for the initial expenses of running the journal. Later, when his mother wanted a hundred and fifty rupees for celebrating some festival, Dr. Kuppuswamy had the money ready for her. Even then he used to distribute the journal freely; he was very shy to ask people for contribution. DOCTOR IN MALAYA (MALAYSIA) A call came to Dr. Kuppuswamy from Malaya, soon after the death of his father. He used to have an adventurous spirit in him. In 1913 he left India in the "S.S. Tara". Kuppuswamy belonged to an orthodox Brahmin family and was afraid to take non-vegetarian food in the ship. So he carried with him a good quantity of sweets which his mother had prepared for him. When he arrived in Singapore, he was almost half dead! Dr. Kuppuswamy describes his experiences in Malaya: "Immediately after disembarking, I went to the residence of Dr. Iyengar. He gave me a letter of introduction to his friend, Dr. Harold Parsons, a medical practitioner in Seremban. When I arrived there, Dr. Parsons introduced me to Mr. A.G. Robins, the manager of a nearby rubber estate which had its own hospital. Fortunately for me, Mr. Robins was just in need of an assistant to work in the Estate Hospital. He was a terrible man with a violent temper, a giant figure, tall and stout. He asked me, 'Can you manage a hospital all by yourself?' I replied 'Yes, I can manage even three hospitals'. I was appointed at once. I had been told by a local Indian resident that I ought not to accept, in accordance with their policy, anything less than a hundred dollars a month. Mr. Robins agreed to give me one hundred and fifty to start with". The young doctor worked very hard. Unusual handicaps began to tell upon him and he felt like resigning the job after some time, but Mr. Robins would not allow him to go. Dr. Kuppuswamy was very kind, sympathetic, humorous, witty, and sweet-speaking. Hopeless cases came to him, but success was sure. Everywhere people declared that he had a special gift from God for the miraculous cures effected in the patients and acclaimed him as a very kind and sympathetic doctor with a charming and majestic personality. In serious cases, he kept vigil all night. In his private practice, Dr. Kuppuswamy used to attend to the poor and often not charge them even visiting or consulting fees. Instead he would give them money for special diet or to cover their own expenses after discharge from hospital. He gave money like water. Once a poor man, drenched to the skin, came to the doctor at night. His wife was in birth pangs. The doctor went there at once to her aid, and after attending to her, stayed outside the hut in spite of the heavy rain. Only after the save delivery of the child did the doctor return home the next morning. In spite of his busy life, Dr. Kuppuswamy served the Sadhus, Sannyasins, and beggars. He attended marriage functions, parties, and other social gatherings. Once a Sadhu gave him a book "Jiva Brahma Aikyam" by Sri Swami Satchidananda. It ignited the dormant spirituality in him. He began to study the books of Swami Rama Tirtha, Swami Vivekananda, Sankara, Imitation of Christ, the Bible, and literature of the Theosophical Society. He was very regular in his daily worship, prayer and Yoga Asanas. Study of sacred scriptures like the Gita, the Mahabharata, the Bhagavata, and the Ramayana was done with great devotion. Sometimes he conducted Nandan Charitam and sang Bhajans and Kirtans. He practiced Anahat Laya Yoga and Swara Sadhana. High-class dress, and collection of curious and fancy articles of gold, silver, and sandalwood always attracted the doctor. Sometimes he purchased various kinds of gold rings and necklaces and wore them all at the same time. He used to wear ten rings on ten fingers! When he entered shops, he never wasted his time in selection, haggling, and bargaining. He gathered all that he saw. He paid the shopkeepers' bills without scrutiny. Nothing could tempt the doctor. His heart was as pure as the Himalayan snow. His immense philanthropy and spirit of service and renunciation endeared him to all. People lovingly called him the "Heart of Love". The rich doctor did not engage a cook permanently. He was his own cook though he had work that gave him no leisure. Occasionally he engaged a cook. One such cook of his one day wanted to have a photograph of himself taken. The doctor took him with great joy to a first class studio, made the cook put on his own suit, shoes, and hat and had a photo taken. RENUNCIATION As days passed, he reflected more and more and wanted to renounce the world. His heart was purified through loving service. At last, Dr. Kuppuswamy, enjoying a lucrative practice, renounced the world like Prince Siddartha, in 1923. He left Malaya for India. At Madras he proceeded to the house of a friend and left his luggage there. He began his pilgrimage. At Benares, he had the Darshan (vision) of Lord Visvanath. He visited Mahatmas (great souls) and temples. At Dhalaj, a village on the bank of the Chandrabaga river, he met a postmaster and lived with him. He acted as the postmaster's cook, and when the latter arrived home in the evening, the doctor was ready to shampoo his legs in spite of his remonstrances! It was the postmaster who suggested Rishikesh when the aspiring doctor wanted a place for solitary meditation. Dr. Kuppuswamy reached Rishikesh on the 8th of May, 1924. On the 1st of June, 1924, there came His Holiness Sri Swami Visvananda Saraswati. The doctor saw a Guru in the monk and the monk saw a Chela (disciple) in the doctor. After a brief exchange of words, Dr. Kuppuswamy was initiated into the Sannyas order by Swami Visvananda. Swami Vishnudevanandaji Maharaj, the Mahant of Sri Kailas Ashram, performed the Viraja Homa ceremonies. The Guru named the doctor Swami Sivananda Saraswati. Swami Visvananda wrote the necessary instructions about Sannyas Dharma from Benares. Swami Sivanandaji stayed at Swargashram for Sadhana. SADHANA Swami Sivananda dressed to clothe himself, ate to live, and lived to serve humanity. A small dilapidated Kutir (hut), not resorted to by others and infested with scorpions, protected him from rain and sun. Living in that Kutir, he did intense Tapas (austerities), observed silence, and fasted. Often he fasted for days on end. He would keep a good stock of bread in his room, and for a week have this, together with Ganges water. He would stand up to the hips in the ice-cold Ganges in winter mornings and commence his Japa, coming out only when the sun appeared. He would spend more than twelve hours in daily meditation. With all his intense Tapas, Swamiji did not neglect service of the sick. He visited the huts of the Sadhus with medicines, served them, and shampooed their legs. He begged food on their behalf and fed them with his own hands when they fell sick. He brought water from the Ganges and washed their Kutirs. He attended upon cholera and small-pox cases. If necessary, he kept vigil through the night by the side of the bed of the ailing Sadhu. He carried sick persons on his back to the hospital. With some money from his insurance policy that had matured, Swamiji started a charitable dispensary at Lakshmanjula in 1927. He served the pilgrims and saw Narayana in them. Swamiji practiced all the various Yogas and studied the scriptures. After years of intense and unbroken Sadhana, he enjoyed the bliss of Nirvikalpa Samadhi. He had come to the end of his spiritual journey. He used to gather bits of paper and used envelopes, and stitch them into little notebooks. He entered some self-instructions in them. Some of the instructions found in them read thus: "Give up salt, give up sugar, give up spices, give up vegetables, give up chutnies, give up tamarind". In another we read: Serve Bhangis, serve rogues, serve inferiors, remove faecal matter, clean clothes of Sadhus - take delight, carry water". In another page: "Do not revenge, resist not evil, return good for evil, bear insult and injury". On some neat little pages we again read: "Forget like a child any injury done by somebody immediately. Never keep it in the heart. It kindles hatred. Cultivate Maitri (friendship), Karuna (compassion), Daya (mercy), Prema (love), Kshama (forgiveness)". In another paragraph we see: "Develop good manners, extreme politeness, courtesy, etiquette, good demeanour, nobility, gentleness, mildness. Never be rude, harsh, or cruel. There is nothing to be hated in the world. Hatred is ignorance. All contempt for anything or being must be removed through love and Vichara (enquiry)". Swamiji traveled the whole length and breadth of India during his Parivrajaka (wandering monk) life. He visited important places of pilgrimage in the South, including Rameswaram. He conducted Sankirtan and delivered lectures. He visited Aurobindo Ashram and met Maharishi Suddhananda Bharati. At Ramana Ashram, he had Darshan of Sri Ramana Maharishi on the Maharishi's birthday. He sang Bhajans and danced in ecstasy with the Bhaktas of Ramana. Swamiji went on a trip to Kailas-Manasarovar and Badri. THE ORGANIZATION He returned after the pilgrimage, to Rishikesh, and in the year 1936 sowed the seed of The Divine Life Society on the bank of the holy Ganga. He found an old Kutir, dilapidated and disused, which looked like an abandoned cowshed. To him it was more than a palace. It had four 'rooms'. He cleaned the Kutir, and occupied it. Then, the increasing number of disciples who sought his lotus-feet, undaunted by forbidding conditions of living, necessitated expansion. They found more cowsheds, vacant, but uninhabitably filthy. In one room, an old cowherd was living; the others were full of hay and dung. In about a year or so, the old cowherd also vacated his 'room', and the Divine Life army completed the occupation. Thus began the early life of The Divine Life Society. From this small beginning the Society grew imperceptibly and it is now the headquarters of a world-wide Organization having a large number of Branches both within the country and outside. He got the Divine Life Society Registered as a Trust in the year 1936, with the main objects of dissemination of spiritual knowledge and selfless service of humanity. The free distribution of spiritual literature drew a steady flow of disciples of Sri Swamiji. With the getting of able hands, he started the various departments of the Society to provide suitable fields of activity for the purification of their hearts and to grow spiritually. The publication of the monthly journal, 'The Divine Life', was commenced in September 1938, to coincide with the celebration of his birthday. The world was in grip of the 2nd world-war and in order to release a continuous stream of peace-current in the whole world, to help the distressed minds of the people, he started the Akhanda Mahamantra Kirtan (non-stop chanting of the Mahamantra, Hare Rama Hare Rama; Rama Rama Hare Hare; Hare Krishna Hare Krishna; Krishna Krishna Hare Hare, round-the-clock) on the 3rd of December 1943, and also instituted the Lord Sri Visvanath Mandir with three-time regular worship, daily, on the 31st December 1943. Swami Sivananda believed in synthesis in everything, in Yoga as well as in the alleviation of human suffering. The Allopathic treatment was inseparable from him and the Society, even from the earliest days of his life at Swargashram. He now felt the need to serve the people with genuine Ayurvedic preparations out of the rare Himalayan herbs. He therefore instituted the Sivananda Ayurvedic Pharmacy in 1945, which now has grown to such an extent that it is even unable to cope up with the increasing demands from people. Swami Sivananda organized the All-world Religions Federation on the 28th December 1945 and established the All-world Sadhus Federation on 19th February 1947. The year 1947 saw a great expansion in the activities of the Society. It was the year of the Diamond Jubilee of the Great Soul, when a number of buildings sprang up. The Yoga-Vedanta Forest Academy was established in the year 1948 to give a systematic spiritual training to the resident Sadhaks, and also to benefit the visiting seekers. Swami Sivananda undertook a lightning All-India and Ceylon (Sri Lanka) tour in 1950 to deliver his divine message throughout the length and breadth of the country. He virtually awakened the moral and spiritual consciousness in the hearts of the people. The effect was tremendous. Since then there was an incessant flow of seeking souls to the Ashram, as also a greater inflow of letters from aspirants from the entire country, which demanded more intense dissemination of knowledge. The Yoga-Vedanta Forest Academy Press was established in September 1951, a powerful means of wide dissemination of knowledge. Sri Swamiji convened the World Parliament of Religions in 1953, at the Sivanandashram. The small dispensary that was inseparable from Swami Sivananda, grew slowly and became regular Hospital with X-Ray and other facilities. The Sivananda Eye Hospital was formally opened in December 1957. The Hospital has 10 beds for in-patients at present and is being expanded to have 30 beds. The Publication League had published almost all the writings of the Master and a need was felt by his disciples to do research in his works. This gave rise to the establishment of the Sivananda Literature Research Institute in 1958, which, among many things, decided to get the works of the Master translated and published systematically in all the regional languages in India. Thus the S.L.D. Committees was established in 1959 which has Regional Committees for each language. The Society's Silver Jubilee was celebrated in 1961, by which time the Master saw the fulfillment of his mission in his own lifetime. Swami Sivananda radiated his divine and lofty message of service, meditation and God-realization to all parts of the world through his books, running to more than three hundred, through periodicals and letters. His devoted disciples are drawn from all religions, cults and creeds in the world. Swami Sivananda's Yoga, which he has significantly called the 'Yoga of Synthesis', effects a harmonious development of the 'hand', 'head' and 'heart' through the practice of Karma Yoga, Jnana Yoga and Bhakti Yoga. On the 14th of July 1963, the Great Soul Swami Sivananda entered Mahasamadhi (departure of a Self-realized saint from his mortal coil) in his Kutir on the bank of Ganga, in Shivanandanagar. Source: https://www.sivanandaonline.org//?cmd=displaysection§ion_id=1067 https://www.sivanandaonline.org/?cmd=displaysection§ion_id=1645&parent=1055&format=html - [Swami Sivananda Saraswati Samadhi, Sivananda Ashram, Rishikesh, Uttarakhand](https://sannidhi.net/sannidhi/swami-sivananda-saraswati-samadhi-sivananda-ashram-rishikesh-uttarakhand/) - This is a samadhi of Swami Sivananda Saraswati. You can sit and meditate. You can go into meditative states here effortlessly. How to Get There: The Samadhi is inside the Sivananda Ashram, located 3.4 kms from Rishikesh Train Station. Map: https://goo.gl/maps/pwkoGAGwSwSMaMsw8 About Sivananda Saraswati BIRTH AND BOYHOOD On Thursday, the 8th. of September, 1887, in the early hours of the morning, when the star Bharani was in the ascendant was born a boy-child in the village of Pattamadai on the bank of the river Tamraparani in South India. Sri P.S. Vengu Iyer, a revenue officer and a great Siva Bhakta (devotee of Lord Siva), and Srimati Parvati Ammal, an equally great god-fearing lady, were the fortunate parents of this child. The happy couple christened this last and third son of theirs Kuppuswamy. Boy Kuppuswamy was intelligent and mischievous. In his boyhood itself he showed signs of Tyaga (renunciation) and love for fellow-beings. He used to pity the poor, feed the hungry at the door, and make his father throw a pie into the hands of pauper passing by. He often got cakes and sweetmeats from his mother and distributed them liberally to his younger companions, dogs, cats, crows, and sparrows, himself not eating a bit. He used to bring flowers and bael leaves for his father's Siva Puja. At the Rajah's High School, Ettayapuram, where he studied, Kuppuswamy always topped the class and won prizes every year. He had a sweet voice and wonderful memory. When His Excellency Lord Ampthil, the Governor of Madras, visited the Kuru Malai Hills in 1901 for hunting, Kuppuswamy sang a song of welcome on the Kumarapuram railway platform. After the completion of the Matriculation examination, he studied at the S.P.G. College, Tiruchirapalli. In the college he used to take part in debates and dramas. He played the part of Helena beautifully when Shakespeare's "Midsummer Night's Dream" was staged in 1905. After the completion of the First Arts Examination, Kuppuswamy went to the Medical School in Tanjore to study medicine. He used to be tremendously industrious and never went home during the holidays. He would spend the entire period in the hospital. He had free admission into the operation theater. Kuppuswamy was first in all subjects. He possessed more knowledge than doctors with covetable degrees, and in the first year itself he could answer the papers which the final year students could not. Kuppuswamy completed the course and earned the title of M.B.,C.M. He practiced at Tiruchi. While practicing, he started a medical journal called "The Ambrosia". He got one hundred rupees from his mother for the initial expenses of running the journal. Later, when his mother wanted a hundred and fifty rupees for celebrating some festival, Dr. Kuppuswamy had the money ready for her. Even then he used to distribute the journal freely; he was very shy to ask people for contribution. DOCTOR IN MALAYA (MALAYSIA) A call came to Dr. Kuppuswamy from Malaya, soon after the death of his father. He used to have an adventurous spirit in him. In 1913 he left India in the "S.S. Tara". Kuppuswamy belonged to an orthodox Brahmin family and was afraid to take non-vegetarian food in the ship. So he carried with him a good quantity of sweets which his mother had prepared for him. When he arrived in Singapore, he was almost half dead! Dr. Kuppuswamy describes his experiences in Malaya: "Immediately after disembarking, I went to the residence of Dr. Iyengar. He gave me a letter of introduction to his friend, Dr. Harold Parsons, a medical practitioner in Seremban. When I arrived there, Dr. Parsons introduced me to Mr. A.G. Robins, the manager of a nearby rubber estate which had its own hospital. Fortunately for me, Mr. Robins was just in need of an assistant to work in the Estate Hospital. He was a terrible man with a violent temper, a giant figure, tall and stout. He asked me, 'Can you manage a hospital all by yourself?' I replied 'Yes, I can manage even three hospitals'. I was appointed at once. I had been told by a local Indian resident that I ought not to accept, in accordance with their policy, anything less than a hundred dollars a month. Mr. Robins agreed to give me one hundred and fifty to start with". The young doctor worked very hard. Unusual handicaps began to tell upon him and he felt like resigning the job after some time, but Mr. Robins would not allow him to go. Dr. Kuppuswamy was very kind, sympathetic, humorous, witty, and sweet-speaking. Hopeless cases came to him, but success was sure. Everywhere people declared that he had a special gift from God for the miraculous cures effected in the patients and acclaimed him as a very kind and sympathetic doctor with a charming and majestic personality. In serious cases, he kept vigil all night. In his private practice, Dr. Kuppuswamy used to attend to the poor and often not charge them even visiting or consulting fees. Instead he would give them money for special diet or to cover their own expenses after discharge from hospital. He gave money like water. Once a poor man, drenched to the skin, came to the doctor at night. His wife was in birth pangs. The doctor went there at once to her aid, and after attending to her, stayed outside the hut in spite of the heavy rain. Only after the save delivery of the child did the doctor return home the next morning. In spite of his busy life, Dr. Kuppuswamy served the Sadhus, Sannyasins, and beggars. He attended marriage functions, parties, and other social gatherings. Once a Sadhu gave him a book "Jiva Brahma Aikyam" by Sri Swami Satchidananda. It ignited the dormant spirituality in him. He began to study the books of Swami Rama Tirtha, Swami Vivekananda, Sankara, Imitation of Christ, the Bible, and literature of the Theosophical Society. He was very regular in his daily worship, prayer and Yoga Asanas. Study of sacred scriptures like the Gita, the Mahabharata, the Bhagavata, and the Ramayana was done with great devotion. Sometimes he conducted Nandan Charitam and sang Bhajans and Kirtans. He practiced Anahat Laya Yoga and Swara Sadhana. High-class dress, and collection of curious and fancy articles of gold, silver, and sandalwood always attracted the doctor. Sometimes he purchased various kinds of gold rings and necklaces and wore them all at the same time. He used to wear ten rings on ten fingers! When he entered shops, he never wasted his time in selection, haggling, and bargaining. He gathered all that he saw. He paid the shopkeepers' bills without scrutiny. Nothing could tempt the doctor. His heart was as pure as the Himalayan snow. His immense philanthropy and spirit of service and renunciation endeared him to all. People lovingly called him the "Heart of Love". The rich doctor did not engage a cook permanently. He was his own cook though he had work that gave him no leisure. Occasionally he engaged a cook. One such cook of his one day wanted to have a photograph of himself taken. The doctor took him with great joy to a first class studio, made the cook put on his own suit, shoes, and hat and had a photo taken. RENUNCIATION As days passed, he reflected more and more and wanted to renounce the world. His heart was purified through loving service. At last, Dr. Kuppuswamy, enjoying a lucrative practice, renounced the world like Prince Siddartha, in 1923. He left Malaya for India. At Madras he proceeded to the house of a friend and left his luggage there. He began his pilgrimage. At Benares, he had the Darshan (vision) of Lord Visvanath. He visited Mahatmas (great souls) and temples. At Dhalaj, a village on the bank of the Chandrabaga river, he met a postmaster and lived with him. He acted as the postmaster's cook, and when the latter arrived home in the evening, the doctor was ready to shampoo his legs in spite of his remonstrances! It was the postmaster who suggested Rishikesh when the aspiring doctor wanted a place for solitary meditation. Dr. Kuppuswamy reached Rishikesh on the 8th of May, 1924. On the 1st of June, 1924, there came His Holiness Sri Swami Visvananda Saraswati. The doctor saw a Guru in the monk and the monk saw a Chela (disciple) in the doctor. After a brief exchange of words, Dr. Kuppuswamy was initiated into the Sannyas order by Swami Visvananda. Swami Vishnudevanandaji Maharaj, the Mahant of Sri Kailas Ashram, performed the Viraja Homa ceremonies. The Guru named the doctor Swami Sivananda Saraswati. Swami Visvananda wrote the necessary instructions about Sannyas Dharma from Benares. Swami Sivanandaji stayed at Swargashram for Sadhana. SADHANA Swami Sivananda dressed to clothe himself, ate to live, and lived to serve humanity. A small dilapidated Kutir (hut), not resorted to by others and infested with scorpions, protected him from rain and sun. Living in that Kutir, he did intense Tapas (austerities), observed silence, and fasted. Often he fasted for days on end. He would keep a good stock of bread in his room, and for a week have this, together with Ganges water. He would stand up to the hips in the ice-cold Ganges in winter mornings and commence his Japa, coming out only when the sun appeared. He would spend more than twelve hours in daily meditation. With all his intense Tapas, Swamiji did not neglect service of the sick. He visited the huts of the Sadhus with medicines, served them, and shampooed their legs. He begged food on their behalf and fed them with his own hands when they fell sick. He brought water from the Ganges and washed their Kutirs. He attended upon cholera and small-pox cases. If necessary, he kept vigil through the night by the side of the bed of the ailing Sadhu. He carried sick persons on his back to the hospital. With some money from his insurance policy that had matured, Swamiji started a charitable dispensary at Lakshmanjula in 1927. He served the pilgrims and saw Narayana in them. Swamiji practiced all the various Yogas and studied the scriptures. After years of intense and unbroken Sadhana, he enjoyed the bliss of Nirvikalpa Samadhi. He had come to the end of his spiritual journey. He used to gather bits of paper and used envelopes, and stitch them into little notebooks. He entered some self-instructions in them. Some of the instructions found in them read thus: "Give up salt, give up sugar, give up spices, give up vegetables, give up chutnies, give up tamarind". In another we read: Serve Bhangis, serve rogues, serve inferiors, remove faecal matter, clean clothes of Sadhus - take delight, carry water". In another page: "Do not revenge, resist not evil, return good for evil, bear insult and injury". On some neat little pages we again read: "Forget like a child any injury done by somebody immediately. Never keep it in the heart. It kindles hatred. Cultivate Maitri (friendship), Karuna (compassion), Daya (mercy), Prema (love), Kshama (forgiveness)". In another paragraph we see: "Develop good manners, extreme politeness, courtesy, etiquette, good demeanour, nobility, gentleness, mildness. Never be rude, harsh, or cruel. There is nothing to be hated in the world. Hatred is ignorance. All contempt for anything or being must be removed through love and Vichara (enquiry)". Swamiji traveled the whole length and breadth of India during his Parivrajaka (wandering monk) life. He visited important places of pilgrimage in the South, including Rameswaram. He conducted Sankirtan and delivered lectures. He visited Aurobindo Ashram and met Maharishi Suddhananda Bharati. At Ramana Ashram, he had Darshan of Sri Ramana Maharishi on the Maharishi's birthday. He sang Bhajans and danced in ecstasy with the Bhaktas of Ramana. Swamiji went on a trip to Kailas-Manasarovar and Badri. THE ORGANIZATION He returned after the pilgrimage, to Rishikesh, and in the year 1936 sowed the seed of The Divine Life Society on the bank of the holy Ganga. He found an old Kutir, dilapidated and disused, which looked like an abandoned cowshed. To him it was more than a palace. It had four 'rooms'. He cleaned the Kutir, and occupied it. Then, the increasing number of disciples who sought his lotus-feet, undaunted by forbidding conditions of living, necessitated expansion. They found more cowsheds, vacant, but uninhabitably filthy. In one room, an old cowherd was living; the others were full of hay and dung. In about a year or so, the old cowherd also vacated his 'room', and the Divine Life army completed the occupation. Thus began the early life of The Divine Life Society. From this small beginning the Society grew imperceptibly and it is now the headquarters of a world-wide Organization having a large number of Branches both within the country and outside. He got the Divine Life Society Registered as a Trust in the year 1936, with the main objects of dissemination of spiritual knowledge and selfless service of humanity. The free distribution of spiritual literature drew a steady flow of disciples of Sri Swamiji. With the getting of able hands, he started the various departments of the Society to provide suitable fields of activity for the purification of their hearts and to grow spiritually. The publication of the monthly journal, 'The Divine Life', was commenced in September 1938, to coincide with the celebration of his birthday. The world was in grip of the 2nd world-war and in order to release a continuous stream of peace-current in the whole world, to help the distressed minds of the people, he started the Akhanda Mahamantra Kirtan (non-stop chanting of the Mahamantra, Hare Rama Hare Rama; Rama Rama Hare Hare; Hare Krishna Hare Krishna; Krishna Krishna Hare Hare, round-the-clock) on the 3rd of December 1943, and also instituted the Lord Sri Visvanath Mandir with three-time regular worship, daily, on the 31st December 1943. Swami Sivananda believed in synthesis in everything, in Yoga as well as in the alleviation of human suffering. The Allopathic treatment was inseparable from him and the Society, even from the earliest days of his life at Swargashram. He now felt the need to serve the people with genuine Ayurvedic preparations out of the rare Himalayan herbs. He therefore instituted the Sivananda Ayurvedic Pharmacy in 1945, which now has grown to such an extent that it is even unable to cope up with the increasing demands from people. Swami Sivananda organized the All-world Religions Federation on the 28th December 1945 and established the All-world Sadhus Federation on 19th February 1947. The year 1947 saw a great expansion in the activities of the Society. It was the year of the Diamond Jubilee of the Great Soul, when a number of buildings sprang up. The Yoga-Vedanta Forest Academy was established in the year 1948 to give a systematic spiritual training to the resident Sadhaks, and also to benefit the visiting seekers. Swami Sivananda undertook a lightning All-India and Ceylon (Sri Lanka) tour in 1950 to deliver his divine message throughout the length and breadth of the country. He virtually awakened the moral and spiritual consciousness in the hearts of the people. The effect was tremendous. Since then there was an incessant flow of seeking souls to the Ashram, as also a greater inflow of letters from aspirants from the entire country, which demanded more intense dissemination of knowledge. The Yoga-Vedanta Forest Academy Press was established in September 1951, a powerful means of wide dissemination of knowledge. Sri Swamiji convened the World Parliament of Religions in 1953, at the Sivanandashram. The small dispensary that was inseparable from Swami Sivananda, grew slowly and became regular Hospital with X-Ray and other facilities. The Sivananda Eye Hospital was formally opened in December 1957. The Hospital has 10 beds for in-patients at present and is being expanded to have 30 beds. The Publication League had published almost all the writings of the Master and a need was felt by his disciples to do research in his works. This gave rise to the establishment of the Sivananda Literature Research Institute in 1958, which, among many things, decided to get the works of the Master translated and published systematically in all the regional languages in India. Thus the S.L.D. Committees was established in 1959 which has Regional Committees for each language. The Society's Silver Jubilee was celebrated in 1961, by which time the Master saw the fulfillment of his mission in his own lifetime. Swami Sivananda radiated his divine and lofty message of service, meditation and God-realization to all parts of the world through his books, running to more than three hundred, through periodicals and letters. His devoted disciples are drawn from all religions, cults and creeds in the world. Swami Sivananda's Yoga, which he has significantly called the 'Yoga of Synthesis', effects a harmonious development of the 'hand', 'head' and 'heart' through the practice of Karma Yoga, Jnana Yoga and Bhakti Yoga. On the 14th of July 1963, the Great Soul Swami Sivananda entered Mahasamadhi (departure of a Self-realized saint from his mortal coil) in his Kutir on the bank of Ganga, in Shivanandanagar. Source: https://www.sivanandaonline.org/?cmd=displaysection§ion_id=1645&parent=1055&format=html - [Swami Sivananda Saraswati Abode Gurudev Kutir, Rishikesh, Uttarakhand](https://sannidhi.net/sannidhi/swami-sivananda-saraswati-abode-gurudev-kutir-rishikesh-uttarakhand/) - This is a house where Swami Sivananda spent 25 years of his life till his mahasamadhi. You can sit and meditate. You can go into meditative states here effortlessly. How to Get There: The kutir is 3.4 kms from Rishikesh Train Station. Map: https://goo.gl/maps/dVRWYfJ53uNf2HaT6 About Gurudev Kutir In 1934, Gurudev Swami Sivananda left Swargashram and came to this side of the Ganga along with four disciples, and occupied the eastern side room of Ramashram Dharmashala. They found a dilapidated, disused, old abandoned cowshed. It was cleaned thoroughly, improved a bit by fixing doors and windows, and occupied on 28th March. The Maharaja of Tehri gave to Gurudev this vast land for establishing an Ashram. Some rooms were made at the present Hospital site. But Gurudev gave it the name Ananda Kutir. He had a strong spirit of renunciation and detachment. As the land was given to him, he preferred to live outside that premise. He occupied a dilapidated kutir on the banks of the Ganga on rent of rupee one per year. At that time, it was the dark room with inadequate ventilation, where his bed is kept these days and the adjacent front where his Puja with Lord Krishna's picture is kept. The roof was of dry grass only. After some years, the adjacent portion, where his wiring table and chair are kept were built and proper masonry root was also made. There were no steps lading to the Ganga. There was sand all around. By staying in this kutir, Gurudev could maintain in his seclusion and purse intense sadhana and his prolific writings. He stayed here for more than twenty-five years - and these were the years after his highest spiritual Experience - till his Maha-samadhi. The Divine Life Society, the disciples and the visiting devotees were given guidance and inspiration from here. In short, this is the most important landmark in the history of the Divine Life Society. The important articles that Gurudev used are put here, as if he is still present here and is using them. Other articles that he used but are not of daily use are carefully preserved in trunks. To preserve its spiritual vibrations and sanctity, daily Puja, bhajan-kirtan and Ganga-Arati are done here. Devotees come here and sit for meditation. The ambience of the place and the articles used by Gurudev make his subtle so alive that it is experienced by devotees. This is the place where you must spend some time in prayer and meditation in the lively presence of this ever-present saint. About Sivananda Saraswati BIRTH AND BOYHOOD On Thursday, the 8th. of September, 1887, in the early hours of the morning, when the star Bharani was in the ascendant was born a boy-child in the village of Pattamadai on the bank of the river Tamraparani in South India. Sri P.S. Vengu Iyer, a revenue officer and a great Siva Bhakta (devotee of Lord Siva), and Srimati Parvati Ammal, an equally great god-fearing lady, were the fortunate parents of this child. The happy couple christened this last and third son of theirs Kuppuswamy. Boy Kuppuswamy was intelligent and mischievous. In his boyhood itself he showed signs of Tyaga (renunciation) and love for fellow-beings. He used to pity the poor, feed the hungry at the door, and make his father throw a pie into the hands of pauper passing by. He often got cakes and sweetmeats from his mother and distributed them liberally to his younger companions, dogs, cats, crows, and sparrows, himself not eating a bit. He used to bring flowers and bael leaves for his father's Siva Puja. At the Rajah's High School, Ettayapuram, where he studied, Kuppuswamy always topped the class and won prizes every year. He had a sweet voice and wonderful memory. When His Excellency Lord Ampthil, the Governor of Madras, visited the Kuru Malai Hills in 1901 for hunting, Kuppuswamy sang a song of welcome on the Kumarapuram railway platform. After the completion of the Matriculation examination, he studied at the S.P.G. College, Tiruchirapalli. In the college he used to take part in debates and dramas. He played the part of Helena beautifully when Shakespeare's "Midsummer Night's Dream" was staged in 1905. After the completion of the First Arts Examination, Kuppuswamy went to the Medical School in Tanjore to study medicine. He used to be tremendously industrious and never went home during the holidays. He would spend the entire period in the hospital. He had free admission into the operation theater. Kuppuswamy was first in all subjects. He possessed more knowledge than doctors with covetable degrees, and in the first year itself he could answer the papers which the final year students could not. Kuppuswamy completed the course and earned the title of M.B.,C.M. He practiced at Tiruchi. While practicing, he started a medical journal called "The Ambrosia". He got one hundred rupees from his mother for the initial expenses of running the journal. Later, when his mother wanted a hundred and fifty rupees for celebrating some festival, Dr. Kuppuswamy had the money ready for her. Even then he used to distribute the journal freely; he was very shy to ask people for contribution. DOCTOR IN MALAYA (MALAYSIA) A call came to Dr. Kuppuswamy from Malaya, soon after the death of his father. He used to have an adventurous spirit in him. In 1913 he left India in the "S.S. Tara". Kuppuswamy belonged to an orthodox Brahmin family and was afraid to take non-vegetarian food in the ship. So he carried with him a good quantity of sweets which his mother had prepared for him. When he arrived in Singapore, he was almost half dead! Dr. Kuppuswamy describes his experiences in Malaya: "Immediately after disembarking, I went to the residence of Dr. Iyengar. He gave me a letter of introduction to his friend, Dr. Harold Parsons, a medical practitioner in Seremban. When I arrived there, Dr. Parsons introduced me to Mr. A.G. Robins, the manager of a nearby rubber estate which had its own hospital. Fortunately for me, Mr. Robins was just in need of an assistant to work in the Estate Hospital. He was a terrible man with a violent temper, a giant figure, tall and stout. He asked me, 'Can you manage a hospital all by yourself?' I replied 'Yes, I can manage even three hospitals'. I was appointed at once. I had been told by a local Indian resident that I ought not to accept, in accordance with their policy, anything less than a hundred dollars a month. Mr. Robins agreed to give me one hundred and fifty to start with". The young doctor worked very hard. Unusual handicaps began to tell upon him and he felt like resigning the job after some time, but Mr. Robins would not allow him to go. Dr. Kuppuswamy was very kind, sympathetic, humorous, witty, and sweet-speaking. Hopeless cases came to him, but success was sure. Everywhere people declared that he had a special gift from God for the miraculous cures effected in the patients and acclaimed him as a very kind and sympathetic doctor with a charming and majestic personality. In serious cases, he kept vigil all night. In his private practice, Dr. Kuppuswamy used to attend to the poor and often not charge them even visiting or consulting fees. Instead he would give them money for special diet or to cover their own expenses after discharge from hospital. He gave money like water. Once a poor man, drenched to the skin, came to the doctor at night. His wife was in birth pangs. The doctor went there at once to her aid, and after attending to her, stayed outside the hut in spite of the heavy rain. Only after the save delivery of the child did the doctor return home the next morning. In spite of his busy life, Dr. Kuppuswamy served the Sadhus, Sannyasins, and beggars. He attended marriage functions, parties, and other social gatherings. Once a Sadhu gave him a book "Jiva Brahma Aikyam" by Sri Swami Satchidananda. It ignited the dormant spirituality in him. He began to study the books of Swami Rama Tirtha, Swami Vivekananda, Sankara, Imitation of Christ, the Bible, and literature of the Theosophical Society. He was very regular in his daily worship, prayer and Yoga Asanas. Study of sacred scriptures like the Gita, the Mahabharata, the Bhagavata, and the Ramayana was done with great devotion. Sometimes he conducted Nandan Charitam and sang Bhajans and Kirtans. He practiced Anahat Laya Yoga and Swara Sadhana. High-class dress, and collection of curious and fancy articles of gold, silver, and sandalwood always attracted the doctor. Sometimes he purchased various kinds of gold rings and necklaces and wore them all at the same time. He used to wear ten rings on ten fingers! When he entered shops, he never wasted his time in selection, haggling, and bargaining. He gathered all that he saw. He paid the shopkeepers' bills without scrutiny. Nothing could tempt the doctor. His heart was as pure as the Himalayan snow. His immense philanthropy and spirit of service and renunciation endeared him to all. People lovingly called him the "Heart of Love". The rich doctor did not engage a cook permanently. He was his own cook though he had work that gave him no leisure. Occasionally he engaged a cook. One such cook of his one day wanted to have a photograph of himself taken. The doctor took him with great joy to a first class studio, made the cook put on his own suit, shoes, and hat and had a photo taken. RENUNCIATION As days passed, he reflected more and more and wanted to renounce the world. His heart was purified through loving service. At last, Dr. Kuppuswamy, enjoying a lucrative practice, renounced the world like Prince Siddartha, in 1923. He left Malaya for India. At Madras he proceeded to the house of a friend and left his luggage there. He began his pilgrimage. At Benares, he had the Darshan (vision) of Lord Visvanath. He visited Mahatmas (great souls) and temples. At Dhalaj, a village on the bank of the Chandrabaga river, he met a postmaster and lived with him. He acted as the postmaster's cook, and when the latter arrived home in the evening, the doctor was ready to shampoo his legs in spite of his remonstrances! It was the postmaster who suggested Rishikesh when the aspiring doctor wanted a place for solitary meditation. Dr. Kuppuswamy reached Rishikesh on the 8th of May, 1924. On the 1st of June, 1924, there came His Holiness Sri Swami Visvananda Saraswati. The doctor saw a Guru in the monk and the monk saw a Chela (disciple) in the doctor. After a brief exchange of words, Dr. Kuppuswamy was initiated into the Sannyas order by Swami Visvananda. Swami Vishnudevanandaji Maharaj, the Mahant of Sri Kailas Ashram, performed the Viraja Homa ceremonies. The Guru named the doctor Swami Sivananda Saraswati. Swami Visvananda wrote the necessary instructions about Sannyas Dharma from Benares. Swami Sivanandaji stayed at Swargashram for Sadhana. SADHANA Swami Sivananda dressed to clothe himself, ate to live, and lived to serve humanity. A small dilapidated Kutir (hut), not resorted to by others and infested with scorpions, protected him from rain and sun. Living in that Kutir, he did intense Tapas (austerities), observed silence, and fasted. Often he fasted for days on end. He would keep a good stock of bread in his room, and for a week have this, together with Ganges water. He would stand up to the hips in the ice-cold Ganges in winter mornings and commence his Japa, coming out only when the sun appeared. He would spend more than twelve hours in daily meditation. With all his intense Tapas, Swamiji did not neglect service of the sick. He visited the huts of the Sadhus with medicines, served them, and shampooed their legs. He begged food on their behalf and fed them with his own hands when they fell sick. He brought water from the Ganges and washed their Kutirs. He attended upon cholera and small-pox cases. If necessary, he kept vigil through the night by the side of the bed of the ailing Sadhu. He carried sick persons on his back to the hospital. With some money from his insurance policy that had matured, Swamiji started a charitable dispensary at Lakshmanjula in 1927. He served the pilgrims and saw Narayana in them. Swamiji practiced all the various Yogas and studied the scriptures. After years of intense and unbroken Sadhana, he enjoyed the bliss of Nirvikalpa Samadhi. He had come to the end of his spiritual journey. He used to gather bits of paper and used envelopes, and stitch them into little notebooks. He entered some self-instructions in them. Some of the instructions found in them read thus: "Give up salt, give up sugar, give up spices, give up vegetables, give up chutnies, give up tamarind". In another we read: Serve Bhangis, serve rogues, serve inferiors, remove faecal matter, clean clothes of Sadhus - take delight, carry water". In another page: "Do not revenge, resist not evil, return good for evil, bear insult and injury". On some neat little pages we again read: "Forget like a child any injury done by somebody immediately. Never keep it in the heart. It kindles hatred. Cultivate Maitri (friendship), Karuna (compassion), Daya (mercy), Prema (love), Kshama (forgiveness)". In another paragraph we see: "Develop good manners, extreme politeness, courtesy, etiquette, good demeanour, nobility, gentleness, mildness. Never be rude, harsh, or cruel. There is nothing to be hated in the world. Hatred is ignorance. All contempt for anything or being must be removed through love and Vichara (enquiry)". Swamiji traveled the whole length and breadth of India during his Parivrajaka (wandering monk) life. He visited important places of pilgrimage in the South, including Rameswaram. He conducted Sankirtan and delivered lectures. He visited Aurobindo Ashram and met Maharishi Suddhananda Bharati. At Ramana Ashram, he had Darshan of Sri Ramana Maharishi on the Maharishi's birthday. He sang Bhajans and danced in ecstasy with the Bhaktas of Ramana. Swamiji went on a trip to Kailas-Manasarovar and Badri. THE ORGANIZATION He returned after the pilgrimage, to Rishikesh, and in the year 1936 sowed the seed of The Divine Life Society on the bank of the holy Ganga. He found an old Kutir, dilapidated and disused, which looked like an abandoned cowshed. To him it was more than a palace. It had four 'rooms'. He cleaned the Kutir, and occupied it. Then, the increasing number of disciples who sought his lotus-feet, undaunted by forbidding conditions of living, necessitated expansion. They found more cowsheds, vacant, but uninhabitably filthy. In one room, an old cowherd was living; the others were full of hay and dung. In about a year or so, the old cowherd also vacated his 'room', and the Divine Life army completed the occupation. Thus began the early life of The Divine Life Society. From this small beginning the Society grew imperceptibly and it is now the headquarters of a world-wide Organization having a large number of Branches both within the country and outside. He got the Divine Life Society Registered as a Trust in the year 1936, with the main objects of dissemination of spiritual knowledge and selfless service of humanity. The free distribution of spiritual literature drew a steady flow of disciples of Sri Swamiji. With the getting of able hands, he started the various departments of the Society to provide suitable fields of activity for the purification of their hearts and to grow spiritually. The publication of the monthly journal, 'The Divine Life', was commenced in September 1938, to coincide with the celebration of his birthday. The world was in grip of the 2nd world-war and in order to release a continuous stream of peace-current in the whole world, to help the distressed minds of the people, he started the Akhanda Mahamantra Kirtan (non-stop chanting of the Mahamantra, Hare Rama Hare Rama; Rama Rama Hare Hare; Hare Krishna Hare Krishna; Krishna Krishna Hare Hare, round-the-clock) on the 3rd of December 1943, and also instituted the Lord Sri Visvanath Mandir with three-time regular worship, daily, on the 31st December 1943. Swami Sivananda believed in synthesis in everything, in Yoga as well as in the alleviation of human suffering. The Allopathic treatment was inseparable from him and the Society, even from the earliest days of his life at Swargashram. He now felt the need to serve the people with genuine Ayurvedic preparations out of the rare Himalayan herbs. He therefore instituted the Sivananda Ayurvedic Pharmacy in 1945, which now has grown to such an extent that it is even unable to cope up with the increasing demands from people. Swami Sivananda organized the All-world Religions Federation on the 28th December 1945 and established the All-world Sadhus Federation on 19th February 1947. The year 1947 saw a great expansion in the activities of the Society. It was the year of the Diamond Jubilee of the Great Soul, when a number of buildings sprang up. The Yoga-Vedanta Forest Academy was established in the year 1948 to give a systematic spiritual training to the resident Sadhaks, and also to benefit the visiting seekers. Swami Sivananda undertook a lightning All-India and Ceylon (Sri Lanka) tour in 1950 to deliver his divine message throughout the length and breadth of the country. He virtually awakened the moral and spiritual consciousness in the hearts of the people. The effect was tremendous. Since then there was an incessant flow of seeking souls to the Ashram, as also a greater inflow of letters from aspirants from the entire country, which demanded more intense dissemination of knowledge. The Yoga-Vedanta Forest Academy Press was established in September 1951, a powerful means of wide dissemination of knowledge. Sri Swamiji convened the World Parliament of Religions in 1953, at the Sivanandashram. The small dispensary that was inseparable from Swami Sivananda, grew slowly and became regular Hospital with X-Ray and other facilities. The Sivananda Eye Hospital was formally opened in December 1957. The Hospital has 10 beds for in-patients at present and is being expanded to have 30 beds. The Publication League had published almost all the writings of the Master and a need was felt by his disciples to do research in his works. This gave rise to the establishment of the Sivananda Literature Research Institute in 1958, which, among many things, decided to get the works of the Master translated and published systematically in all the regional languages in India. Thus the S.L.D. Committees was established in 1959 which has Regional Committees for each language. The Society's Silver Jubilee was celebrated in 1961, by which time the Master saw the fulfillment of his mission in his own lifetime. Swami Sivananda radiated his divine and lofty message of service, meditation and God-realization to all parts of the world through his books, running to more than three hundred, through periodicals and letters. His devoted disciples are drawn from all religions, cults and creeds in the world. Swami Sivananda's Yoga, which he has significantly called the 'Yoga of Synthesis', effects a harmonious development of the 'hand', 'head' and 'heart' through the practice of Karma Yoga, Jnana Yoga and Bhakti Yoga. On the 14th of July 1963, the Great Soul Swami Sivananda entered Mahasamadhi (departure of a Self-realized saint from his mortal coil) in his Kutir on the bank of Ganga, in Shivanandanagar. Source: https://www.sivanandaonline.org//?cmd=displaysection§ion_id=1069 https://www.sivanandaonline.org/?cmd=displaysection§ion_id=1645&parent=1055&format=html - [Raghunathji Temple, Devprayag, Uttarakhand](https://sannidhi.net/sannidhi/raghunathji-temple-devprayag-uttarakhand/) - Raghunathji temple is a consecrated temple dedicated to Lord Rama, an incarnation of Lord Vishnu. You can sit and meditate. You can go into meditative states here effortlessly. How to Get There: Devprayag is 72.5 kms from Rishikesh. Map: https://goo.gl/maps/sFZSU5EK5HKeAsr5A About Raghunathji Temple Raghunathji Temple (also called Tirukantamenum Kadi Nagar) in Devprayag, a pilgrimage town in Tehri Garhwal district in Himalayas in the North Indian state of Uttarakhand, is dedicated to Vishnu. It is located 73 km from Rishikesh on the Rishikesh–Badrinath highway. Constructed in the Deula style, the temple is glorified in the Nalayira Divya Prabandham, the early medieval Tamil canon of the Alvar saints from the 6th–9th centuries CE. It is one of the 108 Divyadesam dedicated to Vishnu, who is worshipped as Raghunathji (Rama) and his consort Lakshmi as Sita. The temple was originally believed to have been established by Adi Shankara during the 8th century, with later expansions by the Garhwal Kingdom. The temple is located uphill on the confluence of the Alaknanda and Bhagirathi rivers, which becomes the river Ganga subsequently. Raghunathji is believed to have performed penance at this place to relieve himself of the curse committed by killing Ravana. The temple is maintained and administered by the Uttarakhand Tourism Development Board of the Government of Uttarakhand. Its believed that the mythical river Sarasvati flows directly under the deity at the temple. At times there is a small pool of water near the deity. Legend As per Hindu legend, the temple is associated with the times of Ramayana. Raghunathji (Rama, an avatar of Vishnu) is believed to performed penance at this place to relieve himself off the curse committed by killing Ravana, a Brahmin rakshasa king.[1] While Rama was offering his prayers in the waters of Devaprayag, Pushpamala came to Rama for rescue. Rama killed the makara that was troubling her with his sword. Soon after killing, the sword went to heaven.[2] Brahma, the Hindu god of creation, is once believed to have performed penance at this place and the place came to be known as Prayaga, meaning the best place to do penance. As per the same legend, the Vataka tree (Banyan tree) in the place would withstand all earthly disasters and would remain through ages. Vishnu is believed to reside in the leaves of the tree.[3] The Pandavas performed penance at this place before the Mahabharata war. Sage Bharadvaja is also believed to have performed penance at this place and became of the seven sacred sages, the Saptarishis.[3] Source: https://en.wikipedia.org/wiki/Raghunathji_Temple,_Devprayag - [Devprayag, Devprayag, Uttarakhand](https://sannidhi.net/sannidhi/devprayag-devprayag-uttarakhand/) - Devprayag is a conflunce where Alakhnanda river meets the Bhagirathi river and both rivers thereafter flow on as the Ganges river or Ganga. You can take a dip, sit and meditate. You can go into meditative states here effortlessly. How to Get There: Devprayag is 72.5 kms from Rishikesh. Map: https://goo.gl/maps/V94zZWPnmpn85cBD6 About Devprayag Devprayag (Deva prayāga) is a town and a nagar panchayat, near New Tehri city in Tehri Garhwal District[1][2] in the state of Uttarakhand, India, and is the final one of the Panch Prayag (five confluences) of Alaknanda River where Alaknanda meets the Bhagirathi river and both rivers thereafter flow on as the Ganges river or Ganga. Overview Traditionally, it is considered to be the place where sage Dev Sharma led his ascetic life, giving birth to its present name, Devprayag. It is one of the five sacred confluences in the hills and is an important place of pilgrimage for devout Hindus.[3] "Devprayag" means "Godly Confluence" in Sanskrit. According to Hindu scriptures, Devprayag is the sacred place of merging of two visible heavenly rivers, Alaknanda and Bhagirathi, to form the holy Ganges. On a terrace in the upper part of the village is the temple of Raghunathji, built of huge stones, pyramidal in form, and capped by a white cupola.[4] Source: https://en.wikipedia.org/wiki/Devprayag - [Dhari Devi Temple, Kalyasaur, Uttarakhand](https://sannidhi.net/sannidhi/dhari-devi-temple-kalyasaur-uttarakhand/) - Dhari Devi a Hindu temple located on the banks of the Alaknanda River between Srinagar and Rudraprayag in the Garhwal Region of Uttarakhand, India. The temple is home to the upper half of the idol of the goddess Dhari, while the lower half of the idol is located in Kalimath, where she is worshipped as a manifestation of the Goddess Kali. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: Dhari Devi is 19 kms West of Rudraprayag. Map: https://goo.gl/maps/zWv7fDe1JLryZ2aH6 About Dhari Devi Dhari Devi a Hindu temple located on the banks of the Alaknanda River between Srinagar and Rudraprayag in the Garhwal Region of Uttarakhand, India. The temple is home to the upper half of the idol of the goddess Dhari, while the lower half of the idol is located in Kalimath, where she is worshipped as a manifestation of the Goddess Kali. She is considered to be the guardian deity of Uttarakhand and is revered as the protector of the Char Dham’s.[1][2] Her shrine is one of 108 Shakti Sthals in India, as numbered by Srimad Devi Bhagwat.[3] 2013 Uttarakhand floods On June 16, 2013 the original temple of the goddess was removed and shifted to the concrete platform at a height of about 611 metres from the Alaknanda river, to give way to the construction of the 330 MW Alaknanda Hydro Electric Dam built by Alaknanda Hydro Power Company Ltd (AHPCL), a subsidiary of infrastructure major. Incidentally, Hours after the idol was moved, the region faced what would become one of the country’s worst natural disasters since the 2004 tsunami. The 2013 North India floods were caused by a multi-day cloudburst resulting in devastating floods and landslides washing away the entire shrine town and killing hundreds of people.[4] Locals and devotees believe, Uttarakhand had to face the Goddess’ ire as she was shifted from her ‘mool sthan’ (original abode) to make way for a 330 MW hydel project that was left in ruins after the flood. A similar attempt in 1882 by a local king had resulted in a landslide that had flattened Kedarnath.[5][6] The new temple is now constructed at its original location.[7] Source: https://en.wikipedia.org/wiki/Dhari_Devi - [Badrinath Temple, Badrinath, Uttarakhand](https://sannidhi.net/sannidhi/badrinath-temple-badrinath-uttarakhand/) - This is a temple dedicated to Vishnu. There is not a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is in the town of Joshimath. Map: https://goo.gl/maps/2pkUNfpFpPySmiuj9 About Badrinath Temple Badarinath or Badarinarayana Temple is a Hindu temple dedicated to Vishnu. It is situated in the town of Badrinath in Uttarakhand, India. The temple is also one of the 108 Divya Desams dedicated to Vishnu—holy shrines for Vaishnavas—who is worshipped as Badrinath. It is open for six months every year (between the end of April and the beginning of November), because of extreme weather conditions in the Himalayan region. The temple is located in Garhwal hill tracks in Chamoli district along the banks of Alaknanda River. It is one of the most visited pilgrimage centers of India, having recorded 2.8 million (28 lakh) visits in just 2 months in 2022.[1] It is one of the Char Dham pilgrimage sites. The image of the presiding deity worshipped in the temple is a 1 ft (0.30 m), the black granite deity of Vishnu in the form of Badrinarayan. The deity is considered by many Hindus to be one of eight svayam vyakta kshetras, or self-manifested deities of Vishnu.[2] Mata Murti Ka Mela, which commemorates the descent of river Ganges on mother earth, is the most prominent festival celebrated in the Badrinath Temple. Although Badrinath is located in North India, the head priest, or Rawal, is traditionally a Nambudiri Brahmin chosen from the South Indian state of Kerala. The temple was included in the Uttar Pradesh state government Act No. 30/1948 as Act no. 16,1939, which later came to be known as Shri Badarinath and Shri Kedarnath Mandir Act. The committee nominated by the state government administers both the temples and has seventeen members on its board. The temple is mentioned in ancient religious texts like Vishnu Purana and Skanda Purana. It is glorified in the Naalayira Divya Prabandham, an early medieval Tamil canon of the Alvar saints from the 6th–9th centuries CE. Read More https://en.wikipedia.org/wiki/Badrinath_Temple - [Shri Narsingh Temple, Badrinath Winter Abode, Joshimath, Uttarakhand](https://sannidhi.net/sannidhi/shri-narsingh-temple-badrinath-winter-abode-joshimath-uttarakhand/) - This is a temple dedicated to deity Narsingh, an incarnation of Lord Vishnu. This temple is also a winter abode of Badrinath deity. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is in the town of Joshimath. Map: https://goo.gl/maps/XHj6XjC9pRt1aio57 About Shri Narsingh Temple Narsingh Devta Temple is also known as Jyotirmath, Joshimath, Narasimha Badri and Narsingh Badri Temple is a famous hindu temple dedicated to Lord Narasimha. He is the fourth Avatar of Sri Maha Vishnu. This temple is located in the Joshimath, Chamoli district in Uttarakhand. Narasimha Temple is one of the most popular temples in Joshimath. This temple is one of the Pilgrimage of the Sapta temples. Lord Narasimha is known to protect his devotee Prahlad who killed the demon Hiranyakashipu. Shri Narsingh Badri Temple History It is believed that the construction of this temple was done by by Sri Shankaracharya. The idol of God Narasimha established in the temple, is made of Shaligram stone. This statue was built during the reign of King Lalitaditya Yukta Pida of Kashmir in the 8th century. This idol of the deity of Narasimha is also believed to manifest. The stuatue measures 10 inches (25 cm) and represents God seated in the lotus position. The history of Narasimha Badri temple is closely linked to the legend of Bhavishya Badri temple. It is believed that the statue’s left arm will decrease over time and eventually disappear. The main temple of Badrinath and the sanctuary of Badrinath will be blocked and inaccessible. Lord Badrinath will then appear in this temple of Bhavishya Badri. Instead of the Badrinath temple, there will be worshipped here. When the main temple of Badrinath is closed in winter, the priests of Badrinath go to this temple and continue to worship Badrinath here. There is a statue of Badrinath in the temple, along with the main statue of Narasimha. Read More https://templesinindiainfo.com/narsingh-devta-temple-joshimath-uttarakhand-timings-history/ - [Sri Kedarnath Jyotirlinga Panch Kedar (Hump), Kedarnath, Uttarakhand](https://sannidhi.net/sannidhi/sri-kedarnath-jyotirlinga-panch-kedar-hump-kedarnath-uttarakhand/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. You cannot sit next to the linga however there is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: By Flight: Jolly Grant Airport (35 kms from Dehradun) is the nearest Airport to Kedarnath situated at a distance of 235kms. Jolly Grant Airport is well connected to Delhi with daily flights. Gaurikund is well connected by motorable roads with Jolly Grant Airport. Taxis are available from Jolly Grant Airport to Gaurikund. By Train: The nearest railway station to Gaurikund is Rishikesh. Rishikesh railway station is situated 243kms before Gaurikund on NH58. Rishikesh is well connected by railway networks with major destinations of India. Trains to Rishikesh are frequent. Gaurikund is well connected by motorable roads with Rishikesh. Taxis and buses are available from Rishikesh, Srinagar, Rudraprayag, Tehri and many other destinations to Gaurikund. By Road: Gaurikund is well connected by motorable roads with major destinations of Uttarakhand state. Buses to Haridwar, Rishikesh and Srinagar are available from ISBT Kashmiri Gate New Delhi. Buses and Taxis to Gaurikund are easily available from major destinations of Uttarakhand state like Dehradun, Haridwar, Rishikesh, Pauri, Rudraprayag, Tehri etc. Gaurikund is connected with Ghaziabad by National Highway 58. Map: https://goo.gl/maps/CRTZJrzZSukeGGsz9 About Sri Kedarnath Jyotirlinga Kedarnath temple is one of the sacred pilgrimage centre in Northern India, located on the bank of Mandakini river at an altitude of 3584 meters above sea level. The historical name of this region is "Kedar Khand". Kedarnath temple is a part of Char Dhams and Panch Kedar in Uttarakhand and one of the 12 Jyotirlingas of Lord Shiva in India. In Hindu tradition, it is believed that Lord Shiva manifested in form of Jyotirlingam or the cosmic light. There are 12 such Jyotirlingas and Kedarnath is highest among them. This magnificent temple is ancient and constructed over a thousand years ago by Jagad Guru Adi Shankaracharya. It is located in the Rudra Himalaya range of Uttarakhand State. It is situated at an altitude of 3,581 mt & it is a 16 km trek from the nearest place of Gaurikund. The Kedarnath temple is built of massive stone slabs over a large rectangular platform. The temple is ascended through large grey Steps which leads to the Holy Sanctums. We can find inscriptions in Pali language on the steps. The inner walls of the temple sanctum are adorned with figures of various deities and scenes from mythology. The origin of Kedarnath temple can be traced to the great epic - Mahabharata. According to legends, after winning the battle of Mahabharata against the Gauravas, the Pandavas sought blessings of Lord Shiva to atone their sins of Killing men during the war. Lord Shiva eluded them repeatedly and while fleeing from them took refuge at Kedarnath in form of a bafellow. On being followed by the Pandavas, he dived into ground at the exact place where the Holy Sanctum is now present, leaving behind his hump on the floor surface, which is now visible. This Hump inside the temple is in the form of a conical rock formation and is worshipped as Lord Shiva manifested in his Sadashiva form. The Pujas and Archanas are performed on this manifestation by priests and piligrims. There is also a Holy Statue of Lod Shiva inside the temple, which is the portable manifestation (Utsavar) of the Lord. Outside the temple door, a large statue of Nandi bafellow stands as guard. The temple, has been continually renovated over the centuries. Source: https://badrinath-kedarnath.gov.in/AboutUs/shri-kedarnath.aspx - [Tungnath Temple Panch Kedar (Arms), Rudraprayag, Uttarakhand](https://sannidhi.net/sannidhi/tungnath-temple-panch-kedar-arms-rudraprayag-uttarakhand/) - Tungnath (IAST:tuņgnāth) is one of the highest Shiva temples in the world[1] and is the highest of the five Panch Kedar temples located in the Rudraprayag district, in the Indian state of Uttarakhand. How to Get There: You can reach Tungnath after 3.5 Kms trek from Chopta. Chopta is located nearly 29 kms away from Ukhimath. You can find shared vehicles to Chopta from Ukhimath. Map: https://goo.gl/maps/j2Tm4dbbRgebZzTJA About Tungnath & Panch Kedar Tungnath (IAST:tuņgnāth) is one of the highest Shiva temples in the world[1] and is the highest of the five Panch Kedar temples located in the Rudraprayag district, in the Indian state of Uttarakhand. The Tungnath (literal meaning: Lord of the peaks) mountains form the Mandakini and Alaknanda river valleys. It is located at an altitude of 3,690 m (12,106 ft), and just below the peak of Chandrashila.[2] It has a rich legend linked to the Pandavas, heroes of the Mahabharata epic.[3][4] Legend According to Hindu mythology, Shiva and his consort, Parvati both reside in the Himalayas: Shiva resides at Mount Kailash. Parvati is also called Shailaputri, which means 'Daughter of the Mountain'.[3] Many folk legends related to the Garhwal region, Shiva and the creation of the Panch Kedar temples are narrated.Hindu epic Mahabharata. The Pandavas defeated and slayed their cousins — the Kauravas in the epic Kurukshetra war. They wished to atone for the sins of committing fratricide (gotra hatya) and Brāhmanahatya (killing of Brahmins — the priest class) during the war. Thus, they handed over the reins of their kingdom to their kin and left in search of Shiva and to seek his blessings. First, they went to the holy city of Varanasi (Kashi), believed to be Shiva's favourite city and known for its Kashi Vishwanath Temple. But, Shiva wanted to avoid them as he was deeply incensed by the death and dishonesty at the Kurukshetra war and was, therefore, insensitive to Pandavas' prayers. Therefore, he assumed the form of a bull (Nandi) and hid in the Garhwal region. Not finding Shiva in Varanasi, the Pandavas went to Garhwal Himalayas. Bhima, the second of the five Pandava brothers, then standing astride two mountains started to look for Shiva. He saw a bull grazing near Guptakashi (“hidden Kashi” — the name derived from the hiding act of Shiva). Bhima immediately recognized the bull to be Shiva. Bhima caught hold of the bull by its tail and hind legs. But the bull-formed Shiva disappeared into the ground to later reappear in parts, with the hump raising in Kedarnath, the arms appearing in Tungnath, the face showing up at Rudranath, the nabhi (navel) and stomach surfacing in Madhyamaheshwar and the hair appearing in Kalpeshwar. The Pandavas pleased with this reappearance in five different forms, built temples at the five places for venerating and worshipping Shiva. The Pandavas were thus freed from their sins.[5][6][7] A variant of the tale credits Bhima of not only catching the bull, but also stopping it from disappearing. Consequently, the bull was torn asunder into five parts and appeared at five locations in the Kedar Khand of Garhwal region of the Himalayas.[6] After building the Panch Kedar Temples, the Pandavas meditated at Kedarnath for salvation, performed yagna (fire sacrifice) and then through the heavenly path called the Mahapanth (also called Swargarohini), attained heaven or salvation.[citation needed]. The Panch Kedar Temples are constructed in the North-Indian Himalayan Temple "Katyuri" architecture with the Kedarnath, Tungnath and Madhyamaheshwar temples looking similar. After completing the pilgrimage of Shiva's darshan at the Panch Kedar Temples, it is an unwritten religious rite to visit Vishnu at the Badrinath Temple, as a final affirmatory proof by the devotee that he has sought blessings of Shiva.[8] Legend also states that Rama, the central character of Ramayana, meditated at the Chandrashila peak which is close to Tungnath, in India. It is also said that Ravana performed penance to Shiva, the lord of the peaks, when he resided here.[4] Source: https://en.wikipedia.org/wiki/Tungnath - [Kalpeshwar Panch Kedar (Hair), Urgam, Uttarakhand](https://sannidhi.net/sannidhi/kalpeshwar-panch-kedar-hair-urgam-uttarakhand/) - Kalpeshwar is one of the five Panch Kedar temples located in the Indian state of Uttarakhand. How to Get There: Kalpeshwar is 14.3 Kms from Helang. Map: https://goo.gl/maps/D7H1tJkhGHCRmcF99 About Kalpeshwar & Panch Kedar Kalpeshwar (Sanskrit: कल्पेश्वर) is a Hindu temple dedicated to Shiva located at an elevation of 2,200 m (7,217.8 ft) in the picturesque Urgam valley in the Garhwal region of Uttarakhand state in India. The temple's ancient legend linked to the Pandavas, heroes of the epic Mahabharata, is the fifth temple of the Panch Kedar (five temples) of Shiva's five anatomical divine forms; the other four temples in the order of their worship are Kedarnath, Rudranath, Tungnath and Madhyamaheshwar temples; all in the Kedar Khand region of the Garhwal Himalayas.[1][2][3] Kalpeshwar is the only Panch Kedar temple accessible throughout the year. At this small stone temple, approached through a cave passage, the matted tress (jata) of Lord Shiva is worshipped. Hence, Lord Shiva is also called as Jatadhar or Jateshwar. Earlier it was approachable only by 12 km (7.5 mi) trek from the nearest road head of Helang on the Rishikesh-Badrinath road but now the road goes up to Devgram village from where the trek now is just 300 metres. This road is good for bikes or cars with good ground clearance as it is a half-paved road which may get damaged during monsoons. Small cars can be taken except in monsoons.[1] Legend Many folk legends related to the Garhwal region, Lord Shiva and the creation of the Panch Kedar temples are narrated. A folk legend about Panch Kedar relates to the Pandavas, the heroes of the Hindu epic Mahabharata. The Pandavas defeated and slayed their cousins — the Kauravas in the epic Kurukshetra war. They wished to atone for the sins of committing fratricide (gotra hatya) and Brāhmanahatya (killing of Brahmins — the priest class) during the war. Thus, they handed over the reins of their kingdom to their kin and left in search of lord Shiva and to seek his blessings. First, they went to the holy city of Varanasi (Kashi), believed to be Shiva's favourite city and known for its Kashi Vishwanath Temple. But, Shiva wanted to avoid them as he was deeply incensed by the death and dishonesty at the Kurukshetra war and was, therefore, insensitive to Pandavas' prayers. Therefore, he assumed the form of a bull (Nandi) and hid in the Garhwal region. Not finding Shiva in Varanasi, the Pandavas went to Garhwal Himalayas. Bhima, the second of the five Pandava brothers, then standing astride two mountains started to look for Shiva. He saw a bull grazing near Guptakashi (“hidden Kashi” — the name derived from the hiding act of Shiva). Bhima immediately recognized the bull to be Shiva. Bhima caught hold of the bull by its tail and hind legs. But the bull-formed Shiva disappeared into the ground to later reappear in parts, with the hump raising in Kedarnath, the arms appearing in Tungnath, the face showing up at Rudranath, the nabhi (navel) and stomach surfacing in Madhyamaheshwar and the hair appearing in Kalpeshwar. The Pandavas pleased with this reappearance in five different forms, built temples at the five places for venerating and worshipping Shiva. The Pandavas were thus freed from their sins.[4][5] A variant of the tale credits Bhima of not only catching the bull, but also stopping it from disappearing. Consequently, the bull was torn asunder into five parts and appeared at five locations in the Kedar Khand of Garhwal region of the Himalayas.[4] After building the Panch Kedar Temples, the Pandavas meditated at Kedarnath for salvation, performed yagna (fire sacrifice) and then through the heavenly path called the Mahapanth (also called Swargarohini), attained heaven or salvation.[citation needed]. The Panch Kedar Temples are constructed in the North-Indian Himalayan Temple architecture with the Kedarnath, Tungnath and Madhyamaheshwar temples looking similar. After completing the pilgrimage of Lord Shiva's darshan at the Panch Kedar Temples, it is an unwritten religious rite to visit Lord Vishnu at the Badrinath Temple, as a final affirmatory proof by the devotee that he has sought blessings of Lord Shiva.[6] Many folk legends related to the Garhwal region, Lord Shiva and the creation of the Panch Kedar temples are narrated. Source: https://en.wikipedia.org/wiki/Kalpeshwar#Access - [Chandramouleshwara Mantapam, Kanchi Kamakoti Peetam, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/chandramouleshwara-mantapam-kanchi-kamakoti-peetam-kanchipuram-tamil-nadu/) - This is the mantapam where regular Chandramouleshwara Puja is being conducted. It is said that one of five Chandramouleshwara Linga received by Adi Shankaracharya directly from Lord Shiva, at mount Kailash is used during the Puja. There is place to sit and meditate in this hall. You can go into meditative states here effortlessly. How to get there: The temple is located 1.7 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/k7vfqetRUiorbZJY6 About Chandramouleshwara linga Puja Sankara's yatra to Kailasa, the abode of Lord Siva, is one of the most notable events in the history of the Acharya. During the course of his peregrination in the Himalayan region, Shankaracharya desired to have darshan of Sri Paramesvara having his abode in Kailas. Sankara managed to reach Kailas quickly because of His yogic power. He had darshan of Lord Paramesvara and Devi Parvati. According to tradition, Sankara adored Paramesvara by singing two hymns, known as "Sivapadadi-kesanta stotram" and "Sivakesadi-padanta stotram". Immensely pleased with Sankara's prayers, Paramesvara blessed Sankara, presented him with five sphatika (crystal) lingas and instructed him to arrange for the worship of the lingas for the sake of the welfare of the universe, indicating also the mode of worship. Paramesvara also handed over to Sankara the palm-leaf manuscript of Soundarya Lahari, which is noted as Siva's own hymn in praise of the Parasakti. From available biographical information, it is learnt that Shankaracharya placed one of the five sphatika lingas got at Kailas and kept the Yoga Linga for his own personal worship and that of his successors at Kanchi. Bhagavatpada Sankara got Kanchi city remodeled and also caused the reconstruction of the three principal temples of Kanchi, viz., the temples of Sri Ekamranatha, Devi Kamakshi and Sri Varadaraja with the assistance of Rajasena, ruler of Kanchi. Sankara consecrated the Srichakra before Devi Kamakshi and thereby secured Her bounteous grace for devotees having Her darshan. A significant event in the history of Shankaracharya is his occupying the Sarvajnapeetha - the Throne of Omniscience at Kanchi. A great ascetic one of the early Acharyas of the Kanchi Shankaracharya Math - by name Jnanottama - has written a commentary entitled "Chandrika", on Sureswaracharya's "Naishkarmyasiddhi". The second sloka (at the end of the commentary) alludes to the author of the Chandrika as the glory of the Sarvajnasrama by which term we have to understand the Sarvajna Pitha or the Pontifical seat the Advaita Matha in Kancheepuram. Sankara Bhagavapadacharya retired to Kanchi, the Southern Mokshapuri, towards the end of his earthly career and shook off his mortal coils in that sacred city. A number of works state these facts. Verse 46 of the sixteenth chapter of the ninth section of the voluminous Sanskrit work "Sivarahasya" (in the printed Canareese edition No. 32), Jayachamarajendra Series of the Mysore Palace, refers to Shankaracharya's worship of the Yoga, Bhoga, Vara, Mukti and Moksha lingas, to his success over scholars of other faiths and to his attaining siddhi (eternal bliss) at his own ashrama in Kanchi. Markandeya Samhita, an ancient puranic treatise, consists of 100 khandas, each having sub-sections called parispandas, Sub-section 7 and 8 of the 72nd khanda of this work narrate briefly the history of Sankara. "Sankaracaritam". A verse, in the seventh parispanda of the 72nd khanda of this work, relates that the Mahatma Sankara, attained the cit-svarupa, i.e. attained eternal bliss at Kanchi, after having consecrated Kamakshi. Anantanandagiri's biography of Sankara (12th century A.D.) - all versions printed and manuscripts, including the Madras University edition - says "The World Preceptor (Sankara) desiring to leave for his own abode, sitting once in the Moskhapuri of Kanchi, absorbed his gross body into the subtle one and getting reduced into the size of a thumb, attained eternal bliss and remains as the all-pervading "Cit" to this day". Coming to modern times, there is quite a large number of works, in different languages, written by erudite scholars mentioning Kanchi as the last resort of Sankara. Apart from all the citations made above, it needs mention that, in the Srimukha-Birudavali (the string of honorific epithets) of the Shankaracharya Math at Kanchi (existing without change from very ancient times), the following epithet is found: "Srimacchankara Bhagavatpadacharyanam adhisthane Simhasanabhishiktanam" The word "adhisthane" points to Sankara's siddhi at Kanchi. It may be noted that the name of Sri Shankaracharya is found only in the official seal of Kanchi Kamakoti Matha. The word "Kanci-divya kshetre and the phrase "Srimacchankara-Bhagavatpadacaryanam adhisthane" in the birudavali indicate Sankara's siddhi at Kanchi. Sri Sankara Bhagavatpada was not merely a great philosopher and preceptor, but an adept in organising and a conspicuous national integrator of a very early period of India's history. For safeguarding the Veda-Dharma and restoring it to its pristine glory and for propagating the Advaita discipline, the Great Acharya established monastic institutions at many of the sacred and important places of the country that he had visited during his digvijaya-yatra.. From Anantanandagiri (1119 - 1199 A.D.) whose work is the earliest biography of Sankara, down to Mahamahopadhyaya Lakshmana Suri (Author of "Bhagavatpadabhyudayam" - 1917) of the last century, a number of reputed historians, distinguished scholars and researchers have candidly stated, in their works, that the Great Sankara established monastic institutions (mathas) at many an important and sacred places that he visited, during his digvijaya tours. Guhya-Sahasranama (Sanskrit) refers to five Shankaracharya Peethas (Maths), -Kamakoti Peetha as presided over by Sankara himself, to four disciples, Suresvara, Padmapada, Totaka and Hastamalaka, to the places of the four other peethas and to five Sphatika lingas. Source: https://www.kamakoti.org/peeth/aboutpeetham.html - [Sri Bhagavan Nama Bodhendra Saraswathi Swamigal Jeevasamadhi Adishthanam, Govindapuram, Tamil Nadu](https://sannidhi.net/sannidhi/sri-bhagavan-nama-bodhendra-saraswathi-swamigal-jeevasamadhi-adishthanam-govindapuram-tamil-nadu/) - This is a Jeevasamadhi of Sri Bhagavan Nama Bodhendra Saraswati Swamigal. He was the 59th pontiff of Kanchi Kamakoti Peetam. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 11 kms North East of Kumbakonam. Map: https://goo.gl/maps/PWQNouXqsZiXAF5NA About Sri Bhagavana Nama Bodhendra Saraswati Swamigal Bodhendra Saraswathi was a 17th-century Hindu pontiff and the 59th Jagathguru (head) of the Kanchi matha, Kanchipuram, Tamil Nadu, India. He spent his later life in Govindapuram. Bodhendra was born to Kesavapanduranga Yogi and Suguna in the beginning of 17th century (in the year 1610) at Kanchipuram, which was then headquarters of Kanchi matha. The couple did not have children for a long time and believed that they were blessed by the devotion to Viswakendra Saraswati (Athmabodhar), the 58th Jagathguru of the Kanchi Matha. The child was named Purushotaman by Viswakendra Saraswati. Seeing the extraordinary qualities and immense potentialities of the child, to render incalculable good to humanity, Sri Viswakendra Saraswati requested his parents to hand over the child to the Kanchi Matha with the pious hope of making the child succeed him. The parents willingly gave the child to the mutt. The child attained extra ordinary mastery over Sruti and the Smriti. It gradually dawned on him that nama sankeerthanam (chanting of Lord Rama's name) would fetter the cycles of death and birth in Kali Yuga. He chanted Rama nama (the name of Lord Rama) one lakh times every day.[2] Athmabodhar instructed Bodhendra Saraswati to proceed to Kanchipuram after obtaining Lakshmi Sreedhar's Bhagawan Nama Koumundhi from the author himself at Jagannatha Kshetram (Puri), and to compose a lakh of Bhagawan Nama slokas (sacred texts on lord) on the basis of Bhagawan Nama Koumundhi. The above-mentioned mandate of his guru (teacher) gave him a golden opportunity to pour out his devotion to Lord Rama and to vindicate the efficacy of Rama Nama (name of Lord Rama). At Lakshmi Sreedhar's residence in Jagannath, a young couple were waiting to see Lakshmi Sreedhar. The husband recounted his unfortunate plight: He and his wife had embarked on a pilgrimage to Kasi, when his wife was abducted by a group of Muslims. Heart broken, he had continued to complete his pilgrimage and while returning, was taking bath at a river bank. A little distance away a group of Muslim ladies were bathing, and one of them, on perceiving him, dissociated herself from the group and ran towards him and urged him, "Dear husband let us run away and escape".Both had retired to safety, and come hither to receive instructions as to what to do further, since it was not proper to receive the spouse without undergoing a prayaschiitam (atonement). Lakshmi Sreedhar submitted that chanting Sri Rama Nama would suffice. Bodhendral asked Sreedhar for evidence. Lakshmi Sreedhar pointed out the section from "Bhagwaan Nama Koumudhi". Bodendral decided to prove the veracity of this statement and accompanied the couple to the Pushkarani (Holy water tank). At His instance, the abducted girl dipped into the waters in her muslim garb and surfaced, with Hindu attire and a bindhi on her forehead. This miracle occurred consequent to the divinity inherent in Bodendral. Following this incident at Jagannath, He was named Bhagawan Nama Bodendral.[3] Bodhendra Saraswathi, during the course of his wanderings in the Cauvery delta[4] was attracted by the beauty of the place and decided to attain samadhi or salvation at the spot.[4] One morning, in the Purattasi (September–October) month of the year 1692, Bodhendra Saraswathi attained Jeeva Samadhi sitting in a yogic state.[4] He attained Videha Mukthi at Govindapuram on Full Moon day in the month of Proshtapada of the cyclic year Prajotpatti (1692 AD). The Samadhi of Bodhendra Saraswathi is maintained by the Kanchi matha. Read More https://en.wikipedia.org/wiki/Bodhendra_Saraswathi - [Adi Shankaracharya Samadhi, Kedarnath, Uttarakhand](https://sannidhi.net/sannidhi/adi-shankaracharya-samadhi-kedarnath-uttarakhand/) - This is said to be the samadhi of Adi Shankaracharya. Apart from this place, his Samadhi is said to be in Kanchi Kamakshi Temple in Kanchipuram. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located just behind the Kedarnath Temple. Map: https://goo.gl/maps/NUHZiDFLemm53xxo6 About Adi Shankaracharya Shankara, also called Shankaracharya, (born 700?, Kaladi village?, India—died 750?, Kedarnath), philosopher and theologian, most renowned exponent of the Advaita Vedanta school of philosophy, from whose doctrines the main currents of modern Indian thought are derived. He wrote commentaries on the Brahma-sutra, the principal Upanishads, and the Bhagavadgita, affirming his belief in one eternal unchanging reality (brahman) and the illusion of plurality and differentiation. Sources and birth date There are at least 11 works that profess to be biographies of Shankara. All were composed several centuries later than the time of Shankara and are filled with legendary stories and incredible anecdotes, some of which are mutually conflicting. Today there are no materials with which to reconstruct his life with certainty. His date of birth is naturally a controversial problem. It was once customary to assign him the birth and death dates 788–820, but the dates 700–750, grounded in modern scholarship, are more acceptable. Early life According to one tradition, Shankara was born into a pious Nambudiri Brahman family in a quiet village called Kaladi on the Periyar (Purna) River, Kerala, southern India. He is said to have lost his father, Shivaguru, early in his life. He renounced the world and became a sannyasin (ascetic) against his mother’s will. He studied under Govinda, who was a pupil of Gaudapada. Nothing certain is known about Govinda, but Gaudapada is notable as the author of an important Vedanta work, Mandukya-karika, in which the influence of Mahayana Buddhism—a form of Buddhism aiming at the salvation of all beings and tending toward nondualistic or monistic thought—is evident and even extreme, especially in its last chapter. A tradition says that Shiva, one of the principal gods in Hinduism, was Shankara’s family deity and that he was, by birth, a Shakta, or worshipper of Shakti, the consort of Shiva and female personification of divine energy. Later he came to be regarded as a worshipper of Shiva or even an incarnation of Shiva himself. His doctrine, however, is far removed from Shaivism and Shaktism. It is ascertained from his works that he had some faith in, or was favourable to, Vaishnavism, the worship of the god Vishnu. It is highly possible that he was familiar with Yoga (one of the classical systems of Indian philosophy, as well as a technique to achieve salvation). One study has suggested that in the beginning he was an adherent of Yoga and later became an Advaitin (Nondualist). Later life and thought Biographers narrate that Shankara first went to Kashi (Varanasi), a city celebrated for learning and spirituality, and then traveled all over India, holding discussions with philosophers of different creeds. His heated debate with Mandana Mishra, a philosopher of the Mimamsa (Investigation) school, whose wife served as an umpire, is perhaps the most interesting episode in his biography and may reflect a historical fact—that is, keen conflict between Shankara, who regarded the knowledge of brahman as the only means to final release, and followers of the Mimamsa school, which emphasized the performance of ordained duty and the Vedic rituals. Shankara was active in a politically chaotic age. He would not teach his doctrine to city dwellers. The power of Buddhism was still strong in the cities, though already declining, and Jainism, a nontheistic ascetic faith, prevailed among the merchants and manufacturers. Popular Hinduism occupied the minds of ordinary people, while city dwellers pursued ease and pleasure. There were also epicureans in cities. It was difficult for Shankara to communicate Vedanta philosophy to these people. Consequently, Shankara propagated his teachings chiefly to sannyasins and intellectuals in the villages, and he gradually won the respect of Brahmans and feudal lords. He enthusiastically endeavoured to restore the orthodox Brahmanical tradition without paying attention to the bhakti (devotional) movement, which had made a deep impression on ordinary Hindus in his age. It is very likely that Shankara had many pupils, but only four are known (from their writings): Padmapada, Sureshvara, Totaka (or Trotaka), and Hastamalaka. Shankara is said to have founded four monasteries, at Shringeri (south), Puri (east), Dvaraka (west), and Badarinatha (north), probably following the Buddhist monastery (vihara) system. Their foundation was one of the most significant factors in the development of his teachings into the leading philosophy of India. More than 300 works—commentative, expository, and poetical—written in the Sanskrit language, are attributed to him. Most of them, however, cannot be regarded as authentic. His masterpiece is the Brahma-sutra-bhashya, the commentary on the Brahma-sutra, which is a fundamental text of the Vedanta school. The commentaries on the principal Upanishads that are attributed to Shankara are certainly all genuine, with the possible exception of the commentary on the Shvetashvatara Upanishad. The commentary on the Mandukya-karika was also composed by Shankara himself. It is very probable that he is the author of the Yoga-sutra-bhashya-vivarana, the exposition of Vyasa’s commentary on the Yoga-sutra, a fundamental text of the Yoga school. The Upadeshasahasri, which is a good introduction to Shankara’s philosophy, is the only noncommentative work that is certainly authentic. Shankara’s style of writing is lucid and profound. Penetrating insight and analytical skill characterize his works. His approach to truth is psychological and religious rather than logical; for that reason, he is perhaps best considered to be a prominent religious teacher rather than a philosopher in the modern sense. His works reveal that he not only was versed in the orthodox Brahmanical traditions but also was well acquainted with Mahayana Buddhism. He is often criticized as a “Buddhist in disguise” by his opponents because of the similarity between his doctrine and Buddhism. Despite this criticism, it should be noted that he made full use of his knowledge of Buddhism to attack Buddhist doctrines severely or to transmute them into his own Vedantic nondualism, and he tried with great effort to “vedanticize” the Vedanta philosophy, which had been made extremely Buddhistic by his predecessors. The basic structure of his philosophy is more akin to Samkhya, a philosophic system of nontheistic dualism, and the Yoga school than to Buddhism. It is said that Shankara died at Kedarnatha in the Himalayas. The Advaita Vedanta school founded by him has always been preeminent in the learned circles of India. Source: https://www.britannica.com/biography/Shankara - [Adi Shankaracharya Enlightenment place & consecrated linga, Jyoteshwar Mahadev, Joshimath, Uttarakhand](https://sannidhi.net/sannidhi/adi-shankaracharya-enlightenment-place-consecrated-linga-jyoteshwar-mahadev-joshimath-uttarakhand/) - This is a Jyoteshwar Mahadev temple, where Adi Shankaracharya had meditated & got enlightened. The linga was consecrated by Adi Shankaracharya The cave is inside the Jyotirmath. It is said he received vision to reconsecrate Badrinath Dham. The tree here is said to be more than 5000 years old, so it is called Kalpvriksh. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The math is in the town of Joshimath. Map: https://goo.gl/maps/x8irsk3J8az6RNRs6 About Totakacharya (saviour of sanatan dharam and kalap vriksh) 1. Shankar who later became famous as Shankaracharya was born around 2500 years ago in the family of acharya Shivguru in Kalti village of present day Kerala 2. At the age of 11 years, he came to the jungles of Badrinath and meditated for five years, it is said that the tree under which he meditated and was enlightened is this tree which is known as Kalpvriksh. 3. During those times, religious sects like Jain, Boddhs, kapaliks started questioning the existence of vedas and vedic religion. They destroyed shri Badrinath shrine and threw the idol of shri Badrinarayan in the Naradkund of Alaknanda river. 4. Adi Guru Shankaracharya built the destroyed shrine and re-instated the idol of Shri Badrinarayan and started daily worship of Shri Badrinath in the temple he established the first four Hindu maths, the first amongst them was Jyotirmath which is now known as Joshimath 5. Kalpvriksh is actually a berry tree which exists since last 2500 years people 6. Worship the Shivlinga situated under the tree it is said that this Shivlinga was also established by Sriguru Shankaracharya there is a cave near the tree where respected Shiv Adi Shankaracharya used to best. About Adi Shankaracharya Shankara, also called Shankaracharya, (born 700?, Kaladi village?, India—died 750?, Kedarnath), philosopher and theologian, most renowned exponent of the Advaita Vedanta school of philosophy, from whose doctrines the main currents of modern Indian thought are derived. He wrote commentaries on the Brahma-sutra, the principal Upanishads, and the Bhagavadgita, affirming his belief in one eternal unchanging reality (brahman) and the illusion of plurality and differentiation. Sources and birth date There are at least 11 works that profess to be biographies of Shankara. All were composed several centuries later than the time of Shankara and are filled with legendary stories and incredible anecdotes, some of which are mutually conflicting. Today there are no materials with which to reconstruct his life with certainty. His date of birth is naturally a controversial problem. It was once customary to assign him the birth and death dates 788–820, but the dates 700–750, grounded in modern scholarship, are more acceptable. Early life According to one tradition, Shankara was born into a pious Nambudiri Brahman family in a quiet village called Kaladi on the Periyar (Purna) River, Kerala, southern India. He is said to have lost his father, Shivaguru, early in his life. He renounced the world and became a sannyasin (ascetic) against his mother’s will. He studied under Govinda, who was a pupil of Gaudapada. Nothing certain is known about Govinda, but Gaudapada is notable as the author of an important Vedanta work, Mandukya-karika, in which the influence of Mahayana Buddhism—a form of Buddhism aiming at the salvation of all beings and tending toward nondualistic or monistic thought—is evident and even extreme, especially in its last chapter. A tradition says that Shiva, one of the principal gods in Hinduism, was Shankara’s family deity and that he was, by birth, a Shakta, or worshipper of Shakti, the consort of Shiva and female personification of divine energy. Later he came to be regarded as a worshipper of Shiva or even an incarnation of Shiva himself. His doctrine, however, is far removed from Shaivism and Shaktism. It is ascertained from his works that he had some faith in, or was favourable to, Vaishnavism, the worship of the god Vishnu. It is highly possible that he was familiar with Yoga (one of the classical systems of Indian philosophy, as well as a technique to achieve salvation). One study has suggested that in the beginning he was an adherent of Yoga and later became an Advaitin (Nondualist). Later life and thought Biographers narrate that Shankara first went to Kashi (Varanasi), a city celebrated for learning and spirituality, and then traveled all over India, holding discussions with philosophers of different creeds. His heated debate with Mandana Mishra, a philosopher of the Mimamsa (Investigation) school, whose wife served as an umpire, is perhaps the most interesting episode in his biography and may reflect a historical fact—that is, keen conflict between Shankara, who regarded the knowledge of brahman as the only means to final release, and followers of the Mimamsa school, which emphasized the performance of ordained duty and the Vedic rituals. Shankara was active in a politically chaotic age. He would not teach his doctrine to city dwellers. The power of Buddhism was still strong in the cities, though already declining, and Jainism, a nontheistic ascetic faith, prevailed among the merchants and manufacturers. Popular Hinduism occupied the minds of ordinary people, while city dwellers pursued ease and pleasure. There were also epicureans in cities. It was difficult for Shankara to communicate Vedanta philosophy to these people. Consequently, Shankara propagated his teachings chiefly to sannyasins and intellectuals in the villages, and he gradually won the respect of Brahmans and feudal lords. He enthusiastically endeavoured to restore the orthodox Brahmanical tradition without paying attention to the bhakti (devotional) movement, which had made a deep impression on ordinary Hindus in his age. It is very likely that Shankara had many pupils, but only four are known (from their writings): Padmapada, Sureshvara, Totaka (or Trotaka), and Hastamalaka. Shankara is said to have founded four monasteries, at Shringeri (south), Puri (east), Dvaraka (west), and Badarinatha (north), probably following the Buddhist monastery (vihara) system. Their foundation was one of the most significant factors in the development of his teachings into the leading philosophy of India. More than 300 works—commentative, expository, and poetical—written in the Sanskrit language, are attributed to him. Most of them, however, cannot be regarded as authentic. His masterpiece is the Brahma-sutra-bhashya, the commentary on the Brahma-sutra, which is a fundamental text of the Vedanta school. The commentaries on the principal Upanishads that are attributed to Shankara are certainly all genuine, with the possible exception of the commentary on the Shvetashvatara Upanishad. The commentary on the Mandukya-karika was also composed by Shankara himself. It is very probable that he is the author of the Yoga-sutra-bhashya-vivarana, the exposition of Vyasa’s commentary on the Yoga-sutra, a fundamental text of the Yoga school. The Upadeshasahasri, which is a good introduction to Shankara’s philosophy, is the only noncommentative work that is certainly authentic. Shankara’s style of writing is lucid and profound. Penetrating insight and analytical skill characterize his works. His approach to truth is psychological and religious rather than logical; for that reason, he is perhaps best considered to be a prominent religious teacher rather than a philosopher in the modern sense. His works reveal that he not only was versed in the orthodox Brahmanical traditions but also was well acquainted with Mahayana Buddhism. He is often criticized as a “Buddhist in disguise” by his opponents because of the similarity between his doctrine and Buddhism. Despite this criticism, it should be noted that he made full use of his knowledge of Buddhism to attack Buddhist doctrines severely or to transmute them into his own Vedantic nondualism, and he tried with great effort to “vedanticize” the Vedanta philosophy, which had been made extremely Buddhistic by his predecessors. The basic structure of his philosophy is more akin to Samkhya, a philosophic system of nontheistic dualism, and the Yoga school than to Buddhism. It is said that Shankara died at Kedarnatha in the Himalayas. The Advaita Vedanta school founded by him has always been preeminent in the learned circles of India. Read More https://en.wikipedia.org/wiki/Totakacharya - [Totakacharya Cave, Jyotirmath, Joshimath, Uttarakhand](https://sannidhi.net/sannidhi/totakacharya-guha-jyotirmath-joshimath-uttarakhand/) - This is a Cave where Totakacharya, the disciple of Adi Shankaracharya had meditated. The cave is inside the Jyotirmath. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The math is in the town of Joshimath. Map: https://goo.gl/maps/x8irsk3J8az6RNRs6 About Totakacharya Totakacharya (IAST Toṭakācārya) 8th century CE) was a disciple of Ādi Śaṅkara, the Advaita Vedanta teacher. He was made the first Jagadguru (head) of the Jyotir Pīthaṃ, the original northern maṭha founded by Ādi Śaṅkara in Uttarakhand. He founded a maṭha by name Vadakke modam in Thrissur, Kerala. Meeting Ādi Śaṅkara The Mādhavīya Śaṅkaravijayam states that when Ādi Śaṅkara was at Śṛṅgeri, he met a boy named Giri. Ādi Śaṅkara accepted the boy as his disciple. Giri was a hard-working and loyal disciple of his Guru, Ādi Śaṅkara, though he did not appear bright to the other disciples. One day, Giri was busy plucking flowers for pooja, when Ādi Śaṅkara sat down to begin a lesson on Advaita Vedānta. He however did not start the lesson saying he was waiting for Giri to come back from his chores and singing lessons. At this, Padmapada pointed to a wall and said that it would be the same if Ādi Śaṅkara taught to this dumb object as he taught to Giri. Now, Ādi Śaṅkara wanted to reward Giri for his loyalty and devotion. Thus he mentally granted Giri the complete knowledge of all the śāstras (sciences). The enlightened Giri composed extempore the Toṭākāṣṭakam, a Sanskrit poem in the toṭaka metre, in praise of the Guru Ādi Śaṅkara. Thus the humble disciple Giri became Toṭākācārya. Read More https://en.wikipedia.org/wiki/Totakacharya - [Bhavishya Kedarnath Temple, Joshimath, Uttarakhand](https://sannidhi.net/sannidhi/bhavishya-kedarnath-temple-joshimath-uttarakhand/) - It is said that in future, it will be impossible to reach Kedarnath. So this will be the place Kedarnath will be adored. How to Get There: You can easily reach Bhavishya Kedar Temple by air, train and by road. How to reach Bhavishya Kedar Temple By Air : - Jolly Grant Airport is 269 km from Joshimath, Chamoli. Jolly Grant Airport is a nearest airport to Joshimath, Chamoli and well connected to motor able road you can take easily taxi from outside the Airport. How to reach Bhavishya Kedar Temple By train : -Rishikesh is nearest railway station of from Tapovan. The distance between Rishikesh and Joshimath is 251 km. Taxi and buses are easily available outside the railway station. How to reach Bhavishya Kedar Temple By road : - You can take private buses and Taxis from Delhi till Rishikesh or Haridwar. From Haridwar & Rishikesh you can get Government bus for Joshimath. The temple is 800 meter from bus stand. Map: https://goo.gl/maps/K85mkvcXyJBCHk8c8 About Bhavishya Kedarnath The Bhavishya Kadar is a temple that contain a picture of Lord Shiva and Maa Parvati. As the legends said, it is believed that at the Bhavisya Kedar is a next future home of Kedarnathji . when prophecy about the Kedarnath will become true then Kedarnath seat will be at bhavisya Kedar. Customarily it is trusted that daily will come when the present course to the Kedarnath will be difficult to reach and the Lord Kedarnath will be adored here and this is the reason the place is calledBhavishya Kedar. As per the legend of Bhavishya Kedar, when detestable rises above the world, the mountains of Nara and Narayana would obstruct course to Badrinath and the holy altar would end up difficult to reach. The present world will be demolished and another one set up. At that point, Kedarnath will show up at the Bhavishya Kedar sanctuary and be revered here, rather than the Kedarnath holy place.Presently, the Bhavishya Kedar has a picture of Kedarnath ji and Maa Parvati Shakti . About Sri Kedarnath Jyotirlinga Kedarnath temple is one of the sacred pilgrimage centre in Northern India, located on the bank of Mandakini river at an altitude of 3584 meters above sea level. The historical name of this region is "Kedar Khand". Kedarnath temple is a part of Char Dhams and Panch Kedar in Uttarakhand and one of the 12 Jyotirlingas of Lord Shiva in India. In Hindu tradition, it is believed that Lord Shiva manifested in form of Jyotirlingam or the cosmic light. There are 12 such Jyotirlingas and Kedarnath is highest among them. This magnificent temple is ancient and constructed over a thousand years ago by Jagad Guru Adi Shankaracharya. It is located in the Rudra Himalaya range of Uttarakhand State. It is situated at an altitude of 3,581 mt & it is a 16 km trek from the nearest place of Gaurikund. The Kedarnath temple is built of massive stone slabs over a large rectangular platform. The temple is ascended through large grey Steps which leads to the Holy Sanctums. We can find inscriptions in Pali language on the steps. The inner walls of the temple sanctum are adorned with figures of various deities and scenes from mythology. The origin of Kedarnath temple can be traced to the great epic - Mahabharata. According to legends, after winning the battle of Mahabharata against the Gauravas, the Pandavas sought blessings of Lord Shiva to atone their sins of Killing men during the war. Lord Shiva eluded them repeatedly and while fleeing from them took refuge at Kedarnath in form of a bafellow. On being followed by the Pandavas, he dived into ground at the exact place where the Holy Sanctum is now present, leaving behind his hump on the floor surface, which is now visible. This Hump inside the temple is in the form of a conical rock formation and is worshipped as Lord Shiva manifested in his Sadashiva form. The Pujas and Archanas are performed on this manifestation by priests and piligrims. There is also a Holy Statue of Lod Shiva inside the temple, which is the portable manifestation (Utsavar) of the Lord. Outside the temple door, a large statue of Nandi bafellow stands as guard. The temple, has been continually renovated over the centuries. Source: https://www.chardhampackage.com/bhavishya-kedar-temple.html - [Kedarnath Deity Abode for Winter, Shree Himavat Kedar Vairagya Simhasan Mahapeeth, Omkareshwar Temple, Ukhimath, Uttarakhand](https://sannidhi.net/sannidhi/kedarnath-deity-abode-for-winter-shree-himavat-kedar-vairagya-simhasan-mahapeeth-omkareshwar-temple-ukhimath-uttarakhand/) - It is a consecrated winter abode for Kedarnath Deity inside Shree Himavat Kedar Vairagya Simhasan Mahapeeth. This math is on the left side of the Omkareshwar Temple. The temple has Omkareshwar Linga & Tantric deities. Tantric deity is also inside the math. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: It is situated at a distance of 41 km from Rudraprayag Map: https://goo.gl/maps/JoYHQk2J1ENdk7xF8 About Omkareshwar Temple, Ukhimath Ukhimath is a pilgrimage site in Rudraprayag district, Uttarakhand, India. It is situated at a distance of 41 km from Rudraprayag at an elevation of 1311 metres. This temple popularly known as Omkareshwar Pith is one of the oldest in the country and houses the dieties of Kedarnath and Madmaheswar during the winter months (November to April). During this time the temple of Kedarnath and Madhmaheshwar remains closed. The dieties are brought here from Kedarnath after Diwali and from Madmaheswar in December and worshipped here for six months. These dieties are taken back in a procession to their original temples in mid May. Ukhimath can be used as center destination for visiting different places located nearby, i.e. Madhmaheshwar (Second kedar), Tungnath ji (Third kedar) and Deoria Tal(natural fresh water lake). It is believed that the wedding of Usha (Daughter of Vanasur) and Anirudh (Grandson of Lord Krishna) was solemnized here. This place was named as Ushamath after the name of Usha and is now known as Ukhimath. Ukhimath is dotted with several artistic ancient temples dedicated to Usha, Lord Shiva, Goddess Parvati, Aniruddha and Mandhata. Ukhimath is mainly inhabited by the Rawals who are the head priests (pundits) of Kedarnath. Snow capped peaks of the splendid Himalayan range are distinctly visible from Ukhimath. From Ukhimath on a clear day one can see the beautiful view of Kedarnath peak, Chaukhamba & other green beautiful valley. Ukhimath is connected by direct bus service with Rudraprayag Gaurikund, Guptkashi & Srinagar. At the temple, there is one stone statue of Mandhata. According to the legend, this emperor, during his last years gave up everything including his empire and came to Ukimath and did penance for 12 years by standing on one leg. At the end Lord Shiva appeared in the form of 'sound' , 'Omkar', and blessed him. From that day onwards this place came to be known as Omkareshwar. Source: https://www.thedivineindia.com/omkareshwar-temple-ukhimath/5828 - [Omkareshwar Temple, Ukhimath, Uttarakhand](https://sannidhi.net/sannidhi/omkareshwar-temple-ukhimath-uttarakhand/) - It is a consecrated Omkareshwar Shiva Linga. There are two separate shrines for Kedarnath Deity & Tantric deities. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: It is situated at a distance of 41 km from Rudraprayag Map: https://goo.gl/maps/JoYHQk2J1ENdk7xF8 About Omkareshwar Temple, Ukhimath Ukhimath is a pilgrimage site in Rudraprayag district, Uttarakhand, India. It is situated at a distance of 41 km from Rudraprayag at an elevation of 1311 metres. This temple popularly known as Omkareshwar Pith is one of the oldest in the country and houses the dieties of Kedarnath and Madmaheswar during the winter months (November to April). During this time the temple of Kedarnath and Madhmaheshwar remains closed. The dieties are brought here from Kedarnath after Diwali and from Madmaheswar in December and worshipped here for six months. These dieties are taken back in a procession to their original temples in mid May. Ukhimath can be used as center destination for visiting different places located nearby, i.e. Madhmaheshwar (Second kedar), Tungnath ji (Third kedar) and Deoria Tal(natural fresh water lake). It is believed that the wedding of Usha (Daughter of Vanasur) and Anirudh (Grandson of Lord Krishna) was solemnized here. This place was named as Ushamath after the name of Usha and is now known as Ukhimath. Ukhimath is dotted with several artistic ancient temples dedicated to Usha, Lord Shiva, Goddess Parvati, Aniruddha and Mandhata. Ukhimath is mainly inhabited by the Rawals who are the head priests (pundits) of Kedarnath. Snow capped peaks of the splendid Himalayan range are distinctly visible from Ukhimath. From Ukhimath on a clear day one can see the beautiful view of Kedarnath peak, Chaukhamba & other green beautiful valley. Ukhimath is connected by direct bus service with Rudraprayag Gaurikund, Guptkashi & Srinagar. At the temple, there is one stone statue of Mandhata. According to the legend, this emperor, during his last years gave up everything including his empire and came to Ukimath and did penance for 12 years by standing on one leg. At the end Lord Shiva appeared in the form of 'sound' , 'Omkar', and blessed him. From that day onwards this place came to be known as Omkareshwar. Source: https://www.thedivineindia.com/omkareshwar-temple-ukhimath/5828 - [Shri Kalimata Kalimath Temple, Kalimath, Uttarakhand](https://sannidhi.net/sannidhi/shri-kalimata-kalimath-temple-kalimath-uttarakhand/) - According to ancient scriptures, this is the place where Goddess Kali killed the demon Raktavija or Raktbeej and had gone under the earth. Kalimath is also the place where the great classical Sanskrit writer Kalidas meditated. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: Kalimath is 12 kms North of Guptkashi. Shared vehicles are available from Guptkashi. Map: https://goo.gl/maps/Z8FQWcM6sFgGQ5559 About Kalimath Temple Kalimath Temple is a highly revered Goddess Kali Maa temple located at Rudraprayag district of Uttarakhand, India. The temple is located at an altitude of around 6,000 feet in the banks of holy Saraswati River. Kalimath is one of the "Siddha Peeths" of the region and is held in high religious esteem. According to Srimad Devi Bhagwat, this is one of the 108 Shakti Peethas of Goddess Sati. The goddess is worshiped here as Sri Yantra. According to ancient scriptures, this is the place where Goddess Kali killed the demon Raktavija or Raktbeej and had gone under the earth. The place where the goddess goes underground becomes a ditch and after that it is covered by silver plate permanently and never opened except the day of Navaratri. Kalimath is also the only temple where Kali Maa is worshiped along with Goddess Lakshmi and Goddess Saraswati. The temple is visited by thousands of devotees during the Navratras Festival. Kal Ratri Festival falls on the 8th day of Navratri, the Ashtami day. Goddess Lakshmi Mata temple is located just 15 foot distance from Kalimath Temple. Here an eternal holy flame always burns since three Hindu era period. The divine rock Kaali Shila, where the foot prints of Goddess Kali Maa is present is located 7 km uphill and need to trek by foot. Kalimath is also the place where the great classical Sanskrit writer Kalidas meditated. Source: https://www.euttaranchal.com/tourism/kalimath.php - [Bhim Shila, Kedarnath, Uttarakhand](https://sannidhi.net/sannidhi/bhim-shila-kedarnath-uttarakhand/) - Bhim Shila is the rock that was carried down by the flood in 2013 and stopped just behind the Kedarnath Temple. This rock protected the temple. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: By Flight: Jolly Grant Airport (35 kms from Dehradun) is the nearest Airport to Kedarnath situated at a distance of 235kms. Jolly Grant Airport is well connected to Delhi with daily flights. Gaurikund is well connected by motorable roads with Jolly Grant Airport. Taxis are available from Jolly Grant Airport to Gaurikund. By Train: The nearest railway station to Gaurikund is Rishikesh. Rishikesh railway station is situated 243kms before Gaurikund on NH58. Rishikesh is well connected by railway networks with major destinations of India. Trains to Rishikesh are frequent. Gaurikund is well connected by motorable roads with Rishikesh. Taxis and buses are available from Rishikesh, Srinagar, Rudraprayag, Tehri and many other destinations to Gaurikund. By Road: Gaurikund is well connected by motorable roads with major destinations of Uttarakhand state. Buses to Haridwar, Rishikesh and Srinagar are available from ISBT Kashmiri Gate New Delhi. Buses and Taxis to Gaurikund are easily available from major destinations of Uttarakhand state like Dehradun, Haridwar, Rishikesh, Pauri, Rudraprayag, Tehri etc. Gaurikund is connected with Ghaziabad by National Highway 58. Map: https://goo.gl/maps/KBGKnj6eSeuA5cCg7 About Sri Kedarnath Jyotirlinga Kedarnath temple is one of the sacred pilgrimage centre in Northern India, located on the bank of Mandakini river at an altitude of 3584 meters above sea level. The historical name of this region is "Kedar Khand". Kedarnath temple is a part of Char Dhams and Panch Kedar in Uttarakhand and one of the 12 Jyotirlingas of Lord Shiva in India. In Hindu tradition, it is believed that Lord Shiva manifested in form of Jyotirlingam or the cosmic light. There are 12 such Jyotirlingas and Kedarnath is highest among them. This magnificent temple is ancient and constructed over a thousand years ago by Jagad Guru Adi Shankaracharya. It is located in the Rudra Himalaya range of Uttarakhand State. It is situated at an altitude of 3,581 mt & it is a 16 km trek from the nearest place of Gaurikund. The Kedarnath temple is built of massive stone slabs over a large rectangular platform. The temple is ascended through large grey Steps which leads to the Holy Sanctums. We can find inscriptions in Pali language on the steps. The inner walls of the temple sanctum are adorned with figures of various deities and scenes from mythology. The origin of Kedarnath temple can be traced to the great epic - Mahabharata. According to legends, after winning the battle of Mahabharata against the Gauravas, the Pandavas sought blessings of Lord Shiva to atone their sins of Killing men during the war. Lord Shiva eluded them repeatedly and while fleeing from them took refuge at Kedarnath in form of a bafellow. On being followed by the Pandavas, he dived into ground at the exact place where the Holy Sanctum is now present, leaving behind his hump on the floor surface, which is now visible. This Hump inside the temple is in the form of a conical rock formation and is worshipped as Lord Shiva manifested in his Sadashiva form. The Pujas and Archanas are performed on this manifestation by priests and piligrims. There is also a Holy Statue of Lod Shiva inside the temple, which is the portable manifestation (Utsavar) of the Lord. Outside the temple door, a large statue of Nandi bafellow stands as guard. The temple, has been continually renovated over the centuries. Source: https://badrinath-kedarnath.gov.in/AboutUs/shri-kedarnath.aspx - [Shri Bhairavnath Temple, Kedarnath, Uttarakhand](https://sannidhi.net/sannidhi/shri-bhairavnath-temple-kedarnath-uttarakhand/) - It is a consecrated Bhairavnath shrine 1 km from Kedarnath Temple You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: It is 1 km east from Kedarnath Temple. Map: https://goo.gl/maps/7G9o4SPVrqEj6B7h9 About Bhairav Bhairava (Sanskrit: भैरव, lit. 'frightful'), or Kala Bhairava, is a Shaivite and Vajrayāna deity worshiped by Hindus, Jains and Buddhists. In Shaivism, he is a powerful manifestation, or avatar, of Shiva associated with annihilation.[1][2][3] In Trika system Bhairava represents Supreme Reality, synonymous to Para Brahman.[4][5] Generally in Hinduism, Bhairava is also called Dandapani ("[he who holds the] Danda in [his] hand"), as he holds a rod or Danda to punish sinners, and Svaśva, meaning "whose vehicle is a dog".[6] In Vajrayana Buddhism, he is considered a fierce emanation of boddhisatva Mañjuśrī, and also called Heruka, Vajrabhairava, and Yamantaka.[7][8] He is worshiped throughout India, Nepal, Indonesia, Sri Lanka and Japan as well as in Tibetan Buddhism.[9][10] Etymology Bhairava originates from the word bhīru, which means "fearsome". Bhairava means "terribly fearsome form". It is also known as one who destroys fear or one who is beyond fear. One interpretation is that he protects his devotees from dreadful enemies, greed, lust, and anger. These enemies are dangerous as they never allow humans to seek God within. There is also another interpretation: Bha means creation, ra means sustenance and va means destruction. Therefore, Bhairava is the one who creates, sustains and dissolves the three stages of life. Therefore, he becomes the ultimate or the supreme.[11] Legend The origin of Bhairava and Vishnu which is recounted in the Shiva Puranam.[12] In it, Vishnu inquired of Brahma, "Who is the supreme creator of the Universe?" Arrogantly, Brahma told Vishnu to worship him as Supreme Creator. One day, Brahma thought "I have five heads. Shiva also has five heads. I can do everything that Shiva does and therefore I am Shiva." Brahma became a little egotistical as a result of this. Additionally, he began to forget the work of Shiva and also started interfering in what Shiva was supposed to be doing. Consequently, Shiva threw a small hair from his head which assumed the form of Kala Bhairava and casually went to cut off one of Brahma's heads. The skull (kapala) of Brahma is held in the hands of Kala Bhairava, Brahma's ego was destroyed and he became enlightened. From then on, he became useful to himself and to the world, and deeply grateful to Shiva. In the form of the Kala Bhairava, Shiva is said to be guarding each of these Shakti Pitha (Shakti temples). Each Shakti Pitha is accompanied by a temple dedicated to Bhairava.[13][14] There is another school of thought that states that Shiva himself created Bhairava. It states that there was once an asura named Dahurāsura, who got a boon that he could be killed only by a woman. Parvati took the form of Kali to kill him. The wrath of Kali killed the asura. After killing the asura, her wrath metamorphosed as a child. Kali fed the child with her milk. Shiva made both Kali and the child to merge with him. From this merged form of Shiva, Bhairava appeared in his eight forms (Aṣṭāṅga Bhairavas). Since Bhairava was thus created by Shiva, he is said to be one of the sons of Shiva.[15] The Puranas also give a version of Bhairava. In this version there was a war between devas and asuras. To eradicate the asuras, Shiva created Kala Bhairava from whom Aṣṭāṅga Bhairavas were created. These Ashta Bhairavas married Ashta Matrikas. These Ashta Bhairavas and Ashta Matrikas have dreadful forms. From these Ashta Bhairavas and Ashta Matrikas, 64 Bhairavas and 64 Yoginis were created.[16] Source: https://en.wikipedia.org/wiki/Bhairava - [Shri Bhairavnath Temple, Gaurikund, Uttarakhand](https://sannidhi.net/sannidhi/shri-bhairavnath-temple-gaurikund-uttarakhand/) - It is a consecrated Bhairavnath shrine 450 m from Gaurikund on the trekking road to Kedarnath. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: This shrine is 450 m from Gaurikund on the trekking road to Kedarnath. Map: https://goo.gl/maps/Hnv4poryQWAZD4qz7 About Bhairav Bhairava (Sanskrit: भैरव, lit. 'frightful'), or Kala Bhairava, is a Shaivite and Vajrayāna deity worshiped by Hindus, Jains and Buddhists. In Shaivism, he is a powerful manifestation, or avatar, of Shiva associated with annihilation.[1][2][3] In Trika system Bhairava represents Supreme Reality, synonymous to Para Brahman.[4][5] Generally in Hinduism, Bhairava is also called Dandapani ("[he who holds the] Danda in [his] hand"), as he holds a rod or Danda to punish sinners, and Svaśva, meaning "whose vehicle is a dog".[6] In Vajrayana Buddhism, he is considered a fierce emanation of boddhisatva Mañjuśrī, and also called Heruka, Vajrabhairava, and Yamantaka.[7][8] He is worshiped throughout India, Nepal, Indonesia, Sri Lanka and Japan as well as in Tibetan Buddhism.[9][10] Etymology Bhairava originates from the word bhīru, which means "fearsome". Bhairava means "terribly fearsome form". It is also known as one who destroys fear or one who is beyond fear. One interpretation is that he protects his devotees from dreadful enemies, greed, lust, and anger. These enemies are dangerous as they never allow humans to seek God within. There is also another interpretation: Bha means creation, ra means sustenance and va means destruction. Therefore, Bhairava is the one who creates, sustains and dissolves the three stages of life. Therefore, he becomes the ultimate or the supreme.[11] Legend The origin of Bhairava and Vishnu which is recounted in the Shiva Puranam.[12] In it, Vishnu inquired of Brahma, "Who is the supreme creator of the Universe?" Arrogantly, Brahma told Vishnu to worship him as Supreme Creator. One day, Brahma thought "I have five heads. Shiva also has five heads. I can do everything that Shiva does and therefore I am Shiva." Brahma became a little egotistical as a result of this. Additionally, he began to forget the work of Shiva and also started interfering in what Shiva was supposed to be doing. Consequently, Shiva threw a small hair from his head which assumed the form of Kala Bhairava and casually went to cut off one of Brahma's heads. The skull (kapala) of Brahma is held in the hands of Kala Bhairava, Brahma's ego was destroyed and he became enlightened. From then on, he became useful to himself and to the world, and deeply grateful to Shiva. In the form of the Kala Bhairava, Shiva is said to be guarding each of these Shakti Pitha (Shakti temples). Each Shakti Pitha is accompanied by a temple dedicated to Bhairava.[13][14] There is another school of thought that states that Shiva himself created Bhairava. It states that there was once an asura named Dahurāsura, who got a boon that he could be killed only by a woman. Parvati took the form of Kali to kill him. The wrath of Kali killed the asura. After killing the asura, her wrath metamorphosed as a child. Kali fed the child with her milk. Shiva made both Kali and the child to merge with him. From this merged form of Shiva, Bhairava appeared in his eight forms (Aṣṭāṅga Bhairavas). Since Bhairava was thus created by Shiva, he is said to be one of the sons of Shiva.[15] The Puranas also give a version of Bhairava. In this version there was a war between devas and asuras. To eradicate the asuras, Shiva created Kala Bhairava from whom Aṣṭāṅga Bhairavas were created. These Ashta Bhairavas married Ashta Matrikas. These Ashta Bhairavas and Ashta Matrikas have dreadful forms. From these Ashta Bhairavas and Ashta Matrikas, 64 Bhairavas and 64 Yoginis were created.[16] Source: https://en.wikipedia.org/wiki/Bhairava - [Kanti Sarovar, Kedarnath, Uttarakhand](https://sannidhi.net/sannidhi/kanti-sarovar-kedarnath-uttarakhand/) - This is a place where Shiva, the first yogi became the first Guru, Adi Guru and conducted the first Yoga Program 15000 years ago to Saptarishis. This was a lake before the 2013 flood. The lake no longer exists. The lake was also known by the name of Chorabhari Lake as well as Gandhi Sarovar. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: This lake is 3 kms North of Kedarnath Temple. After the 2013 floods, the route to the location is no longer maintained. There are several landslides on the way. Please understand the risks if you consider going to Kanti Sarovar. Map: https://goo.gl/maps/WtDuHffPC5BoUMkg6 About Kanti Sarovar - The Lake of Grace Lake Kantisarovar is about 5kms above Kedar. The first yoga program happened here 15,000 years ago. In the yogic lore, Shiva is not seen as a God but as the Adiyogi, the first yogi, and the Adi Guru, the first Guru. He explored the yogic sciences here with his first seven disciples, the Sapta Rishis. The legend goes that Shiva and Parvati lived on the banks of Kantisarovar, and in Kedar, many yogis lived whom Shiva and Parvati would visit. The legend goes that Shiva and Parvati lived on the banks of Kantisarovar, and in Kedar, there lived many yogis whom Shiva and Parvati would visit. Many years ago, I used to travel alone for a month or two every year in the Himalayas. The first time I went to Kantisarovar was in 1994. Kantisarovar is the lake that burst out and came to Kedar during the 2013 floods. Today, it is being called Gandhi Sarovar. It is actually Kantisarovar. Kanti means grace, sarovar means a lake. It is a lake of grace. When I got to Kedar after a long trek, I heard about Kantisarovar, so one afternoon, I set forth around 2 or 2:30pm and got there in a little more than an hour’s time. There was the lake and snow-capped mountains around it. In terms of nature, it is fantastic – this huge lake of absolutely still water, no vegetation and all the snow-covered peaks reflecting in the totally still water. It was an incredible place. Source: https://isha.sadhguru.org/yoga/history-of-yoga/shiva/ - [Triyuginarayan Temple, Uttarakhand](https://sannidhi.net/sannidhi/triyuginarayan-temple-uttarakhand/) - The ancient temple is dedicated to god Vishnu. Its fame is credited to the legend of god Shiva’s marriage to goddess Parvati witnessed by Vishnu at this venue and is thus a popular Hindu pilgrimage sites. You can go close to sit and meditate. You can go into meditative states here effortlessly. How to Get There: This temple is situation on the top of hill, 8 kms from Sonprayag. Regular shared jeeps are available to go to the temple and return. Map: https://goo.gl/maps/mnVtkr3cJ48JBkLY9 About Triyuginarayan Temple Triyuginarayan Temple (Sanskrit: त्रियुगी-नारायण) is a Hindu temple located in the Triyuginarayan village in Rudraprayag district, Uttarakhand, India. The ancient temple is dedicated to god Vishnu. Its fame is credited to the legend of god Shiva’s marriage to goddess Parvati witnessed by Vishnu at this venue and is thus a popular Hindu pilgrimage sites.[1][2] A special feature of this temple is a perpetual fire, that burns in front of the temple. The flame is believed to burn from the times of the divine marriage.[3] Thus, the temple is also known as Akhand Dhuni temple. The temple courtyard is also the source of a water stream, which fills three sacred bathing ponds (kunds) nearby. he word "Triyugi Narayan" is formed of three words "tri" means three, "yugi" denotes the period of time – Yuga and "Narayan" is another name of Vishnu. Pilgrims have been offering wood to the fire in the havana-kund (fireplace) since the three Yugas – hence the place is given the name "Triyugi Narayan".[1] Yuga in Hindu philosophy is the name of an epoch or era within a cycle of four ages. The four Yugas are Satya Yuga (1,728,000 human years), Treta Yuga (1,296,000 years), the Dvapara Yuga (864,000 years) and finally Kali Yuga (432,000 years), which is the present Yuga.[4] The name "Akhand Dhuni temple" also originates from the eternal flame legend, "Akhand" means perpetual and "Dhuni" means flame. Legend According to Hindu dharma, goddess Parvati was daughter of Himavat or Himavan – the personification of the Himalayas. She was the rebirth of Sati, the first wife of Shiva – who sacrificed her life when her father insulted Shiva. Parvati initially tried to allure Shiva by her beauty, but failed. Finally, she won Shiva by practising rigorous penance at Gauri Kund, which is 5 kilometres (3.1 mi) away from Triyuginarayan. Pilgrims visiting Triyuginaryan temple also visit the Gauri Kund temple, dedicated to Parvati, which is the base camp for trek to Kedarnath Temple.[5] Mythology states that Shiva proposed to Parvati at Guptakashi, before they got married in the small Triyuginarayan village at the confluence of Mandakini and Sone-Ganga rivers.[6] Triyuginarayan is believed to be the capital of Himavat. It was the venue of the celestial marriage of Shiva and Parvati, during the Satya Yuga, witnessed in the presence of the holy fire that still burns eternally in front of the temple in a Havana-kund or Agni-kund, a four-cornered fireplace on the ground. Vishnu formalised the wedding and acted as Parvati's brother in the ceremonies, while the creator-god Brahma acted as the priest of the wedding, that was witnessed by all the sages of the times. The exact location of the wedding is marked by a stone called Brahma Shila, in front of the temple.[2][7][8] The greatness of this place is also recorded in a sthala-purana (a scripture specific to a pilgrimage centre). According to the scripture, pilgrims who visit this temple consider the ashes from the burning fire as holy and carry it with them.[9] It is also believed that ashes from this fire are supposed to promote conjugal bliss.[1][2] Before the marriage ceremony, there were no people who witnessed the incident, the gods are believed to have taken bath in four kunds or small ponds namely, Rudra-kund, Vishnu-kund and Brahma-kund. The inflow into the three kunds is from the Saraswati-kund, which – according to legend – originated from Vishnu's navel. Hence, the water of these kunds is considered to cure infertility. The ashes from Havana-kund are supposed to promote conjugal bliss.[2] Source: https://en.wikipedia.org/wiki/Triyuginarayan_Temple - [Adi Shankaracharya Siddha Place, Sri Kanchi Kamakshi Amman Temple, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/adi-shankaracharya-siddha-place-sri-kanchi-kamakshi-amman-temple-kanchipuram-tamil-nadu/) - Apart from Kedarnath, Adi Shankaracharya is considered to have a Samadhi inside the premises of Sri Kanchi Kamakshi Amman Temple. The Siddha place is just at the exit of the Sactum Sactorum. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 1.2 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/FEwVixaWfyGH5yDo7 About Adi Shankaracharya Shankara, also called Shankaracharya, (born 700?, Kaladi village?, India—died 750?, Kedarnath), philosopher and theologian, most renowned exponent of the Advaita Vedanta school of philosophy, from whose doctrines the main currents of modern Indian thought are derived. He wrote commentaries on the Brahma-sutra, the principal Upanishads, and the Bhagavadgita, affirming his belief in one eternal unchanging reality (brahman) and the illusion of plurality and differentiation. Sources and birth date There are at least 11 works that profess to be biographies of Shankara. All were composed several centuries later than the time of Shankara and are filled with legendary stories and incredible anecdotes, some of which are mutually conflicting. Today there are no materials with which to reconstruct his life with certainty. His date of birth is naturally a controversial problem. It was once customary to assign him the birth and death dates 788–820, but the dates 700–750, grounded in modern scholarship, are more acceptable. Early life According to one tradition, Shankara was born into a pious Nambudiri Brahman family in a quiet village called Kaladi on the Periyar (Purna) River, Kerala, southern India. He is said to have lost his father, Shivaguru, early in his life. He renounced the world and became a sannyasin (ascetic) against his mother’s will. He studied under Govinda, who was a pupil of Gaudapada. Nothing certain is known about Govinda, but Gaudapada is notable as the author of an important Vedanta work, Mandukya-karika, in which the influence of Mahayana Buddhism—a form of Buddhism aiming at the salvation of all beings and tending toward nondualistic or monistic thought—is evident and even extreme, especially in its last chapter. A tradition says that Shiva, one of the principal gods in Hinduism, was Shankara’s family deity and that he was, by birth, a Shakta, or worshipper of Shakti, the consort of Shiva and female personification of divine energy. Later he came to be regarded as a worshipper of Shiva or even an incarnation of Shiva himself. His doctrine, however, is far removed from Shaivism and Shaktism. It is ascertained from his works that he had some faith in, or was favourable to, Vaishnavism, the worship of the god Vishnu. It is highly possible that he was familiar with Yoga (one of the classical systems of Indian philosophy, as well as a technique to achieve salvation). One study has suggested that in the beginning he was an adherent of Yoga and later became an Advaitin (Nondualist). Later life and thought Biographers narrate that Shankara first went to Kashi (Varanasi), a city celebrated for learning and spirituality, and then traveled all over India, holding discussions with philosophers of different creeds. His heated debate with Mandana Mishra, a philosopher of the Mimamsa (Investigation) school, whose wife served as an umpire, is perhaps the most interesting episode in his biography and may reflect a historical fact—that is, keen conflict between Shankara, who regarded the knowledge of brahman as the only means to final release, and followers of the Mimamsa school, which emphasized the performance of ordained duty and the Vedic rituals. Shankara was active in a politically chaotic age. He would not teach his doctrine to city dwellers. The power of Buddhism was still strong in the cities, though already declining, and Jainism, a nontheistic ascetic faith, prevailed among the merchants and manufacturers. Popular Hinduism occupied the minds of ordinary people, while city dwellers pursued ease and pleasure. There were also epicureans in cities. It was difficult for Shankara to communicate Vedanta philosophy to these people. Consequently, Shankara propagated his teachings chiefly to sannyasins and intellectuals in the villages, and he gradually won the respect of Brahmans and feudal lords. He enthusiastically endeavoured to restore the orthodox Brahmanical tradition without paying attention to the bhakti (devotional) movement, which had made a deep impression on ordinary Hindus in his age. It is very likely that Shankara had many pupils, but only four are known (from their writings): Padmapada, Sureshvara, Totaka (or Trotaka), and Hastamalaka. Shankara is said to have founded four monasteries, at Shringeri (south), Puri (east), Dvaraka (west), and Badarinatha (north), probably following the Buddhist monastery (vihara) system. Their foundation was one of the most significant factors in the development of his teachings into the leading philosophy of India. More than 300 works—commentative, expository, and poetical—written in the Sanskrit language, are attributed to him. Most of them, however, cannot be regarded as authentic. His masterpiece is the Brahma-sutra-bhashya, the commentary on the Brahma-sutra, which is a fundamental text of the Vedanta school. The commentaries on the principal Upanishads that are attributed to Shankara are certainly all genuine, with the possible exception of the commentary on the Shvetashvatara Upanishad. The commentary on the Mandukya-karika was also composed by Shankara himself. It is very probable that he is the author of the Yoga-sutra-bhashya-vivarana, the exposition of Vyasa’s commentary on the Yoga-sutra, a fundamental text of the Yoga school. The Upadeshasahasri, which is a good introduction to Shankara’s philosophy, is the only noncommentative work that is certainly authentic. Shankara’s style of writing is lucid and profound. Penetrating insight and analytical skill characterize his works. His approach to truth is psychological and religious rather than logical; for that reason, he is perhaps best considered to be a prominent religious teacher rather than a philosopher in the modern sense. His works reveal that he not only was versed in the orthodox Brahmanical traditions but also was well acquainted with Mahayana Buddhism. He is often criticized as a “Buddhist in disguise” by his opponents because of the similarity between his doctrine and Buddhism. Despite this criticism, it should be noted that he made full use of his knowledge of Buddhism to attack Buddhist doctrines severely or to transmute them into his own Vedantic nondualism, and he tried with great effort to “vedanticize” the Vedanta philosophy, which had been made extremely Buddhistic by his predecessors. The basic structure of his philosophy is more akin to Samkhya, a philosophic system of nontheistic dualism, and the Yoga school than to Buddhism. It is said that Shankara died at Kedarnatha in the Himalayas. The Advaita Vedanta school founded by him has always been preeminent in the learned circles of India. Source: https://www.britannica.com/biography/Shankara - [Agasteshwar Mahadev, Agastya Muni Temple, Augustmuni, Uttarakhand](https://sannidhi.net/sannidhi/agasteshwar-mahadev-agastya-muni-temple-augustmuni-uttarakhand/) - This temple has two shrines. The shrine on the left has the Agasteshwar Mahadev Linga. The shrine on the right has consecrated shrine for Agastya Muni. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is on the way from Rudraprayag to Guptkashi. Map: https://goo.gl/maps/xKh6W4A6RSMy6Hmb7 About Agastya Muni Temple This temple is locally known as Agasteshwar Mahadev. Inside the temple, the images of Hindu deities have been carved out on the stones on the walls. The town is also known for the fairs that local people organize here. Agastyamuni plays a host for a huge fair which takes place during the festival of Baisakhi. During this fair, devotees worship and pay their obeisance to the deity. They also throng here to celebrate the festival of Baisakhi. Some tourists visiting here also get engage in fishing on the banks of river Mandakini. Every twelve years Lakshya Yagya is performed within the temple premises for nine days. More than One Lakh Aahuti (oblations) are offered. After the Yagya is over, Yagya Kund is closed and after 12 years the holy Yagya Kund is re-opened. About Agastya Muni Agastya Muni lived an extraordinary life. It is believed that he also lived an extraordinary span of life. The legend says that he lived for 4000 years. We do not know whether he lived for 4000 years, but he definitely lived much longer than a normal human lifespan. If you look at the volume of activity he performed in his life, it does not look like he died in 100 years’ time. He must have lived for at least 400 years because the volume of activity he performed is not possible within a normal human lifespan. Today, we are jetting around and driving around, so we are able to do so many more things in a short span of time. But the kind of travel Agastya did on foot, it is impossible for a man to have done that much activity in a normal span of human life. He definitely lived very long. Agastya Muni – The Father of Southern Indian Mysticism Yoga came in a particular format to Southern India through Agastya. In many ways, Agastya is the father of Southern Indian mysticism. All the siddhars of Southern India are very much in the tradition of Agastya. Southern Indian mysticism has a different flavor to it. That is because of Agastya. In a way, everything that I do is just a small extension to Agastya’s work. He built a colossus of a place. We are just adding one extra room to it. He ensured that some element of spirituality is in everyone’s life. It may be going away, but if you just look at the last generation, it is still very much there. Even a simple peasant in southern India has some element of spirituality in him. This was Agastya’s work. If you go to the southern part of India, anywhere south of the Vindhyachal mountains, in almost every village, people will say, “Agastya Muni meditated here, Agastya Muni lived in this cave, Agastya Muni planted this tree.” There are an endless number of stories like this because he touched every human habitation south of the Himalayas with a spiritual process – not as a teaching, religion, or some kind of philosophy, but as a part of life. As your mother taught you how to get up in the morning and brush your teeth, the spiritual process was taught like that. Read More https://isha.sadhguru.org/us/en/wisdom/article/agastya-muni-father-southern-india-mysticism https://www.chardhamtours.in/uttarakhand/augustmuni/agastya-muni-temple_163.html - [Shivalaya, Gangotri Dham, Uttarakhand](https://sannidhi.net/sannidhi/shivalaya-gangotri-dham-uttarakhand/) - This is a consecrated Shiva Linga inside the Shivalaya temple next to Gangotri Dham. You can make offerings and go close to the Shrine. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 99 kms East of Uttarkashi. Map: https://goo.gl/maps/MB9qGqfYez99Rjfb9 About Gangotri Temple Gangotri is one of the four sites in the Chota Char Dham pilgrimage circuit. It is also the origin of the Ganges river and seat of the goddess Ganga. The river is called Bhagirathi at the source and acquires the name Ganga (the Ganges) from Devprayag onwards where it meets the Alaknanda. The origin of the holy river is at Gaumukh, set in the Gangotri Glacier, and is a 19 km trek from Gangotri. The original Gangotri Temple was built by the Nepalese general Amar Singh Thapa. The temple is closed from Diwali day every year and is reopened on Akshaya Tritiya.[1] During this time, the idol of the goddess is kept at Mukhba village, near Harsil. Ritual duties of the temple are supervised by the Semwal family of pujaris. These pujaris hail from Mukhba village. A temple dedicated to Goddess Ganga is located near a sacred stone where King Bhagiratha worshipped Lord Shiva. According to Hindu culture, Goddess Ganga took the form of a river to absolve the sins of King Bhagiratha's predecessors, following his severe penance of several centuries. Bhagiratha Shila is a sacred slab where king Bhagiratha meditated. Ganga is believed to have touched earth at this spot. According to another legend, Pandavas performed the great 'Deva Yagna' here to atone the deaths of their kinsmen in the epic battle of Mahabharata. Hindus believe that performing the ancestral rites on the banks of Bhagirathi frees the spirit of the ancestor from the cycle of rebirth and a holy dip in its waters cleanses sins committed in the present also past births.[3] The Gangotri temple opens on the auspicious day of Akshaya Tritiya which falls in the month of May and closes on Yama Dwitiya or Bhai Dooj which falls in the month of November. The Gangotri temple remains closed for the rest of six months. The Goddess shifts to the village Mukhba during the winter months. In the month of May, Ganga Dussehra is celebrated with great fanfare as the day of the birth of Ganga.[4] Source: https://en.wikipedia.org/wiki/Gangotri - [Gangotri Temple, Gangotri Dham, Uttarakhand](https://sannidhi.net/sannidhi/gangotri-temple-gangotri-dham-uttarakhand/) - This is a consecrated Gangotri Devi Temple dedicated to river Ganga. Gangotri Temple is part of four Char Dham temples. You can make offerings and go close to the Shrine. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 99 kms East of Uttarkashi. Map: https://goo.gl/maps/MB9qGqfYez99Rjfb9 About Gangotri Temple Gangotri is one of the four sites in the Chota Char Dham pilgrimage circuit. It is also the origin of the Ganges river and seat of the goddess Ganga. The river is called Bhagirathi at the source and acquires the name Ganga (the Ganges) from Devprayag onwards where it meets the Alaknanda. The origin of the holy river is at Gaumukh, set in the Gangotri Glacier, and is a 19 km trek from Gangotri. The original Gangotri Temple was built by the Nepalese general Amar Singh Thapa. The temple is closed from Diwali day every year and is reopened on Akshaya Tritiya.[1] During this time, the idol of the goddess is kept at Mukhba village, near Harsil. Ritual duties of the temple are supervised by the Semwal family of pujaris. These pujaris hail from Mukhba village. A temple dedicated to Goddess Ganga is located near a sacred stone where King Bhagiratha worshipped Lord Shiva. According to Hindu culture, Goddess Ganga took the form of a river to absolve the sins of King Bhagiratha's predecessors, following his severe penance of several centuries. Bhagiratha Shila is a sacred slab where king Bhagiratha meditated. Ganga is believed to have touched earth at this spot. According to another legend, Pandavas performed the great 'Deva Yagna' here to atone the deaths of their kinsmen in the epic battle of Mahabharata. Hindus believe that performing the ancestral rites on the banks of Bhagirathi frees the spirit of the ancestor from the cycle of rebirth and a holy dip in its waters cleanses sins committed in the present also past births.[3] The Gangotri temple opens on the auspicious day of Akshaya Tritiya which falls in the month of May and closes on Yama Dwitiya or Bhai Dooj which falls in the month of November. The Gangotri temple remains closed for the rest of six months. The Goddess shifts to the village Mukhba during the winter months. In the month of May, Ganga Dussehra is celebrated with great fanfare as the day of the birth of Ganga.[4] Source: https://en.wikipedia.org/wiki/Gangotri - [Swami Tapovanam Kuti, Tapovan Kuti, Gangotri, Uttarakhand](https://sannidhi.net/sannidhi/swami-tapovanam-kuti-tapovan-kuti-gangotri-uttarakhand/) - This is a place where Swami Tapovanam lived until his death is 1957. This Kuti was handed down to his disciple Swami Sunderanand after his death. Today, the Kuti contains the photographs and pictures of Swami Tapovanam and Swami Sunderanand. was an Indian Yogi, photographer, author and mountaineer who lectured widely in India on threats to the Ganges River and the loss of Himalayan glaciers due to global warming. There is also Tapovan Hiranyagarbha Art Gallery next to the Kuti. This art gallery have a thousand photographs of Himalayan caves, valleys, its culture and folk life. The creation of the art gallery is credited to the famous photographer and ascetic Swami Sundaranand. This art gallery will feature the changes in Gangotri Valley in last 72 years. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The Kuti is 1 km across the river through bridge of Gangotri Dham. Map: https://goo.gl/maps/KGhrA2Ef26KUtC9H6 About Swami Tapovanam Introduction He is history’s few, God’s own ascetic, a beacon of knowledge, and a Himalayan jewel — all rolled into one. Swami Tapovanam is a symbol of complete abidance in Truth, the light that never descended — philosophically, literally, and figuratively. He was that pristine glacier of Self-knowledge from whom flowed the Ganga of Vedantic wisdom through Swami Chinmayananda, the founder of Chinmaya Mission. A saint of the highest order, Swami Tapovanam was a consummate Vedantin, strict teacher, a compassionate mentor, a poet whose every thought throbbed with ecstatic awareness, and a sage of unsurpassed wisdom and tranquillity. He is one of those rare sages who personifies the Absolute in every sense of the word — eternal and infinite — radiant and resplendent, dazzling with the effulgence of a million suns. Swami Sivananda called him ‘Himavat Vibhuti,’ meaning “the glory of the Himalayas”; and in the world of sages and ascetics, he is acknowledged as one of the four great enlightened masters of Vedanta who lived in the Himalayas during the time, along with Swami Vishnudevananda, Brahmaprakasa Udasina, and Devagiri Swami. That Truth, which Swami Tapovanam realized and indicated in all his teachings, is beyond words, as much as he himself was. Swami Chinmayananda said of his Guru, “He was a God without temple, a Veda without language.” Monkhood Even as a formidable scholar, Chippu Kutty’s thirst for knowledge could not be quenched by mere intellectual advances. Despite the accolades earned during his years of public speaking on literature, politics, religion, and Vedanta, he was convinced of the unsubstantial nature of worldly existence and was consumed by the fire of dispassion. Thus, he had already adopted the sannyasi's religious and serene lifestyle long before his initiation into the ochre robe of sannyaasa. However, since his only younger brother was still in college, he stayed on to fulfil his responsibilities as head of the family, while continuing his own personal spiritual practices and study. Finally, at the age of twenty-eight, unable to control his spiritual hunger, Chippu Kutty left home in search of Truth. He met priests, scholars, saints and sages, devoutly read Vedic scriptures and observed austerities. He studied under a great sannyaasi and requested to be initiated into monkhood. His Guru told him, “Sannyaasa need not be given to you. You take it yourself; you are already a true sannyaasi.” Accordingly, obeying the great call from within, he went to the banks of the Narmada River, performed all the necessary acts of worship, accepted sannyaasa and called himself ‘Tyagananda.’ For seven years he travelled widely, from famous South Indian pilgrimage centres to Kolkata, to Varanasi, Haridwar and Rishikesh. It was in Rishikesh that Swami Janardhana Giri of Kailash Ashram traditionally initiated him into sannyaasa with the name, Swami Tapovanam – “forest of austerities.” Swami Tapovanam chose to live in the then small, remote mountainous area of Uttarkashi in Uttarakhand. He lived in a one-room mud hut, with no belongings, no comforts, and no involvement whatsoever with the world. Each day, he ate one meal (a watery lentil soup and roti) and took two baths in the freezing Ganga. This hermitage called Tapovan Kutir, in front of the sacred River Ganga, would soon acquire great fame the world over for its spiritual luminescence. Awakening Born in 1889 in Mudappuallur, a medium-sized village in Kerala, to Smt. Balamba and Shri Achhutan Nair, Chippu Kutty, as Swami Tapovanam was known, exhibited a marked partiality for spiritual life. As a child, he was fascinated and delighted by Pauranic stories manifesting the glories of God and the worship of idols fashioned by his own hands. His early education started with the village teacher. Too intelligent to be trained within the formal learning systems of his time, he sought a different education - less materialistic and more spiritual. Home-schooled until the age of 17, he proved himself to be a devout Vedantin, and a linguistic genius and litterateur par excellence, mastering poems, dramas, grammar and logic in both Malayalam and Sanskrit. Chippu Kutty’s first poem ‘Vibhakarom’ composed at the age of eighteen attracted the attention of literary scholars and received wide applause. Both his parents passed away before he turned 21. By then, he was already renowned and revered for his original poetic compositions. An introvert to the core, he loved spending his time immersed in books, japa, meditating on the form of Lord Shiva and spiritual reflection. He was averse to all worldly pleasures. Charmed by the beauty of nature, he spent much of his time in the jungles near his father’s house. “The starry sky lit with the bright full moon filled his mind with celestial thoughts of ineffable bliss,” he wrote in Iswara Darshan The Teacher Filled with divine Light, the compassionate sage shared words of wisdom with all devotees who came to him in search of spiritual knowledge, but rarely did he accept resident disciples. Monks, householders, pilgrims, and seekers from all stages and fields of life continually thronged to Uttarkashi to be in the presence of, and learn from, this Self-realized master and erudite scholar. When Swami Tapovanam did accept a resident disciple, the latter was trained under the strictest conditions. In all, thirty-five or so students came with enthusiasm, at one point or another, to study under him. There were very few who could undergo and survive such hardships, but those seekers who did, were blessed by the Master with supreme Enlightenment. When Swami Chinmayananda requested the sage to teach him, He told the curious ‘Chinmaya,’ that he would say everything he had to teach once only, and Chinmaya would have to repeat it the very next day; if he forgot anything, he would have to leave. Swami Tapovanam believed that the highest Knowledge was not for everyone, but only for those who yearned and searched for it. He was, of course, an incredible teacher of Vedanta. It might have been impossible to live under the same exacting conditions, but it was equally impossible to resist his brilliance, outside and within. His teachings came from the innermost depths of his illumined being, and, as such, they were the quintessence of pure, unalloyed Self-awareness. In the hot summer season, Swami Tapovanam would retreat ninety kilometres further up the Himalayas to Gangotri. As one of his disciples, Swami Chinmayananda accompanied him. Living conditions in Gangotri were tough. Removed from the comforts of civilization, there was no nutritious food, warm clothing, adequate shelter, or electricity for reading; and no talking was allowed among disciples, not with a disciplinarian for a Guru. Each day began with an icy cold bath in the Ganga, waking up for morning class at 6 a.m. Following the Vedic tradition, class would begin with a prayer and continued for a few hours daily. The rest of the time was spent in reflection, prayer, meditation, and service of the Guru. During scriptural study, Swami Tapovanam would read out one verse of the text, and then give the equivalent meaning in Hindi. Word by word, he explained the Sanskrit, giving the rules of grammar, as well as possible interpretations and misinterpretations of the meaning. Aside from scriptural study, there were lessons learned daily from the austere life and living example of the Guru. Once, a basket of laddoos arrived just as the class had begun. Swami Tapovanam directed them to be kept inside. The students waited, eagerly, for their guru to distribute the delicious sweets. But, even after a few days, no laddoos appeared. Some disenchanted students, suspecting that the Master was keeping all them for himself, actually left. On the fifth day, Swami Tapovanam ordered the basket to be brought before the class. It was exactly as it had arrived with all the laddoos intact. “To the Ganga! Throw them out!” he thundered. “Just look at the quality of your minds, agitated over a paltry basket of sweets...We’re here to study the Upanishads, not to eat laddoos!” Thus, Swami Tapovanam never missed an opportunity to teach the ideals of spiritual life and discipline in practical situations. His goal was to turn the student’s mind beyond material concerns even in their daily routines. This pure-hearted monk saw God in everything. He would often stop in his wanderings to point out the majestic scenery saying, “Why can’t man see Divinity behind the ecstatic Artist who has painted this inspired beauty?” His devotion to the holy river Ganga — which he considered as the Ultimate Truth in liquid form — drew him to always live within hearing distance of its sweet rumblings, either at Uttarkashi or Gangotri. A local sannyaasi remarked, “Gangotri and Uttarkashi lost their glory when Swami Tapovanam left his mortal coil.” Swami Tapovanm’s deep love for the sights and sounds of nature had brought him to the Himalayas, where he became renowned as a scholar of the scriptures, a sage of extraordinary spiritual experiences, and an intuitive poet. “As he roamed the Himalayan peaks, his pen was constantly scribbling down the beauties he discovered and the thoughts passing through his sacred bosom,” wrote Swami Chinmayananda. As a jivanmukta or Self-realized master, he saw the supreme Lord in all expressions, within and without. He developed a new style of literature with his poetry on nature and philosophical travelogues. In his inspiring works - both in Malayalam - of Himagiri Viharam (Wanderings in the Himalayas) and Kailasa Yatra (Pilgrimage to Kailasa) are seen the full flow of his blissful and soulful renderings of nature, and the profundity of his subtle observations and reflections. He also wrote smaller pieces in Sanskrit, such as ‘Sri Saumya Kashish Strotram’ – each an exquisite piece of poetry as well as a summary of Vedantic truths. However, it is his mystical autobiography, a garland of spiritual thoughts, Iswara Darshan (Vision of the Lord), that sages and seekers the world over have stamped as his masterpiece. "His Life and personality are indeed most precious and invaluable, for they form a lofty example of what true Vedanta and true sannyaasa have to be...Such exceptional Sannyaasins as Tapovanji are a glory to this land with its ancient ideals of renunciation and Cosmic Service. They are a treasure to the entire humanity."-Swami Sivananda, founder-President,Divine Life Society Read More https://www.chinmayamission.com/who-we-are/swami-tapovan-maharaj/ - [Swami Tapovanam Kuti, Tapovan Kuti, Uttarkashi, Uttarakhand](https://sannidhi.net/sannidhi/swami-tapovanam-kuti-tapovan-kuti-uttarkashi-uttarakhand/) - This is a place where Swami Tapovanam stayed. This is also a place where Swami Chinmayananda was taken as disciple by Swami Tapovanam. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The Kuti is 1.4 kms East of Kashi Vishwanath Temple, Uttarkashi on the highway to Gangotri. Map: https://goo.gl/maps/18j7hh9skg4wDc7G8 About Swami Tapovanam Introduction He is history’s few, God’s own ascetic, a beacon of knowledge, and a Himalayan jewel — all rolled into one. Swami Tapovanam is a symbol of complete abidance in Truth, the light that never descended — philosophically, literally, and figuratively. He was that pristine glacier of Self-knowledge from whom flowed the Ganga of Vedantic wisdom through Swami Chinmayananda, the founder of Chinmaya Mission. A saint of the highest order, Swami Tapovanam was a consummate Vedantin, strict teacher, a compassionate mentor, a poet whose every thought throbbed with ecstatic awareness, and a sage of unsurpassed wisdom and tranquillity. He is one of those rare sages who personifies the Absolute in every sense of the word — eternal and infinite — radiant and resplendent, dazzling with the effulgence of a million suns. Swami Sivananda called him ‘Himavat Vibhuti,’ meaning “the glory of the Himalayas”; and in the world of sages and ascetics, he is acknowledged as one of the four great enlightened masters of Vedanta who lived in the Himalayas during the time, along with Swami Vishnudevananda, Brahmaprakasa Udasina, and Devagiri Swami. That Truth, which Swami Tapovanam realized and indicated in all his teachings, is beyond words, as much as he himself was. Swami Chinmayananda said of his Guru, “He was a God without temple, a Veda without language.” Monkhood Even as a formidable scholar, Chippu Kutty’s thirst for knowledge could not be quenched by mere intellectual advances. Despite the accolades earned during his years of public speaking on literature, politics, religion, and Vedanta, he was convinced of the unsubstantial nature of worldly existence and was consumed by the fire of dispassion. Thus, he had already adopted the sannyasi's religious and serene lifestyle long before his initiation into the ochre robe of sannyaasa. However, since his only younger brother was still in college, he stayed on to fulfil his responsibilities as head of the family, while continuing his own personal spiritual practices and study. Finally, at the age of twenty-eight, unable to control his spiritual hunger, Chippu Kutty left home in search of Truth. He met priests, scholars, saints and sages, devoutly read Vedic scriptures and observed austerities. He studied under a great sannyaasi and requested to be initiated into monkhood. His Guru told him, “Sannyaasa need not be given to you. You take it yourself; you are already a true sannyaasi.” Accordingly, obeying the great call from within, he went to the banks of the Narmada River, performed all the necessary acts of worship, accepted sannyaasa and called himself ‘Tyagananda.’ For seven years he travelled widely, from famous South Indian pilgrimage centres to Kolkata, to Varanasi, Haridwar and Rishikesh. It was in Rishikesh that Swami Janardhana Giri of Kailash Ashram traditionally initiated him into sannyaasa with the name, Swami Tapovanam – “forest of austerities.” Swami Tapovanam chose to live in the then small, remote mountainous area of Uttarkashi in Uttarakhand. He lived in a one-room mud hut, with no belongings, no comforts, and no involvement whatsoever with the world. Each day, he ate one meal (a watery lentil soup and roti) and took two baths in the freezing Ganga. This hermitage called Tapovan Kutir, in front of the sacred River Ganga, would soon acquire great fame the world over for its spiritual luminescence. Awakening Born in 1889 in Mudappuallur, a medium-sized village in Kerala, to Smt. Balamba and Shri Achhutan Nair, Chippu Kutty, as Swami Tapovanam was known, exhibited a marked partiality for spiritual life. As a child, he was fascinated and delighted by Pauranic stories manifesting the glories of God and the worship of idols fashioned by his own hands. His early education started with the village teacher. Too intelligent to be trained within the formal learning systems of his time, he sought a different education - less materialistic and more spiritual. Home-schooled until the age of 17, he proved himself to be a devout Vedantin, and a linguistic genius and litterateur par excellence, mastering poems, dramas, grammar and logic in both Malayalam and Sanskrit. Chippu Kutty’s first poem ‘Vibhakarom’ composed at the age of eighteen attracted the attention of literary scholars and received wide applause. Both his parents passed away before he turned 21. By then, he was already renowned and revered for his original poetic compositions. An introvert to the core, he loved spending his time immersed in books, japa, meditating on the form of Lord Shiva and spiritual reflection. He was averse to all worldly pleasures. Charmed by the beauty of nature, he spent much of his time in the jungles near his father’s house. “The starry sky lit with the bright full moon filled his mind with celestial thoughts of ineffable bliss,” he wrote in Iswara Darshan The Teacher Filled with divine Light, the compassionate sage shared words of wisdom with all devotees who came to him in search of spiritual knowledge, but rarely did he accept resident disciples. Monks, householders, pilgrims, and seekers from all stages and fields of life continually thronged to Uttarkashi to be in the presence of, and learn from, this Self-realized master and erudite scholar. When Swami Tapovanam did accept a resident disciple, the latter was trained under the strictest conditions. In all, thirty-five or so students came with enthusiasm, at one point or another, to study under him. There were very few who could undergo and survive such hardships, but those seekers who did, were blessed by the Master with supreme Enlightenment. When Swami Chinmayananda requested the sage to teach him, He told the curious ‘Chinmaya,’ that he would say everything he had to teach once only, and Chinmaya would have to repeat it the very next day; if he forgot anything, he would have to leave. Swami Tapovanam believed that the highest Knowledge was not for everyone, but only for those who yearned and searched for it. He was, of course, an incredible teacher of Vedanta. It might have been impossible to live under the same exacting conditions, but it was equally impossible to resist his brilliance, outside and within. His teachings came from the innermost depths of his illumined being, and, as such, they were the quintessence of pure, unalloyed Self-awareness. In the hot summer season, Swami Tapovanam would retreat ninety kilometres further up the Himalayas to Gangotri. As one of his disciples, Swami Chinmayananda accompanied him. Living conditions in Gangotri were tough. Removed from the comforts of civilization, there was no nutritious food, warm clothing, adequate shelter, or electricity for reading; and no talking was allowed among disciples, not with a disciplinarian for a Guru. Each day began with an icy cold bath in the Ganga, waking up for morning class at 6 a.m. Following the Vedic tradition, class would begin with a prayer and continued for a few hours daily. The rest of the time was spent in reflection, prayer, meditation, and service of the Guru. During scriptural study, Swami Tapovanam would read out one verse of the text, and then give the equivalent meaning in Hindi. Word by word, he explained the Sanskrit, giving the rules of grammar, as well as possible interpretations and misinterpretations of the meaning. Aside from scriptural study, there were lessons learned daily from the austere life and living example of the Guru. Once, a basket of laddoos arrived just as the class had begun. Swami Tapovanam directed them to be kept inside. The students waited, eagerly, for their guru to distribute the delicious sweets. But, even after a few days, no laddoos appeared. Some disenchanted students, suspecting that the Master was keeping all them for himself, actually left. On the fifth day, Swami Tapovanam ordered the basket to be brought before the class. It was exactly as it had arrived with all the laddoos intact. “To the Ganga! Throw them out!” he thundered. “Just look at the quality of your minds, agitated over a paltry basket of sweets...We’re here to study the Upanishads, not to eat laddoos!” Thus, Swami Tapovanam never missed an opportunity to teach the ideals of spiritual life and discipline in practical situations. His goal was to turn the student’s mind beyond material concerns even in their daily routines. This pure-hearted monk saw God in everything. He would often stop in his wanderings to point out the majestic scenery saying, “Why can’t man see Divinity behind the ecstatic Artist who has painted this inspired beauty?” His devotion to the holy river Ganga — which he considered as the Ultimate Truth in liquid form — drew him to always live within hearing distance of its sweet rumblings, either at Uttarkashi or Gangotri. A local sannyaasi remarked, “Gangotri and Uttarkashi lost their glory when Swami Tapovanam left his mortal coil.” Swami Tapovanm’s deep love for the sights and sounds of nature had brought him to the Himalayas, where he became renowned as a scholar of the scriptures, a sage of extraordinary spiritual experiences, and an intuitive poet. “As he roamed the Himalayan peaks, his pen was constantly scribbling down the beauties he discovered and the thoughts passing through his sacred bosom,” wrote Swami Chinmayananda. As a jivanmukta or Self-realized master, he saw the supreme Lord in all expressions, within and without. He developed a new style of literature with his poetry on nature and philosophical travelogues. In his inspiring works - both in Malayalam - of Himagiri Viharam (Wanderings in the Himalayas) and Kailasa Yatra (Pilgrimage to Kailasa) are seen the full flow of his blissful and soulful renderings of nature, and the profundity of his subtle observations and reflections. He also wrote smaller pieces in Sanskrit, such as ‘Sri Saumya Kashish Strotram’ – each an exquisite piece of poetry as well as a summary of Vedantic truths. However, it is his mystical autobiography, a garland of spiritual thoughts, Iswara Darshan (Vision of the Lord), that sages and seekers the world over have stamped as his masterpiece. "His Life and personality are indeed most precious and invaluable, for they form a lofty example of what true Vedanta and true sannyaasa have to be...Such exceptional Sannyaasins as Tapovanji are a glory to this land with its ancient ideals of renunciation and Cosmic Service. They are a treasure to the entire humanity."-Swami Sivananda, founder-President,Divine Life Society Read More https://www.chinmayamission.com/who-we-are/swami-tapovan-maharaj/ - [Kashi Vishwanath Temple, Uttarkashi, Uttarakhand](https://sannidhi.net/sannidhi/kashi-vishwanath-temple-uttarkashi-uttarakhand/) - Vishwanath Temple, Uttarkashi is a Shiva temple. This is a place where Parshuram did strict penance to overcome his anger after killing 21 unworthy rulers. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located at the middle of Uttarkashi. Map: https://goo.gl/maps/ePpToJwv9UCvZcNX8 Kashi Vishwanath Temple, Uttarkashi Nestled in the deep folds of the mighty Himalayas, Uttarkashi is a small but very picturesque town. From time immemorial, this beautiful area has been the meditation ground and place of deep spiritual communion for sages and spiritual seekers. Barahaat is the name by which, Uttarkashi was referred to in days gone by. It lies in the holy area between Varuna and Assi rivers With the confluence of Varuna with Bhagirathi marking its limit on one end and that of Assi with Bhagirathi on the other. The land between the confluence of Varuna and Assi with Ganga is known as Varanasi. There are only two places on earth where this geographical phenomenon takes place - one is Kashi, also known as Varanasi (Banaras) and the other is Uttarkashi. This perhaps, explains why it is referred to as Saumya Kashi or Holy Varanasi in ancient scriptures. The town of Uttarkashi extends over an area of 5 kosha, between these two rivulets, along the banks of Bhagirathi (Ganga). Uttarkashi even finds mention in the "Kedarkhanda" one of the most extensive of all puranas -Skandpurana: This Uttarkashi is one which gives salvation to living beings. Blessed are those who are fortunate to live here during the dark age of Kaliyug, which refers to the present age, in this the same place where all Gods reside in their absolute form. Skandapurana According to Kedarkhand 95/60, 61, Uttarkashi was called Varnavat Gram during the time of Mahabharata. It has been referred as the place at the base of the Varunavat Mountain which was the pilgrim center for Chandramauli Lord Shiva. To this day, there is a special pilgrimage on the 13 day of the Krishna Paksha in the Hindu Month of Chaitra. Where devotees and pilgrims perform a 5 koshi circumambulation of the Varunavat Mountain, to honour and worship 33 crore (330 million) divine beings that reside on this holy mountain. Lakshsheshwar, a place in uttarkashi is related to the story of the house of laquer built by the kauravas to murder the pandas. The tunnel which was built to save the Pandas from the lakshagraha (a hose built by kauravas to burn the pandvas alive) is said to have its exit in Uttarkashi which is now known as lakasheshwar. This is the place where Parshuram, the son of Renuka and Sage Jamdagni, after killing 21 unworthy rulers, performed strict penance to gain control over his anger and become saumya or mellow. This is also the reason why Uttarkashi is also called Saumya Kashi. During the 1" Century BCE, this town was also the capital of the Naga Kings who ruled here till the end of the 5 Centruy AD. The family tree of the Naga Kings is etched upon the Shakti Stambh or The Shakti Pillar that stand in front of the Vishwanath Temple in the middle of the town. During the 6" and the 7 Century AD, Uttarkashi was the Capital of the famous Central Himalayan Kingdom of Brahmpur, which finds mention in the travelogues of the famous Chinese Traveller Huen-Tsang. After the establishing of the Gardesh, it became the market for 12 pattis (a patti can be interpreted as a strip of land or a farm), hence, it was also called barahaat (bara=12, haat=market). On 24" of February 1960, Uttarkashi became a district and the town of Uttarkashi became the district headquarter for the newly formed district. It is the gateway to the four Dhams - Gangotri, Yamnotri, Kedarnath and Badrinath. The traditional pilgrim route that was followed for centuries, started from Uttarkashi. The town is completely surrounded by Balkhilya, Indrakeel (also called Hari Parvat), Varunavat, Mahedra Parvat known as Mahidanda locally and Airavat mountains. The town is situated at the base of Varunavat Parvat (mountain). The fabled meeting place of celestial beings - Chamau Ki Chauri, is situated in the Barahat area of the town.Even today the local deities gather here, in their palanquins, on auspicious occasions and perform their dance that enraptures the audience. This was also the traditional trading post for Tibetan merchants who came across the high mountain passes(nelong, Jadhung & gartang gali) to exchange precious gems and other goods for salt. Some interesting spots to visit along the Gangotri Highway are - •Bhaskar Prayag or Bhatwari •Raithal which has ruins of a Surya Temple dating back to the 8" and 9' century •Gangnani, the place where Sage Prashar performed his rigorous penance, which is famous for its hot water springs •Sukhi - the place where Sukhdev Muni performed his penance •Hariprayag now known as Harsil •Kalpkedar area of Dharali • Mukhba or Mukhimath - the winter home for Maa Ganga • Nelong, Jadhung & Gartang gali •Lanka where the Shivlinga fell out of Ravana's hand • Bhairon Ghati - with its Bhairav Temple and Scared Fire of Bhairav Dhsona •Dodital (origin of ashi river & birth place of lord Ganesha) • Nachiketa Tal • Renukashram at Garbarsal • Kachru devta at Devidhar • Shiva Cave at Brahmkhal - [Surya Temple, Yamunotri Temple, Yamunotri Dham, Uttarakhand](https://sannidhi.net/sannidhi/surya-temple-yamunotri-temple-yamunotri-dham-uttarakhand/) - This is a consecrated Surya Temple inside the Yamunotri Temple. Yamunotri Temple is part of four Char Dham temples. You can make offerings and go close to the Shrine. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 5 kms trek from Janki Chatti. Map: https://goo.gl/maps/b6xwNCn1WQAVrvYL7 About God Surya & Yamuna Yamuna is a sacred river in Hinduism and the main tributary of the Ganges River. The river is also worshipped as a Hindu goddess called Yamuna.[1] Yamuna is known as Yami in early texts, while in later literature, she is called Kalindi. In Hindu scriptures, she is the daughter of Surya, the sun god, and Sanjna, the cloud goddess. She is also the twin sister of Yama, god of death. She is associated with the deity Krishna as one of his eight principal consorts, called the Ashtabharya.[2] Yamuna plays an important role in Krishna's early life as a river. According to Hindu scriptures, bathing in or drinking Yamuna's waters removes sin. In the Puranic literature, Yamuna is described as the daughter of the sun god Surya (though some say that she was the daughter of Brahma) and his wife Saranyu (Sanjna in later literature), the goddess of the clouds, and the twin sister of Yama, the god of death. Her other brothers include Vaivasvata Manu, the first man, the twin Ashvins, or divine physicians,[4][1] and the planet Saturn (Shani). She is described as Surya's favourite child.[5] As the daughter of Surya, she is also called as Suryatanaya, Suryaja, and Ravinandini.[1] A tale explains her name Yamuna: Sanjna was unable to bear her husband, the sun's heat, and its light and closed her eyes in his presence. Surya felt insulted and said that their son will be known as Yama ("restraint"), due to the restraint she showed. Thereafter, Sanjna tried her best to keep her eyes open, however she flickered them angering Surya again who proclaimed that her daughter would be Yamuna. Since Sanjna had tried to keep the eyes open, Yamuna was blessed that she would worshipped as a goddess and remembered throughout time.[6] Krishna defeats Kaliya, dwelling in the Yamuna. The name Kalindi may be derived from her association with Yama, the god of death and darkness as Kala.[4] Another source suggests that she derives the name Kalindi from her "earthly" source, the mountain Kalinda.[7] Some legends also explain Yamuna's darkness and thus her name Kalindi. The Vamana Purana narrates the tale how the originally clear waters turned black. Distraught by the death of his wife Sati, Shiva wandered the whole universe. Ever thinking of Sati, Shiva jumped into Yamuna to overcome the sorrow and memories of Sati, turning her waters into black by his sorrow and unfulfilled desire.[3] Another legend describes that Krishna defeated and banished the serpent Kaliya in the Yamuna. While the dark serpent entered the waters, the river became dark.[5] Source: https://en.wikipedia.org/wiki/Yamuna_in_Hinduism - [Yamunotri Temple, Yamunotri Dham, Uttarakhand](https://sannidhi.net/sannidhi/yamunotri-temple-yamunotri-dham-uttarakhand/) - This is a consecrated Yamunotri Devi Temple dedicated to river Yamuna. Yamunotri Temple is part of four Char Dham temples. You can make offerings and go close to the Shrine. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 5 kms trek from Janki Chatti. Map: https://goo.gl/maps/b6xwNCn1WQAVrvYL7 About God Surya & Yamuna Yamuna is a sacred river in Hinduism and the main tributary of the Ganges River. The river is also worshipped as a Hindu goddess called Yamuna.[1] Yamuna is known as Yami in early texts, while in later literature, she is called Kalindi. In Hindu scriptures, she is the daughter of Surya, the sun god, and Sanjna, the cloud goddess. She is also the twin sister of Yama, god of death. She is associated with the deity Krishna as one of his eight principal consorts, called the Ashtabharya.[2] Yamuna plays an important role in Krishna's early life as a river. According to Hindu scriptures, bathing in or drinking Yamuna's waters removes sin. In the Puranic literature, Yamuna is described as the daughter of the sun god Surya (though some say that she was the daughter of Brahma) and his wife Saranyu (Sanjna in later literature), the goddess of the clouds, and the twin sister of Yama, the god of death. Her other brothers include Vaivasvata Manu, the first man, the twin Ashvins, or divine physicians,[4][1] and the planet Saturn (Shani). She is described as Surya's favourite child.[5] As the daughter of Surya, she is also called as Suryatanaya, Suryaja, and Ravinandini.[1] A tale explains her name Yamuna: Sanjna was unable to bear her husband, the sun's heat, and its light and closed her eyes in his presence. Surya felt insulted and said that their son will be known as Yama ("restraint"), due to the restraint she showed. Thereafter, Sanjna tried her best to keep her eyes open, however she flickered them angering Surya again who proclaimed that her daughter would be Yamuna. Since Sanjna had tried to keep the eyes open, Yamuna was blessed that she would worshipped as a goddess and remembered throughout time.[6] Krishna defeats Kaliya, dwelling in the Yamuna. The name Kalindi may be derived from her association with Yama, the god of death and darkness as Kala.[4] Another source suggests that she derives the name Kalindi from her "earthly" source, the mountain Kalinda.[7] Some legends also explain Yamuna's darkness and thus her name Kalindi. The Vamana Purana narrates the tale how the originally clear waters turned black. Distraught by the death of his wife Sati, Shiva wandered the whole universe. Ever thinking of Sati, Shiva jumped into Yamuna to overcome the sorrow and memories of Sati, turning her waters into black by his sorrow and unfulfilled desire.[3] Another legend describes that Krishna defeated and banished the serpent Kaliya in the Yamuna. While the dark serpent entered the waters, the river became dark.[5] Source: https://en.wikipedia.org/wiki/Yamuna_in_Hinduism - [Gauri Shankar Linga, Tapkeshwar Mahadev Temple, Dehradun, Uttarakhand](https://sannidhi.net/sannidhi/gauri-shankar-linga-tapkeshwar-mahadev-temple-dehradun-uttarakhand/) - This is a consecrated white linga of Gauri Shankar inside the Tapkeshwar Mahadev Temple. The linga is located beyond the main Tapkeshwar Mahadev Linga. You can make offerings and go close to the Linga. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 7.5 kms North of Dehradun. Map: https://goo.gl/maps/Kj8rpZLmi6XXcCRq5 About Tapkeshwar Mahadev As per the legend of the Mahabharata, Guru Dornacharya, the royal Guru of the Pandavas and Kauravas, was believed to have lived in the caves here. Therefore, the caves here are called Drona caves. When Dronacharya's wife gave birth to their son Ashwathama, she could not feed the child with her milk. Since Guru Dronacharya did not have the luxury to purchase a cow or cow's milk, Ashwathama prayed ardently to Lord Shiva. The child's dedication and devotion led Lord Shiva to bless him with the milk falling in the Drona caves. The Tapkeshwar temple combines two words, 'Tapak,' which means 'drippy,' and 'Ishwar,' which means God. The dripping water droplets here create a serene environment. You must climb a short trek to reach this place. The temple is home to two Shiva Lingas. Both the Shivalingas are entirely natural. The Tapkeshwar Mela, or Tapkeshwar fair that takes place every year, usually happens during Shivaratri and has incredible religious importance. It is one of the main festivals for all the Shiva devotees and is celebrated with great pride. Source: https://dehraduntourism.co.in/tapkeshwar-temple-dehradun - [Kunjapuri Devi Temple Shaktipeeth (Chest), Adali, Uttarakhand](https://sannidhi.net/sannidhi/kunjapuri-devi-temple-shaktipeeth-chest-adali-uttarakhand/) - This is a consecrated space of Sri Kunjapuri Devi Shaktipeeth where Mata Sati’s cehst fell off. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 31 kms North of Rishikesh. Map: https://goo.gl/maps/FEwVixaWfyGH5yDo7 Chest Shaktipeeth Goddess Parvati is the partner of Lord Shiva. In her past birth, Goddess Parvati was known as Sati. She had hitched the Lord yet her dad King Daksha was not very satisfied. He had sorted out a Yagna, a profound social affair where offerings are made to Agni Dev (Fire God). He had deliberately not welcomed his little girl and her better half. At the point when Sati came to know about this, she was enraged and chosen to go uninvited. Master Shiva attempted to convince her to drop this thought however she was determined. Ruler Daksha gave his motivations to Sati which was only open embarrassment of her significant other. Incensed by this, Sati hopped into the conciliatory fire and finished her life. Ruler Shiva was torn separated. He devastated and made ruin at the Yagna. At that point conveyed the remaining parts of Sati's body on his shoulder and moved the move of decimation Tandav which would in the long run wreck the Universe. While different renditions express that in distress, the Lord conveyed her body on his shoulders and strolled erratically in sorrow. He declined to finish the last customs. Master Brahma, the maker of the universe felt that if Sati's body did not get appropriate incineration as indicated by the Hindu Shastra's then she couldn't take resurrection as Goddess Parvati. While Lord Vishnu was worried that Lord Shiva's pain would gradually bring about the decimation of the Universe. They couldn't control or face Lord Shiva's outrage so Lord Vishnu took his Sudarshan Chakra (Disk) and cut the body into pieces. As Lord Shiva voyaged her body part fell and last rituals were finished by the divine beings. The spots where celestial Mother's body parts fell is known as Shaktipeeth. Sanctuaries have been worked around it and venerated day by day. Individuals head out crosswise over mainlands to look for favors of Shakti. Source: https://www.euttaranchal.com/tourism/kunjapuri-devi-temple.php - [Aiyadigal Kadavarkon Nayanar (46) Mukthi Place, Ekambaranathar Temple, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/aiyadigal-kadavarkon-nayanar-46-mukthi-place-ekambaranathar-temple-kanchipuram-tamil-nadu/) - This Temple is Mukthi place of Aiyadigal Kadavarkon Nayanar. This is also the mukti place of Tiru Kurippu Thonda Nayanar, Kazharsinga Nayanar and Seruthunai Nayanar. How to get there: The temple is located 2 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/vHq4SshcoqVx6wL79 About Aiyadigal Kadavarkon Nayanar Aiyadigal Kadavarkon Nayanar was a Pallava king who ruled over Kanchi. He infused the spirit of Saivism into his people, too. Soon he got disgusted with worldly life, renounced the world, after installing his son in his place, and undertook a continuous pilgrimage of the various shrines singing hymns in His praise, wherever he went. Lord Siva was highly pleased with his devotion and blessed him with His Darshan. This king has set an example for all kings and social leaders to follow. Leaders should be the best example for their followers. They should encourage the masses to walk the path of virtue and Godlines. Otherwise, they live in vain: and, what is more, they take upon their shoulders a good part of the sins of their followers, for they are responsible for those sins. This Nayanar lives in our hearts even today because he served his subjects both by precept and by his own personal example. He taught them; he encouraged them; and, finally, by his own life of renunciation and wholehearted devotion of the Lord, set a glorious example for them to emulate. Such is the life of an ideal leader. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Arulmigu Jambukeswarar Temple (Water Element), Tiruvanaikovil, Tiruchirappalli, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-jambukeswarar-akilandeswari-temple-tiruvanaikovil-tiruchirappalli-tamil-nadu/) - Jambukeswarar Temple is a water element temple, one of five elements temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is 2 kms east of Srirangam railway station. Map: https://goo.gl/maps/3TikhQiMpBDR2czn7 About Jambukeswarar Temple Jambukeswarar Temple, Thiruvanaikaval (also Thiruvanaikal, Jambukeswaram) is a famous Shiva temple in Tiruchirapalli (Trichy) district, in the state of Tamil Nadu, India. Though it is that Kocengannan (Kochengat Cholan), one of the Early Cholas, have built this temple. It is located in the Srirangam island, which has the famous Ranganathaswamy temple. Thiruvanaikal is one of the five major Shiva Temples of Tamil Nadu (Pancha Bhoota Stalam) representing the Mahābhūta or five great elements; this temple represents the element of water, or neer in Tamil.[1] The sanctum of Jambukeswara has an underground water stream and in spite of pumping water out, it is always filled with water.[2] It is one of the 275 Paadal Petra Sthalams, where all the four most revered Nayanars (Saivite Saints) have sung glories of the deity in this temple. The temple has inscriptions from the Chola period. Source: https://en.wikipedia.org/wiki/Jambukeswarar_Temple,_Thiruvanaikaval - [Gosainkunda Mahadev Temple, Gosainkunda Lake, Rasuwa, Nepal](https://sannidhi.net/sannidhi/gosainkunda-mahadev-temple-gosainkunda-lake-rasuwa-nepal/) - This is a Gosainkunda Mahadev Temple at bank of Gosainkunda lake, which is said to be created by Shiva thrusting his trident into a mountain to extract water so that he could cool his burning throat after swallowing poison during Samudra Manthan. You can sit and meditate around the lake. You can go into meditative states effortlessly here. There are other three energy spaces around the lake. Gosainkunda Mahadev Temple, Trishul Dhara Shrine & Shiva linga on the western side of the lake. How to get there Gosainkunda can be reached with one and a half day trek from Dhunche, or trek from Helambu. Map: https://goo.gl/maps/95enVPVufBgCmRSq6 Gosainkunda The Gosaikunda area has been delineated as a religious site. Hindu mythology attributes Gosaikunda as the abode of the Hindu deities Shiva and Gauri. The Hindu scriptures Bhagavata Purana, Vishnu Purana and the epics Ramayana and Mahabharata refer to Samudra manthan, which is directly related to the origin of Gosaikunda. Its waters are considered holy and of particular significance during the Gangadashahara and the Janai Purnima festivals when thousands of pilgrims from Nepal and India visit the area.[2] According to Hindu mythology, Gosaikunda is the abode of Hindu god Shiva and goddess Parvati. Various Hindu scriptures refer to Samudra Manthan, which is directly related to the origin of Gosaikunda. The lake is believed to have been created by Lord Shiva when he thrust his trident into a mountain to extract water so that he could cool his burning throat after swallowing poison during Samudra Manthan. Read More https://en.wikipedia.org/wiki/Gosaikunda - [Trishul Dhara, Gosainkunda Lake, Rasuwa, Nepal](https://sannidhi.net/sannidhi/trishul-dhara-gosainkunda-lake-rasuwa-nepal/) - This source of water is said to be created by Shiva thrusting his trident into a mountain to extract water so that he could cool his burning throat after swallowing poison during Samudra Manthan. This water source creates the Gosainkunda lake. You can sit and meditate here. You can go into meditative states effortlessly here. There are other three energy spaces around the lake. Gosainkunda Mahadev Temple, Trishul Dhara Shrine & Shiva linga on the western side of the lake. How to get there Trishul Dhara is 10 mins hike East towards Suryakund from Gosaikunda. Gosainkunda can be reached with one and a half day trek from Dhunche, or trek from Helambu. Map: https://goo.gl/maps/95enVPVufBgCmRSq6 Gosainkunda The Gosaikunda area has been delineated as a religious site. Hindu mythology attributes Gosaikunda as the abode of the Hindu deities Shiva and Gauri. The Hindu scriptures Bhagavata Purana, Vishnu Purana and the epics Ramayana and Mahabharata refer to Samudra manthan, which is directly related to the origin of Gosaikunda. Its waters are considered holy and of particular significance during the Gangadashahara and the Janai Purnima festivals when thousands of pilgrims from Nepal and India visit the area.[2] According to Hindu mythology, Gosaikunda is the abode of Hindu god Shiva and goddess Parvati. Various Hindu scriptures refer to Samudra Manthan, which is directly related to the origin of Gosaikunda. The lake is believed to have been created by Lord Shiva when he thrust his trident into a mountain to extract water so that he could cool his burning throat after swallowing poison during Samudra Manthan. Read More https://en.wikipedia.org/wiki/Gosaikunda - [Gosainkunda Lake, Rasuwa, Nepal](https://sannidhi.net/sannidhi/gosainkunda-lake-rasuwa-nepal/) - This is a lake said to be created by Shiva thrusting his trident into a mountain to extract water so that he could cool his burning throat after swallowing poison during Samudra Manthan. You can sit and meditate around the lake. You can go into meditative states effortlessly here. There are other three energy spaces around the lake. Gosainkunda Mahadev Temple, Trishul Dhara Shrine & Shiva linga on the western side of the lake. How to get there Gosainkunda can be reached with one and a half day trek from Dhunche, or trek from Helambu. Map: https://goo.gl/maps/yeDGeru1SeQhY89c9 Gosainkunda The Gosaikunda area has been delineated as a religious site. Hindu mythology attributes Gosaikunda as the abode of the Hindu deities Shiva and Gauri. The Hindu scriptures Bhagavata Purana, Vishnu Purana and the epics Ramayana and Mahabharata refer to Samudra manthan, which is directly related to the origin of Gosaikunda. Its waters are considered holy and of particular significance during the Gangadashahara and the Janai Purnima festivals when thousands of pilgrims from Nepal and India visit the area.[2] According to Hindu mythology, Gosaikunda is the abode of Hindu god Shiva and goddess Parvati. Various Hindu scriptures refer to Samudra Manthan, which is directly related to the origin of Gosaikunda. The lake is believed to have been created by Lord Shiva when he thrust his trident into a mountain to extract water so that he could cool his burning throat after swallowing poison during Samudra Manthan. Read More https://en.wikipedia.org/wiki/Gosaikunda - [Padmashambhava Rangjung Nyida Drubphuk Sun & Moon Cave, Melamchi Ghyang, Helambu, Nepal](https://sannidhi.net/sannidhi/padmashambhava-rangjung-nyida-drubphuk-sun-moon-cave-melamchi-ghyang-helambu-nepal/) - This is a cave where Guru Rinpoche (Guru Padmashambhava) & his consorts meditated. You can go into meditative states here effortlessly. How to Get thereIt is located to the north of Melamchi Ghyang town. Map: https://goo.gl/maps/TDqW6xTJk8qJqeeZ8 About Rangjung Nyida Drubphuk Sun & Moon CaveJust above the main town of Melamchi is a cave containing statues of Guru Rinpoché and his consorts, with daily offerings maintained by the local villagers. On the cave ceiling you can find the naturally arisen sun and moon that lend the cave its name. Here, Guru Rinpoché and his consorts meditated, and the sacred site is treated with immense reverence by the locals. About PadmashambhavaPadmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Sourcehttps://www.nekhor.org/padmasambhava/beyul/helambuhttp://www.tamqui.com/buddhaworld/Padmasambhava - [Padmashambhava Teaching Throne Guru-Zutkti Shugtri, Melamchi Ghyang, Helambu, Nepal](https://sannidhi.net/sannidhi/padmashambhava-teaching-throne-guru-zutkti-shugtri-melamchi-ghyang-helambu-nepal/) - This is a teaching throne of Guru Rinpoche (Guru Padmashambhava). It is located west of the Melamchi Ghyang town, a short walk across a bridge and up stone steps. You can go into meditative states here effortlessly. How to Get thereIt is located west of the Melamchi Ghyang town, a short walk across a bridge and up stone steps. Map: https://goo.gl/maps/TDqW6xTJk8qJqeeZ8 About PadmashambhavaPadmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Sourcehttps://www.nekhor.org/padmasambhava/beyul/helambuhttp://www.tamqui.com/buddhaworld/Padmasambhava - [Lord Rama Consecrated Linga, Sri Ramanathaswamy Jyotirlinga, Rameshwaram, Tamil Nadu](https://sannidhi.net/sannidhi/lord-rama-consecrated-linga-sri-ramanathaswamy-jyotirlinga-rameshwaram-tamil-nadu/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. You can go into meditative states here effortlessly. How to Get There: You can reach Rameshwaram Jyotirlinga by taking an auto or taxi from train station. Map: https://goo.gl/maps/QL5vroN7trAitJkV6 About Sri Rameshwaram Jyotirlinga Ramanathaswamy Temple, located in Rameshwaram (Tamil Nadu) is a Hindu temple dedicated to Lord Shiva, one of the gods in the trinity of gods. In the Tamil language, the temple is called, Irāmanātasvāmi Kōyil, which means house of Ramanathaswamy – i.e. Lord Shiva. This is how the city of Rameshwaram got its name. The word Rameshwaram has its origin in the Sanskrit language – (Rāma-īśvaram) and means “Lord of Rama” a term that refers to Lord Shiva, the presiding deity of the Ramanathaswamy Temple. Rameshwaram temple is one of the 12 Jyotirlings found in India. Jyotirlings are among the most sacred places, where Lord Shiva appeared himself in the form of a tall column of light, hence the name Jyotirling. In addition to being the Jyotirling, Ramanathaswamy Temple is one among the original ‘Chaar-Dham’ (4 sacred and religious places), located in the 4 corners of India. These ‘chaar-dhaams’ hold a very significant place for Hindus, who aspire to visit these temples at least once in their lifetime. As per the belief, a person should start the ‘Chaar-Dham yatra’ from Puri located in Odisha, east of India. Then one should move in a clockwise direction covering Rameshwaram in the second place, followed by Dwarika, and culminating in Badrinath. It is also one among the 275 ‘Paadal Petra Sthalams’, where the three of the most revered Nayanars (Saivite saints), Appar, Sundarar and Tirugnana Sambandar, sang divine songs in the praise of Lord Shiva. The word ‘thevalam’ in Tamil means ‘garland of divine songs’, and the term ‘Paadal Petra Sthalam’ means ‘the temples which are mentioned in thevalams’, or the divine songs. As a testimony to the legend of Ramayana, one can still find floating stones, using which Lord Rama had built a ‘setu’ (bridge) to Lanka. These stones are found near Dhanushkodi. The legend goes back to the ‘Treta Yug’. According to Ramayana, Lord Rama (the seventh incarnation of Lord Vishnu), after killing Raavan, the demon king of Lanka was full of remorse. This is because Raavan was the son of a great saint, Vishrava, and hence, was a Brahmin himself. So, Lord Rama wanted to repent for this crime and hence prayed to Lord Shiva to forgive him for this crime. He decided to build a huge lingam to worship Shiva. So, he asked his ardent follower and one of the lieutenants in his army, Hanuman, to bring a lingam from Kashi. Since the worship was to be done at a pre-decided muhurat (particular auspicious time), and Hanuman was getting delayed in returning along with the ‘lingam’, Lord Rama worshipped a small lingam, which was made out of the sand by Maan Sita. This lingam, which was worshipped by Lord Rama is known as ‘Ramanathar’, or “Ramalingam’, and that’s how Rameshwaram got its name. When Hanuman returned with the lingam, he was disappointed that his Lord had not used the lingam that he had brought. Lord Rama pacified Hanuman & named this Lingam ‘Kasi Viswanathar’ or Kasilingam’. Another name for this is ‘Hanumanlingam’. Lord Rama blessed Hanuman that anyone coming to this temple would first need to worship this lingam (brought from Hanuman), before worshipping the lingam made by Maan Sita. So, this temple has two Shivlings – one made by Maan Sita and the other brought by Hanuman. As per the tradition, the devotees, who visit Ramanathswamy Temple, first offer prayers to ‘Kasilingam’ before worshipping ‘Ramalingam’ Source: http://www.rameswaramtemple.in/ - [Maharshi Patanjali Siddhar Jeevasamadhi, Shree Rameshwaram Jyotirlinga Shivam Temple, Rameshwaram, Tamil Nadu](https://sannidhi.net/sannidhi/maharshi-patanjali-siddhar-jeevasamadhi-shree-rameshwaram-jyotirlinga-shivam-temple-rameshwaram-tamil-nadu/) - This is a Jeevasamadhi of Maharshi Patanjali Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Jeevasamadhi is just behind the Nataraja Shrine, inside the Shree Rameshwaram Jyotirlinga Shivam Temple, Rameshwaram. Map: https://goo.gl/maps/nyN7sJKd9daFczYu7 About Patanjali Siddhar Patanjali is one of the 18 Siddhars in the Tamil Siddha (Shaiva) tradition. Patanjali learned yoga and other disciplines from the famous Yogic Guru, Nandhi Deva (the divine bull of Lord Shiva). Nandhi is one of the 18 Yoga Siddhas (perfected ones) initiated by Lord Shiva. Nandhi Deva’s disciples include Patanjali, Dakshinamoorthy, Thirumoolar, Romarishi, and Sattaimuni. Siddha Patanjali is a great yogi of Tamil Shaiva Siddha tradition. He is variously estimated to have lived between the 2nd century B.C. to 4th century A.D. He is one of the great “Siddhar” and revered as one of the great saints who rendered a lot towards the art of Yoga. He is the author of Yoga Sutra, one of the greatest works on Yoga. Today, the Yoga Sutras are the most referenced text on yoga, making Patanjali “the father of yoga” in the eyes of many. Possibly, Patanjali may not be one person, and there could be several Patanjalis in the course of Indian History. The Patanjali Yoga Sutra, also called Patanjala Yoga Darshanam, is a great composition of Yoga, which led to the dawn of today’s yogic beliefs and practices, and is a classic text on Raja Yoga. Beyond the Yoga Sutras, commentaries on other notable works attributed to Patanjali are Mahabhashya, dating from about the second century BCE, a commentary on an authoritative Sanskrit grammar text written by the Indian grammarian, Panini. He was one of those saints who gave metaphysics as a Sanskrit grammar which the people highly appreciated. Patanjali also authored a medical text called Patanjali Tantra. He is cited, and this text is quoted in many medieval health sciences-related texts. Patanjali is called a medical authority in several Sanskrit texts such as Yogaratnakara, Yoga Ratna Samuccaya, and Padarthavijnana. Another Hindu scholar, also named Patanjali, likely lived in 8th-century CE and wrote a commentary on Charaka Samhita, and this text is called Charakavarttika. According to some modern era Indian scholars such as P.V. Sharma, the two medical scholars named Patanjali may be the same person, but a completely different person from the Patanjali who wrote the Sanskrit grammar classic Mahabhashya. While modern scholars generally believe this timeline makes it impossible for it to have been the same Patanjali who compiled all these works, many hold a more traditional view that a single Patanjali is indeed responsible for all. Some might think it ridiculous for anyone to believe that a single person could be the author of texts written possibly more than 1,000 years apart. However, Patanjali is also considered by many within the Hindu tradition to be a divine figure. At least twoplaces in South India claim to be sites where the siddha Patañjali left his body while absorbed in deep meditation (samadhi). One of them is located in Rameshwaram, the other in atemple in Tirupattur near Trichy in Tamil Nadu. Read More https://mydattatreya.com/patanjali/ - [Sri Parvathavardhini Thayar, Ramanathaswamy Temple, Rameshwaram, Tamil Nadu](https://sannidhi.net/sannidhi/sri-parvathavardhini-thayar-ramanathaswamy-temple-rameshwaram-tamil-nadu/) - This is amman temple inside the Ramanathaswamy temple in Rameshwaram. You can go into meditative states here effortlessly. How to Get There: You can reach Rameshwaram Temple by taking an auto or taxi from train station. Map: https://goo.gl/maps/QL5vroN7trAitJkV6 About Sri Rameshwaram Jyotirlinga Ramanathaswamy Temple, located in Rameshwaram (Tamil Nadu) is a Hindu temple dedicated to Lord Shiva, one of the gods in the trinity of gods. In the Tamil language, the temple is called, Irāmanātasvāmi Kōyil, which means house of Ramanathaswamy – i.e. Lord Shiva. This is how the city of Rameshwaram got its name. The word Rameshwaram has its origin in the Sanskrit language – (Rāma-īśvaram) and means “Lord of Rama” a term that refers to Lord Shiva, the presiding deity of the Ramanathaswamy Temple. Rameshwaram temple is one of the 12 Jyotirlings found in India. Jyotirlings are among the most sacred places, where Lord Shiva appeared himself in the form of a tall column of light, hence the name Jyotirling. In addition to being the Jyotirling, Ramanathaswamy Temple is one among the original ‘Chaar-Dham’ (4 sacred and religious places), located in the 4 corners of India. These ‘chaar-dhaams’ hold a very significant place for Hindus, who aspire to visit these temples at least once in their lifetime. As per the belief, a person should start the ‘Chaar-Dham yatra’ from Puri located in Odisha, east of India. Then one should move in a clockwise direction covering Rameshwaram in the second place, followed by Dwarika, and culminating in Badrinath. It is also one among the 275 ‘Paadal Petra Sthalams’, where the three of the most revered Nayanars (Saivite saints), Appar, Sundarar and Tirugnana Sambandar, sang divine songs in the praise of Lord Shiva. The word ‘thevalam’ in Tamil means ‘garland of divine songs’, and the term ‘Paadal Petra Sthalam’ means ‘the temples which are mentioned in thevalams’, or the divine songs. As a testimony to the legend of Ramayana, one can still find floating stones, using which Lord Rama had built a ‘setu’ (bridge) to Lanka. These stones are found near Dhanushkodi. The legend goes back to the ‘Treta Yug’. According to Ramayana, Lord Rama (the seventh incarnation of Lord Vishnu), after killing Raavan, the demon king of Lanka was full of remorse. This is because Raavan was the son of a great saint, Vishrava, and hence, was a Brahmin himself. So, Lord Rama wanted to repent for this crime and hence prayed to Lord Shiva to forgive him for this crime. He decided to build a huge lingam to worship Shiva. So, he asked his ardent follower and one of the lieutenants in his army, Hanuman, to bring a lingam from Kashi. Since the worship was to be done at a pre-decided muhurat (particular auspicious time), and Hanuman was getting delayed in returning along with the ‘lingam’, Lord Rama worshipped a small lingam, which was made out of the sand by Maan Sita. This lingam, which was worshipped by Lord Rama is known as ‘Ramanathar’, or “Ramalingam’, and that’s how Rameshwaram got its name. When Hanuman returned with the lingam, he was disappointed that his Lord had not used the lingam that he had brought. Lord Rama pacified Hanuman & named this Lingam ‘Kasi Viswanathar’ or Kasilingam’. Another name for this is ‘Hanumanlingam’. Lord Rama blessed Hanuman that anyone coming to this temple would first need to worship this lingam (brought from Hanuman), before worshipping the lingam made by Maan Sita. So, this temple has two Shivlings – one made by Maan Sita and the other brought by Hanuman. As per the tradition, the devotees, who visit Ramanathswamy Temple, first offer prayers to ‘Kasilingam’ before worshipping ‘Ramalingam’ Source: http://www.rameswaramtemple.in/ - [Arulmigu Sankaralinga Swamy, Sankaranarayanasamy Temple, Shankarankoil, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-sankaralinga-swamy-sankaranarayanasamy-temple-shankarankoil-tamil-nadu/) - This is a temple dedicated to both Shiva & Vishnu. There are three shrines; Arulmigu Sankaralinga Swamy, Arulmigu Sankaranarayanna Swamy, and Arulmigu Gomathiyambigai, There is a place to sit and meditate next to Arulmigu Sankaralinga Swamy. You can go into meditative states here effortlessly. How to get there The temple is located 2 kms south east of Shankarankoil junction. Map: https://goo.gl/maps/q48A9XFCn6E5osP1A About Arulmigu Sankaranarayanaswamy Temple There lived a king by the name of Ukkirapandian at Ukkirankottai in the eleventh century. In his reign, once he made a trip to Madurai to wordship Lord Somasundaram. During the trip he fell to the ground after being gored by his elephant. At that time Manikrivan alias punnaivana watchman appered before him and told him that be punnaivanam hed a sanke – pit when destroyed a tail – less sanke came out. It would be impossible to speak of the brightness of the sanke. The watchman regusted him to get it into the hands of God. On hearing this news, the king was excited. He immediately reached the back - side of the pit and found a sivalinga. He took a dip in the Nagasunai and workshipped God. He also constructed a huge temple with walls, mandapam and Gopuram in the forest . The Rajegopuram was later constructed by Seevalamara pandian. This temple has three important Sannadhis. Arulmigu Sankaralinga Swamy : Sankaralinga Swamy sannidhi is the Pradana Sannadhi. It has four corners with Sarpa Vinayagar in the Kannimoolai , Snake pit in the Vayyu moolai and Vishnu Durga installed in the Isana moolai. Panchalinga is situated inside the western corridor of the temple. The tri - murth sannadhis of Lord Dakhinamoorthy, Yoganarasimmar and Pramma Praharam are located inside . Milk abishek is con- ducted before sarpa Vinayagar and sanke pit to get rid of Ragudosha . The temple has Siva and Chandra theerthas. The piercing of the rising Sun ` s rays and their spreading over the sanctum sanctra the temple on March 21, 22, 23 sept 21, 22 and 23 is a sight to be seen and enjoyed. Arulmigu Sankaranarayanna Swamy : The better half of Lord siva, Umayammai made a petition to the Lord for showing to the world the wrong of distinguishing gods as Siva and Vishnu . She beseeched the Lord to show the sight where in he was with Sri Narayana moorthy. Lord Siva acceded to the request of his better half and told her that she would hava dharsan of Sankara and Narayana in the punnaivanam of the podhigai mountain range of the earth after proper penance Accordingly, Umayannai descended to the earth along with her entourage of Deva madhas and did penance and attained the names of Gomathy Ammai and Avudayammai . The Lord kept his word and gave dharshan to her on the Uthirda day of the Tamil month of Aadi. The Moolava Sannadhi shows Lord Siva and Lord Vishnu as one person. Arulmigu Gomathiyambigai : The Lord showed himself as Sankaranarayana to Gomathiyambigai who was doing penance in the punnivana populated by cows. Devotees with Iumps on their bodies and with seases will become healthy and strengor if they light ghee - lamp and if they smear their bodies with the soil from the snake fit of the Amman Sannidhi . Mentally retarded and possessed people with iumps offer child – cradies and salt and pepper for getting babies and relief from disease . Of- ferings in the from of shapes in gold and silver are made and prayers conducted for relief from bited of sanke, scorpion, centipede and other poisonous insects. Read More: https://templesofindia.org/temple-view/arulmigu-sankaranarayanaswamy-temple-tirunelveli-tamil-nadu-971wii - [Chinnamastika Temple, Rajrappa, Jharkhand](https://sannidhi.net/sannidhi/chinnamastika-temple-rajrappa-jharkhand/) - This is a consecrated temple of Chhinnamastika Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe temple is located 26 kms East of Ramgarh. The best way is to take your own vehicle or take an auto. Map: https://goo.gl/maps/rzQeib58DhWDJMfz8 About Chhinnamastika Temple Chhinnamastika Temple dedicated to Goddess Chinnamasta is a Hindu pilgrimage centre and located in Rajrappa, in Ramgarh district of Jharkhand, India.[1][2] The place attracts devotees from all parts of Jharkhand, and also from the neighbouring states of West Bengal and Bihar.[3] The main attraction of the Chhinnamasta (also known as Chinnamastika) temple is the headless deity of Goddess Chinnamasta which stands on the body of Kamadeva and Rati in the lotus bed. The Chhinnamasta temple is popular for its Tantrik style of architectural design. Apart from the main temple, there are ten temples of various gods and goddesses such as the Surya (Sun God), Hanuman and Lord Shiva.[3] Chhinnamasta (Sanskrit: छिन्नमस्ता, Chinnamastā, "She whose head is severed"), often spelled Chinnamasta and also called Chhinnamastika and Prachanda Chandika, is one of the Mahavidyas, ten Tantric goddesses and a ferocious aspect of Devi, the Hindu Divine Mother. Chhinnamasta can be easily identified by her fearsome iconography. The self-decapitated goddess holds her own severed head in one hand, a scimitar in another. Three jets of blood spurt out of her bleeding neck and are drunk by her severed head and two attendants. Chhinnamasta is usually depicted standing on a copulating couple.[4] Sourcehttps://en.wikipedia.org/wiki/Chhinnamasta_Temple - [Kasi Viswanathar Temple, Thiruparankundram, Tamil Nadu](https://sannidhi.net/sannidhi/kasi-viswanathar-temple-thiruparankundram-tamil-nadu/) - This is a Shiva temple on the top of Thiruparankundram hill. There is also a Jeevasamadhi of Machhindranath Siddha also known as Machmuni Siddhar in south, one of revered 18 Siddhars from Tamil Nadu. The Jeevasamadhi is on top of the pond after the Kasi Vishwanathar temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there You have to climb Thiruparankundram hill which can take up to 30 minutes to reach the temple. It is located on the left side of the staircase while climbing the hill. The hill is 10 kms south of Madurai Airport. Map: https://goo.gl/maps/okzKnUd7qAMqnSVb9 - [Kasi Viswanathar Temple, Tenkasi, Tamil Nadu](https://sannidhi.net/sannidhi/kasi-viswanathar-temple-tenkasi-tamil-nadu/) - This is a Shiva temple in Tenkasi. The name of the town comes from this temple. Tenkasi in South Indian languages means South Kashi (Then+Kashi). As name goes, Tenkasi is situated in the Southern India and home to ThenKasi Viswanathar Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there The temple is located 1 km south of Tenkasi junction. Map: https://goo.gl/maps/okzKnUd7qAMqnSVb9 About Kasi Viswanathar Temple, Tenkasi As per Hindu legend, a Pandya king Parakrama Pandyan wanted to construct a temple for Hindu god Shiva at Tenkasi and went to Kasi to bring a lingam, an iconic representation of Shiva in South India. Shiva appeared in his dream and asked him to follow the army of ants. The next day he found that there was an army of ants. The king realised that it was because of the divine intervention that he was prevented from going to Varanasi. He built the temple in the place where the anthill ended.[1][2] Read More: https://en.wikipedia.org/wiki/Kasi_Viswanathar_Temple,_Tenkasi - [Gorakhnath Gorakkar Korakkar Siddhar consecrated Lingam, Vishwanathar Sivan Kovil, Mukhasaparur, Tamil Nadu](https://sannidhi.net/sannidhi/gorakhnath-gorakkar-korakkar-siddhar-consecrated-lingam-vishwanathar-sivan-kovil-mukhasaparur-tamil-nadu/) - This is a lingam consecrated by Gorakhnath, also known as Gorakkar or Korakkar Siddhar in South India. The deity is called Vishwanathar & mother is called Annapoorni. There is space to sit and meditate. You can go into meditative states effortlessly here. The Jeevasamadhi of Gorakkar Siddhar is located inside the temple premises, on the left side of the main temple. How to get there The temple is located 12.4 kms North West of Virudhachalam. Map: https://goo.gl/maps/g2aqbXAhEVgUpzZs7 About Gorakhnath Gorakhnath, also called Gorakshanatha, (flourished 11th century?, India), Hindu master yogi who is commonly regarded as the founder of the Kanphata yogis, an order of ascetics that stresses the physical and spiritual disciplines of Hatha Yoga. Hatha Yoga is a school of Indian philosophy that uses mastery of the body as the means to spiritual perfection. The details of his life are obscured by the numerous legends that have grown up around his alleged miraculous powers. Gorakhnath either was born in the Punjab or spent a good part of his lifetime there, traveling widely. He was said to have met with such other religious teachers as Kabir, an Indian mystic and poet, and Nanak, the first Guru and founder of Sikhism; in fact, however, it is chronologically impossible for him to have met the latter. He was also thought to have popularized the practice of Yoga throughout India. Although Gorakhnath is traditionally regarded as the disciple of Matsyendranatha—understood by Natha yogis as the first human guru in their teaching succession—Matsyendranatha probably preceded Gorakhnath by at least three centuries. Nevertheless, the reported connection between the two points to an important transition that Gorakhnath instituted in the esoteric rituals and techniques of tantric practice, diverting its erotic, mystical heritage in the direction of austere Hatha Yoga, even while tantra somewhat eroticized Hatha Yoga. Tantric worship involving the use of sexual fluids is taught in several Sanskrit works attributed to Gorakhnath under the title Gorakh Samhita (“Collections of Gorakh” [13th century?]), alongside alchemy and Hatha Yoga. Vernacular poetry attributed to Gorakhnath, anthologized under the title Gorakh Bani (“Gorakh’s Utterances”), emphasizes Hatha Yoga. Gorakkar Siddhar Korakkar Siddhar is one among the 18 Siddhas and in another school of thought it is believed, he belongs to the elite navanaatha Siddhas. I.e… nine great Siddhas. Sri Bogar in his biography about 18 Siddha’s says that he belongs to the sage Vashista lineage. Korakkar Siddha became a great Siddha having attained supernatural powers by his intense austerities. Korakkar learnt Siddha medicine system from Siddha Machamuni. He was also well versed in poetry, alchemy, Siddha medicine, yoga and philosophies. He also worked with Sri Bogar Siddhar to create Chidambaram secret. He also got the knowledge of Siddha medicine from sage Agathiyar. He is known among the people for using ganja (Indian hemp) (marijuana) as a rejuvenation medicine to increase his longevity and that herb is named after him. His major contributions are “Avadhuta Gita” and 13 works, order of ascetics, medicine, alchemy, Hatha Yoga, Pradipika classic. Korakkar brahma gnanam 1 – Korakkar kalai gnanam 500(endangered) – Korakkar vaippu (endangered) – Korakkar brahma gnana soothiram – Korakkar karpa soothiram. Korakkar’s medicine for cataract for eye and other ailments are valuable. Only few of his works are extant. He lived in Sathuragiri hills for some time and compiled his works of Chandra regai, which has predictions for India. Read More: https://www.britannica.com/biography/Gorakhnath-Hindu-yogi https://www.tknsiddha.com/medicine/korakkar-siddhar/ - [Bhargaveeswarar, Shukracharya sadhana & consecrated Lingam, Shri Bhakthajaneswarar Temple, Tirunavalur, Tamil Nadu](https://sannidhi.net/sannidhi/bhargaveeswarar-shukracharya-sadhana-consecrated-lingam-shri-bhakthajaneswarar-temple-tirunavalur-tamil-nadu/) - This is a temple where Shukracharya, a Guru of Asuras was in Sadhana of Shiva. As advised by Goddess Parvathi, Sukrachariyar (Sukran) worshipped the Lord Shiva here and got relieved from “Vakra dhosham”. The lingam installed and worshiped by Sukran is named as “Bhargaveeswarar” and it is on the right side of the Sanctum Sanctorum. You can go and sit close. You can go to meditation states effortlessly. This Temple is also the Mukthi place of Isaijnaniyar Nayanar, Sadaya Nayanar And Narasinga Muniyaraiyar Nayanar. How to get there: The temple is located 44 kms West of Cuddalore. Map: https://goo.gl/maps/YL7YPEfCYG8pwmv97 About Bhaktajaneswarar Temple Bhaktajaneswarar Temple (also called Thirunavalur Temple or Bhathajaneeswaram) is a Hindu temple dedicated to the deity Shiva, located in Poondi, a village in Viluppuram district in the South Indian state of Tamil Nadu. Shiva is worshipped as Bhaktajaneswarar, and is represented by the lingam. His consort Parvati is depicted as Manonmani Amman. The temple is located on the Panruti - Kedilam road. The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the nayanmars and classified as Paadal Petra Sthalam. The temple is closely associated with Sundarar, who is believed to have attained grace at this place. The temple complex covers an area of two acres and all its shrines are enclosed with concentric rectangular walls. The temple has a number of shrines, with those of Bhaktajaneswarar, his consort Manonmani Amman and Ranganathar being the most prominent. Shukra or Shukracharya Shukra (Sanskrit: शुक्र, IAST: Śukra) is a Sanskrit word that means "clear" or "bright". It also has other meanings, such as the name of an ancient lineage of sages who counselled the asuras in Vedic mythology.[3] In medieval mythology and Hindu astrology, the term refers to the planet Venus, one of the Navagrahas.[4] In Hinduism, Shukra is one of the sons of Bhrigu, of the third Manu, one of the saptarishis. He was the guru of Daityas and Asuras, and is also referred to as Shukracharya or Asuracharya in various Hindu texts. In another account found in the Mahabharata, Shukra divided himself into two, one half becoming the fount of knowledge for the devas (gods) and the other half being the knowledge source of the asuras (demons).[4] Shukra, in the Puranas, is blessed by Shiva with Sanjeevini Vidhya after worshipping and impressing Shiva with his devotion. Sanjeevini Vidhya is the knowledge that raises the dead back to life, which he used from time to time to restore life to the asuras. Later, this knowledge was sought by the devatas and was ultimately gained by them.[4] Shukra's mother was Kavyamata, whilst Shukra's wives were the goddesses Urjasvati, Jayanti, and Sataparva. Sometimes, Urjjasvati and Jayanti are considered to be one goddess.[5] With her, Shukra produced many children including, Queen Devayani.[6] Sataparva was childless. In the Mahabharata, Shukracharya is mentioned as one of the mentors of Bhishma, having taught him political science in his youth.[7] Source: https://en.wikipedia.org/wiki/Bhaktajaneswarar_Temple https://en.wikipedia.org/wiki/Shukra - [Sri Pralayakaleshwarar Temple, Pennadam, Tamil Nadu](https://sannidhi.net/sannidhi/sri-pralayakaleshwarar-temple-pennadam-tamil-nadu/) - This is a Shiva Temple, where uniquely it is said Nandi turned around to protect the temple from the floods. Even now, all Nandi statues are facing towards the opposite direction. There is a place to sit and meditate. You can go into meditative states here effortlessly. This Temple is also a Mukthi place of Kalikamba Nayanar. How to get there: The temple is located in Pennadam. Map: https://goo.gl/maps/HuHKm1ihyzcjxiYb6 About Sri Pralayakaleshwarar Temple According to the legend, there was once a flood which was consuming the entire world. This was the only place left that wasn’t submerged in water. Devas (celestial gods) rushed to this place and prayed to Lord Shiva to protect all beings by preventing the water from entering this place. Lord Shiva directed Nandhi to prevent the flood water entering here. Nandhi, till then facing Lord Shiva, turned to the opposite direction, swallowed the incoming flood water and saved this place from getting submerged. Hence, the lord of this place is praised as “Pralaya Kaleswarar” – “the lord who protected the world”. Nandhi, is still facing the opposite direction, that is, facing the entrance of the temple. Another legend is that once Indira, the king of Devas needed flowers form earth to perform Shiva pooja at his abode. He sent two maidens to earth to bring flowers. Although the maidens found flowers there in plenty, they did not return back to the celestial world and instead decided to stay in this place itself after seeing a Shiva lingam here. They started worshiping this Shiva lingam. When they did not return, Indira sent the divine cow Kamadenu to bring them back. Kamadenu found the maidens but instead of taking them bak she joined them in their worship of the Shiva lingam. When Kamadenu also did not return, Indra was perplexed and sent his white elephant Iravadham in search of them. Iravadham found them worshiping Lord Shiva and decided to join them. He stood near the lingam in such a way that prevented sunlight from falling directly on the Shiva lingam so as to not let the lord feel the heat of the sun. Finally, Indira himself came down to earth and saw everyone worshiping the lord. He also joined them in the worship. Later on, all of them returned together to the celestial world with the blessings of Lord Shiva. The name of this place “Pennadam” is believed to have originated from this legend. “Penn” means angel (maidens), “Aa” means divine cow (Kamadenu) and “Kada” means elephant (Iravadham). Another legend associated with this temple is that of Anandavalli Ammaiyar, an ardent Shiva devotee, who used to worship the lord here regularly. Once there was a heavy flood in the river Vellaru that prevented her from reaching the temple. She decided to perform her daily worship from the other bank of the river itself. Although she completed her worship, she could not see the lord. Lord Shiva realised this and as a token of his appreciation for her devotion, he raised the ground level by about 40 to 50 feet. Even today, the shrine is an elevated position and one has to climb up some steps to enter it. Source: https://www.dharisanam.com/temples/sri-pralayakaleswarar-temple-at-pennadam-pennagadam - [Kailasanathar Temple (Chandiranaar Temple), Moon God Marriage Place, Thingalur, Tamil Nadu](https://sannidhi.net/sannidhi/kailasanathar-temple-chandiranaar-temple-moon-god-marriage-place-thingalur-tamil-nadu/) - This is a Shiva temple in Thingalur. This is also the temple dedicated to Soma (Moon). There is a place to sit and meditate. You can go into meditative states here effortlessly. In this temple, darshan of both Shiva and Vishnu can be done from same mandapam at once. Shiva to the front, and Vishnu to the right. This temple is also a mukti place of Appuddi Nayanar. How to get there: The temple is located 16.2 kms North of Thanjavur. Map: https://goo.gl/maps/yAe7TWyZhXeYFseu8 About Kailasanathar Temple The Chandiranaar Temple (also called Kailasanathar temple or Thingalur temple) is a Hindu temple in the village of Thingalur, 33 kilometres (21 mi) from Kumbakonam on the Kumbakonam - Thiruvaiyaru road in the South Indian state of Tamil Nadu. The presiding deity is Soma (moon). However, the main idol in the temple is that of Kailasanathar or Shiva. The temple is considered one of the nine Navagraha temples in Tamil Nadu. Source: https://en.wikipedia.org/wiki/Kailasanathar_Temple,_Thingalur - [Sree Chayavaneswarar Temple, Chaayavanam Kaviripoompattinam Post, Tamil Nadu](https://sannidhi.net/sannidhi/sree-chayavaneswarar-temple-chaayavanam-kaviripoompattinam-post-tamil-nadu/) - This is a Shiva temple. Shiva is called Rathna Chaya Vaneswarar and Shakti is called Sri Kuyilinum Inia Mozhiyal. A darshan of both Shiva and Shakti can be done from same mandapam at once. Shiva to the front, and Shakti to the left. There is a place to sit and meditate. You can go into meditative states here effortlessly. This temple is also mukti place of Iyarpahai Nayanar. How to get there: The temple is located 21.6 kms East of Mayiladuthurai. Map: https://goo.gl/maps/D6Wvied4Tvu6yFXx7 - [Appuddi Nayanar (25) Mukthi Place, Kailasanathar Temple, Thingalur, Tamil Nadu](https://sannidhi.net/sannidhi/appuddi-nayanar-25-mukthi-place-kailasanathar-temple-thingalur-tamil-nadu/) - This Temple is mukti place of Appuddi Nayanar. How to get there: The temple is located 16.2 kms North of Thanjavur. Map: https://goo.gl/maps/yAe7TWyZhXeYFseu8 About Appuddi Nayanar In devotion to the Guru, Appudi Nayanar excelled. He was an ardent Siva Bhakta. He was leading the ideal householder’s life. He belonged to a Brahmin family in Tingalur in the Chola kingdom. Appudi had heard of the glories of Tirunavukkarasar or Appar. He had heard of how God’s grace made the stone float and how Appar rode on it and floated on the sea and went to a place of safety. Even though he had not seen Appar, he had taken him as his Guru, and literally worshipped Appar. He knew that Lord Siva Himself, out of compassion for the spiritual aspirants, appeared as the Guru. He meditated on the lotus feet of the Guru. He had named all his children ‘Tirunavukkarasu’: and all the household articles had also been named after the Guru. He had erected a number of water-sheds, for the service of pilgrims, and had named all of them after the Guru. Thus had he ensured that he would constantly remember the Guru, and experience his grace. Appar himself passed through Tingalur one day. He went into one of the water-sheds. He was surprised to see his own name everywhere. He found out from some other pilgrims that the shed had been erected by Appudi and went to meet him. Appudi received the Siva Bhakta (though he did not know who it was) with great devotion. Appar said: ‘Oh noble soul, I have heard a lot about your greatness and glory. I wanted to pay my respects personally to you. Please tell me, why have you named the water-shed after somebody, and not yourself.’ Appudi was upset at this casual reference to the blessed name of his Guru. He said: ‘Oh friend, though you appear to be a Siva Bhakta, you do not seem to know Tirunavukkarasu Swamigal, who through the grace of the Lord withstood successfully all the persecutions of the Pallava king and re-established Saivism. Have you not heard how the king tied him to a stone and threw him into the sea, and how he floated back to the shore? Who are you?’ Appar was very much moved by Appudi’s devotion and replied: ‘I am that humble soul who fell a victim to severe colic and then took shelter under the Lord’s Feet. I am that humble soul who, due to the grace of Lord Siva, got cured of that disease and returned to Saivism.’ Look at the difference between the two descriptions! Appudi remembers the glory of Appar: whereas Appar chooses to recall his own failing (to preserve his humility) and the Lord’s supreme saving grace. As soon as he heard this, Appudi understood that the Siva Bhakta was none other than Appar and was overjoyed. He worshipped Appar, along with his wife and prayed to Appar to accept his Bhiksha (food). While their son had gone to the garden to bring a banana leaf, for Appar to use as his plate, the boy was bitten by a cobra. The son of a Nayanar: he was also a great devotee of the Lord! He ran to the mother eager to fulfil his duty. He handed the leaf to his mother and immediately fell down dead. Appudi did not want to let this disturb his worship of Appar Swamigal: and, therefore, hid the corpse. He invited Appar to have his meal. Appar sat down and blessed Appudi and his wife with Bhasma, and then called for their son. Appudi tactfully replied: ‘He is not in a position to come.’ Appar sensed that there was something wrong and asked Appudi to tell him the truth. Appudi informed him what had happened. Immediately Appar got up and asked Appudi to lay the corpse in front of the temple: and he himself sang a song. A miracle took place. The boy got up, as if from sleep. All were happy, except the parents of the boy. They regretted that this incident had caused some delay in Appar having his meals! Such is the nature of true devotion. Appar immediately took his meals and blessed the family. Appar lived in Appudi Adigal’s house for some time. Appudi gained the grace of the Lord, by his wonderful devotion to his Guru, Appar Swamigal. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Swayambhu Lingam, Lord Ganesha Sadhana Place, Sri Uthirapasupatheeshwarar Swamy Temple, Thiruchengattangudi, Tamil Nadu](https://sannidhi.net/sannidhi/swayambhu-lingam-lord-ganesha-sadhana-place-sri-uthirapasupatheeshwarar-swamy-temple-thiruchengattangudi-tamil-nadu/) - This is a temple of Swayambhu Lingam. This temple is also known as Ganapatheswarar as this is a place where Lord Ganesha did sadhana here. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 23 kms North West of Nagapattinam. Map: https://goo.gl/maps/ZXJe5EK7ckKMXHWv8 About Tiruchenkattankudi Uthirapasupatheeswarar Temple Tiruchenkattankudi Uthirapasupatheeswarar Temple[1] ( Tamil: திருச்செங்காட்டங்குடி உத்தராபதீசுவரர் கோயில்)[2] is a Hindu temple located at Tiruchengattankudi in Tiruvarur district, Tamil Nadu, India.[3] The historical name of the place is Ganapatheesaram.The temple is dedicated to Shiva, as the moolavar presiding deity, in his manifestation as Uthirapasupatheeswarar. His consort, Parvati, is known as Vaaitha Tirukuzhal Umai Nayaki.[4] Source: https://temple.dinamalar.com/en/new_en.php?id=339 - [Kalappal Sivan Temple, Azhagiya Nathar, Kalappal, Tamil Nadu](https://sannidhi.net/sannidhi/kalappal-sivan-temple-azhagiya-nathar-kalappal-tamil-nadu/) - This is a Shiva temple in Kalappal. Shiva is called Azhagiya Nathar (Aaditheswarar) and Shakti is called Prabha Nayaki (Pannermozhiyal). A darshan of both Shiva and Shakti can be done from same mandapam at once. Shiva to the front, and Shakti to the right. There is a place to sit and meditate. You can go into meditative states here effortlessly. This Temple is also the mukti place of Kootruva Nayanar. How to get there: The temple is located 40 kms South of Thiruvarur. Map: https://goo.gl/maps/EbQyFB8CETRM1Zo99 - [Tal Barahi Temple, Phewa Lake, Pokhara, Nepal](https://sannidhi.net/sannidhi/tal-barahi-temple-phewa-lake-pokhara-nepal/) - This is a consecrated temple of Goddess Barahi or Varahi, one of the Astamatrika goddesses. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The temple is on the island of Phewa Lake. Take the bus to lakeside. You can get a boat ride to the temple through out the day. https://goo.gl/maps/QSQtQPyYyoJdNvKW8 History of Tal Barahi In ancient times, there was a town at the current location of the Phewa lake. One evening, one old hermit came to look for night stay. When other people did not gave him a place to stay, one old couple told that they just have a bread but nothing else. The hermit happily took the food and slept outside the house. Then the saint asked the old couple to go to higher grounds, as the place was going to be flooded with water. After the hermit left, the floods came and deluged the entire place. Some how the old couple survived the floods. After their death, in 1467 BS, the locals built the temple with the idol. However, the rain came and the base holding the temple was brought to the current location of worship. Then, King Kulmandan Shah of Kaski had a dream that he should establish the temple there and worship. This was how the worship of temple started. In 2017 BS, King Mahendra built the temple in modern structure. About Barahi or Varahi Varahi (Sanskrit: वाराही, Vārāhī)[note 1] is one of the Matrikas, a group of seven mother goddesses in the Hindu religion. Bearing the head of a sow, Varahi is the shakti (feminine energy) of Varaha, the boar avatar of the god Vishnu. In Nepal, she is called Barahi. In Indian states of Rajasthan and Gujarat, she is venerated as Dandini. According to the Shumbha-Nishumbha story of the Devi Mahatmya from the Markandeya Purana religious texts, the Matrikas goddesses appears as shaktis (feminine powers) from the bodies of the gods. The scriptures say Varahi was created from Varaha. She has a boar form, wields a chakra (discus) and fights with a sword.[1][2] After the battle described in the scripture, the Matrikas dance – drunk on their victim's blood.[3] The goddess Durga leads the eight Matrikas in battle against the demon Raktabija. The red-skinned Varahi (bottom row, leftmost) rides a buffalo and holds a sword, shield and goad. Folio from a Devi Mahatmya, Nepal According to a latter episode of the Devi Mahatmya that deals with the killing of the demon Raktabija, the warrior-goddess Durga creates the Matrikas from herself and with their help slaughters the demon army. When the demon Shumbha challenges Durga to single combat, she absorbs the Matrikas into herself.[4] In the Vamana Purana, the Matrikas arise from different parts of the Divine Mother Chandika; Varahi arises from Chandika's back.[2][5] The Markendeya Purana praises Varahi as a granter of boons and the regent of the Northern direction, in a hymn where the Matrikas are declared as the protectors of the directions. In another instance in the same Purana, she is described as riding a buffalo.[6] The Devi Bhagavata Purana says Varahi, with the other Matrikas, is created by the Supreme Mother. The Mother promises the gods that the Matrikas will fight demons when needed. In the Raktabija episode, Varahi is described as having a boar form, fighting demons with her tusks while seated on a preta (corpse).[7] In the Varaha Purana, the story of Raktabija is retold, but here each of Matrikas appears from the body of another Matrika. Varahi appears seated on Shesha-nāga (the serpent on which the god Vishnu sleeps) from the posterior of Vaishnavi, the Shakti of Vishnu.[8] Varahi is said to represent the vice of envy (asuya) in the same Purana.[9][10] The Matsya Purana tells a different story of the origin of Varahi. Varahi, with other Matrikas, is created by Shiva to help him kill the demon Andhakasura, who has the ability – like Raktabija – to regenerate from his dripping blood.[8] Read More https://en.wikipedia.org/wiki/Varahi - [Linga Bhairavi, Salem, Tamil Nadu](https://sannidhi.net/sannidhi/linga-bhairavi-salem-tamil-nadu/) - This is a consecrated Linga Bhairavi temple in Salem, Tamil Nadu. You can go close, make offering to the Linga Bhairavi. You can sit and meditate next to the Linga Bhairavi. Map: https://goo.gl/maps/tADM3wntDyH63tAp9 How to Get There Linga Bhairavi is close to Magnesite Train station, and 9 kms from Salem Bus Station. About Linga Bhairavi Unique in her manifestation in the form of a linga, the eight feet tall Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity. Refined and raw, powerful and colorful, earthy, humane and mother-like, Linga Bhairavi is an absolute woman of ultimate proportions, fierce and compassionate at once. Representing the creative and nurturing aspects of the universe, she is the ultimate manifestation of the Mother Goddess – powerful and all-encompassing. Whether a devotee seeks to acquire, enjoy, or transcend the physical and material aspects of life – Devi is the Ultimate Giver of all that and more. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path and delivers them to the realm of Ultimate Liberation. Various offerings are available in this space to allow devotees to benefit from Devi’s abundant Grace. There are unique rituals that assist in every step that one takes in life, from birth to death and in-between. These rituals are designed to ensure that every life experience becomes a possibility to be touched by the Divine. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/linga-bhairavi https://lingabhairavi.org/ - [Doleshwor Mahadev Temple, Suryavinayak, Bhaktapur, Nepal](https://sannidhi.net/sannidhi/doleshwor-mahadev-temple-suryavinayak-bhaktapur-nepal/) - This is a consecrated linga of Shiva. You can make offerings and go close to the Deity. Doleshwar is believed to be the head part of Kedarnath temple located in Uttarakhand, India. According to the long held belief, the head of the deity originated in this place while the remaining body part in Kedarnath of India. A large rock outcropping amidst green forest is worshipped as a representation of Lord Kedarnath. It is said the yatra to Kedarnath is not completed without yatra to Pashupatinath and Doleshwar. you can go and sit close. You can go to meditation states effortlessly. How to get there The temple is located 4.5 kms south on the top of hill from Bhaktapur. Map: https://goo.gl/maps/WrtcEWDWkHPJ74aD8 About Doleshwor Mahadev Temple: For 4000 years people have been searching for the head of the Panch Kedar temples, a bull who was Shiva in reality, who assumed the shape of a bull to avoid the five Pandava brothers, the heroes of the Mahabharat. The legend goes back to the fabled battle of Kurukshetra fought between the five Pandava brothers and their cousins, the 100 Kaurava brothers, which is the pivot of the Mahabharata. Many folk legends related to the Garhwal region, Lord Shiva and the creation of the Panch Kedar temples are narrated. A folk legend about Panch Kedar relates to the Pandavas, the heroes of the Hindu epic Mahabharata. The Pandavas defeated and slayed their cousins — the Kauravas in the epic Kurukshetra war. They wished to atone for the sins of committing fratricide (gotra hatya) and Brāhmanahatya (killing of Brahmins — the priest class) during the war. Thus, they handed over the reins of their kingdom to their kin and left in search of lord Shiva and to seek his blessings. First, they went to the holy city of Varanasi (Kashi), believed to be Shiva's favourite city and known for its Kashi Vishwanath Temple. But, Shiva wanted to avoid them as he was deeply incensed by the death and dishonesty at the Kurukshetra war and was, therefore, insensitive to Pandavas' prayers. Therefore, he assumed the form of a bull (Nandi) and hid in the Garhwal region. Not finding Shiva in Varanasi, the Pandavas went to Garhwal Himalayas. Bhima, the second of the five Pandava brothers, then standing astride two mountains started to look for Shiva. He saw a bull grazing near Guptakashi (“hidden Kashi” — the name derived from the hiding act of Shiva). Bhima immediately recognized the bull to be Shiva. Bhima caught hold of the bull by its tail and hind legs. But the bull-formed Shiva disappeared into the ground to later reappear in parts, with the hump raising in Kedarnath, the arms appearing in Tungnath, the face showing up at Rudranath, the nabhi (navel) and stomach surfacing in Madhyamaheshwar and the hair appearing in Kalpeshwar. The Pandavas pleased with this reappearance in five different forms, built temples at the five places for venerating and worshipping Shiva. The Pandavas were thus freed from their sins. It is also believed that the fore portions of Shiva appeared at Doleshwor Mahadeva Temple, Bhaktapur district Nepal.[4][5] A variant of the tale credits Bhima of not only catching the bull, but also stopping it from disappearing. Consequently, the bull was torn asunder into five parts and appeared at five locations in the Kedar Khand of Garhwal region of the Himalayas.[4] After building the Panch Kedar Temples, the Pandavas meditated at Kedarnath for salvation, performed yagna (fire sacrifice) and then through the heavenly path called the Mahapanth (also called Swargarohini), attained heaven or salvation.[citation needed]. The Panch Kedar Temples are constructed in the North-Indian Himalayan Temple architecture with the Kedarnath, Tungnath and Madhyamaheshwar temples looking similar. After completing the pilgrimage of Lord Shiva's darshan at the Panch Kedar Temples, it is an unwritten religious rite to visit Lord Vishnu at the Badrinath Temple, as a final affirmatory proof by the devotee that he has sought blessings of Lord Shiva.[6] Research and findings The Hindu activist Bharat Jangam had been researching and claiming that Doleshwar Mahadev is the head part of Kedarnath based on the surprising links between Kedarnath and Doleshwor. The Sculptures of Shive found in both shrines are 4,000 years old. Even a stone scripture found in Doleshwor was written in Sanskrit and Old Nepalese. The priests in both shrines are selected from India's southern states of Karnataka, Andhra Pradesh, Kerala and Tamil Nadu. Both priests affix the word ‘ling’ after their names to convey their proximity to the god as his worshipper and both temples have a cluster of five Shiva shrines. The main deity of both priests is Birbhadra, a companion of Shiva, according to Hindu scriptures. [7][8] Recognition On August 22, 2009 the head priest of Kedarnath peeth Shree 1008 Jagat Guru Bheemashankarling Shivacharya unveiled the plaque claiming that Doleswore Mahadev, located in Jangam math Bhaktapur, is the head part of Shri Kedarnath. He performed Rudra Abhishek, a special worshipping at the Doleshwor temple situated in Sipadol village of Bhaktapur district. This is also mentioned in the inscription (Sheela Lekh) at Doleshwar Mahadev.[9][10][11] Thousands of devotees have been thronging in the Doleswor Mahadev Temple.[12] Source: https://en.wikipedia.org/wiki/Doleshwor_Mahadeva_Temple - [Yogi Ramsuratkumar Mahasamadhi Shrine, Yogi Ramsuratkumar Ashram, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/yogi-ramsuratkumar-mahasamadhi-shrine-yogi-ramsuratkumar-ashram-thiruvannamalai-tamil-nadu/) - This is the Maha Samadhi shrine of Yogi Ramsuratkumar. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located South of Arunachala hill, Thiruvannamalai. Map: https://goo.gl/maps/KRcDV174dEcPUcGx7 About Yogi Ramsuratkumar Early Life Yogi Ramsuratkumar took his avatar on 01.12.1918 in a small village Nardara, near the bank of Ganges situated in Uttar Pradesh. Since the devotees had a strong view that Nardara should have the same importance - connected to our Guru Maharaj as Mathura is to Krishna and Ayodhya is to Rama, this memorable Janmasthan was inaugurated on 28.08.2013. Its aim is to propagate the effectiveness of Nama Sankirthan. Even now the chanters of guru nama are quite in good numbers. From his childhood he developed an inexplicable affinity for Ganga. He was fascinated by a particular sadhu, Kapadia Baba, with whom he spend more time, also watching other sadhus doing Ganga Parikrama He befriended many saints and medicants roaming around river ganges. His experience in childhood, at River Ganga, with its holy men, itself proved later to be the formative influence that made him turn to spirituality. Travels To South India An incident led him to seek the cause for life and death. Kapadia Baba directed him to South India to get answers. In 1947 and 1948 he travelled to Aurobindo Ashram, Puducherry, Ramana Ashram, Tiruvannamalai and Papa Ramdas's Ananda Ashram, Kanhangad. Intuition And Renunciation In 1952 he became aware of Mahanirvan of Sri Aurobindo and Ramana Maharishi. To get answers for his questions in the course of his search for truth,he rushed to Ananda Ashram, Kanhangad, where His Guru, Papa Ramdas, initiated him with the Mantra 'Om Sri Ram Jai Ram Jai Jai Ram.' Repeating 'Rama Mantra' all the time for one week he merged with Brahman, the one and only existence. The Wandering Saint At Thiruvannamalai In communion with 'Brahman' all the time he travelled all over India, mostly on foot from 1952 to 1959 and settled at Tiruvannamalai. He had neither any place to stay nor any money for food or other needs. He could be found underneath the Punnai tree, Railway platform, Arunachaleswarar Temple or on the protruding planks of vessel shops during nights. He used to circumbulate around Mount Arunachala. Sannadhi Street House People though very few in number realized the divinity in him and found it difficult to locate him. Some devotees purchased a house for him in Sannadhi Street, near Arunachaleswar Temple, so that they could locate him with ease. Though the house was purchased in 1977 he occupied it only in 1978. He stayed there doing His Father's work till 23.11.1993. Sudhama House Yogi Ramsuratkumar resided here between Monday 22nd November 1993 and Saturday 24th June 2000 and sanctified it, by performing his Father's Cosmic work. Yogiji was very sick towards the end of 1993. He needed care and attention. Devaki Amma, persuaded him to stay in 'Sudama' near the Ashram site so that she and other sisters (friends) could take care of Him. He agreed. May be nearness to Ashram site was best suited for his divine dispensation. Maha Samadhi Shrine The Maha Samadhi Shrine is situated on the Southern side where the physical body of the Master has been interred. A Sivalinga specially brought from Varanasi with Vedic chantings stands installed over the Maha Samadhi. Poojas twice daily are conducted in this Samadhi Shrine with chanting of Vedas, very dear to the Master. Read More: https://www.yogiramsuratkumarashram.org/# - [Yogi Ramsuratkumar Divine hut, Yogi Ramsuratkumar Ashram, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/yogi-ramsuratkumar-divine-hut-yogi-ramsuratkumar-ashram-thiruvannamalai-tamil-nadu/) - This is the hut where Yogi Ramsuratkumar used to sit. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The ashram is located South of Arunachala hill, Thiruvannamalai. Map: https://goo.gl/maps/KRcDV174dEcPUcGx7 About Yogi Ramsuratkumar Early Life Yogi Ramsuratkumar took his avatar on 01.12.1918 in a small village Nardara, near the bank of Ganges situated in Uttar Pradesh. Since the devotees had a strong view that Nardara should have the same importance - connected to our Guru Maharaj as Mathura is to Krishna and Ayodhya is to Rama, this memorable Janmasthan was inaugurated on 28.08.2013. Its aim is to propagate the effectiveness of Nama Sankirthan. Even now the chanters of guru nama are quite in good numbers. From his childhood he developed an inexplicable affinity for Ganga. He was fascinated by a particular sadhu, Kapadia Baba, with whom he spend more time, also watching other sadhus doing Ganga Parikrama He befriended many saints and medicants roaming around river ganges. His experience in childhood, at River Ganga, with its holy men, itself proved later to be the formative influence that made him turn to spirituality. Travels To South India An incident led him to seek the cause for life and death. Kapadia Baba directed him to South India to get answers. In 1947 and 1948 he travelled to Aurobindo Ashram, Puducherry, Ramana Ashram, Tiruvannamalai and Papa Ramdas's Ananda Ashram, Kanhangad. Intuition And Renunciation In 1952 he became aware of Mahanirvan of Sri Aurobindo and Ramana Maharishi. To get answers for his questions in the course of his search for truth,he rushed to Ananda Ashram, Kanhangad, where His Guru, Papa Ramdas, initiated him with the Mantra 'Om Sri Ram Jai Ram Jai Jai Ram.' Repeating 'Rama Mantra' all the time for one week he merged with Brahman, the one and only existence. The Wandering Saint At Thiruvannamalai In communion with 'Brahman' all the time he travelled all over India, mostly on foot from 1952 to 1959 and settled at Tiruvannamalai. He had neither any place to stay nor any money for food or other needs. He could be found underneath the Punnai tree, Railway platform, Arunachaleswarar Temple or on the protruding planks of vessel shops during nights. He used to circumbulate around Mount Arunachala. Sannadhi Street House People though very few in number realized the divinity in him and found it difficult to locate him. Some devotees purchased a house for him in Sannadhi Street, near Arunachaleswar Temple, so that they could locate him with ease. Though the house was purchased in 1977 he occupied it only in 1978. He stayed there doing His Father's work till 23.11.1993. Sudhama House Yogi Ramsuratkumar resided here between Monday 22nd November 1993 and Saturday 24th June 2000 and sanctified it, by performing his Father's Cosmic work. Yogiji was very sick towards the end of 1993. He needed care and attention. Devaki Amma, persuaded him to stay in 'Sudama' near the Ashram site so that she and other sisters (friends) could take care of Him. He agreed. May be nearness to Ashram site was best suited for his divine dispensation. Maha Samadhi Shrine The Maha Samadhi Shrine is situated on the Southern side where the physical body of the Master has been interred. A Sivalinga specially brought from Varanasi with Vedic chantings stands installed over the Maha Samadhi. Poojas twice daily are conducted in this Samadhi Shrine with chanting of Vedas, very dear to the Master. Read More: https://www.yogiramsuratkumarashram.org/# - [Mayamma Jeevasamadhi, Salem, Tamil Nadu](https://sannidhi.net/sannidhi/mayamma-jeevasamadhi-salem-tamil-nadu/) - This is the Jeevasamadhi of Mayamma. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The Jeevasamadhi is 6.4 kms North of Salem. Map: https://goo.gl/maps/yWF9Y2ZodMyRNh6D6 About Mayamma The greatest men of the world have passed away unknown. These self-realized men are calm, serene, silent and quite often unknown. Ever blissful, they abide in themselves. These men do good to the world, unnoticed and unsolicited, by their silent power. The voice of silence is more powerful than the voice of speech, and the highest teaching, it is said, has come from the silent Lord Dakshinamurthy sitting with chinmudra under the banyan tree. The transformation they bring about in the minds and lives of people by their spiritual power has immense impact on the development of society. Such great and spiritually evolved men live in caves and forests, away from the crowd. But some live amongst us but are not noticed by imperfect men like us. They behave differently which appears to us as abnormal. One such great men who adorned our country was Devi Mayamma who lived on the shores of Kanyakumari. She was scantily dressed in torn rags was surrounded by dogs. She had no home and no shelter. She resided in pure consciousness. She moved about in the lanes and streets of Kanyakumari with the dogs following her. She begged none for food, and whatever food she got from the hoteliers and other she shared it with the dogs. By this conduct she showed that God lives in all living creatures, great or small. She spoke nothing although she knew many languages. By her silence, she could communicate the wisdom needed by men yearning to know the TRUTH. Radiating spiritual brilliance, she served as the lighthouse leading the people from darkness to LIGHT, from illusion to REALITY. Although it is widely believed that she hailed from Assam, no one knows it for certain. Her age is a subject-matter of speculation. Her agility defied her appearance. She used to swim from the shore to vivekananda Rock and deep into the sea like a teenager. For hours and hours she used to float in the sea-water. Age or country of a divine personality is not relevant to us and it does not serve any purpose. They belong to all the Ages and to the entire world. People called her by different names Mayamma, Devi Mayamma, Mayee, Mayee Devi, Mother, Goddess of Kanyakumari. She was little known in kanyakumari for a long time. A small incident considered to be a miracle by commoners awakened the people to see divinity in the slim and aged lady in torn clothes. One day a dog was run over by a speeding vehicle and the poor creature’s intestines came out of its body. Bystanders were watching the dog, some helplessly and some unconcerned. The dog was left uncared for and was almost dead. The mother came running, lifted the dog and placing it on her lap, gently inserted the intestines into its normal place. Lo and behold! The dog came alive stood, looked at the Mother with love and ran away. This incident become the talk of the town and people of Kanyakumari started to worship Mayamma Devi as Divine Mother. She did not perform any miracles, but they just happened in her presence. People who ignored her till that day flocked to her with reverence and devotion. Yet, Her love for all living beings was unconditional and absolute. Her very presence was a great blessing to all. She was, till then, known in and around Kanyakumari only. Another great sage revealed the glory of Mayamma Devi to the people in other parts of South India, Sadguru Sri Gnananandagiri Swamigal, who was pontiff of jyotir Mutt for sometimes and who later did intense penance in the icy caves of Himalayas and in other parts of India and also in SriLanka for many decades, established an Ashram at Thapovanam on the northern bank of South Pennar river near Tirukkoilur. One day at Thapovanam a devotee told Sadgurudev that he had visited Kanyakumari.Sadgurudev asked him “what did you see there?” The devotee replied “the Magnificient Vivekananda Rock, Light house guiding the sailors, Adi Sankara hall, the aura of sunrise and sunset and the famous Bhagavathi (Kanyakumari) Amman Temple.” Sadgurudev asked him: “Have you not seen a gem there, a priceless onel!” The devotee thought that Sadgurudev was referring to the nose-ring of the Goddess in the temple which reflected the sun’s rays and replied: “Yes Swamiji, the nose-ring of Bhagavathi Amman, while reflecting the sun’s rays, shines like a diamond.” Sadgurudev smilingly chided him with these words: “No,No! the Goddess is not in the temple. She is outside the temple roaming around in torn clothes carrying an old bundle and accompanied by dogs. She is the precious Gem. A priceless one! You should have seen her.” Amongst the devotees present on that day at Thapovanam was Sri. A.R.P.N Rajamanickam Nadar. He understood the message concealed in the nectar-like words of Sadgurudev with the permission of Sadgurudev, he rushed to Kanyakumari like a child in search of its mother. Mother indeed she is to the entire world! On arrival at Kanyakumari, he made enquiries about the Divine lady and he was told that nobody knew when she came to Kanyakumari, it was believed that she had come from Assam, she was regarded as incarnation of Adi Parasakthi, and that she could be found along with some dogs on the Sea-Shore. Rajamanickam (literally translated into English the name would read king-gem or king of gems) could immediately find the precious Gem, Devi Mayamma on the seashore. At the confluence of three seas (Bay of Bengal, Indian Ocean and Arabian sea), he prostrated before Devi Mayamma, herself personifying three Goddesses Durga, Lakshmi and Saraswathi. Rajamanickam endeared himself to the MOTHER though intense devotion and selfless service. The iron particle moved towards the Magnet and both stuck together! Seeing her without even a hut to stay, Rajamanickam constructed a little cottage south of Lord Ganapathy Temple after obtaining permission from the Temple Authorities. But, one cannot limit her to the hut and she roamed around the streets of Kanyakumari as was her wont. Rajamanickam started “Mayamma Samajam” and bought a piece of land admeasuring about 25 cents opposite to the Light House and construction work of the building to house “Mayamma Samajam” began on 14th November,1974. The building was completed in 1978 and was opened on 7th September 1978.while the Light House guided the ships sailing in the ocean, Mayamma Samajam seved as a beacon Light to the people to swim the ocean of samsara and reach the shore of self-realization. Devi Mayamma did not travel beyond Kanyakumari ever since she came to the town. Suddenly on 26th September 1976, she made a whirlwind tour. First to Tuticorin and accompanied there by Rajamanickam she went to Kasavanampatti (near Dindigul) to bless Avadhoota Mouna Swamigal and from there to Thapovanam. After paying respects to the Mahasamadhi of Sadguru Sri Gnananandagiri Swamigal at Thapovanam, she went to Tiruvannamalai. At Tiruvannamalai she and Yogi Ramsuratkumar were locked up in silent conversation for 12 hours at the end of which she said “Kaam jaldi karo” in Hindi meaning “DO the work fast”. What did they communicate with each other? We can only guess. Perhaps she wanted Yogi Ramsuratkumarji to hasten his work of redeeming mankind and of giving solace to the conflict-stricken populace. She returned to Kanyakumari on the morning of 28th September 1976 after visiting again Kasavanampatti Mouna Swamigal Enroute. Besides this journey, her only other trips known to human vision were to Sri Nainar Swamigal at Pothayadi, a hill very near to Kanyakumari. She did not teach anything by speech or in writing. Her silence itself was eloquent. By her own conduct and action, she gave us the message of universal love. “Love all the creatures. See God in everything. Work silently without expecting any reward. Raise yourself and see the kingdom of God within. Float in the sea of pure consciousness”this in short is her message. Finally Devi Mayamma proceeded to salem and gave dharshan to devotees. The immortal Mother shed her mortal coils on February 9,1992. The Divine Mother who silently engineered the transformation in men towards ultimate perfection is not physically present now. But her spirit lives. Her Grace, Her Blessings, her silent wisdom-all these will live for eternity. Paduka Poojas, Prayers, Bhajans, Spiritual and Religious discourses form part of the activities of Mayamma Samajam. Chitra Poornima, Ram Navami, Gokulashtami, Sarad Navaratri, Annual Aradhana of Devi Mayamma are the other important functions celebrated at Samajam. At these function, all the devotees and the poor people are fed. A trip to Mayamma Samajam will doubtless give you Bliss and eternal happiness. Read More: https://mayammasamajam.org/about.php - [Sri Swayamprakash Avadootha Swamigal Jeevasamadhi, Thathagiri Ashramam, Senthamangalam, Tamil Nadu](https://sannidhi.net/sannidhi/sri-swayamprakash-avadootha-swamigal-jeevasamadhi-thathagiri-ashramam-senthamangalam-tamil-nadu/) - This is a Jeevasamadhi of Sri Swayamprakash Saraswathi Avadootha Swamigal. His jeevasamadhi is inside the Thathagiri Ashramam. He was a disciple of Judge Swamigal There is a place of sit and mediate close to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The jeevasamadhi is located 1.5 kms south of Senthamangalam. Map: https://goo.gl/maps/oYcaC86uTahwUiBj7 About Shri Swayamprakash Avadootha Swamigal: Swamigal was born in a village ‘kalpattu’ (a village at a distance of around 16 kms from Vilupuram and close Thirukovilur in Tamilnadu) on 28-11-1871. He was born with 3 brothers and 2 sisters. His parents were Sriramaswamy Sastrigal and Smt. Janaki Ammal. Swamigal’s purvashrama name was ‘Krishnamurthy’. During his childhood, his father moved from Kalpattu to a small village ‘Aduthurai’ on the banks of Cauvery in Tanjore district. After resigning the job, Krishnamurthy reached Kashi and became a student of Sri Dakshinamurthy Swamigal. He learnt more about the vedhas for 3 years. During this time, Krishnamurthy’s health also deteriorated. The ashram informed his parents about the same and they rushed to Kashi and requested him to come back with them. Krishnamurthy informed and assured them that he will come back to their village on the 96th day from then. His parents’ heavy heartedly left Kashi without knowing what was in the store! Though Krishnamurthy assured his parents that he will return on 96th day, his mind was restless and was thinking more about Sanyasam (sainthood). He requested his guru to give ‘Deeksha’ which is a ritual process to recognize a person as ‘Sanyasi’. In Hindu rituals, Sanyasam can be granted only by a ‘Guru’ and that too by following proper rituals. His Guru smiled at him and told that he should get the blessings and permission from his parents to attain the Sanyasam which is mandatory. Krishnamurthy wrote a letter to his parents to grant him the required permission for becoming Sanyasi. But his parents asked him to come to his native first and hence Krishnamurthy decided to go to the village in person to get their permission. Krishamurthy heard about a Mahan ‘Judge Swamigal’ who was staying in Madurai that time. Judge Swamigal got this name because of his earlier profession as a judge. He resigned his post and took up the Sanyasam following the ‘Avadootha school of Ashram’. He was well respected for his strict disciplines and his determinations. Krishnamurthy reached Madurai and met Judge Swamigal and detailed about his thoughts and his preparedness to take up Sanyasam. He also requested Judge Swamigal to take him as a disciple and provide ‘Deeksha’ to take up the Sanyasam. Being a Mahan, Judge Swamigal realized the fire inside Krishnamurthy. He also felt that this Krishnamurthy had the required potential to follow ‘Avadootham’ and Sanyasam. He enquired about Krishnamurthy’s family members and asked him to get the permission of his mother on the spot and can take up the Sanyasam before his mother only. He also gave the instructions that need to be followed before and after taking the Sanyasam. Krishnamurthy walked 72 miles to reach his mother. At that time, he was wearing only a ‘loin cloth’. He did a ‘Prathakshanam’ (going around) around his mother for 3 times and fell flat (Namaskaram) before his mother. When he got up, the cloth fell down due to his guru’s blessings and he stood there as ‘Avadootha Swamigal’ and he became ‘Sri Swayam Prakasa Saraswath Avadootha Swamigal’ (henceforth referred here as ‘Swamigal’). Swamigal as Avadootha Sanyasi Avadootha Ashram is not an easy approach for Sanyasis’. It may be a way that was used to the public people living around Himalayas where several saints perform their penance without dress and people are used to it. But following such a practice in South India cannot be imagined at all. In a society where dresses play an important role and half naked itself is considered as a nuisance. After taking up the Sanyasam, Swamigal planned to visit the temples around and first decided to visit Nerur Sadhasiva Brahmendra Saraswathi Swamigal ‘Adhishtanam’ (Adhishtanam is a place where a saint is usually buried). Swamigal used to walk very fast. Avadootha sect does not require its followers to take daily bath & perform pooja like other saints and hence Swamigal was perceived as a ‘lunatic’ by the public at many places as his body was covered with mud & dust. Some people at some places considered him as a person creating nuisance and hence threw stones at him. Swamigal did not have consciousness about his body & wounds and used to walk ignoring all oppressions and take food either by Bhiksha or with the fruits available on the way. Swamigal visited Nerur and worshipped Sadashivar who is considered as Guru of Judge Swamigal. After this, he visited the temples in Tanjore, Kumbakonam, Virudhachalam, and Chidambaram and reached Thiruvannamalai. At Thiruvannamalai, he met ‘Ramana Maharishi’. Both of them performed penance together at the hilltop under a mango tree. Ramana Maharishi mentions about our Swamigal as a ‘Vairaghya Purushar’ (Deterministic & Dedicated saint) (Reference: from his table: Ramananda Swarnagiri). Swamigal liked the ambience of Thiruvannamalai as it is like a citadel of saints in South India. At this time, his relatives learnt about his presence in Thiruvannamalai and started visiting him (like the same experience of Ramana Maharishi). Our Swamigal could not bear the visitors influences in Thiruvannamalai and hence decided to move to Kolli hills in Salem district of Tamilnadu. Kolli hills are considered to be mysterious hills equivalent to the ‘Chathuraigiri’ in south Tamilnadu. Our Swamigal began his walk towards Kolli hills and was arrested by the police at Salem for creating nuisance and an advocate who happened to be his devotee appeared for him and relieved him from the clutches of the arrest by detailing the court about the sanctity attached with the Avadootha Ashram. After this, Swamigal stayed in Salem for few days and proceeded to Kolli hills. At Kolli hills, Swamigal noticed various Sanyasis in deep meditation across the hilly areas and reached a place called ‘Senthamangalam’ located at the foothills of Kolli hills. Swamigal at Senthamangalam Senthamangalam was a big village wherein Hindus & Muslims formed the majority of the population. Swamigal faced hardships when he was walking in the streets of Muslims and they pelted stones at him. One of the stone hit the throat of Swamigal very badly. He never bothered about the wounds but the set of people who threw stones at him died within a short period due to their internal rivalries and by getting wounds in their throats. This surprised many in the village and they realized that a big Mahan is among them. The news spread like a wildfire and thousands of devotees thronged to get his blessings. Though Swamigal wished to perform meditation and get into a deep penance, the devotees’ crowd grew larger day by day and hence he moved from Senthamangalam to deep forests inside Kolli hills to get his loneliness and privacy. At that time, a lady was found murdered in Kolli hills and some people created rumors that Swamigal was the reason behind the same. This frustrated our Swamigal and he decided to end his life through ‘Nirvikalpa Samadhi’. But true devotees got him back to Senthamangalam and made him to stay at a place called ‘Sanyasi Karadu’ – a small hillock near Senthamangalam. Swamigal’s gratitude for his Guru. During this period, Judge Swamigal (the guru of our Swamigal who gave Deeksha to our Swamigal) attained Samadhi at a place called ‘Narthamalai’ in Pudukottai district in Tamilnadu (around 130 kms from Senthamangalam). Some devotees brought his body to Pudukottai to build his Adhishtanam with the help of the contributions from the king of Pudukottai and rich people of the kingdom. In due course, people slowly forgot about the place and also stopped pooja. Our Swamigal learnt about this through his supernatural power and went there one night to find the place of his guru. He also created the instinct among many good people in Pudukottai about this. Hence suddenly many people started talking about this and tried to find out the place of Adhishtanam (buried place) of judge Swamigal as it got submerged under various plants & bushes. Some people came to our Swamigal in Senthamangalam to help them to show them the place. Swamigal pointed them in a map about the place. Soon, the activities picked up to renovate judge Swamigal temple and the Kumbabhishekam happened on 31-05-1936. He also sent hone his prime disciple – Sri Santhananda Swamigal to Pudukottai to take charge of the Adhishtanam. Shri Santanandar went to Pudukottai and undertook ‘Mouna Vratham’ (oath of silence) for 1 year and ate only the neem leaves and did a penance. Goddess Bhuvaneswari appeared in his dream and asked him to build a temple in that place and now people of Pudukottai witness the famous ‘Bhuvaneswari Ashram’ in Pudukottai with Judge Swamigal Adhishtanam. Mahasamadhi It was exactly December 29, 1948 (29-12-1948). Swamigal’s breath started going inwards slowly and got immersed in his body only. This is the highest form of Samadhi and Swamigal did that. Before that, he created a Sannidhi (place) before the Dattatreya statue for burying his body as Jeeva Samadhi. Source: http://anantahimalayas.blogspot.com/2014/12/shri-swayam-prakasha-avadootha-swamigal.html - [Sanyansi Varadhan Swamigal Jeevasamadhi, Attur, Tamil Nadu](https://sannidhi.net/sannidhi/sanyansi-varadhan-swamigal-jeevasamadhi-attur-tamil-nadu/) - This is the Jeevasamadhi of Sanyansi Varadhan Swamigal. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The Jeevasamadhi is 44.5 kms East of Salem. Map: https://goo.gl/maps/2bNkLzMVAcj1ucZq6 - [Alukku Swami Siddhar Jeevasamadhi, Vettaikaranpudur, Tamil Nadu](https://sannidhi.net/sannidhi/alukku-swami-siddhar-jeevasamadhi-vettaikaranpudur-tamil-nadu/) - This is the Jeevasamadhi of Alukku Swami Siddhar. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The Jeevasamadhi is 16.5 kms South West of Pollachi. Map: https://goo.gl/maps/m3n19RCpsRmBRJHe6 - [Kodi Swamigal Jeevasamadhi, Anthiyur, Tamil Nadu](https://sannidhi.net/sannidhi/kodi-swamigal-jeevasamadhi-anthiyur-tamil-nadu/) - This is the Jeevasamadhi of Kodi Swamigal. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The Jeevasamadhi is 12 kms North of Pollachi. Map: https://goo.gl/maps/D2W1sCDPbdZkxJ5E9 About Kodi Swamigal Sri Sri Sri Ponmudi Kodi Swamigal - neither his beginnings nor roots are known. Standing on one leg in intense penance on the shores of Dhanushkodi, he spent years gazing at the sun. He left Dhanushkodi in circa 1957. The fisherfolk of Dhanushkodi, while visiting the sea for their fishing duties, saw Kodi Swamigal in intense penance. They considered seeing him a lucky charm. However, they did not realise that this was the gift of a lifetime, witnessing a miracle that went undocumented in any form. This memory remains in the hearts of the individuals who had encounters with the enlightened being. Dhanushkodi circa 1940 -1950 After his intense penance on the shores of Dhanushkodi, Swamigal and Shri, N. Varadarajulu left for the latter's house during the early '50s. Trichy, Chennai, Madurai & Coimbatore - 1950 - 1962 From Dhanushkodi, the Swamigal seems to have come to Trichy and stayed at Kallukuzhi Anjaneyar temple. He sometimes left Trichy for impromptu visits to Chennai, Madurai & Neikarapatty Zamin in Coimbatore. Puravipalayam - 1963- 1994 The wandering mystic finally halted at the palace of Puravipalayam. He chose the palace's terrace and stayed there till he shed his physical body. Age is just a number! It isn't easy to trace his period of origin to a particular historical time. There is a lot of speculation about the age of Kodi Swamigal. Renowned astrologers who tried to find his age using the lines on the palm of his hand were bewildered when it showed his age as just seven. In 1986, senior medical experts from England and Spain visited Puravipalayam. They tried to find his age by testing his DNA, but The experts could achieve nothing concrete. He was a manifestation of someone beyond age and the limits of the universe. His gross body(sthula sharira) appeared like the body of a 90-year-old to his devotees. The Silent Saint Kodi thatha uttered very few words and always spoke in sukshama(cryptic). However, listeners who understood the meaning of the words found them as valuable as diamonds. A siddha's state of mind is highly contagious. A person in their presence experiences glimpses of eternal peace and calm that the Siddha has permanently attained through sadhana and tapas. The ordinary human mind finds it difficult to understand the divine and prophetic language spoken by a Siddha Purusha. Only when certain events come to pass, do we realise the connection to the words spoken earlier. Kodi thatha decried puffery and kept off from all kinds of ballyhoo. He was hardly known to a handful of people while living in a human form. He detested crowds and constantly tested the sincerity of devotees before lending a helping hand. Kodi Thatha for all Kodi thatha never allowed himself to be within a specific circle of religion, caste or class. He was an affectionate and caring thatha to everyone. All seekers were equal to him, whether from the palace or the streets. He saw everyone and showered his grace equally on people from all walks of life. Affectionately called "Kodi thatha", he was revered and respected by his devotees. He used to quote instances from various periods randomly. For example, he once spoke about events that happened in the streets of Chicago when Swami Vivekananda gave his speech. Read More https://kodiswamigal.com/kodiswamigal - [Osani Siddhar (Maanika Siddhar) Jeevasamadhi, Kolli Hills, Tamil Nadu](https://sannidhi.net/sannidhi/osani-siddhar-maanika-siddhar-jeevasamadhi-kolli-hills-tamil-nadu/) - This is the Jeevasamadhi of Osani Siddhar (Maanika Siddhar). There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The Jeevasamadhi is 2.6 kms North of Kolli Malai Sivan Koil. Map: https://goo.gl/maps/8FPaeR3ccWoo1L438 - [Shri Seshadri Swamigal Jeevasamadhi, Shri Seshadri Swamigal Ashramam, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/shri-seshadri-swamigal-jeevasamadhi-shri-seshadri-swamigal-ashramam-thiruvannamalai-tamil-nadu/) - This is the jeevasamadhi of Shri Seshadri Swamigal. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located South of Arunachala hill, Thiruvannamalai. Map: https://goo.gl/maps/oGELo7EKnymejtoi9 About Shri Seshadri Swamigal Vazhur Village It is a small and beautiful village situated near Vandavasi Town in Thiruvannamalai District. A divine child was born for Srimathi Maragatham at the Agragaram in this village ( Now called Vazhur Agaram) on 22nd January, 1870 in Haastha Natshatra. Sri swamigal hails from Kamakoti Vamsam, who were brought to South India from Narmadha River basin by Adi Sankaracharya for Sri Vidhya Upasagam. The village has a perumal temple near the ancestral housing site of swamigal and a Sivan Temple with Lord Brammapurieswarer and Kamarasavalli. This is a very old temple with ancient inscriptions and the Lord Muruga at this temple was sung by saint Arunagirinathar. There is a beautiful temple tank and one side of the steps (padithurai) is named as Kamakoti Padithurai, which is located very near to the ancestral housing site. Sri swamigal's mother Smt Maragathammal hails from this village and married to Sri Varadharajar, who was residing at Kancheepuram. The couples had no issues for long time. Goddes Kamakshi appeared in the dream of Sri Kamakoti Sastrigal, the grand-father of Sri swamigal and advised him to give “ Navaneetham” ( Butter) to Smt Maragatham. Soon after she was conceived and gave birth to a male child and they named the baby as "Seshadri". After the child birth, mother and child moved to father's place at Kancheepuram. As child, swamigal grew up at Kancheepuram and at Vazhur by visiting the grandfather’s place very often. To the sorrow, child seshadri lost his father at his very young age. Due to the demise of her husband, Smt Maragatham was very much upset and Kamakoti Sastrigal took Smt Maragatham and child Seshadri along with his brother narasimhan with him to his native village "Vazhur" for change of place. Child Seshadri was living with his grandfather Kamakoti sastrigal in this village between the ages of 14 to 17. At his small age, he did pravachanam at Vandhavasi Town when his grandfather was not well and it was appreciated very much by all the learned scholars at that point of time. Due to his old age and deteriorating health of Smt Maragatham, Kamakoti Sastrigal moved back the family to Kancheepuram at the age of 17 of Seshadri. Golden Hand Seshadri When the child was four years old, his mother took him to the 10 day annual festival started at Sri Varadharaja Swamy temple at china kancheepuram. A shop keeper, who sells dolls, opened his big bag for displaying them for sale. On seeing this, the child wanted to buy a statue from him. But his Mother did not take it seriously, however the shop owner on seeing the lovely wish of the child asked the child to take a statue on his own. Child seshadri took a "balakrishna statue" happily and when mother wanted to pay for it, the shop owner refused to take it. Thereafter, Child seshadri went to the temple for swami dharshan. To the surprise of the shopkeeper, all his stocks of dolls were sold within the same day, unlike the earlier years where his stocks were continuously sold for the whole of the 10 days festival. On seeing the child next day during their visit, the shopkeeper went to the child and took his hands to his head and praised that it is "golden hand" and narrated to Smt Maragatham and others that all his dolls were sold in a day after the child picked the first doll yesterday. Everyone including the mother was surprised to note this event. After this event, everyone called him as "thanga kai seshadri" (golden hand). Sanyasam, Miracle at the locked Room and Journey to Thiruvannamalai Soon after the family moved back to Kancheepuram, Smt Maragatham ammal passed away and after his mother’s death, swamigal spent most of his time in poojas, thapas and he did even midnight japam at Mayanam (cemetery), much against the wish of his uncle and other learned scholars. But swamigal did not listen to anyone and continued his japam at various places of his choice. Swamigal drew a picture of arunachala hill and used to worship the same regularly. During these days, he met one Sri Balaji Swamigal, who had come from north and camping at "sarvatheerthakarai" (name of the temple tank at Kancheepuram) and took sanyasam from him without informing to family members, namely his uncle Sri ramaswamy josier. As swamigals activities are not similar to the children of his age clubbed with erratic conducts, everyone thought that he is mentally ill. On the day of his father's thithi, his uncle called him and requested to stay at home for the rituals and accept the prasadams. However, Swamigal informed his uncle that he had already took sanyasa and hence performing rituals for his father was not possible. On hearing this, his uncle got angry and locked seshadri in a room in the house until the completion of rituals. When uncle opened the door around noon, noticed to his wonder that Seshadri had disappeared from the locked room. Only after the said incident, all of them including his family members came to know about the saintlinees of sri Swamigal. After his disappearance, he was found at the sivan temple at Kaveripakkam, a village situated in the National Highway between Kancheepuram to Bangalore. Thereafter, swamigal had gone to Tindivanam sivam temple, then to Iyankulam, a village near Tindivanam and then to Doosi Maamandoor village, Tirupattur (North Arcot dist), sanyasi paarai village and finally entered Thiruvannamalai at the age of 19 in 1889 and lived there till his Demise. 7 years later, Sri Ramana Maharishi entered Thiruvannamalai at the age of 16. They were contemporaries at that point of time. Endless Miracles atThiruvannamalai In the early days, no one at Thiruvannamalai knew that Swamigal was a great saint as he lived like a beggar by his attire and a mad person by his behavior and conducts. One day, by looking at the sky Swamigal shouted "Vitoba poran" "Vitoba poran" in Tamil. [ meaning 'vitoba is leaving' 'vitoba is leaving]. People at the streets were wondering why Swamigal was shouting like this. After some time, the news of the demise of [siddhi] Sri Vitoba Swamigal, who was again a saint living at Bolur near Thirivannamalai reached Thiruvannamalai. Then only the people of Thiruvannamalai came to know about the greatness of Swamigal. Sri Swamigal did lots of miracles for many persons and if we list it, this article will be transformed into an exhaustive book and hence the same is not elaborated here. However few of the incidents are briefed hereunder: Simultaneous multiple appearances at different places. Brought showers (rain) on the request of the people of Thiruvannamalai. Healed various diseases for many people. Though Swamiji was glued to Thiruvannamalai, he narrated various incidents that happened in far off places. Instrumental in sending Thirupugazh Swamigal to Vallimalai and advised him to spread the glory of Thirupugazh. On his request, he had given darshan at Vallimalai in the form of squirrel. To know further in details about his life and miracles, you can read a book about Swamigal written by Kuzhumani Narayana Sastrigal, titled as "Seshadri Swamigal Saritham". This book has a preface given by Sri Ramana Maharishi himself. Sri Swamigal attained immortality during the month of Margazhi on Bahula Navami day, English date on 4-1-1929. Ramana Maharshi & Shri Seshadri Swamigal As known to everyone, Sri Ramana Maharishi did his Tapas in the Patalalingam gugai, an underground vault in the Arunachaleswarer temple complex. He remained there in deep meditation, for days together, oblivious to the ants, vermin, and mosquitoes who were feasting on him. At the last juncture of Sri Ramana’s body deteriorating by insects, it is believed that Sri swamigal along with some devotees brought Sri Ramana out of the cave, introduced him to the world and thereafter it is a new chapter in Indian Spiritual history. Read More: http://www.seshadriswamigal.in/resource/About-Swamigal.aspx - [Mookupodi Siddhar Jeevasamadhi, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/mookupodi-siddhar-jeevasamadhi-thiruvannamalai-tamil-nadu/) - This is the Jeevasamadhi of Mookupodi Siddhar. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The ashram is located North of Arunachala hill, Thiruvannamalai. Map: https://goo.gl/maps/KC2t8Gfi6Z5uH1Sk7 About Mookupodi Siddhar Mookupodi Siddhar also called as Mookupodi Swamigal was born in a village at Salem in the Gounder community and his birth name was Mottaiyan. He worked in a local temple as a priest and served Lord Veerabhadra in a pleasing manner. He used to decorate the deity with beautiful garlands and done puja regularly. At his teenage he got married to a pious girl, and soon gave birth to a male child and named him as Periyasamy. After his son’s birth, he left his home, and visited many holy places and worshipped the gods and goddesses and attained spiritual power. After a long journey, he settled down at Tiruvannamalai and lived in various temples at Tiruvannamalai. He used to apply the snuff in his nose, and hence he was known as Mookupodi Swami. He used to correctly predict the climatic conditions, and foretells the future of his devotees. Due to that, his name and fame has got spread, and people began to come from various parts of Tamil Nadu in order to receive his blessings. He used to talk occasionally and always remain silent. Sometimes, he used scold the people, and beat them with his stick, which he used to hold always in his hand. But whatever he does, his devotees would consider it as his blessings only, and never gets angry over him. He breathed his last in the year 2018. Read More: https://www.hinduscriptures.com/gurus/saints/mookupodi-siddhar/36428/ - [Azhagammal Samadhi (Mother of Sri Ramana Maharshi), Ramanasramam, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/azhagammal-samadhi-mother-of-sri-ramana-maharshi-ramanasramam-thiruvannamalai-tamil-nadu/) - This is the Samadhi of Azhagammal, Mother of Sri Ramana Maharshi. The Samadhi is next to Sri Ramana Maharshi's Samadhi. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located South of Arunachala hill, Thiruvannamalai. Map: https://goo.gl/maps/KtPFm5V2DuxDVsw7A About Azhagammal Azhagammal (1864 – 1922) was the holy mother of Sri Ramana Maharishi. And she lived in Tiruchuli, and had four children, and one among them was Sri Ramana, who is considered to be a divine incarnation of Lord Shiva. After Ramana left his home at his younger age for seeking spirituality and took shelter in Tiruvannamalai, after some time, his mother Azhagammal also stayed with him, and served him in a proper manner. She lived in a state of poverty and stayed in the caves of Arunachala Hills along with her son. She tolerated all sorts of difficulties for the sake of her divine son. She used to sleep in the floor, without having proper blankets, and took only simple food offered by the devotees of Sri Ramana. She also eagerly provided food to the visiting guests of Ramana. After attaining spiritual enlightenment through the grace of her son Ramana, she has attained SALVATION in the year 1922. Her younger son has also lived along with her, and become a saint and attained SALVATION after his death. A Samadhi Temple was constructed at the Ramanashram, and still now lot of devotees are worshipping the shrine of the holy mother and getting relieved from their problems. Read More: https://www.hinduscriptures.com/gurus/holy-mother/azhagammal-mother-of-sri-ramana/36077/ - [Ammani Amman Jeevasamadhi, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/ammani-amman-jeevasamadhi-thiruvannamalai-tamil-nadu/) - This is the jeevasamadhi of Ammani Amman. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located Eastern side of Arunachala hill, Thiruvannamalai. Map: https://goo.gl/maps/2vwHTK8VzjxJ9AEA9 About Ammani Amman Ammani Amman was born in the small village of Chennasamutharam, which is located at the foot of Javadhi Hills (near Chengam). She is famous for building the North Gopuram of Tiruvannamalai Temple (Arunachaleswarar Kovil). She was born to Gopala Pillai and Alu Ammal and had a brother named Thandavan Pillai. Her parents planned to marry off their daughter and although Ammani Amman was not interested in marriage, she did not oppose the wish of her parents. Her parents selected a boy, who was related to her family and fixed the date for the marriage. On the first day of her marriage Ammani Amman told her husband about her devotion to Lord Shiva, and that she wanted to live a life dedicated to her chosen God. Her husband was irate and told his wife of his own wishes for their marriage. The discussion between the two led to strong words and Ammani Amman spoke harshly to her husband. After their argument, she left the house and went and stood in a nearby pond. She remained in the pond throughout the night and when she left the pond the next morning, was able to chant many mantras. Still in a trance-like condition, she wandered about near her village until she reached a small waterfall. At that place she remained motionless for two days. On the third day, in response to the unceasing prayers of her relatives, Ammani Amman left the waterfall and gave handfuls of sandy earth to her awaiting relatives (who had remained fasting in that place throughout on a vigil). The sand was transformed into fried rice, which amazed her family—who then questioned Ammani Amman about who she was and the nature of the powers she had acquired. Ammani Amman responded to their questioning:- It is reported that she claimed she was Parashakthi, consort of Lord Shiva. She continued with her narrative relating that when she was living with the Lord, one day she asked Him to answer her doubt as what was the sun and the moon. The Lord replied that, “the sun and moon are my two eyes – the right is the sun, and the left is the moon.” In play Parashakti moved to the back of the Lord and put her hands over His eyes, closing them. All became dark. The Lord angrily told her that although she was His wife, that she had to atone for the mistake of closing His eyes by taking birth for two jenmas (lives) on earth. Both those two births were ordained to take place at the village of Chennasamutharam. In the first jenma (birth), Ammani Amman related to her relatives (who were listening to her narrative), that she was brought up as an adopted daughter to a farmer and his wife of Chennasamutharam. Her adopted parents were Aadhyan and Godvari. They were devotees of Lord Shiva and did not themselves have a child. One day local villagers summoned them to a big stone at the village. On the stone the couple saw a small female child. Believing the child to be prasad from the Lord, they adopted the baby and gave it the name of Chennama (which was told by Lord Shiva in a dream to Aadhyan). Even to this day the villagers worship a big rock at that place (where the baby was believed to have been discovered) in the name of Ammani Amman i.e. Chennama Rock. As Chennama was growing up, she daily performed meditation and puja to Lord Shiva. A Muslim King Nawab, who was ruler in the area of Chengam, came to hear about the God-gifted child and came to see her. He asked Aadhyan and Godvari to give the child to his care, vowing that he would adopt the girl and eventually make her Queen of his Kingdom. The parents told their adopted daughter what the King proposed. The child asked the King to return on the eighth day. Before the King arrived on the eighth day (as related by Chennama) villagers and parents sent her away on a small boat, travelling throughout the night. In the morning she reached Neepathurai. On reaching that place, a person came to her – it was Velliyappa Chittar (a saint living in that village). On seeing the young girl he intuited who she was and showed her to a cave where the Saptha Kannigals (seven guardian deities) would protect her from all adversity. She went into the cave and sat surrendered to the protection of the Saptha Kannigals. Nawab, the King, on hearing the news that Chennama was at Neepathurai Village arrived there with his army to see the child. He met the saint Velliyappa Chittar who told the King that the child had been born to save devotees, that she was an incarnation of Parvati and did not belong in the worldly realm even as a Queen. Velliyappa Chittar showed the king the cave the child had entered and was now living under the protection of the Saptha Kannigals. On hearing the words of the saint the King was shocked and realised the mistake of his previously trying to take the child. Thereafter the King spent the remainder of his life as watchman and guardian to Chennama. The saint, Velliyappa Chittar soon after attained jivan samadhi. Above the rock of Velliyappa Chittar’s jivan samadhi, there is today a Temple at Neepathurai Village known as Sri Prasana Venktatesha Perumal Temple. Thus the first jenma (birth) of Ammani Amman as Chennama ended. In the second jenma (as she relates in her narrative to her friends and relatives by the waterfall) she took birth as Ammani Amman in order that she could perform tapas and service in atonement for the mistake she had previously made of closing the eyes of Lord Shiva. The service ordained to her was to complete the construction of the North Gopuram of Arunachaleswarar Temple (Tiruvannamalai) which had been started by King Vallala Maharaja. The King was responsible for the development of many parts of Arunachaleswarar Temple but had left the North Gopuram unfinished. When the King’s wives Malla and Salla had asked the King about the unfinished North Gopuram of the Temple; the King told them that a lady would come and finish the work. Ammani Amman started to raise money for the North Gopuram. One way she financed the work was by visiting the homes of Lord Annamalaiyar’s devotees and asking them for money towards the cost of the Temple tower. If they refused she would make them vow to give a cash donation if she was able to tell them exactly how much money they had in their homes. She would always guess correctly, and the devotees believing Ammani Amman had Divine grace for the work, would invariably donate towards the development of the North Gopuram. Later with a group of devotees Ammani Amman went to the King at Mysore seeking a donation towards the Temple work. The Mysore King agreed to help and gave her money laden on seven camels and a valuable pearl necklace. Returning with the treasure to Tiruvannamalai on the forested mountain path of Manjavadi Kaanavai a group of thieves attacked her encampment in order to steal her treasure. Ammani Amman allowed the thieves to take the money saying that it belonged to Lord Shiva. As the robbers touched the riches they became blind. In great remorse and realising their mistake they fell down before Ammani Amman in worship and asked her to restore their vision. As their sight returned, the band of reformed thieves accompanied her to her village Chennasamutharam where they made a pond for forest animals and planted many trees brought from Mysore. They then accompanied her to Tiruvannamalai and continued with the work on the North Gopuram. Ammani Amman built up the seventh stage of the Gopuram by using specialist masons (spathis) but by the eighth stage (of the Gopuram) money had once again run out and thus she worshipped Lord Shiva by performing japa and begged for His support. Lord Shiva told her in a dream to continue and to give vibhutti to the workers. On giving vibhutti to the builders, it was transformed into gold and the work continued until the Gopuram was completed. The North Gopuram of Arunachaleswarar Temple is known as Ammani Amman Gopuram and comprises one of the four major Gopurams of the Temple; Raja Gopuram (east), Thirumanja Gopuram (south), Pey Gopuram (west) and Amman Amman Gopuram (north). The samadhi of this great sadhaka is next to the Esanya Mutt across from Esanya Lingam in Tiruvannamalai. Read More: http://arunachalagrace.blogspot.com/2015/02/life-of-ammani-amman-arunachaleswarar.html - [Isanya Jnana Desikar Jeevasamadhi, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/isanya-jnana-desikar-jeevasamadhi-thiruvannamalai-tamil-nadu/) - This is the jeevasamadhi of Ammani Amman. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located Eastern side of Arunachala hill, Thiruvannamalai. Map: https://goo.gl/maps/7W4wuf99avfscqm9A About Isanya Jnana Desikar Isanya Desikar, whose math is located just outside Tiruvannamalai on the old pradakshina road, was a distinguished yogi who, like many before and after him, have felt the spiritual call of Arunachala. He came and settled at the foot of the mountain quite late in his life, but nevertheless, by virtue of his intense and personal relationship with Arunachaleswara, he can still be regarded as one of the major saints of Arunachala. He was born in 1750 in a small village called Rayavelur, which is located near the River Palar in northern Tamil Nadu. His parents, Tiruneelakantha Desikar and Uma Parvathi, belonged to the local farming community. Prior to Isanya Desikar’s birth his parents had been unable to produce a son for many years. To solve this problem they had prayed to Lord Murugan at Arunachala and had asked him to bless them with a son. When their prayers were answered, the child was given the name of Kandappan, one of the many names of Lord Murugan. It soon became clear that he was a precocious child both spiritually and intellectually. When he was first sent to school, he astounded his teachers by reciting the lessons before they had even been taught. Then, while the other boys struggled to catch up, he would sit quietly in meditation. His father gave him Siva diksha at the age of seven and then bestowed the title of ‘Desikar’ on him. The title, which may have been a hereditary one, entitled and empowered the son to carry out the duties and functions of a guru. Isanya Desikar (a name he acquired much later in life) spent most of his childhood uneventfully, mostly sitting in meditation in his family house. When he reached the age of sixteen, his father decided it was time for him to get married. While Tiruneelakantha was looking for a bride from amongst his own relatives, Isanya Desikar, who had no inclination to get married, appealed to his mother. ‘I don’t want to become a samsari. We have been the slaves of Lord Siva since the days of our distant ancestors. My mind longs to see all the holy places associated with Him. Instead of marrying me off, give me permission to go on a pilgrimage.’ His mother granted his request and soon afterwards he set off on an extensive South India yatra. It seems he never went home again. A major turning point in his life occurred at Chidambaram. After he had visited the temple there and had darshan of Lord Nataraja, he went to visit Sri Mouna Swami, a local saint who was reputed to be a siddha purusha. Mouna Swami lived on the northern bank of the Ayi tank in Chidambaram and appeared to be immersed in samadhi for most of the time. Isanya Desikar felt an immediate attraction to him, so much so that he decided to stay on in Chidambaram in the hope of getting both initiation into sannyasa and upadesa (teachings) from him. For some time Isanya Desikar begged for his food and had darshan of Mouna Swami twice a day, but the Swami himself appeared to pay little attention to him. Feeling that the Swami was ignoring him because he was not yet a mature enough devotee, Isanya Desikar decided that he would try to compensate for this lack by giving Mouna Swami a display of his earnestness. He took off all his clothes except for his loincloth and went and stood before Mouna Swami during one of the heavy winter rains. When Mouna Swami saw him standing there, undaunted by the heavy rain and without the least trace of a shiver on his bare body, he took the blanket that was covering his own body and wrapped it around the shoulders of Isanya Desikar. Then, to Isanya Desikar’s delight, he gave him the desired initiation and upadesa and afterwards put him into a state of deep meditation. To celebrate his acceptance, Isanya Desikar composed a five-verse poem in praise of Mouna Swami. In the first verse he extolled the greatness of his new teacher: Ever-perfect one! You have manifested in the world as the one who is steeped in the pure bliss of the experience of the expansive infinity that has no attributes. [You have manifested] as the Self-realised silence and as the embodiment of truth and grace to bring harmony among various beliefs. I, keeping my head at the feet of your devotees, regard you as the Lord himself who dances in space at Chidambaram and who is worshipped by the three worlds… In the fifth and final verse, Isanya Desikar acknowledges that he cannot attain liberation through his own efforts or through his religious knowledge. He therefore requests Mouna Swami to bestow his grace on him and grant him absorption in the Self: O Guru possessing Supreme Knowledge, known as the silent Guru living on the banks of the Ayi tank, what is the use of studying the scriptures and the many different arts? Of what avail is an extensive study of Vedanta and Siddhanta, expounding their meaning, or following he ways of various religions? It is easy to transcend samsara? Bless me with a supremely blissful absorption in the Self, in which one can see the emergence of your effulgent grace. It is not recorded how long Isanya Desikar spent with Mouna Swami. It may well have been several years because, when he finally decided to leave Chidambaram to carry on with his pilgrimage, he had the long matted hair of an ascetic yogi and the reputation for being a siddha, a yogi with great powers. His biographer, C. Subbiah Swamigal, reports that he travelled stark naked and carried only a few insignia which marked him out as being a member of the South Indian order of siddha sannyasins. After leaving Chidambaram he wandered around for some time and met at least two famous saints: a fellow siddha, Dakshinamurti Swami, who lived at Tiruvarur and a man called Ugandalinga Jnana Desikar, a Guru and a Brahmanishta who lived in a village called Sikkal near Nagappattinam. When his wanderlust had abated, he decided to settle down and undergo a long period of solitary meditation. He soon found a suitable place – a large uninhabited cave on a small hill. The nearest town was Vettavalam, which is only a few miles from Tiruvannamalai, and the nearest village, a settlement called Pakkam, supplied him with his few bodily needs. He spent many years in this cave, apparently trying to immerse himself in the state of nirvikalpa samadhi. Read More: https://www.davidgodman.org/isanya-jnana-desikar/ - [Poondi Mahan Jeevasamadhi, Poondi, Tamil Nadu](https://sannidhi.net/sannidhi/poondi-mahan-jeevasamadhi-poondi-tamil-nadu/) - This is the jeevasamadhi of Poondi Mahan. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 32.3 kms North of Thiruvannamalai. Map: https://goo.gl/maps/ocMcGgatgmsa536W6 About Poondi Mahan Poondi Mahan was a very well known enlightened being who resides in the village called Poondi, regarded and worshiped as an incarnation of the supreme consciousness himself. His greatness was even spoken about by Kanchi Maha Periyavar Sri Chandrasekharendra Saraswati Swamigal, Sri Gnanananda Swami and Kripananda Variyar Swamigal all of whom recognized the Supreme Pontiff of Hinduism as the next Incarnation of Paramashiva. Poondi Mahan radiated a unique and intense energy to all which attracted thousands to him for blessings. He was a mendicant by his stature and look but around him he never expressed any foul smell, and his presence remained pristine and powerful. Poondi Swami never even said much but just by feeling blessed by his presence his devotees were moved to serve him, bathe him and even feed him. Across Tamil Nadu, so many thousands had heard about him and would travel from far to have his Darshan. It was Poondi Mahan who initiated Ma Lokanayaki such that her womb would be well- prepared to nurture the paramasivam-dhaama, the plenary portion of Paramashiva. A few months into her pregnancy, Brahma Yogini (Mataji Vibhutananda Puri) gave specific instructions to Anusuyammal, her dear friend and the mother of Sri Arunachalam, paternal grandmother of the Incarnation who was yet to be born. Obeying her commands, Anusuyammal took her daughter-in-law, Ma Lokanayaki to receive the blessings of Poondi Mahan, a great Seer, revered as incarnation of Paramashiva near Tiruvannamalai. As Ma Lokanayaki bowed down to Poondi Mahan, he showered her with flowers and akshata, the turmeric rice, and declared to her heartily, “Ammaiyappanaai pirappen!”, blessing her that Paramashiva Himself will be born to her as the Divine mother and father of the whole cosmos. On the 2nd January of 1978, as the most compassionate answer to the prayer of billions on Planet Earth, the ultimate superconsciousness manifested successfully through the body of the Supreme Pontiff of Hinduism, Jagatguru Mahasannidhanam His Divine Holiness Nithyananda Paramashivam. Reference His Divine Holiness reveals this initiation which happened to Ma Lokanayaki on 12 January 2014. This video is yet to be published. “Ammaiyappan” literally means “Mother and Father” which is the term used to describe Paramashiva especially in Tiruvannamalai - as the Mother and Father of all beings Final Samadhi of Poondi Mahan In November of 1978, three days before Poondi Mahan attained Mahasamadhi he traveled where Paramashiva Himself had manifested on Planet Earth to see the divine supreme consciousness in the form of a one year old baby. Upon seeing Him in the human form, satisfied that He had successfully manifested on the Planet Earth, Poondi Mahan took His leave and returned back to Poondi where He attained mahasamadhi on 3 November 1978. Read More: https://nithyanandapedia.org/wiki/Poondi_Mahan - [Achudanandha Swamigal Jeevasamadhi, Kannamangalam, Tamil Nadu](https://sannidhi.net/sannidhi/achudanandha-swamigal-jeevasamadhi-kannamangalam-tamil-nadu/) - This is the jeevasamadhi of Achudanandha Swamigal. There is place to sit and meditate in this hall. You can go into meditative states here effortlessly. How to get there: The temple is located 20.7 kms South of Vellore. Map: https://goo.gl/maps/VjaTcNjyJxMLCiAw9 - [Vitoba Swamigal Jeevasamadhi, Polur, Tamil Nadu](https://sannidhi.net/sannidhi/vitoba-swamigal-jeevasamadhi-polur-tamil-nadu/) - This is the jeevasamadhi of Vitoba Swamigal. There is place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 38 kms North of Thiruvannamalai. Map: https://goo.gl/maps/fsGWPtom2qmH5VA57 About Vitoba Swamigal Vitoba Swamigal was born during 19th century AD at Chennai, and he belongs to the Langar Caste, those who take tailoring as their main occupation. He was devoted to the god from his childhood. Importance Even at a younger age, he will be used to sit in a mutt, built by his father, and chant god’s names. Even after he got admitted to the school, he will sit silently and chant god’s names. He has thrown out from the school at the age of 14, and after that, he began wandering all over the streets, but with full of bhakti towards god on his mind. After some time, he left his place and came to Polur. There he was provided with food by a pious lady. He will not take proper food. He will ask people to get water and nose powder for him. Sometimes, he will drink drainage water also. He treated all the food and drinks as alike. He has not differentiated between good and bad food. He was a great Yogi. Miracles He has cured the diseases of his devotees. Those who suffered from stomach ache and from severe chronic diseases were got the blessings of Vitoba swamigal and got relieved from their health problems. He observed strict silence and replied to his devotees only through actions. Sri Vithoba Swamigal’sMaha Samadhi is located at Polur, 34 km from Thiruvannamalai. Conclusion Swami Vitoba was a great saint who has reached the divine world after his departure from this world. He was a great person, who took care of his devotees and made them enter into the path of spirituality. He is still answering our prayers from the divine world. Let us worship him with sincere devotion, and chant his name and be blessed. Read More: https://www.hinduscriptures.com/gurus/saints/polur-vitoba-swamigal/34794/ - [The Swayambu Temple, Sri Narayani Peedam, Vellore, Tamil Nadu](https://sannidhi.net/sannidhi/the-swayambu-temple-sri-narayani-peedam-vellore-tamil-nadu/) - This is self manifested Swayambu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 8.6 kms South West of Vellore. Note this is the older Narayan Temple and not the newer Golden one. Map: https://goo.gl/maps/r6muDaFZiAGdjWVv7 About The Swayambu Temple The Swayambu Temple is the first temple established at Sri Narayani Peedam. In 1992, Amma declared that a swayambu (a sacred symbol that manifests of its own accord) would appear from the ground at 6pm on 11 September. On that day, people gathered to witness this foretelling, and saw a dramatic manifestation. Witnesses say the earth shook with a thunderous sound, the ground opened up, and a milky fluid oozed out from below the surface. Out of this, a stone in the shape of a lingam appeared from the earth. Several weeks later, a putthu (sacred anthill) began to emerge behind the swayambu. A putthu is considered nature’s way of confirming that the surroundings are sacred, affirming that the Divine force is present. Source: https://www.narayanipeedam.org/swayambu - [Akash Bhairav, Indra Chowk, Kathmandu, Nepal](https://sannidhi.net/sannidhi/akash-bhairav-indra-chowk-kathmandu-nepal/) - Akash Bhairav is a consecrated Deity. You can make offerings and go in close proximity of the Deity. There is a place to sit and meditate. You can go into meditative states here effortlessly. Map: https://goo.gl/maps/qattxCLWGGNQu8ve7 How to Get There: The Akash Bhairav temple is in the heart of the Kathmandu City at hustle and bustle of Indra Chowk. About Akash Bhairav: Bhairava refers to a fierce manifestation of Lord Shiva. There are many different forms of Bhairava, such as Pachali Bhairava in Teku, Baagh Bhairava in Kirtipur, Mahakaal Bhairava in Tundikhel, Batuk Bhairava in Patan, Kirtimukh Bhairava in Pashupati, Tika Bhairava in Lele etc.Aakash Bhairava in Indra Chowk, is one of them. Bhairava, also known as the brother of the living goddess Kumari. Akash Bhairava is worshipped with different names in different communities, such as: Aajudyo and Haathudyo by Newars (Aaju refers to respected Kirat king Yalamber, Haathu refers to the god offering holy liquors to his worshipers), Akshobhya Buddha by Buddhists and Shyam Baba by MarwadiHere we discuss about Akash Bhairav himself. The legend says that Akash Bhairav was the first Kirati King. He was known as Yalambar to us. He had super power and he had gained those powers through tantrik worshiping. In the great battle of Mahabarta, King Yalambar went to the battle supporting the losing side of kaurabas.When lord Krishna knew about his arrival and his supporting the other side, he played a slippery game which Lord Krishna is known for. Later on, during the battle, Krishna somehow managed to chop off the head of Yalamber and the head landed in Tek Dovan, junction of Bishnumati and Bagmati rivers, presently Indra Chowk at dawn and transformed into stone itself, hence the name given as the Sky God or the Akaash Bhairava.. Some also say that the chopped head flow along the river and reached Teku Dovan where a farmer found the head. Yalamber then ordered him to establish the head in the Indrachowk. Yalamber also promised to protect the valley so he is also taken as the protector. The giant face of Akaash Bhairava seen today is said to be that of Yalambar. This is one of the famous legends associated with the establishment of Akaash Bhairava. Later on, king Anand dev established the half statue of Akaash Bhairava (1204 B.S. – 1224 B.S.) with tantric rituals. Source: https://motivationalnepal.com/akash-bhairav-another-reason-to-visit-the-majestic-temple-of-bhairav/ - [Parvati Sadhana Place, Sthala Vriksham 3500 Years old Mango Tree, Ekambaranathar Temple, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/parvati-sadhana-place-sthala-vriksham-3500-years-old-mango-tree-ekambaranathar-temple-kanchipuram-tamil-nadu/) - Ekambaranathar Temple is an earth element temple, one of five elements temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/VjpK9UNQ3MvRvaiz7 About 3500 Years old Mango Tree - Four branches, four different flavors of mangoes The sthalapurana says that when Lord Siva was deeply immersed in the task of creating, protecting and destroying the Universe, Parvati, his consort, in a jocular mood, closed his eyes.This resulted in staying the process of creation and destruction as well as obstruction to the natural law of things. It was a serious matter and Siva became angry and cursed Parvati to go to the Earth and expiate her misdeed.accordingly Parvati came to the banks of the river Kampa under a single mango tree at Kanchi and made a Shivalinga out of sand and worshipped it. To test her sincerity Siva placed various obstacles and hindrances in the way of Parvati’s penance. But with the help of Vishnu she could tide over all the difficulties. At last Siva hurled a deluge by taking out the Ganges from his matted hair, to wash away the Linga worshipped by Parvati. She clasped it with all veneration to her breasts and this pleased Siva who took her again as his consort. The temple is said to have been built at the spot where the lord forgave her.In the month of Phalguni on the 10th day of Uttiram the marriage of Siva and Parvati is celebrated with great pomp and splendor. Another version of the story is that Siva and Parvati fell out in a game of dice. Siva cursed Gowri to become ugly.With the help of Vishnu Parvati propitiated Siva by performing penance under a single Mango tree at Kancheepurarn on the banks of the Kampa River, and regained her beauty with dazzling eyes, from which the name of Kamakshi has been derived for the tutelary goddess of the temple. As Parvati regained Siva under the mango tree the name of Ekamranatha (Eka - one, amra – mango, and natha-Lord) was given to Lord Siva. It later became Ekambareswara. Another legend connected with the marriage celebration is that connected with Agastya being vouchsafed its darsan when he had come South from Kailas. The ancient mango tree in the courtyard is worshipped by all even today with great veneration. It has got four branches representing the four Vedas. Each branch bears fruit with a different taste and the leaves are also different in appearance. It is a popular belief that if a childless woman takes the fruit of the tree she is blessed with children. Source: https://ramanisblog.in/2015/04/06/shiva-marriage-tree-kanchipuram-3500-years-old-validated/ - [Kaduveli Siddhar Jeevasamadhi, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/kaduveli-siddhar-jeevasamadhi-kanchipuram-tamil-nadu/) - This is a Jeevasamadhi of Kaduveli Siddhar. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 2 kms North East of Kanchipuram East. Map: https://goo.gl/maps/EhUnZL1fV8S9qCzK6 About Kaduveli Siddhar The story of Kaduveli Siddhar is associated with the Irumbai Mahakaleshwarar Temple, Shiva Temple. During his period, the place was suffered due to drought with out rain. It was told to the king that this was due to Kaduveli Siddhar’s severe penance. To stop this the king sent a Devadasi dancer. Disturbed due to the dance the Kaduveli siddhar stopped his penance. During the Urchavar's procession, the anklet of the Devadasi dancer had fallen down. Kaduveli Siddhar fixed back her anklet. Seeing this act the people started mocking at him. Angered Siddhar, sang a song on Lord Shiva to prove his devotion and dedication. Immediately the Shiva Linga burst in to 3 pieces. Seeing this the people and the King realized their mistake and seek apology from the Siddhar. Kaduveli Siddhar has sung a song and the Shiva Linga joined back. Read More https://veludharan.blogspot.com/2020/05/kaduveli-siddhar-jeeva-samadhi-sri.html - [Chandrasekharendra Saraswathi Maha Swamigal VII Samadhi Brindabanam, Kanchi Kamakoti Peetam, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/chandrasekharendra-saraswathi-maha-swamigal-vii-samadhi-brindabanam-kanchi-kamakoti-peetam-kanchipuram-tamil-nadu/) - This is the samadhi Brindabanam of Chandrasekharendra Saraswathi Maha Swamigal VII, 68th Jagadguru Shankaracharya of the Kanchi Kamakoti Peetham. There is place to sit and meditate in this hall. You can go into meditative states here effortlessly. How to get there: The temple is located 1.7 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/k7vfqetRUiorbZJY6 About Chandrasekharendra Saraswathi Maha Swamigal VII Jagadguru Shri Chandrasekharendra Saraswati Mahaswamigal (born Swaminathan Shasthri; 20 May 1894 – 8 January 1994) also known as the Sage of Kanchi or Mahaperiyavar (meaning, "The great elder") was the 68th Jagadguru Shankaracharya of the Kanchi Kamakoti Peetham. Mahaperiyavar's discourses have been recorded in a Tamil book titled "Deivathin Kural" (Voice of God). Early life Jagadguru Shri Chandrasekharendra Saraswati Mahaswamigal (born Swaminathan Shasthri) was born on 20 May 1894. He was brought up in the central part of the southern state of Tamil Nadu, Villupuram, South Arcot District. His father was Subrahmanya Sastri, who was from a Kannada speaking Smarta Brahmin Rig Vedic family that had migrated to Tamil Nadu generations earlier. Subrahmanya Sastri worked as a teacher having entered the educational service. His mother Mahalakshmi was also from a Kannada Brahmin family from the village of Eachangudi near Tiruvaiyaru. Swaminathan was the second child of his parents.His younger brother was the great yogi Sivan Sir[1] Swaminathan's upanayanam was performed in Tindivanam in 1905 and it was during his upbringing that he became well versed in the Vedas and started performing pujas. In 1906 the 66th Acharya of Kamakoti Pitha, Sri Chandrasekharendra Saraswati VI, was camping in Perumukkal, a small village near Tindivanam in observance of the Chaturmasya vrata. The 66th Acharya attained siddhi and died in Kalavai and Swaminathan's maternal cousin was installed as the 67th Acharya. The 67th Acharya had a fever and due to the unexpected turn of events, Swaminathan was installed as the next Acharya. Swaminathan ascended the Kanchi Kamakoti Peetham on Paraabhava Tamil Year Maasi Tamil Month Moolam Star in the year 1907 as the 68th Acharya with the Sannyasa name Chandrasekharendra Saraswati. As per the usual training given to the seers, he was well trained with the Vedas, puranas, various Hindu texts and ancient Indian literature. The Acharya was fifteen years old in 1909. For two years he studied under the pandits of the Matha at Kumbakonam. From 1911 to 1914 he studied in Mahendramangalam, a tiny village on the Northern bank of Akhanda Kaveri. The Acharya showed interest in subjects such as photography, mathematics and astronomy. He returned to Kumbakonam in 1914. The Matha (or mutt) was managed by the Court of Wards from 1911–1915 until he turned twenty-one in May 1915. I had a bath at the Kumara Koshta Thirtha. A carriage of the Mutt had come there from Kalavai with the people to buy articles for the Maha Puja on the tenth day of the passing of the previous 66th Acharya. One of them, a hereditary maistry (mason) of the Mutt, asked me to accompany him. A separate cart was engaged for the rest of the family to follow me. During the journey the maistry hinted to me that I might not return home and that the rest of my life might be spent in the Mutt itself. At first I thought that my elder cousin having become the Head of the Mutt, it was his wish that I should live with him. But the maistry gradually clarified matters as the cart rolled on. The Acharya had fever which developed into delirium and that was why I was being separated from the family to be taken to Kalavai. I was stunned by this unexpected turn of events. I lay in a kneeling posture in the cart, shocked as I was, repeating “Rama… Rama,” the only prayer I knew. My mother and other children came some time later only to find that instead of her mission of consoling her sister, she herself was placed in the state of having to be consoled. — Jagadguru Shri Chandrasekharendra Saraswati Mahaswamigal[2] Contributions Mahaperiyava started spreading his knowledge in spiritual journeys across the Indian hinterland. These included devotional practices and daily rituals such as performing various Poojas and recitations of the Vedas. Iyengars (who were not part of the mutt), various sub castes and Abrahamic followers became his devotees. He carried the responsibility effortlessly and made simple practices for devotees to increase devotion, like chanting and writing the holy name of Rama. Devotees soon realized he was not a normal person and labelled him a Jagadguru (lit. the guru of the universe) for his help in rectifying their issues. Mahaperiyava dedicated his life to the deity Kamakshi in the premises where he was the spiritual guru, Kamakshi Amman temple. The temple is where the goddess herself came personally for devotion to Shiva. Throughout his life, Mahaperiyava breathed and practised the Advaita philosophy of his guru, Adi Shankaracharya, the great Hindu philosopher and reformist. Mahaperiyava renovated multiple temples across India and increased the recitals of sacred texts like the Vishnu Sahasranāma (which was not allowed by women at the time). Mahaperiyava helped Vedic priests on their pronunciation of the holy Sanskrit texts and implemented rigorous Agama Sastra teachings describing cosmology, epistemology, philosophical doctrines, precepts on meditation and other topics. He also had a huge love towards Tamil language. He had many discourses with esteemed Tamil Scholars. He also bought in the practice of conducting the "Paavai Nonbu Padal Poti"(Margazhi month Thiruppavai and Thiruvempavai singing competition) for young children. He made radical social changes by allowing devotees inside the temple premises. The day India became independent, he gave a speech on the significance of the flag and the Dharma chakra in it.[3] He died without celebrating his centenary on 8 January 1994.[4] His attainment of Videhamukti invited devotees to go beyond numerology and believe only the name of god in their lifespan. Discourses As a religious head of the Kanchi Kamakoti Peetham obliged to spiritual duties, Mahaperiyava travelled across the country on a palanquin and started giving discourses. On several occasions he addressed the common masses on diverse aspects of dharma, ancient culture, and a variety of subjects. He delivered the discourses on simple verandahs, river beds and sabhas (smaller halls) unlike in the 21st century. The discourses "Deivathin Kural" (The Voice of God)[1] were compiled by his disciple R.Ganapathi and published in English and Tamil as.[2] It has been also translated to other Indian languages. Discourses were related to various subjects across different topics, which are well researched and well advised. His discourses were important for his devotees and others across India suffering from lack of devotion. He brought back the ancient practice of sanatana dharma, travelling throughout the country offering guidance, founding schools and providing for the people. Influence on Indian Freedom Movement Mahaperiyava reconverted Indian National Congress leader F. G. Natesa Iyer from Christianity to Hinduism. Iyer, as a boy of ten, took shelter with Englishmen who brought him up and converted him to Christianity. Twenty years later, dissatisfied with the ability of the priests to clarify his doubts, he met the Kanchi Sankaracharya and, getting satisfactory answers from him, reconverted to Hinduism.[5] The Indian National Congress, in the decade of the 1920s, started organising the Non-Cooperation Movement, which involved getting many people to protest on the streets. F.G.Natesa Iyer, the leading Congress activist of Tiruchirappalli then, as also the elected Mayor, took this opportunity to convert the movement to also show support for the Mahaperiyava. He described the occasion, thus: "I was nominated by the public as the chairman of the Reception Committee for arranging a reception for the Acharya of Sri Kanchi Kamakoti Peetam. As the municipal chairman, it was my duty to provide a proper welcome and respect to Swamigal who was visiting after a long time. The opportunity to welcome His Holiness in a manner that was exponentially greater than receptions given to kings and viceroys, was accorded to me, along with my supporters: Sri M.Kandaswamy Servai, Sri. R.Srinivasa Iyengar, the lawyer and the larger public. The procession that was seven miles long, was preceded by seven groups of nadaswaram players, three band groups, four elephants, many horses and camels, instrumental players, Bhajan singers, Seva Samitis. I had the blessing to hold the front side of the ivory palanquin where our guru for the whole world, Sri Sankaracharya Swamigal was seated. He gave darshan to numerous people lined on both sides of the roads, in every floor, irrespective of their religion, caste or creed. There was no count of arathis, Poorna kumbams, garlands, asthika goshams. The procession that started at 6 pm ended at 10 pm in front of the mutt at Thiruvanaikkaval. I was enthralled in my service to Swamigal as service to Lord Shiva himself".[6] Source: https://en.wikipedia.org/wiki/Chandrashekarendra_Saraswati - [Sarguru Sri Sivasami Siddhar Jeevasamadhi (Poda Siddhar), Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/sarguru-sri-sivasami-siddhar-poda-siddhar-kanchipuram-tamil-nadu/) - This is the jeevasamadhi of Sarguru Sri Sivasami Siddhar, also known as Poda Siddhar. There is place to sit and meditate in this hall. You can go into meditative states here effortlessly. How to get there: The temple is located 2.8 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/jYybr1wydSfRU54a9 - [Sri Kanchi Kamakshi Amman Temple Shaktipeeth (Naval), Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/sri-kanchi-kamakshi-amman-temple-shaktipeeth-naval-kanchipuram-tamil-nadu/) - T The Kamatchi Amman Temple is an ancient Hindu Temple dedicated to the goddess Kamakshi, one of the highest aspects of Adi Shakti in Shaktism. There is no place to sit and meditate as it is always crowded. You can go into meditative states here effortlessly. How to get there: The temple is located 1.2 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/FEwVixaWfyGH5yDo7 Naval Shaktipeeth The ancient story of Daksha yaga and Sati's self-immolation is the main theme in the origin of Shakti Peethas.[5] Shakti Peethas are divine temples of Adiparashakti. The cause of the presence of Devi's presence is due to the falling of body parts of the corpse of Sati Devi. The naval part of Sati Devi's body is believed to have fallen here. There are 51 Shakti Peeth linking to the 51 alphabets in Sanskrit. There are also arguments that the old Kanchi temple is the Shakti peetha, where Sankaracharya has installed the Shri Chakra.[1][6] About Sri Kanchi Kamakshi Amman Temple The Kamatchi Amman Temple is an ancient Hindu Temple dedicated to the goddess Kamakshi, one of the highest aspects of Adi Shakti in Shaktism. It is located in the historic city of Kanchipuram, near Chennai, India. Its construction is credited to the Pallava kings, whose capital was in the same city. This temple, along with the Meenakshi Temple in Madurai and the Akilandeswari temple in Thiruvanaikaval near Tiruchirappalli are the important centers of Goddess worship in the state of Tamil Nadu.The present temple with goddess seated in padmasana was once known as Kaamakotta Nayaki shrine, where Lalitha Tripura Sundari has settled in this temple after the destruction of the demon called Bhandasura. This ancient temple got mentioned in Perunaraatrupadai, an ancient Tamil sangam literature which praises the renowned sangam era king Thondaiman Ilanthiraiyan who ruled whole Thondai mandalam during sangam era with Kanchipuram as capital city. The original golden statue was seen with two hands adorning a parrot in her right hand is called as Bhangaru Kamakshi was replaced with the current panchaloha idol to avoid ruins of invasion. Now the golden goddess is residing in the West masi veedhi of Tanjavore with aseparate shrine, as escorted by Shyama Shastri. The image of the main deity, Kamakshi, is seated in a Padmasana, a yogic posture signifying peace and prosperity, instead of the traditional standing pose. The goddess holds a sugarcane bow and bunch of five flowers in the lower two of her arms and has a pasha (lasso), an ankusha (goad) in her upper two arms. A parrot perches near the flower bunch. There are no other goddess temples in the city of Kanchipuram, apart from this one, which is unusual in a city that has hundreds of traditional temples. There are various legends that account for this fact. According to a local legend, Adi Shankaracharya established the Sri Chakra in this Kamakshi Devi temple in the trough-like structure in that shrine.[1] Origin In the Sangam text Perumpanatruppadai, the temple has been mentioned as Kamavelkottam along with Kumarakottam, which was then ruled by the Sangam-era King Thondaiman Ilandiraiyan.[citation needed] In some Hindu scriptures, Kamakshi Amman is considered in line with Meenakshi at Madurai, and Visalakshi at Varanasi. Kamakshi is the only Shakti shrine centered across all Shiva temples in Kanchipuram which do not have separate shrines for Amman. Kamakshi is praised as 'Shri Matha' (respected mother) as the first name in Lalitha Sahasranama. Tantric texts such as Tripura Rahasya, Bahvrucha Upanishad, as well as Puranas such Brahmanda Purana and Markandeya Purana discuss how Lalitha Devi resides in Kamakoti Peetha in Kanchi.[2] Source: https://en.wikipedia.org/wiki/Kamakshi_Amman_Temple - [Gorkha Kalika Temple, Gorkha Bazar, Nepal](https://sannidhi.net/sannidhi/gorkha-kalika-temple-gorkha-bazar-nepal/) - This is a consecrated space of Gorkha Kalika Temple. You can make offerings but cannot go close to the deity. The door to the deity is always covered by a cloth. During non busy hours, there is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located inside the perimeter of Gorkha Palace, on top of the hill nearly 1.1 kms North East of Gorkha Bazar. You can reach there either by vehicle or a hike. Map: https://goo.gl/maps/mcCBzjBWdE7PEKnaA - [Gadhimai Temple, Mahagadhimai, Nepal](https://sannidhi.net/sannidhi/gadhimai-temple-mahagadhimai-nepal/) - This is a consecrated space of Gadhimai Devi. You can make offerings and go close to the Devi. During non busy hours, there is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is nearly 11 kms East of Kalaiya reachable by auto. Map: https://goo.gl/maps/78uBG3aAMSHGMGf48 About Gadhimai Temple As per the locals living in the premises of the holy temple Gadhimai. Many years ago, there was a most religious and kind hearted person. He was a great devotee of the Hindu Goddess Kali. The goddess is considered as destroyer of the evil forces and decapitator of the sinners. The name of the person was Bhagwan Chaudhary. One day, Unfortunately, a thief visited his house. However, the villagers caught the thief. The villagers brutally beat the thief and the thief died. Someone informed the government police officials (Sipahis) about the murder. As a result, the police arrived at the spot of incident and arrested each culprits involved. The history of Gadhimai does not end here. The kindest of all men, Bhagwan Chaudhary confessed the guilt to save the villagers. Consequently, After his hearings in the court. He was sent to the central jail of Kathmandu, the country’s capital. Although he was in jail, He did not forget and stop his devotion towards Goddess Kali. He spent his daily life worshiping and meditating for the goddess behind the bars. After years of his dungeon life, on one fateful midnight, an old woman appeared suddenly in the dungeon. She was with charming face, open hairs and in saffron colored saree. She asked Chaudhary to take her around his village. At first, the presence of that old woman in the dungeon at the very midnight amidst such high security scared Chaudhary. Then, the women said “Don’t be afraid. I’m your mother and I will cut your chains and set you free from here if you follow me.” He believed on and agreed to her. Then, stepping five steps back, the old woman suddenly transformed to a black scary form. The scary form was with red eyes, lolling tongue, trident in one hand and plant of holy basil in the other. Chaudhary fainted witnessing the very event. After some time, he awoke up. And he saw what he couldn’t believe i.e. tangible form of the goddess to whom he had venerated till that moment. He thanked the goddess to be such kind to him. As the goddess had said to make him free. For the sake, before leaving the dungeon, the goddess asked him for a promise. A promise (for Pancha Bali) to sacrifice five livings i.e. a forest rat, a local cock, a pig, a he-goat and a he-buffalo every five years, only after the lamp glows to indicate the beginning. At first, Chaudhary refused and told the goddess,”Why is this bloodshed of innocent and voiceless animals for your holy festival?” As a reply to the question, the Goddess said,”There is both positive and negative aspect of everything. This universe, too, have negative and positive aspects. If the happiness, satisfaction, good health, life, human, god, positive power are the positive aspects. Then, sadness, sorrow, dissatisfaction, illness, diseases, epidemics, evil spirits, demons, negative power are the negative aspects. So, to keep both aspects in balanced state. We, the divine powers, run a system to check and balance. Someone is of constructive nature, someone is of protective nature and someone is of destructive nature. So, as i am the mother to all powers, It is my responsibility to take care of both.” She continued,”If you do not offer me the sacrifice, I have to manage myself. But it will be in uncontrolled way, by the means of natural calamities, epidemics and other such incidents.” Chaudhary satisfied hearing all the aspects of the Goddess. Consequently, he agreed for the term to offer five sacrifice. This is the reason for the animal sacrifice every five years. After the goddess became satisfied with Chaudhary, the guards fainted, the chains broke down. And, Both of them flew miraculously out of the dungeon in a single blink. They started to walk on the mountainous broken paths. There were no suitable road facilities. Then, After completion of about 1/4th of the journey from Kathmandu to Bariyarpur, the goddess disappeared. (Bariyarpur was Chaudhary’s village located in Bara district.) He got tensed. He wandered to search her. Getting failure from all way, at last he said that he would kill himself unless she came back. Then, suddenly, he heard sky broadcasting in goddesses’s voice. She uttered to pick the holy soil from under her feet where she disappeared. And then travel to the village and consecrate her. Chaudhary picked the soil and tied in his turban. He started the journey of the goddess to the Bariyarpur village. At many places in his way, being tired, he stopped to take rest. The places where he had stopped and taken rest, there is a temple of the goddess Gadhimai. Such as Makawanpur Gadhi in Makawanpur, Jeetpur Gadhi in Jeetpur, etc. Facing all the geographical challenges and physical ailments, Chaudhary finally reached his village i.e. Bariyarpur. He loosened his turban to bring out the holy soil for the consecration of the goddess. As he loosened his turban, the goddess appeared physically. She pinned her trident at the very holy site. Referencing history of Gadhimai, at that very site the goddess first introduced herself as “Gadhi“. She continued, “the place where my trident is pinned will be my permanent living site.” Then, she disappeared. Chaudhary consecrated her form as the trident. That is why, although there is a temple with the idol of the goddess Gadhimai, her real form resides in the temple with the trident consecrated. The word “mai” in the name of the goddess “Gadhi mai” is the suffix for “mother” in Bhojpuri language. Similarly the name of the goddess is also “Gadhi Mata” where “Mata” is for the same i.e. for “mother” in Nepali. Thus, Bhagwan Chaudhary consecrated the goddess Gadhimai. Chaudhary belongs to an indigenous group of Nepal ‘Tharu’. Read More: https://www.gadhimainepal.com/?p=14 - [Manakamana Temple, Manakamana, Nepal](https://sannidhi.net/sannidhi/manakamana-temple-manakamana-nepal/) - This is a consecrated space of Manakamana Devi, the incarnation of Bhagawati. You can make offerings and go close to the Devi. During non busy hours, there is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is nearly 3 kms north of Prithvi Highway. It is reachable either by road or via Cable Car, named after same temple. You can purchase cable car tickets online or at the cable car station. Map: https://goo.gl/maps/BTD9CwNTf5TczMGFA About Manakamana Temple Many versions of the legend of Manakamana abound but each tells the story of a 17th Century Queen of the King Ram Shah of Gorkha. She was said to leave her King’s bed every night to return in the morning. Knowing of her nightly sojourns, Ram Shah decided to follow his Queen to discover that she visited a large hall guarded by two massive lions. In the hall she chaired the heavenly meet of gods and goddesses. That is how he discovered her to be Durga Bhawani the possessor of divine powers, but his personal secretary Lakhan Thapa Magar already knew of the Queen’s true identity. Legend has it that when King Ram Shah confronted the Queen with his knowledge of her identity he was stuck dead. In keeping with the practice of the day the Queen committed Sati (a tradition where a wife sat on the funeral pyre of her husband), promising Lakhan Thapa Magar that she would return. Some time later, legend reports that Dhandhoj Thapa, a farmer discovered a stone while plowing a field. The stone when struck flowed milk and blood. Hearing of this phenomenon Lakhan Thapa Magar, was convinced that it was a sign from his late Queen. Going to the site where the stone was discovered he constructed a temple in her honor where he devoted the rest of his life to serve the goddess Manakamana. Thus starting a tradition of the only Magar priests, who are now in their 21st generation. Named the Manakamana Devi temple after the incarnation of Bhagawati, who grants the wishes of pilgrims of deepest purest heart, according to the Hindu tradition. The temple rests on a 1300-meter hill, west of the city of Kathmandu. Like many other hill top temples, Manakamana Temple also over looks the Marshyangdi and Trishuli rivers. On a clear day pilgrims can catch breathtaking views of the Annapurnas, Himalchuli and Manaslu peaks. The 2015 earthquake, destroyed the temple, which has been reconstructed with the funds secured by the local communities. Read More: https://manakamanacablecar.com/about/temple/ - [Purano Guheshwari, Balaju, Kathmandu, Nepal](https://sannidhi.net/sannidhi/purano-guheshwari-balaju-kathmandu-nepal/) - This is a consecrated space of Guheshwari. You can make offerings and go close to the Devi. During non busy hours, there is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is 3.5 kms north of Swayambhunath. Map: https://goo.gl/maps/JRoZJvii9XR2sYheA About Purano Guheshwari Balaju Guhyeshwori is a Newar yogini temple located north of Swayambhu. It is said that this was the “original” Guhyeshwori temple among the four yogini temples. Over time, devotees of the Pashupatinath yogini temple managed to redirect the attention of pilgrims towards their temple. Thus, Balaju Guhyeshwori fell into oblivion. - [Agastya consecrated Linga, Sri Kalyana Sundareswarar Temple, Nallur, Tamil Nadu](https://sannidhi.net/sannidhi/agastya-consecrated-linga-sri-kalyana-sundareswarar-temple-nallur-tamil-nadu/) - The linga behind the original linga at the temple was consecrated by Agastya muni. The lingam is on the second floor of the temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. This Temple is also the mukti place of Amaraneedi Nayanar. How to get there: The temple is located 12 kms East of Kumbakonam. Map: https://goo.gl/maps/KXz58r68TFnS4Zbt8 About Agastya Linga According to the Hindu legend, the god Shiva sent the sage Agastya to this place to balance the weight of the deities attending his marriage with Parvati. At the spot where the temple now stands, Agastya witnessed the marriage of Shiva and Parvati. The sage installed a lingam (symbol of Shiva) behind the main lingam to worship Shiva. Source: https://en.wikipedia.org/wiki/Kalyanasundaresar_Temple,_Nallur - [Agastya consecrated Linga, Sangameswara Temple, Konduru, Andhra Pradesh](https://sannidhi.net/sannidhi/agastya-consecrated-linga-sangameswara-temple-konduru-andhra-pradesh/) - Sangameswara Swamy is a Shiva temple. It is said that the linga at the temple was consecrated by Agastya muni. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 45 kms Wast of Kadapa. You can take a cab from Kadapa to the temple and return as public transport is not easily available. Map: https://goo.gl/maps/KiKB5Fvu9VhmUBxk8 About Sangameswara Swamy Temple Sangameswara Swamy Veerapunayunipalle, Kamalapuram, Kadapa. Lord Siva temple located on the banks of Papagni river. Temple is located at the junction of Papagni nd Mogamooru rivers. In Telugu Sangamam means Intersection, that is why this temple got the name Sangameswara Swamy Temple. Many tools, coins, pots belonging to Sathavahana and Chola period were unearthed near this temple. This temple is adorned with beautiful Gopuram, Mantap, adorned with wonderful sculptures of Siva, Ganesha, Nataraja, Rama, Anjaneya and many beautiful carvings from epics. The idol of Siva here was installed by Sage Agastya. As per sthalapuranam, Saptha rushi did penance on the banks Papagni, used to perform pooja and abhishekam. This temple is of Vijayanagar culture and architecture, built in the 14th century. Source: https://gotirupati.com/sangameswara-swamy-veerapunayunipalle/ - [Agastya consecrated Linga, Nattatreeswarar Temple, Kangayampalayam, Tamil Nadu](https://sannidhi.net/sannidhi/agastya-consecrated-linga-nattatreeswarar-temple-kangayampalayam-tamil-nadu/) - Nattadreeswarar Temple (Nattātreeswarar) is a Shiva temple. It is said that the linga at the temple was consecrated by Agastya muni over 6000 years ago. It is made of sand mixed with some traditional compound of those days. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 17 kms South East of Erode. It is located on a hillock island within River Kaveri, near Erode, off the Erode-Karur Highway., halfway between Kudagu and Bay of Bengal at Kaveripoompattinam. You can take a cab from Erode to the temple and return as public transport is not available. Map: https://goo.gl/maps/tvMwVWHdNu6HXq6F8 About Nattatreeswarar Temple Nattadreeswarar Temple (Nattātreeswarar) is a Hindu temple dedicated to Lord Shiva. It is located on a hillock island within River Kaveri, near Erode, off the Erode-Karur Highway.,[1][2] halfway between Kudagu and Bay of Bengal at Kaveripoompattinam. The Nattatreeshwarar temple is a very wonderful temple located at the midpoint of Cauvery river. It is on an island in Cauvery exactly halfway along the river’s course from Talacauvery to the ocean, so it is seen as the navel of Cauvery. It is said that the linga at the temple was consecrated by Agastya muni over 6000 years ago. It is made of sand mixed with some traditional compound of those days. This sand linga is still physically intact, and in terms of the energy, it is explosive! Though it is 6000 years old, it feels like it was just consecrated yesterday. It is generally believed that Agastya muni left his energies and his subtle body in this space. It is said that he left his mental body or manomayakosha at Chaturagiri Hills near Madurai, and with the help of Kartikeya, he is said to have taken his physical body to Kailash, where Shiva was, and left it there. That is a spectacular way of doing things. In some way Agastya was looking at Cauvery as a living body and he established the navel center at Nattatreeshwarar in such a way that the upward and downward movement of energy happens in a proper way. The most significant aspect of the culture of this land is that human survival and prosperity were only a consequence, not the goal of life. The goal of life was always the blossoming of the human being. Many great beings invested energies in certain ways to support human growth and the blossoming of individual human beings. They created the necessary energy systems and tried to make everything into a possibility towards that – even a river! (Sadhguru) Source: https://isha.sadhguru.org/us/en/wisdom/article/agastya-muni-story - [Agastya consecrated Linga, Arulmigu Kuttralanathar Temple, Courtallam, Tamil Nadu](https://sannidhi.net/sannidhi/agastya-consecrated-linga-arulmigu-kuttralanathar-temple-courtallam-tamil-nadu/) - Arulmigu Kuttralanathar Temple is a Shiva temple. It is said that the linga at the temple was consecrated by Agastya muni. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 6.5 kms West of Tenkasi. Autos are available frequently. Map: https://goo.gl/maps/sjybXoTMTcisfjtM7 Arulmigu Kuttralanathar Temple According to history, the Kutralanathar temple or the Kutraleeswarar temple is one of Lord Shivan's two hundred and seventy five Thevara Thirusthalas (holy abode). Lor Shiva presides over this temple in the name of Lord Kutralanathar. As the temple's prime deity, Lord Shiva reigns over this temple as a glorious, self-manifested Lingam. The temple sits on three and a half acres of fertile land surrounded by the lush mountains of the Thirukoodamalai hills in the Western Ghats and the popular Shivamathugai falls. History states that this temple is nearly 2000 years old, whereas legends say it was originally dedicated to Lord Vishnu. How? Well, we all know the legend of Lord Shiva appointing Sage Agasthiar to rectify the imbalance that occurred in Mount Kailash during the celestial wedding with Goddess Parvathi. It is said that when Sage Agasthiar came to Coutrallam, he visited a temple dedicated to Lord Vishnu. Using his mystic powers, he changed the image of the presiding deity into Lingam and transformed the temple into an abode for Lord Shiva. He also transformed Goddesses Sridevi and Bhudevi (Lord Visnu's consorts) into Kuzhalvai Mozhi Nayaki and Parasakthi, respectively. Goddess Parasakthi sits on a ledge or Peetam with a Sri Chakra design. This Peetam is popularly called Dharani Peetam. Dharani, which means Earth, signifies that Bhudevi or Mother Earth was transformed into Parasakthi. Considering Sakthi"s furious nature, a Shivalinga called Kamakoteeswara is installed before her peetam to appease her. Legend has it that Lord Vishnu's conch expanded to become the temple, with the chakra transforming into the temple tower. Devotees say that Sage Agasthiar's fingerprints are still evident on the Lingam. It is believed that since Sage Agasthiar shrunk the image of Lord Vishnu, the now-presiding diety has a permanent headache. Hence, as a daily ritual, the deity Lord Kutralanathar is consecrated with a special concoction of 64 herbs. The same herbal concoction is prepared as Prasadam for the night. Source: https://www.tirunelveli.today/kutralanathar-temple/ - [Parvati consecrated Linga, Ekambaranathar Temple (Earth Element), Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/parvati-consecrated-linga-ekambaranathar-temple-earth-element-kanchipuram-tamil-nadu/) - Ekambaranathar Temple is an earth element temple, one of five elements temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/VjpK9UNQ3MvRvaiz7 About Ekambaranathar Temple Ekambareswarar Temple (Ekambaranathar Temple) is a Hindu temple dedicated to the deity Shiva, located in the town of Kanchipuram in Tamil Nadu, India.[1] It is significant to the Hindu sect of Saivism as one of the temples associated with the five elements, the Pancha Bhoota Stalas, and specifically the element of earth, or Prithvi. Shiva is worshiped as Ekambareswarar or Ekambaranathar or Rajlingeswaram, and is represented by the lingam, with his idol referred to as Prithvi lingam. His consort Parvati is depicted as Elavarkuzhali. The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the nayanars and classified as Paadal Petra Sthalam. The temple also houses Nilathingal Thundam Perumal temple, a Divyadesam, the 108 temples revered in the Vaishnava canon Nalayira Divya Prabhandam.[2] Temple Story Legend has it that once Parvati, the consort of Shiva, wanted to expiate herself from sin by doing penance under the temple's ancient Mango tree near Vegavathi river.[5][6] In order to test her devotion Shiva sent fire on her. Goddess Parvati prayed to her brother, Vishnu, for help. In order to save her, he took the Moon from Shiva's head and showed the rays which then cooled down the tree as well as Parvati. Shiva again sent the river Ganga (Ganges) to disrupt Parvati's penance. Parvati Request to Ganga and convinced her that both of them were sisters and so should not harm her. Subsequently, Ganga did not disturb her penance and Parvati made a Shiva Linga out of sand to get united with Shiva. The God here came to be known as Ekambareswarar or "Lord of Mango Tree".[7] According to another legend, it is believed that Parvati worshipped Shiva in the form of a Prithivi Lingam (or a Lingam improvised out of sand), under a mango tree.[1] Legend has it that the neighboring Vegavati river overflowed and threatened to engulf the Shiva Lingam and that Parvati or Kamakshi embraced the Lingam. Shiva touched by the gesture materialized in person and married her. In this context he is referred to as Tazhuva kuzhainthaar ("He who melted in Her embrace") in Tamil. Tirukuripputhonda Nayanar, one of the 63 saivite saints, called nayanars was a washerman near the temple and he washed the clothes of all the Saivities. He was divinely tricked by God Shiva appearing as an aged brahmin and asked him to wash before dawn. At the same time Shiva made a cloudly evening. On observing the approach of the evening, the washerman banged his head in a stone in disappointment. God appeared in his true form and graced his devotee.[6] Source: https://en.wikipedia.org/wiki/Ekambareswarar_Temple_(Kanchipuram) - [Nataraja Shrine, Ekambaranathar Temple, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/nataraja-shrine-ekambaranathar-temple-kanchipuram-tamil-nadu/) - This is Nataraja Shrine within Ekambaranathar Temple, Kanchipuram. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located 2 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/VjpK9UNQ3MvRvaiz7 About Nataraja Nataraja (Sanskrit: नटराज, romanized: Naṭarāja Tamil: நடராஜர், romanized: Naṭarājar) also known as Adalvallan (Tamil: ஆடல்வல்லான், romanized: Ādalvallāṉ)[2] is a depiction of the Hindu god Shiva as the divine cosmic dancer. His dance is called the tandava.[3][4] The pose and artwork are described in many Hindu texts such as the Tevaram and Thiruvasagam in Tamil and the Amshumadagama and Uttarakamika agama in Sanskrit and the Grantha texts. The dance murti featured in all major Hindu temples of Shaivism,[5] and is a well-known sculptural symbol in India and popularly used as a symbol of Indian culture,[6][7] as one of the finest illustrations of Hindu art.[8][9] This form is also referred to as Kuththan (Tamil: கூத்தன், romanized: Kūththaṉ), Sabesan (Tamil: சபேசன், romanized: Sabēsaṉ), and Ambalavanan (Tamil: அம்பலவாணன், romanized: Ambalavāṇaṉ) in various Tamil texts.[10][11][12] The sculpture is symbolic of Shiva as the lord of dance and dramatic arts,[13] with its style and proportions made according to Hindu texts on arts. Tamil devotional texts such as the Tirumurai (The twelve books of Southern Shaivism) state that Nataraja is the form of Shiva in which he performs his functions of creation, destruction, preservation, and is also attributed with maya and the act of blessing his devotees. Thus, Nataraja is considered one of the highest forms of Shiva in Tamil Nadu, and the sculpture or the bronze idol of Nataraja is worshipped in almost all Shiva temples across Tamil Nadu.[14] It typically shows Shiva dancing in one of the Natya Shastra poses, holding various symbols[14] which vary with historic period and region,[3][15] trampling upon a demon shown as a dwarf (Apasmara or Muyalaka[4]) who symbolizes spiritual ignorance.[14][16] The classical form of the depiction appears in a pillar of rock cut temple at Seeyamangalam – Avanibhajana Pallaveshwaram Temple constructed by a Pallava King Mahendravarman I in 6th century CE, which is known by Archeological Survey of India and Archeological Survey of Tamil Nadu as the oldest known Nataraja sculpture in India. The stone reliefs at the Ellora Caves and the Badami Caves, by around the 6th century, are also among the oldest Nataraja sculptures in India.[17][18] Ancient Tamil songs during the Bhakti movement written by the four Shaivite saints of Sambandar, Appar, Manikkavacakar, and Sundarar, popularly known as "Nalvar" (The four) extol Nataraja and describes the Nataraja Temple, Chidambaram as the home of Nataraja as the main deity, dating Nataraja worship way before the 7th century CE. Around the 8th to 10th century, statues emerged in Tamil Nadu in its mature and best-known expression in Chola bronzes, of various heights typically less than four feet,[14] some over.[19] Nataraja reliefs have been found in many parts of South East Asia such as Angkor Wat and in Bali, Cambodia, and Central Asia.[13][20][21] Source: https://en.wikipedia.org/wiki/Nataraja - [Kannappa Nayanar (10) Mukthi Place, Srikalahasti Temple, Srikalahasti, Andhra Pradesh](https://sannidhi.net/sannidhi/kannappa-nayanar-10-mukthi-place-srikalahasti-temple-srikalahasti-andhra-pradesh/) - This Temple is Mukthi place of Kannappa Nayanar. How to get there: The temple is located 1.4 kms South West of Srikalahasti. Map: https://goo.gl/maps/5d65hFM6jtWfquDT6 About Kannappa Nayanar Nagan was the king of hunters at Uduppur in Pottapi Nadu. His wife was Tattai. They were great devotees of Lord Subramanya. By His grace, they had a child, after a long time. It was very heavy: so, they named him Tinnanar. Tinnanar was Arjuna in the previous birth, according to Tiru Kalahasthi Puranam. When he went to worship Siva, to get Pasupatha Astra, and when the Lord came to him as a hunter, Arjuna did not recognise Him. So, he had to be born as a hunter again and adore the Lord, before attaining Final Liberation. Tinnanar was educated according to the hunters’ customs. He became a good archer. Even when he was young, his father retired, and crowned him king. Though he was a hunter and carried on hunting as his Dharma, Tinnanar was full of love and would not kill young ones, females, diseased animals, etc. Spiritually, he had already killed the animals within himself, viz., lust, anger, greed, vanity, etc. One day, Tinnanar went out hunting. A pig escaped from its net and was running away. Tinnanar pursued it accompanied by two others, Nanan and Kadan. The pig was tired and stood near a tree. It was quickly killed by Tinnanar. They were tired, too, and thirsty. They proceeded towards the Ponmukali. Tinnanar wanted to climb the nearby mountain. Nanan, too, volunteered to follow him, saying that on that, the Kalahasthi hill, there was Lord Kudumithevar (God with a Tuft). Kadan was busy cooking the pork. Even when he began to climb the hill, there was a definite change coming over Tinnanar, owing to past Samskaras. He felt that a great burden was being lifted off his shoulders. He was losing body-consciousness. As he saw the Lord there, he felt supreme love surging in his heart. He embraced the Lingam and kissed It. He began to shed tears of joy. He felt that the Lord was lonely there, and that he should thenceforth remain with Him. Again, he thought that the Lord might be hungry. Though he was reluctant to leave the Lord alone, he quickly came down the hill to fetch some food for the Lord. He took the best pieces of the pork, tasted them and ear-marked the very best for Him. In the mean time, he gathered from Nanan that the Lord was worshipped daily with water, flowers, etc, before the food was offered to Him. So, he began to collect the other articles of worship. He filled his own mouth with water from the river. Flowers, he gathered and wore them on his head! He took the pork, bow and arrow and went up the hill again, alone this time. At the temple, Tinnanar poured from his mouth, the water that he had brought for His worship. That was his ‘Abhishekam’. Then he decorated the Lingam with the flowers he had brought on his own head. This was his ‘Archana’. He then placed the pork before the Lord. He went out and stood guard for Him, at the entrance, lest some wild animals should hurt Him. In the morning again he went out to hunt and bring fresh food for the Lord. In the mean time, Nanan and Kadan worried about the change that had come over Tinnanar (which they thought to be madness). They went and reported the matter to Tinnanar’s parents. They came and tried, in vain, to take him back. They, too, went away. When Tinnanar left the temple in the morning to get food for the Lord, Sivagochariar, the temple priest, came there for the usual orthodox worship. He was horrified at the desecration that some unknown person had done in the temple. He was well versed in the Agamas (rituals of Siva-worship). He performed the necessary purificatory rites and took bath again and began his formal worship. He brought water in a holy pot, with a bandage around his own mouth, lest the breath of his mouth should pollute it. He brought fresh flowers in a holy basket. He brought fruits and sweets, newly made and unpolluted by anyone tasting it, before the Lord for being offered to Him. He went home after the worship. Tinnanar returned with fresh meat. He removed the priest’s decorations, and did the worship in his own way, and then as usual, stood guard at the entrance. This went on for five days. The priest was greatly upset about the desecration of the holy place. He appealed to the Lord to stop it. Lord Siva wanted to show to Sivagochariar the nature of Tinnanar’s supreme devotion. He commanded him in a dream, to hide himself behind the Lingam, when Tinnanar went to the temple the next day, and watch what took place. On the sixth day, Tinnanar went out as usual for getting the Lord’s food. While returning, he saw many ill omens, which made him feel that something had happened to the Lord: he was so unconscious of himself, that he did not think that something could happen to him. He ran towards the Lord. He was grieved to see blood issuing from the Lord’s right eye. The articles he had brought for the worship dropped from his hand. He wept bitterly. He could not find who had done this to the Lord. He treated the eye with herbs he knew of. Still the bleeding did not stop. A simple idea occurred to him: ‘flesh for flesh’. At once, with his own arrow, he took out his own right eye, and fixed it over the right eye of the Lord. The bleeding stopped. He was very happy. When he was dancing in ecstasy, he noticed that the Lord’s left eye had begun to bleed. But, he had already found out the remedy. There was only one problem: how to locate the eye of the Lord, when his own eye had been pulled out. So, Tinnanar planted his foot at the place where the Lord’s left eye was on the Lingam, and began to pull his left eye out, with his arrow. At once, Lord Siva caught hold of his hand and said: ‘My dear child, Kannappa! Stop plucking your eye.’ The Lord repeated the word Kannappa thrice. Kannappar was thrice blessed. Tinnanar became Kannappar, because he gave his own eye to the Lord. Lord Siva took him with both Hands, and kept him on His right side. Kannappar regained his vision and lived as god himself. Sivagochariar understood the true nature of devotion. This story has an esoteric meaning, too. Nayanar had conquered all other evils: but, Anava Malam or egoism had to be killed, too. The wild pig represents this. Supreme Bhakti dawned, the moment this was killed. In its chase, the seeker is accompanied by good and evil (the two hunters Nanan and Kadan). Nanan (good) described the glory of the Lord to him: Nanan represents good Samskaras. Kadan (the evil) had to be left behind. The aspirant with good Samskaras, goes to His Presence. But, when he has to attain God-realisation, even this has to be renounced. Hence, Nayanar, when he went to worship Him, went alone. Nayanar’s parents (the hidden good and evil tendencies and worldly desires) tried but failed to take him away from God. The Lord asked the priest to hide behind Him, while Tinnanar was in front: this means, true Bhakti is far superior to mere ritual. Tinnanar’s readiness to pluck out his own eyes for His sake is total self-surrender or Atma-Nivedan, the highest peak of devotion which immediately reveals the Lord in all His glory. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Pashupatinath Temple, Kathmandu, Nepal](https://sannidhi.net/sannidhi/pashupatinath-temple-kathmandu-nepal/) - One of the most sacred Hindu temples of Nepal – Pashupatinath Temple is located on both banks of Bagmati River on the eastern outskirts of Kathmandu. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. How to get there: The temple is just 2.5 kms away from the Tribhuvan International Airport. You can reach there by cab. Map: https://goo.gl/maps/Lgt71jVsApqbX1Gf8 About Pashupatinath Temple: Pashupatinath Temple (Nepali: श्री पशुपतिनाथ मन्दिर) is a Hindu temple dedicated to Lord Pashupati, and is located in Kathmandu, Nepal near the Bagmati River. This is currently the largest temple in the world.[citation needed] This temple was classified as a World Heritage Site in 1979. This "extensive Hindu temple precinct" is a "sprawling collection of temples, ashrams, images and inscriptions raised over the centuries along the banks of the sacred Bagmati river", and is one of seven monument groups in UNESCO's designation of Kathmandu Valley.[1] It is built on an area of 246 hectares (2,460,000 m²) and includes 518 mini-temples and a main pagoda house. The temple is one of the Paadal Petra Sthalams on the continent. History The exact date of the temple's construction is uncertain, but the current form of the temple was constructed in 1692 CE.[2] Over time, many more temples have been erected around the two-storied temple, including the Vaishnava temple complex with a Rama temple from the 14th century and the Guhyeshwari Temple mentioned in an 11th-century manuscript. Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It is not known for certain when Pashupatinath Temple was built. But according to Nepal Mahatmaya and Himvatkhanda,[3] the deity here gained great fame there as Pashupati. Pashupatinath Temple's existence is recorded as early as 400 CE.[4] The ornamented pagoda houses the linga of Shiva. There are many legends describing how the temple of Aalok Pashupatinath came into existence here. One legend says that Shiva and Parvati took the form of antelopes in the forest on the Bagmati river's east bank. The gods later caught up with him and grabbed him by one of his horns, forcing him to resume his divine form. The broken horn was worshipped as a linga, but over time it was buried and lost. Centuries later a herdsman found one of his cows showering the earth with milk, and after digging at the site, he discovered the divine linga of Pashupatinath. According to Gopalraj Aalok Vhat, the temple was built by Prachanda Deva, a Licchavi king. Another chronicle states that Pashupatinath Temple was in the form of Linga shaped Devalaya before Supuspa Deva constructed a five-storey temple of Pashupatinath in this place. As time passed, the temple needed to be repaired and renovated. It is known that this temple was reconstructed by a medieval king named Shivadeva (1099–1126 CE). It was renovated by Ananta Malla adding a roof to it.[5][6] Source: https://en.wikipedia.org/wiki/Pashupatinath_Temple - [Arulmigu Arunachaleswarar Temple (Fire Element), Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-arunachaleswarar-temple-fire-element-thiruvannamalai-tamil-nadu/) - Arulmigu Arunachaleswarar Temple is a fire element temple, one of five elements temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located on the southern side of Arunachala hill. Map: https://goo.gl/maps/mZVMshQP3xKX51Vm8 About Arulmigu Arunachaleswarar Temple Arunachalesvara Temple (also called Annamalaiyar Temple) is a Hindu temple dedicated to the deity Shiva, located at the base of Arunachala hill in the town of Thiruvannamalai in Tamil Nadu, India. It is significant to the Hindu sect of Shaivism as one of the temples associated with the five elements, the Pancha Bhoota Stalas, and specifically the element of fire, or Agni. Shiva is worshiped as Arunachalesvara or Annamalaiyar, and is represented by the lingam, with his idol referred to as Agni lingam. His consort Parvati is depicted as Unnamalai Amman or Apithakucha Ambal.[2][3] The presiding deity is revered in the 7th-century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the nayanars and classified as Paadal Petra Sthalam. The 9th-century Saiva saint poet Manikkavasagar composed the Tiruvempaavai here. Temple Story In Hindu mythology, Parvati, wife of Shiva, once closed the eyes of her husband playfully in a flower garden at their abode atop Mount Kailash. Although only a moment for the gods, all light was taken from the universe, and the earth, in turn, was submerged in darkness for years. Parvati performed penance along with other devotees of Shiva.[8] Then her husband appeared as a huge column of fire at the top of Annamalai hills, returning light to the world.[9] He then merged with Parvati to form Ardhanarishvara, the half-female, half-male form of Shiva.[10] The Arunachala, or red mountain, lies behind the Arunachalesvara temple, and is associated with the temple of its namesake.[3] The hill itself is sacred and considered a lingam, or an iconic representation of Shiva.[11] Another legend is that once, while Vishnu and Brahma contested for superiority, Shiva appeared as a flame, and challenged them to find his source.[12][13] Brahma took the form of a swan, and flew to the sky to see the top of the flame, while Vishnu became the boar Varaha, and sought its base.[12] The scene is called Lingodbhava, and is represented in the western wall at the sanctum of most Shiva temples.[12] Neither Brahma nor Vishnu could find the source even.[12] Source: https://en.wikipedia.org/wiki/Arunachalesvara_Temple - [Thillai Kali Amman Temple, Chidambaram, Tamil Nadu](https://sannidhi.net/sannidhi/thillai-kali-amman-temple-chidambaram-tamil-nadu/) - This is a temple of Thillai Kali Amman Temple. There is not a proper place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located at the heart of Chidambaram. Map: https://goo.gl/maps/NiKT3ie1EoAeDRCp7 About Thillai Kali Temple The temple is on the outskirts of the city of Chidambaram. Legend says that the goddess Kali (a form of Parvati) moved here after losing to the god Shiva in the celestial dance contest. It was an argument that who is superior, either Shiva or his wife Parvati. In order to resolve thus, they performed a dance program at Chidambaram in front of Vishnu, Brahma and other deities. While they were playing dance, Shiva was about to be defeated.[1] Shiva performed the Urdhva Tandava posture, i.e. raising one leg above his head and challenged Parvati to replicate it. Due to her modesty and shyness, Parvati refused and agreed her defeat. Parvati in anger assumed her ferocious form Kali and left Chidambaram (Thillai) and settled outside the town borders. Thus, she is worshipped as Thillai Kali here. Her anger was pacified by Brahma by chanting the Veda and praising her. Kali was pleased and assumed a benign form with four heads similar to Brahma and known as Thillai Amman (Mother of Thillai) or Brahma Chamundeeswari. There are two main shrines in the temple. The west-facing shrine depicts the goddess in his benign four-faced form Brahma Chamundeeswari. In the east-facing shrine, the goddess appears in her ferocious form called Thillai Kali. The other important shrines are for goddess Saraswati as Veena Vidyambigai and for Dakshinamurthy (a form of Shiva) where he has a female form called Kadambavana Dhakshina Rupini.[2] Source: https://en.wikipedia.org/wiki/Thillai_Kali_Temple,_Chidambaram - [Sri Sivakama Sundari Amman Temple, Thillai Nataraja Temple, Chidambaram, Tamil Nadu](https://sannidhi.net/sannidhi/sri-sivakama-sundari-amman-temple-thillai-nataraja-temple-chidambaram-tamil-nadu/) - The Sivakama Sundari Amman Temple is temple of Parvati, located inside the premises of Thillai Nataraja Temple is a sky or akash element temple, towards the North Gopuram. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located at the heart of Chidambaram. Map: https://goo.gl/maps/efVUEWgcjmcXsRj99 About Chidambaram Temple Chidambaram Temple is a Hindu temple dedicated to Lord Shiva located in the heart of the temple town of Chidambaram,Tamil Nadu).The temple , 78 km south of Pondicherry and 235 Km from Chennai, the capital of Tamil Nadu state of southeastern India. The Sangam classics refer to Viduvelvidugu Perumtaccan, respected clan of traditional Vishwakarmas, as being the chief architect of the temple renovation. There have been several renovations in its history, particularly during the days of Pallava/Chola emperors in ancient and pre-medieval periods. Chidambaram is one of the five holiest Shiva temples, each representing one of the five natural elements; Chidambaram represents akasha (aether). The other four temples in this category are: Thiruvanaikaval Jambukeswara,Trichy (water), Kanchi Ekambareswara (earth)Kanchipuram, Thiruvannamalai Arunachaleswara (fire),Thiruvanna malai and Kalahasti Nathar (wind),Kalahasti The word Chidambaram may be derived from chit, meaning "consciousness", and ambaram, meaning "sky" (from aakasam or aakayam); it refers to the chidaakasam, the sky of consciousness, which is the ultimate aim one should attain according to all the Vedas and scriptures.Another theory is that it is derived from chit + ambalam. Ambalam means a "stage" for performing arts. The chidakasam is the state of supreme bliss or aananda and Lord Natarajar is the symbolic representation of the supreme bliss or aananda natanam. Saivaites believe that a visit to Chidambaram leads to liberation.Yet another theory is that it is derived from the word chitrambalam, from chithu meaning "play or dances of God" and ambalam meaning "stage" Source: http://www.chidambaramnataraja.org/about_temple.html - [Mastan Swami Samadhi, Matam, Tamil Nadu](https://sannidhi.net/sannidhi/mastan-swami-samadhi-matam-tamil-nadu/) - This is a Samadhi of Mastan Swamy, devotee of Ramana Maharshi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 55.6 kms North East of Thiruvannamalai. Map: https://goo.gl/maps/5VS3mk7HH7XdxLm59 About Mastan Swamy Mastan, the weaver who made the cloth for Bhagavan’s clothes, was born in 1878 in Desur, a small village about forty miles from Tiruvannamalai. He came from a Muslim family but was drawn to Bhagavan by Akhilandamma, a widow of the village who made regular trips to Tiruvannamalai to see Bhagavan and cook for him. A document preserved in the shrine where Mastan is buried states that at a very early age he would spontaneously fall into a samadhi-like state while he was working on the family loom. His hands and feet, which were plying the machinery of his trade, would stop and he would become absolutely still. His parents, Hussain and Salubi, thought that he was falling asleep on the job. Whenever they saw him in this condition, they would hit him, bring him back to his waking state, and tell him to get on with his work. These episodes seem to have been a recurring feature of his childhood. The notebook in which this story is recorded says the ‘he plunged into jnana’ on these occasions, making it clear that they were not just fainting fits. Mastan himself made no mention of these dramatic experiences when he described his early years: I came under the spell of bhakti before the age of twenty. During the Muharram festival I would put on the garb of a pandaram [a Saiva monk], smear vibhuti on myself, carry a begging bowl and roam around. I discovered and read the verses of Gunagudi Mastan [a Muslim saint who probably lived during the early 19th century]. It occurred to me that at the following Muharram festival I should dress up as a pandaram and sing these verses. I obtained a copy of this book, read the portion entitled ‘Ecstatic Joy’ and tried to learn it by heart. While I was doing this, it occurred to me that I should never again put on this pandaram outfit. ‘It is of no use,’ I thought. ‘I should, instead, seek liberation.’ For one year after this decision I didn’t sleep either during the day or the night. Most of the time I was going through Gunagudi Mastan’s verses. I also went through the poems and songs of Thayumanavar and Pattinathar. There is one verse of Gunagudi Mastan that says: ‘O mind, is it possible to speak of the misery and desolation experienced by those who get wedded to women?’ This impressed me very much. There would be no marriage for me. When I became aware that my elder brothers, who were employed in the army, were making arrangements to get me married, I shuddered. At the age of fifteen I lost my father, and when I was twenty-five my mother died. After these deaths I gave up the family weaving business. I had a Rs 100 debt from this work, but a devotee paid it off for me, freeing me from this occupation. This information came from the interview that Narasimhaswami had with him in 1930. Nothing more is known about Mastan until the day he accompanied Akhilandamma on his first visit to Tiruvannamalai in 1914. This is how Mastan described the meeting when he spoke to Kunju Swami: When I came to Bhagavan, he was seated like a rock…. [His unwavering gaze] was filled with grace, compassion and steady wisdom. I stood by his side. After giving me a look, he opened the gate of my Heart and I was also established in his state. I stood like that for eight hours, absolutely without fatigue, but filled with total absorption and peace. Bhagavan in those days used to open our Heart with a simple gracious look, and it transformed us. There was no need for any questions since he made us, by his look, like himself. (The Mountain Path, 1979, p. 154.) Read More: https://www.davidgodman.org/discovering-mastan/ - [Akhilandamma Samadhi, Shree Ramana Mataalayam, Desur, Tamil Nadu](https://sannidhi.net/sannidhi/akhilandamma-samadhi-shree-ramana-mataalayam-desur-tamil-nadu/) - This is a Samadhi of Akhilandamma, one of earliest devotees of Ramana Maharshi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 59.2 kms North East of Thiruvannamalai. Map: https://goo.gl/maps/RQE8V7ZsP1VoA6yd8 About Akhilandamma Akhilandamma was born in 1871 in a small village called Desur, located about fifty kilometres northeast of Tiruvannamalai. Following a tradition that was still prevalent at the time, she was ‘married’ at the age of five. Such child brides usually lived with their parents till they reached puberty, at which point they would move to their husband’s home. However, since Akhilandamma’s husband died when she was only seven years old, she spent all her childhood and youth at her parents’ home. Under the social conditions that prevailed at the time, it was not possible for her to remarry, so when she grew up she decided to devote her life to serving sadhus. Though she was primarily attracted to Ramana Maharshi, she also served Seshadri Swami and Vitthoba, an eccentric saint who lived in Polur, about thirty kilometres north of Tiruvannamalai. She first saw Bhagavan in 1896 while he was residing in the Arunachaleswara temple. On that occasion she saw the temple priest collecting the abhishekam milk from the Amman shrine and giving it to Bhagavan. This darshan did not make a great impression on her. It was not until 1903, when she visited Sri Bhagavan on the hill, that she first felt his power. From 1903 onwards she was a regular visitor. She invariably came for Bhagavan’s birthday celebration, for the Deepam festival and for Jnanasambandhar Guru puja. She frequently came at other times during the year. On each visit she would bring food for Bhagavan and his devotees. When she stayed in her native village with her mother, many of Bhagavan’s devotees used to come and stay at her house. With the object of serving such devotees, Akhilandamma and Masthan Swami (whom she introduced to Bhagavan) established a math or centre there in 1914. Called Sri Ramanananda Mathalayam, it was the first ‘Ramana Centre’ to be established outside Tiruvannamalai. Many of Bhagavan’s early devotees such as Kunju Swami, Ramaswami Pillai, Madhava Swami and Ramanatha Brahmachari were taken there to recuperate from various illnesses they had contracted in Tiruvannamalai. Kunju Swami, one of her cured patients, made this comment in the introduction to her biography: ‘I know that for the last forty years this lady has been engaging herself in serving food to Bhagavan Sri Ramana Maharshi and Mahan Seshadri Swami. Even from the days when Bhagavan was living at Skandashram, whenever any devotees there fell ill, it was her custom to take them to the math in her village and look after them. She would only send them back after curing their illness.’ Read More: http://sri-ramana-maharshi.blogspot.com/2008/06/akhilandamma-ganapati-muni-and-jealous.html - [Original Thiruvasagam on Palm leaves written by Lord Shiva, Thillai Nataraja Temple, Ambalathadayar Madam, Puducherry](https://sannidhi.net/sannidhi/original-thiruvasagam-on-palm-leaves-written-by-lord-shiva-thillai-nataraja-temple-ambalathadayar-madam-puducherry/) - This is a Thillai Nataraja Temple that has the original Thiruvasagam on Palm leaves that was narrated by Manickavasagar, and written and signed by Lord Shiva himself, in disguise of Tamil man. The manuscript is only displayed during the Mahashivaratri. Although the temple is opened only during Shiva Ratri. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 7.7 kms West of Puducherry Train Station. Map: https://goo.gl/maps/qcx7HoLjsSLwQHkS6 About Thiruvasagam Thiruvasagam (Tamil: திருவாசகம், romanized: tiruvācakam, lit. 'sacred utterance') is a volume of Tamil hymns composed by the ninth century Shaivite bhakti poet Manikkavasagar. It contains 51 compositions and constitutes the eighth volume of the Tirumurai, the sacred anthology of the Tamil Shaiva Siddhanta. Legend has it that Manikkavasakar was appointed as minister by king Arimarttanar and sent to purchase 10,000 horses from Arab traders[1] but spent the money building a temple in Tirupperunturai. As the legend goes, Thiruvasagam is the only work which is signed as well as written by Lord Shiva in guise of a Tamil man when narrated by Manikkavasagar. The poet chased the writer but without success but the palm leaf manuscript had been seen inside the locked sanctum sanctorum of Thillai Nataraja with the Lord's signature. Read More: https://en.wikipedia.org/wiki/Thiruvasagam - [Sri Nagalinga Swamigal Jeevasamadhi Madam, Ambalathadayar Madam, Puducherry](https://sannidhi.net/sannidhi/sri-nagalinga-swamigal-jeevasamadhi-madam-ambalathadayar-madam-puducherry/) - This is a Jeevasamadhi of Sri Nagalinga Swamigal. There are various Jeevasamadhis within this Madam. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 7.7 kms West of Puducherry Train Station. Map: https://goo.gl/maps/qcx7HoLjsSLwQHkS6 Ambalathadayar Madam This temple has the original Thiruvasagam on Palm leaves that was narrated by Manickavasagar, and written and signed by Lord Shiva himself, in disguise of Tamil man. The manuscript is only displayed during the Mahashivaratri. About Thiruvasagam Thiruvasagam (Tamil: திருவாசகம், romanized: tiruvācakam, lit. 'sacred utterance') is a volume of Tamil hymns composed by the ninth century Shaivite bhakti poet Manikkavasagar. It contains 51 compositions and constitutes the eighth volume of the Tirumurai, the sacred anthology of the Tamil Shaiva Siddhanta. Legend has it that Manikkavasakar was appointed as minister by king Arimarttanar and sent to purchase 10,000 horses from Arab traders[1] but spent the money building a temple in Tirupperunturai. As the legend goes, Thiruvasagam is the only work which is signed as well as written by Lord Shiva in guise of a Tamil man when narrated by Manikkavasagar. The poet chased the writer but without success but the palm leaf manuscript had been seen inside the locked sanctum sanctorum of Thillai Nataraja with the Lord's signature. Read More: https://en.wikipedia.org/wiki/Thiruvasagam - [Sri Thengai Swamigal Jeevasamadhi, Villianur, Puducherry, Tamil Nadu](https://sannidhi.net/sannidhi/sri-thengai-swamigal-jeevasamadhi-villianur-puducherry-tamil-nadu/) - This is a Jeevasamadhi of Sri Thengai Swamigal. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 7.7 kms West of Puducherry Train Station. Map: https://goo.gl/maps/qcx7HoLjsSLwQHkS6 - [Ram Paradesi Swamigal Jeevasamadhi, Villianur, Puducherry, Tamil Nadu](https://sannidhi.net/sannidhi/ram-paradesi-swamigal-jeevasamadhi-villianur-puducherry-tamil-nadu/) - This is a Jeevasamadhi of Ram Paradesi Swamigal. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 8.6 kms West of Puducherry Train Station. Map: https://goo.gl/maps/UXNLMCBUjGpwu8Yc7 About Ram Pardesi Swamigal This siddhar was lived during 1800. His name, birth place and parents are not known and he did not say about that. He reached to Villianur and stayed there. As he spoked Telugu, people of villianur believed that he may from Andra Pradesh. As he always hummed "Sri Ram", he also was called as Sri Rama Paradesikal. He saved lot of deaths particularly by snake bites. One day he informed to the people of Villianur that a heavy rain will destroy the whole village in during a summer and go for safe place. However, people did not believe his words as in that season never such kind of rain poured. But as the Mahan said heavy rain destroyed the village and many people died. After that the people went to see the mahan and his place also water logged. Mahan was not there. After about thirty years 1868 French Governemnt constructed a railway line from Pondicherry to Villupuram via Villianur. For the railway line work, workers digged the sand in a particular place blood was come out from sand. They feared and informed to higher officials. Higher officials and villianur people digged further and find a man sit in Yoga position. His blood flow was good, temperature and pulse were normal. The old people confirmed that he is Mahan Sri Rama Paradesikal and officers informed to French Chief Official and he came to that place. Official waited for his awakening for 2 days as all the things normal. But he did not awake. So all decided to put him a Dumb and construct a Temple over it. This details were recorded in French documents. After that he is being worshiped by devotees and mahan is being get rid of many problems of his real devotees to this day. Read More: https://www.templefolks.com/temple-pedia/sri-ram-paradesi-swami - [Vannara Paradesi Siddhar Jeevasamadhi, Odiyampattu, Puducherry, Tamil Nadu](https://sannidhi.net/sannidhi/vannara-paradesi-siddhar-jeevasamadhi-odiyampattu-puducherry-tamil-nadu/) - This is a Samadhi of 'The Mother', Mirra Alfassa. The same place also has the Samadhi of Sri Aurobindo. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 1.7 kms North of Puducherry Train Station. Map: https://goo.gl/maps/Ato7MZQuDM5ubBuW9 About The Mother Early Years Mirra Alfassa (1878 - 1973) was born as the second child of an Egyptian mother and a Turkish father, a few months after her parents had settled in France. An extraordinarily gifted child, who became an accomplished painter and musician, she had many inner experiences from early childhood on. In her twenties she studied occultism in Algeria with Max Theon and his English wife Alma, who was a highly developed medium. After her return to Paris, the Mother worked with several different groups of spiritual seekers. Meeting Sri Aurobindo She first heard of Sri Aurobindo from her second husband Paul Richard, who had visited him in Pondicherry in 1910; and in 1914, along with her husband, she was able to travel to Pondicherry and meet him in person. There, she immediately recognised him as a mentor she had encountered in earlier visions, and knew that her future work was at his side. Although she had to leave India after the outbreak of the First World War, first returning to France, and then accompanying Richard to an official post in Japan, in April 1920 she returned to join Sri Aurobindo in Pondicherry and never left again. Sri Aurobindo recognised in her an embodiment of the dynamic expressive aspect of evolutionary, creative Force, in India traditionally known and approached as the 'Supreme Mother'. Sri Aurobindo Ashram and Auroville It was the Mother who organised the growing group of followers around Sri Aurobindo into the Sri Aurobindo Ashram from November 1926 onwards, and who in 1952, after his passing in 1950, created the Sri Aurobindo International Centre of Education to fulfil his wish to provide a new kind of education for Indian youth. In 1968 she founded the international township project of Auroville as a yet wider field for practical attempts to implement Sri Aurobindo's vision of new forms of individual and collective life, preparing the way towards a brighter future for the whole earth. Humanity is not the last rung of the terrestrial creation. Evolution continues and man will be surpassed. It is for each individual to know whether he wants to participate in the advent of this new species. For those who are satisfied with the world as it is, Auroville obviously has no reason to exist. The Mother, 1966 Consciousness Beyond Mind Both Sri Aurobindo and The Mother worked all their lives for the manifestation of a mode of consciousness beyond mind, which Sri Aurobindo named "Supermind" or "The Supramental". The full expression of this consciousness on earth would result not only in a new species, as far beyond the human, as human race is beyond the animals, but also in a modification of the whole terrestrial creation, even more complete than the change brought about by the entrance on the world scene of the human race. Between humanity and the fully Supramental species there would have to be one or several transitional steps, represented by transitional beings, born in the human way, but able to contact and express the higher consciousness. These transitional beings would prepare the way for the advent of the Supramental Race by establishing suitable conditions. Transformation After Sri Aurobindo's passing, the Mother continued his work of psychological and physical transformation with the help of the new force. An account of her experiences in the course of this work is given in The Mother's Agenda, an intimate record of the last 18 years of her life. Read More: https://auroville.org/page/the-mother - [Sri Aurobindo Samadhi, Sri Aurobindo Ashram, Puducherry](https://sannidhi.net/sannidhi/sri-aurobindo-samadhi-sri-aurobindo-ashram-puducherry/) - This is a Samadhi of Sri Aurobindo. The same place also has the Samadhi of 'The Mother' , Mirra Alfassa. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 1.7 kms North of Puducherry Train Station. Map: https://goo.gl/maps/Ato7MZQuDM5ubBuW9 About Aurobindo Western Education Aravind Ghose, born in Calcutta on 15th August 1872, lived 78 years. He passed from this life in Pondicherry on 5th December,1950. Wholly educated in England along with his two brothers, he was given an entirely Western education by their Anglophile father. After infant schooling at a convent in Darjeeling, they were taken to England to live with a clergyman's family in Manchester. From there they joined St. Paul's public school in West London, and later went on to Cambridge University. There Sri Aurobindo was a brilliant scholar, winning record marks in the Classical Tripos examination. But he had already been touched by a will for the Independence of India, and did not wish to become an official of the colonial administration - the position his father and his education had marked him out for. He managed to disqualify himself by failing to take the mandatory riding test, and instead returned to India in 1893 in the service of the Indian princely State of Baroda, where he remained up to 1906. Nationalist Leader In that year he returned to his birthplace, Calcutta, as the first Principal of the new Bengal National College. He resigned that post because of his increasingly active involvement in the Nationalist Movement. Sri Aurobindo was the first of the Nationalist leaders to insist on full independence for India as the goal of the movement, and for several years he lent all his considerable abilities and energies to this struggle. This led to him being arrested on a charge of treason and being kept in solitary confinement for almost a year as an 'under trial' prisoner in Alipore jail. During this time he had a number of fundamental spiritual experiences which convinced him of the truth of the "Sanatana Dharma" - the ancient spiritual knowledge and practice of India. Pondicherry After he was acquitted and released, this spiritual awareness led him to take refuge from continuing pursuit by the British authorities in Pondicherry, then part of French India, where he devoted himself intensively to the exploration of the new possibilities it opened up to him. Supported by his spiritual collaborator, The Mother, and using his new-found spiritual capacities, he continued to work tirelessly for the upliftment of India and the world. When India gained its Independence on 15.8.1947, he responded to the request for a message to his countrymen by speaking of five dreams that he had worked for, and which he now saw on the way to fulfilment. Five Dreams These five Dreams were: "... a revolutionary movement which would create a free and united India." " ... the resurgence and liberation of the peoples of Asia and her return to her great role in the progress of human civilization." "... a world-union forming the outer basis of a fairer, brighter and nobler life for all ...[people]." "... the spiritual gift of India to the world." "... a step in evolution which would raise ...[humans] to a higher and larger consciousness and begin the solution of the problems which have perplexed and vexed [...them] since [...they] first began to think and to dream of individual perfection and a perfect society." Read the complete text here. Optimistic and Dynamic Worldview The great originality of Sri Aurobindo is to have fused the modern scientific concept of evolution with the perennial gnostic experience of an all-pervading divine consciousness supporting all phenomenal existence. His synthesis was not a philosophic construct, but a realisation stemming from direct spiritual experience. The unfolding of more and more complex forms and higher levels of consciousness out of an original total material inconscience is seen as the gradual return to self-awareness and the diverse self-expression of involved Spirit. This process is evidently not complete, and the evolution of higher levels of consciousness and less unconscious forms of expression are to be expected. But with the development of Mind, individual human beings can, if they choose, use their will and intelligence to begin to participate consciously in this process of self-discovery and self-exploration. This knowledge founds an optimistic and dynamic world-view, which gives each individual a meaningful place in a progressive cosmic unfolding, and casts our understanding of human endeavour, whether individual or collective, in a new and purposeful perspective. Many facets of this world-view are elaborated in the 35 volumes of Sri Aurobindo's Collected Works. Read More: https://auroville.org/page/sri-aurobindo-visionary - [Mirra Alfassa 'The Mother' Samadhi , Sri Aurobindo Ashram, Puducherry](https://sannidhi.net/sannidhi/mirra-alfassa-the-mother-samadhi-sri-aurobindo-ashram-puducherry/) - This is a Samadhi of 'The Mother', Mirra Alfassa. The same place also has the Samadhi of Sri Aurobindo. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 1.7 kms North of Puducherry Train Station. Map: https://goo.gl/maps/Ato7MZQuDM5ubBuW9 About The Mother Early Years Mirra Alfassa (1878 - 1973) was born as the second child of an Egyptian mother and a Turkish father, a few months after her parents had settled in France. An extraordinarily gifted child, who became an accomplished painter and musician, she had many inner experiences from early childhood on. In her twenties she studied occultism in Algeria with Max Theon and his English wife Alma, who was a highly developed medium. After her return to Paris, the Mother worked with several different groups of spiritual seekers. Meeting Sri Aurobindo She first heard of Sri Aurobindo from her second husband Paul Richard, who had visited him in Pondicherry in 1910; and in 1914, along with her husband, she was able to travel to Pondicherry and meet him in person. There, she immediately recognised him as a mentor she had encountered in earlier visions, and knew that her future work was at his side. Although she had to leave India after the outbreak of the First World War, first returning to France, and then accompanying Richard to an official post in Japan, in April 1920 she returned to join Sri Aurobindo in Pondicherry and never left again. Sri Aurobindo recognised in her an embodiment of the dynamic expressive aspect of evolutionary, creative Force, in India traditionally known and approached as the 'Supreme Mother'. Sri Aurobindo Ashram and Auroville It was the Mother who organised the growing group of followers around Sri Aurobindo into the Sri Aurobindo Ashram from November 1926 onwards, and who in 1952, after his passing in 1950, created the Sri Aurobindo International Centre of Education to fulfil his wish to provide a new kind of education for Indian youth. In 1968 she founded the international township project of Auroville as a yet wider field for practical attempts to implement Sri Aurobindo's vision of new forms of individual and collective life, preparing the way towards a brighter future for the whole earth. Humanity is not the last rung of the terrestrial creation. Evolution continues and man will be surpassed. It is for each individual to know whether he wants to participate in the advent of this new species. For those who are satisfied with the world as it is, Auroville obviously has no reason to exist. The Mother, 1966 Consciousness Beyond Mind Both Sri Aurobindo and The Mother worked all their lives for the manifestation of a mode of consciousness beyond mind, which Sri Aurobindo named "Supermind" or "The Supramental". The full expression of this consciousness on earth would result not only in a new species, as far beyond the human, as human race is beyond the animals, but also in a modification of the whole terrestrial creation, even more complete than the change brought about by the entrance on the world scene of the human race. Between humanity and the fully Supramental species there would have to be one or several transitional steps, represented by transitional beings, born in the human way, but able to contact and express the higher consciousness. These transitional beings would prepare the way for the advent of the Supramental Race by establishing suitable conditions. Transformation After Sri Aurobindo's passing, the Mother continued his work of psychological and physical transformation with the help of the new force. An account of her experiences in the course of this work is given in The Mother's Agenda, an intimate record of the last 18 years of her life. Read More: https://auroville.org/page/the-mother - [Arulmigu Sivananthavalli Periyanayaki Temple, Thirukovilur, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-sivananthavalli-periyanayaki-temple-thirukovilur-tamil-nadu/) - The Shiva lingam in this temple is a Swayambumurthi. There is a place to sit and meditate. You can go into meditative states here effortlessly. This place is also a mukti place of Meiporul Nayanar. How to get there: The temple is located 35 kms South of Thiruvannamalai. Map: https://goo.gl/maps/FzVm6Kaj8MwChUa49 About Arulmigu Veerateshwarar Temple This is the place where Lord Shiva destroyed the demon Andhakasura. Of the eight Veeratta sthalas, this is the second one and it has significant historical importance and antiquity. In this temple’s sanctum sanctorum, Lord Shiva is seen as Bairavar. It is believed that, once while playing with Lord Shiva, Goddess Parvathi covered his eyes. Since the lord’s eyes are believed to be Sun and Moon, covering them turned the world dark. It is believed that this darkness took the form of a demon called “Andhakasuran”. “Andha” means darkness and also ignorance. This demon obtained a lot of powers from Lord Shiva after rigorous penance. Emboldened by his powers, he started troubling the devas in the celestial world. They went to Lord Shiva to seek his intervention. Lord Shiva struck Andhakasuran on his head with his trident. The head of the demon began to bleed. Every drop of blood that fell on earth grew into another demon and this lead to a war between the demons and Lord Shiva. Goddess Parvathi prevented the blood from falling down by collecting it in a bowl. But before she could so, some of it fell down to the earth in the form of 8 vertical and 8 horizontal lines and thus made 64 squares. With his power, Lord Shiva created 64 Bhairavas – one for each square and prevented further production of demons. It is believed that Sukrachariar, leader of the demons, created many more demons to aid Andhakasuran in his fight with Lord Shiva. Lord Shiva punished Sukrachariar by swallowing him. Sukrachariar then realized his mistake and pleaded to the lord for forgiveness. Lord Shiva took pity on him, gave him rebirth and blessed him with a place among the Navagrahas as Sukran. It is believed that Lord Shiva struck Andhakasuran with his trident and lifted him off the ground. It is significant to note that this kind of killing is unique to this Veeratta Sthalam because in other seven places Lord Shiva vanquished the demons by pinning them to the ground. Source: https://lightuptemples.com/temple-detail/veerateeswarar-temple-of-keezhperassery/190 - [Elumichai Ramaswamy Siddhar Jeevasamadhi, Vadalure, Tamil Nadu](https://sannidhi.net/sannidhi/elumichai-ramaswamy-siddhar-jeevasamadhi-vadalure-tamil-nadu/) - This is a Jeevasamadhi of Elumichai Ramaswamy Siddhar. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 24.5 kms East of Virudhachalam. Map: https://goo.gl/maps/ZoFfUaR6KLc81PxX7 - [Vallalar Swami Ramalingam Jeevasamadhi, Sathya Gnana Sabai, Vadalure, Tamil Nadu](https://sannidhi.net/sannidhi/vallalar-swami-ramalingam-jeevasamadhi-sathya-gnana-sabai-vadalure-tamil-nadu/) - This is a Jeevasamadhi of Vallalar (Swami Ramalingam) at Sathya Gnana Sabai, Vadalure. This is a place where Vallalar dematerialized and dissolved himself completely. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 31 kms North West of Chidambaram. Map: https://goo.gl/maps/UtBvefQH5rTHc9Ps6 About Vallalar Thiruvarutprakasa Vallalār Chidambaram Ramalingam (5 October 1823 – 30 January 1874), commonly known in India and across the world[1] as Vallalār, Ramalinga Swamigal and Ramalinga Adigal, was one of the most famous Tamil Saints and also one of the greatest Tamil poets of the 19th century[2] and belongs to a line of Tamil saints known as "gnana siddhars" (gnana means higher wisdom). The Samarasa Suddha Sanmarga Sathiya Sangam[3] was spread and passed on by him not only in theory but mainly in practice by his own way of living which by itself is an inspiration for his followers. Through the notion of Suddha Sanmarga Sangam, the saint endeavored to eliminate the caste system.[4] According to Suddha Sanmarga, the prime aspects of human life should be love connected with charity and divine practice leading to achievement of pure knowledge. Ramalinga advocated the concept of worshipping the flame of a lighted lamp as a symbol of the eternal power.[5] Once, Rāmalingam's parents went to the Chidambaram Natarājar Temple with their five month old child, and the infant was joyous while the priest was offering Deepa Aradhana (adoration by lighted lamp being brought close to the vigrahams); this was perceived by Rāmalingam as a deep spiritual experience. In later years he said of the experience: "No sooner the Light was perceived, happiness prevailed on me", and "The sweet nectar was tasted by me as soon as the Arut perun jothi (Supreme Grace Of Light) became visible".[6] In 1824, his father Rāmayyā pillai died. Because of his untimely demise, Chinnammai shifted her residence to her mother's place at Chinna kāvanam, Ponneri. Saint Rāmalingam was a small child when he relocated with his mother to Chennai in 1826. He and his mother lived with his eldest brother Sabhapati and his wife Pāppāthi at 31/14 Veerasamy Pillai Street at Sevenwells area of Chennai, which is in the area near Chennai Kandha kottam Kandha swāmi temple. After Rāmalingam reached five years of age, Sabhapati initiated his formal education. But the young child was not interested in that, instead he preferred trips to the nearby Kandha swāmi temple. Sabhapati thought that the child needed punishment as a form of discipline, and he told his wife not to give Rāmalingam his daily meal. His kind sister-in-law, however, secretly gave him food and persuaded him to study seriously at home. In return, Rāmalingam asked for his own room, lighted lamp and mirror. He placed the light in front of the mirror. He started meditation by concentrating on the light and thus began the young boy's spiritual life. He miraculously saw a vision of the Lord Muruga. Rāmalingam said: "The beauty endowed divine faces six, the illustrious shoulders twelve."[7] At one time, Rāmalingam had to replace his elder brother Sabhapati at an Upanyāsam (religious stories) session as upāsakar. His great discourse on verses from the `Periya Purānam', an epic poem by Sekkizhar about the saintly '63 Nāyanārs', was appreciated by the devotees as being given by a very learned scholar. Rāmalingam's mental and spiritual growth progressed rapidly. Rāmalingam says thanks to the Divine by: "Effulgent flame of grace, that lit in me intelligence, to know untaught."[8] Rāmalingam evolved in his spiritual journey from being a devout devotee of Lord Shiva to worshiping the formless. Rāmalingam renounced the world at the young age of thirteen but he was forced to marry his niece (on his sister's side). Legends say that the bridegroom during his first night after marriage was reading devotional works like the Thiruvāsagam. He was not interested in money, and it is said that in later life he reduced or ignored eating and sleeping. But he seemed fit in body,[citation needed] which was believed to be due to his supposed "physical transformation". On 22 October 1873, Rāmalingam raised the flag of Brotherhood[clarification needed] on his one-room residence Siddhi Valāgam in Mettukuppam.[25] He gave his final and most popular lecture, about spiritual progress and, "nature of the powers that lie beyond us and move us," and recommended meditation using the lighted lamp from his room, which he then kept outside. On 30 January 1874, Rāmalingam entered the room, locked himself inside and told his followers not to open it. After opening, he said, he will not be found there. (He will be "United with Nature & ruling the actions of 'all of the alls'," as told in his poem called 'Gnana Sariyai'). His seclusion spurred many rumors, and the Government finally forced the doors open in May. The room was empty, with no clues. In 1906, records about his disappearance[26] were published in the South Arcot District's Madras District Gazetteers. Read More https://en.wikipedia.org/wiki/Ramalinga_Swamigal - [Manikkavasagar Jeevasamadhi, Chidambaram, Tamil Nadu](https://sannidhi.net/sannidhi/manikkavasagar-jeevasamadhi-chidambaram-tamil-nadu/) - This is a Jeevasamadhi of Manikkavasagar. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 450 ms North East of Thillai Nataraja Temple. Map: https://goo.gl/maps/XSsRh9V5VVarw7gM7 About Manikkavasagar In Tiruvadavur in the Pandya kingdom there lived a pious Brahmin. He and his dutiful wife, due to merit earned in past lives, got a worthy son whom they named Vadavurar, after the native place. As the child grew, his wisdom increased as well. Soon he had mastered all the scriptures. He also shone as the embodiment of all virtues and won the love and esteem of all. Even learned Pundits and saints were attracted by his personality and wisdom. The king of Madura, Arimardana Pandyan, heard of Vadavurar’s qualities and discovered that he was an all-rounder and was proficient in administration also. The king made him his Prime Minister. Even here Vadavurar shone with extraordinary brilliance and won the title of Tennavan Paramarayar. As days passed, however, dispassion grew in Vadavurar’s heart. He had realised the unreality of the world. To him everything was painful: birth, disease, death, rebirth, etc. He wanted to enjoy the eternal bliss of Sivanandam. Even while he was administering the affairs of the state, his mind was fixed on the Lotus Feet of the Lord. He would invite learned men and discuss with them the intricate points in the Vedas. Soon, he realised that a Guru was necessary for real spiritual progress. He longed to meet the real Guru. Whenever he went out on duty, he also searched for his Guru. One day, while the king was holding his Court, the head of his cavalry entered and informed him that the cavalry needed immediate replenishment, as age, death and sickness had greatly depleted its strength. The king immediately ordered the purchase of good horses. The task of buying good horses from the right place was entrusted to Vadavurar. He was extremely happy, as he was sure that he would find his real Guru, during that tour. It was a God-sent opportunity for him. He offered sincere prayer to Lord Somasundarar in His temple and, besmearing His holy ash on his body and with His name on his lips, Vadavurar started on the errand of buying horses, with enough money. He reached Tiru Perunturai. Lord Siva, Who is the Indweller of all hearts and so knew Vadavurar’s mental condition, had decided to take him to the divine fold. In the guise of a Brahmin and with a copy of the book Siva Jnana Bodam in his hand, the Brahmin was seated under a Kurunta tree near the temple at Tiru Perunturai. He was surrounded by others (the celestial servants in disguise). Vadavurar entered the temple and stood motionless before the Lord, in intense prayer. He shed tears of God-love. Then he went round the temple. Near the tree he heard the holy vibrations of the Lord’s Name (Hara, Hara) which melted his heart. The Brahmin’s magnetic personality attracted him. With overflowing love and devotion, Vadavurar ran to the Brahmin, as a calf to its mother, after a long separation: and he fell at the Brahmin’s feet. By His grace, Vadavurar was able to recognise him as his real Guru. Holding his feet with his hands Vadavurar prayed: ‘Oh Lord, kindly accept me as your slave and bless me.’ The Lord was waiting for this! He cast a graceful glance on Vadavurar. This at once removed all his sins and purified his heart. Then the Lord initiated him into the divine mysteries of Siva Jnana. This very initiation entranced him. He tasted the divine bliss and was self-forgetfully absorbed in it. Then Vadavurar regained his consciousness and again fell at the Guru’s feet. He prayed: ‘Oh Lord, Who has come to initiate me into the divine mysteries! Oh Lord Who has captivated me by a mere look! Oh Lord Who has melted my mind! Oh Lord Who has made me surrender all wealth, body, mind and soul! Oh my Jewel! Oh Wealth Imperishable! Oh Ocean of Bliss! Oh Nectar of Immortality! Prostrations unto You!’ Singing His glories thus, Vadavurar removed all his belongings and offered all at the Feet of the Guru. He had become a Sanyasi. Smearing his body with sacred ashes, fixing his mind on the lotus feet of the Guru, Vadavurar plunged into deep meditation. When he awoke from this meditation, he was filled with an eagerness to sing the glories of the Lord. With love as the string and his nectarine words as the gems, he made a garland and offered it at the Guru’s feet. The Lord was highly pleased with it, and called him ‘Manickavachagar’ since the hymns sung by him were like gems in wisdom. The Lord asked him to stay on at that place, and disappeared. Separation from the Lord and Guru, made Manickavachakar suffer intense pain and anguish. Soon, he consoled himself and lived in the remembrance of the Lord and Guru. The king’s servants who had accompanied Vadavurar thought that he had forgotten the mission, and, so, after waiting for a few days, gently reminded him. Manickavachagar sent them back to the king with the message that the horses would reach Madura within one month. When he heard of what had happened to Vadavurar, the king was angry: but, waited patiently for a month. At Tiruperunturai, Manickavachagar was devoted to the Lord, forgetting the king and the mission: and he spent the money he had brought, in the construction of a temple. After waiting for a month, the king sent him an angry note reminding him that one should be as alert in dealing with the king as one would be when dealing with a cobra, and asking him to appear before the king at once. Manickavachagar was upset. He went to the temple. He prayed for the Lord’s protection. Moved by his sincere prayer, the Lord appeared in his dream that night in the same form of the Guru who initiated him and said: ‘Oh noble soul, fear not. I myself will bring the best horses to Madura. You can go in advance. Tell the king that the horses will arrive there on Avani Moolam.’ The Lord disappeared after placing a very costly diamond in his hands. The next morning, Manickavachagar took leave of the Lord of Perunturai and donning his ministerial robes started for Madura. He bowed before the king and gave him the diamond. He explained: ‘Your Majesty, I have already purchased the horses for the entire money I had taken. I was waiting for an auspicious day on which to bring the horses here. Avani Moolam is an auspicious day. In the meantime, as commanded by Your Majesty, I have returned. The horses will reach here on the auspicious day.’ The king apologised to him for the rash note he had sent. Manickavachagar built a big stable for the horses. His relatives, apprehensive of the real state of Manickavachagar’s mind, appealed to him to look after them and not to renounce the world. He laughed and said: ‘Oh friends, the day the Lord initiated me. I have offered everything at His Feet. I have now no relatives except the Lord and His devotees. I have no connection with this body, even. My only attachment is with the Lord Who is the remover of all our sins and bestower of Immortal Bliss. Birth is painful. Death is painful. Everything that is not connected with the Lord is painful. I do not worry about anything in the world now. I will beg happily with my palm as my begging bowl and appease my hunger with the food that is received by chance. When the earth is ready to give me shelter, why should I resort to a special dwelling place? The perfume I smear my body with is the sacred ash. My only belonging is the garland of Rudraksha which destroys the sins of many births. Oh friends, when I am under His protection, why should I fear anybody?’ With his thought fixed on the Lord, Manickavachagar was expecting the auspicious day. In the meantime, one of the ministers had told the king that in truth Manickavachagar had spent all the money in the construction of temples and that Manickavachagar’s statement was false. The king’s suspicion increased. He sent some messengers to Perunturai to see whether the horses were really there. They returned with a negative reply. Only two days remained now. The king did not get any information about the horses. So, he ordered his soldiers to torture Manickavachagar and get the money back. They informed Manickavachagar of all that had happened in the Court. He kept quiet. They tormented him, according to the king’s orders. He bore everything, fixing his mind on the Lord. The Lord Himself bore all the torture, and the Bhakta was relieved. The soldiers could not understand the secret of his endurance. They tortured him further! He prayed to the Lord. The Lord heard His Bhakta’s prayer and wanted to play His Lila. He willed that all the jackals of the place should assume the form of horses. He also sent His celestial servants to act as horsemen. He Himself assumed the form of a trader in horses. He reached Madura. The dust raised by the gallopping horses filled the sky. The people were wonderstruck to see the fine horses. That day was Avani Moolam. The thought that he had unnecessarily tortured Manickavachagar pained the king’s heart. He at once released him and apologised to him. Both of them went to the place where the horses had been stationed. The king was happy to see the good quality of the horses. The merchant was also very handsome. Manickavachagar knew that it was the Lord Himself and so mentally prostrated to Him. The king’s servants led the horses to the stable. Day passed into night. In accordance with the Lord’s will, the horses assumed their original form of jackals, broke the reins and fled from the stable, howling. Some of them injured even the real horses. A few old jackals remained in the stable. The next morning, the horsemen did not find any of the horses and there were only a few old jackals in the stable. They immediately reported the matter to the king. The king got terribly angry with Manickavachagar who, he thought, had deceived him by magic. The king’s soldiers again began to torture him and Manickavachagar prayed to the Lord for His help. At once the Lord caused a heavy flood in the river Vaigai. There was panic everywhere in the town. The people could not understand the cause of this untimely flood. The soldiers who were guarding Manickavachagar also fled. He went to the temple. He worshipped Lord Somasundarar and was completely absorbed in meditation. The king was puzzled. He wanted to save the city from destruction. So, he ordered everyone in the city to bring one basketful of mud and throw it on the bank of the river to stem the flood. Everyone, except an old woman by name Vandi, did so. She sold Pittu (a sweetmeat) and eked out her livelihood. She was so much devoted to Lord Somasundarar that she would daily offer it to Him first and then sell it. She was in distress. She prayed to the Lord for help. Lord Siva, out of His compassion, appeared as a labourer before the old woman and offered his services in return for a handful of Pittu. With a dirty cloth around his waist and a basket on his head, he would sing and dance and then put the mud on the bank of the river. He ate her kind offering and threw the mud with such force that it caused new breaches! For some time he would sit idle and again sing and dance. The king’s servants found the breach not closed where the Lord was working and reported the matter to the king. The king who personally supervised the work, noticed the idleness of the labourer, and hit him with a stick. The Lord threw the mud on the breach and it was closed. The blow, however, was felt by all beings in the whole universe. The king at once understood that it was all the Lord’s Lila. He recognised the greatness of Manickavachagar. At that time, he heard an invisible voice: ‘Oh king, your entire wealth was spent on Me and My Bhaktas. By this act Manickavachagar earned for you great merit. Instead of being grateful to him, you have tortured him. The jackals turning into horses, and this sudden flood, were all Lilas performed by Me for the sake of My devotee. At least now open your eyes and learn a lesson for your future.’ In the meantime, Manickavachagar had reached the temple and was absorbed in meditation. He, too, felt the blow that the king gave the Lord. He got up from meditation. The king was in search of him. On the way he learnt that the old woman had been taken to the Lord’s Abode in a celestial car. He came to the temple in Tiru Alavai and prostrated before Manickavachagar. He requested Manickavachagar to accept the rulership of the kingdom. The saint refused this offer but asked to be permitted to go to Perunturai. Both of them came to Madura and worshipped the Lord. Manickavachagar then left for Perunturai. The king also renounced everything soon after this and reached the Lord’s Abode. At Perunturai, Manickavachagar sang highly inspiring songs and prayed that he should see the Lord in the form of the Guru, as He appeared at first. The Lord fulfilled his wish. He asked him to go to Chidambaram. On the way he visited many shrines. In every shrine, unless the Lord appeared in the original form of the Guru, he would not be satisfied. At Tiru Uttarakosha Mangai, he wept bitterly when he did not see Him as the Guru. The Lord had to accede to his wish! By stages he reached Chidambaram and rolled on the holy ground. He stayed in a garden near the temple and sang the famous Tiruvachagam. The people of Tillai heard the songs and enjoyed its bliss. In Ezha Nadu (Ceylon) there was an ascetic who was constantly repeating ‘Long Live Ponnambalam’. The king of the place could not understand this, as he was a Buddhist, and had called the ascetic to him. The ascetic went to the palace and sat down in front of the king with the same words! Upon being asked by the king to explain the meaning, the ascetic said: ‘Oh king, Ponnambalam is a sacred place in the Chola kingdom. This place is also called Chidambaram. Here the Formless God takes a Form, of Nataraja, the divine dancer, for the welfare of the world. The object of His dance is to free the souls from the fetters of Maya. Inside the temple there is a tank called Siva Jnana Ganga tank. In this tank Hiranyavarman, the son of Manu, took his bath and got his leprosy cured. Those who take a bath in this sacred tank and then worship Lord Nataraja are purified of all sins. For them there will be no more birth. They will attain Eternal Bliss.’ The Buddhist Guru who heard all this questioned: ‘Oh king, how can there be a God other than Lord Buddha? I will myself go to Chidambaram and defeat the Saivite in argument and convert the temple into a Buddhist shrine.’ So saying he left for Tillai. The king also accompanied him, with his dumb daughter. The Saivites sent a message to the Chola king asking him to arrange a debate with the Buddhists when the latter had arrived at Chidambaram. The day prior to the appointed day, the Brahmins prayed to Lord Nataraja for success in the debate. That night the Lord appeared in their dream and said: ‘Approach Vadavurar and request him to oppose the Buddhist Guru in argument’. The next morning, the Brahmins approached Vadavurar who readily agreed. He went to the temple, worshipped the Lord, and entered the hall of the debate. He did not like to see the face of the Buddhists: so, he sat behind a curtain. The Buddhists opened the debate. Manickavachagar explained the principles of Saivism. The Buddhists could not offer counter-arguments. They went on repeating their arguments! Manickavachagar prayed to the Lord for help. At His instance, Devi Sarasvathi withdrew Her grace from the Buddhists, and they became dumb. The Buddhists were defeated in argument. The Buddhist king understood Manickavachagar’s greatness. He said: ‘You have made my teacher and all his disciples dumb. If you can make my dumb daughter speak, I and my subjects will embrace Saivism.’ Manickavachagar asked him to bring his daughter. He prayed to the Lord for His help and then asked the girl to give proper answer to the questions put by the Buddhist Guru on Lord Siva. The dumb daughter not only began to speak but gave fitting answers to those questions. They were all wonder-struck at this miracle. The king and the Buddhists recognised the superiority of Saivism and embraced it. Manickavachagar restored speech to the Buddhists also. One day Lord Siva desired to hear Tiruvachagam from the lips of Manickavachagar and bestow Moksha on him. He went to Manickavachagar in the disguise of a Brahmin. Manickavachagar welcomed the guest with respect and enquired of his needs. Lord Siva told Manickavachagar: ‘I want to hear Tiruvachagam from your own holy lips. I shall write it down, so that I can learn it and with its help free myself from the shackles of Samsara.’ Manickavachagar recited the Tiruvachagam. The Brahmin (Lord Siva) wrote it down on palm leaves. Then he suddenly disappeared! At once Manickavachagar knew that the Brahmin was the Lord Himself. He felt terrible anguish for not having recognised Him. The Lord wanted to immortalise Manickavachagar and to spread his glory. So, He kept these songs on the step of Panchakshara of the Chit Sabha. The Brahmins of Tillai were surprised to see them lying there. They opened the leaves and read the contents. In the end it was written ‘Manickavachagar repeated this, Tiru Chitrambalam wrote this.’ The Brahmins wanted to know the meaning of these verses: so they showed this to Manickavachagar who took them to the temple, and, pointing out to the image of Lord Siva, said: ‘This Tillai Nataraja is the purport of these stanzas.’ He at once merged himself at the Feet of Lord Nataraja. Read More https://www.dlshq.org/download/sixty-three-nayanar-saints/#_VPID_64 - [Guru Namashivaya Jeevasamadhi, Chidambaram, Tamil Nadu](https://sannidhi.net/sannidhi/guru-namashivaya-jeevasamadhi-chidambaram-tamil-nadu/) - This is a Jeevasamadhi of Guru Namashivaya. He was the disciple of Guhai Namashivaya, the siddhar from Thiruvannamalai. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 450 ms North East of Thillai Nataraja Temple. Map: https://goo.gl/maps/cH5ArAvemJjWf5d77 About Guru Namashivaya Guru Namashivaya, also known as Guru Namasivayar, lived in the 17th century CE and was a disciple of Saint Guhai Namasivaya. There is little information about this early life but he became well known for his siddhis (accomplishments gained in deep penance) of clairvoyance and telepathy. He had been a disciple of Guhai Namasivaya, who lived on the slopes of the Arunachala hills in Tiruvannamalai. There are many incidents displaying his power of clairvoyance. Once, for instance, Namashivaya suddenly laughed. When asked by his Guru, he answered that he was able to visualize a humorous happening in Chidambaram. On another occasion, the Guru observed that his disciple was rubbing his clothes. When asked, he related the fire incident which had occurred in Chidambaram and that he was quenching the flames from his clothes. Guhai Namasivaya knew from these incidents that his disciple had reached an advanced stage of sadhana, but attainment of siddhis was no real indication of spiritual progress. However, noting the extent of his disciple’s devotion and spiritual knowledge, Guhai Namasivaya pronounced his disciple as Guru Namasivayar. He said, “Two elephants should not be tied to the same post,” and told him to go to Chidambaram and take up the renovation work at the Nagarajan temple. Guru Namasivayar was initially reluctant to leave for Chidambaram but obeyed the orders of his Guru. In Chidambaram, he established a Virashaiva monastery, performed devotional services in the temple and created several charitable endowments with the help of local kings. In his poem Annamalai Venba, written during his stay in Chidambaram, Guru Namasivayar praises the greatness of Bhagavan Arunachaleshwara (one of the names and forms of Shiva) and his Guru, whom he considered to be Shiva in human form. His other compositions are Tiruvarunai-tani-Venba, Chidambara Venba and Parama Rahasya Malai. Read More https://www.hindu-blog.com/2022/04/guru-namashivaya-of-chidambaram.html - [Shiva consecrated Linga, Mottai Gopura Vasal Athi Kumbeshvarar Temple, Kumbakonam, Tamil Nadu](https://sannidhi.net/sannidhi/shiva-consecrated-linga-mottai-gopura-vasal-athi-kumbeshvarar-temple-kumbakonam-tamil-nadu/) - The linga here was consecrated by mixing the sand with nectar of immortality by Shiva himself. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there: The temple is located at center of Kumbakonam. Map: https://goo.gl/maps/qChxrypnjpdYSEed8 About Kumbeswarar Linga The legend has that there was time the entire universe was predestined to deluge. Lord Brahma secured the essentials of creation along with the nectar of immortality in a pot, kept it safely on atop the hill situated here. At the time of deluge, the water swamped the whole area and the pot was floated for some time and finally settled in a sacred land came to known to as Kumbakonam/Kudamukku. Lord Shiva shot an arrow on the pot and the nectar of immortality stretched all over the place, a Linga was consecrated out of this sand and remained here as Adi Kumbeswarar. Source: http://indiatempletour.blogspot.com/2013/01/pradosham-on-24th-january-2013-275.html https://en.wikipedia.org/wiki/Adi_Kumbeswarar_Temple,_Kumbakonam - [Sri Viralimalai Sadhasiva Swamigal Jeevasamadhi, Thiruvubanam, Tamil Nadu](https://sannidhi.net/sannidhi/sri-viralimalai-sadhasiva-swamigal-jeevasamadhi-thiruvubanam-tamil-nadu/) - This is a Jeevasamadhi of Sri Viralimalai Sadhasiva Swamigal. There is also a reclining chair used by him in his samadhi temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 6.5 kms North East of Kumbakonam, on the way to Mayiladuthurai. Map: https://goo.gl/maps/vgC11jf7dGDDvfyM9 About Sri Viralimalai Sadhasiva Swamigal Swami was born in a Tamil family living in Kashi. He lost his mother at a young age and was under the care of his father . Since his father was also a great ascetic , he preached and initiated the Swami in his last days. . Later Swami went to the Himalayas and met many sages and got blessings and got Suvarna Siddhi after doing many Davayogas and then came to Tamil Nadu. At that time, he spent a long time penance in a small cave at the foot of Viralimalai under Pudukottai principality . Puja to the Swami is still held today The identity of the Siddhas is their ability to find and realize many healing herbs and remedies and thereby solve people's incurable diseases and intractable problems! Similarly, when the Swami was in Viralimalai, he performed many rituals to cure the people there of diseases and to remove the dangers . Through this, the people of the Pudukottai principality, who knew him as a Siddha , forced him to teach the art of alchemy . He established a monastery and came from penance.During this period, a place was selected with Thiruvullam to build a temple there As a wage to the laborers who are building the temple, he folds the vibhuti and gives it to them to take home and take apart. If they go home and divide the Vibhuti, they will have money for their wages. Knowing this, some greedy people kept pestering him to bring in a lot of material and money , he left there and went to Chidambaram and Thiruvidaimarudur temples and then stayed at Tirubhuvanam Arulmiku Kambakareswarar Temple (Sarabar Sthalam) for some time. At that time , Swami is giving blessings to the people of this town by relieving their unending problems and giving them children. Balasundara Naidu and Krishnaswamy Naidu , who belong to the Naidu community from Thirubhuvana, received blessings from the Swami and Krishnaswamy Naidu was blessed with a child. They bought the land and built a monastery for the Swami and maintained it .. Tavathiru Sundaresa Iyer has been appointed to serve the Swami . They used to make Swami's favorite snack , opluma and coffee every day without fail. Similarly, Arumukha Chettiar's forefathers from Aduthurai, a town near Thiruphuvana, were devotees of Swami and served Swami. By Swami during his lifetime in this Chettiar category Thanaletsumi Ammaiyar, who was given the name and ate Swami's favorite uplumama from his own hands, is still living at the age of 91 at Chattaiappar South Road in Nagapattinam. He and his brother are named Thanaletsumi and Arumugam respectively . They also served the Swami till the time of his samadhi . This goddess Dhanalakshmi gives information about the origin of the Swami We know what is said verbally. Goddess Thanalakshmi was present when the Swami attained samadhi. In his childhood, he witnessed from close quarters the event where his ancestors were laid to rest along with others .. Swami was well versed in various yogic systems. He is Navakanda While sitting in yoga, the body is divided into nine parts Once some local residents got scared and went to Dhanalakshmi Ammaiyar's house to say that someone had cut Swami into pieces. When she panicked and went to the Mutt , Swami was sitting quietly meditating . Many local residents who lived at that time witnessed such an event Present people say. A devotee told him that he was suffering from leprosy and when the doctors had given up on it as it was an incurable disease , the Swami gave him a medicated ointment and told him to take two drops of milk in the morning and keep the medicine locked up . The devotee accordingly took the medicine and locked it in the cupboard and kept the key safe with him. After consuming the medicine given by Swami for 48 days, the miracle of incurable disease was completely cured. And miraculously the medicine was locked away The iron key of the cupboard had turned into a golden key. the rest Swami brought the medicine and the key to Swami and I was completely cured. But to say that this iron key has turned golden , Swami bought the rest of the medicine and the key and put it in the well that Swami had created by his penance power in the monastery. Now the well water is used by the devotees who come here as a cure for various diseases. They have also achieved results. The medicinal use of well water is a wonder like no other. Also, Swami's Moolasthan Gopuram is completely covered with copper and remains intact even after 100 years. Read More: http://sadhasivaswamigal.blogspot.com/ - [Sri Vijayeendra Tirtharu Samadhi Brindavanam, Sri Vijayeendra Swamy Mutt, Kumbakonam, Tamil Nadu](https://sannidhi.net/sannidhi/sri-vijayeendra-tirtharu-samadhi-brindavanam-sri-vijayeendra-swamy-mutt-kumbakonam-tamil-nadu/) - This is a Samadhi Brindabanam of Sri Vijayeendra Tirtharu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 1.2 kms North of Sri Adi Kumbeswarar Temple, Kumbakonam. Map: https://goo.gl/maps/FTG9eHfZY1tGcN9WA About Sri Vijayeendra Tirtharu Sri Vijayeendra Tirtharu saved Madhva Siddhanta from a very real and serious threat of extinction in South India, during the 16th century. Hence the followers of Madhva Siddhanta should always remain grateful to the memory of Sri Vijayeendra Teertharu’s great personality. He was a master of all arts. He was master in all 64 vidyas. That is why he was called as “Chatu:Shasti Vidya Praveena”. When Appayya Deekshitaru, a renowned Advaita Vidwan, challenged about Madhwa Shastra, Sri Vijayeendraru single handedly, defeated him in all sets of arguments which run into many many years and finally Appayya Deekshitaru accepted his defeat. Birth of Vijayeendraru – When an old couple approached Sri Vyasarajaru, he blessed them that they shall have two children. Even the old couple themselves were shocked to hear that they are going to get a child at their old age. After some time the old couple had two children, whom they named as “Vittalacharya” and “Guruprasada”. Vittalacharya became Vishnu Tirtha – Sri Vyasarajaru arranged for the “Choula” and “Upanayanam” for Vittalacharya. He also taught him “Tarka, meemaamsa, Vedanta Shastra”. At the age of 8, when Sri Vyasarajaru was satisfied with the Vairagya of the child gave him Sanyasashrama and named him as “Vishnu Thirtha” Vishnu Tirtha became Vijayeendra Tirtha – Sri Surendra Tirtharu was a saint from Sri Vibudendra Tirtha Mutt (Earlier Rayara mutt was called as Vibudendra Tirtha Mutt only, before rayaru). Sri Surendra Tirtharu was looking for his successor. Once he had the opportunity of visiting Sri Vyasarajaru and there he saw Vishnu Tirtha. He asked Vyasarajaru to gift Vishnu Tirtha, which Vyasarajaru readily agreed and gave him to Surendra Tirtha. Sri Surendra Tirtha was extremely happy to get Sri Vishnu Tirtha as his disciple and made him sit on the throne of Srimad Acharya succeeded previously by Sri Vibudhendra Tirtha. Sri Surendra Tirtha renamed Sri Vishnu Tirtha as Sri Vijayeendra Tirtha and made him the emperor of the Vedanta empire. Victory in 64 vidya – Vijayeendra Tirtharu was well versed in 64 Vidyaas – Chatu: Shasti Vidya, and he had his victory against all his opponents in all fields. That is why he is called as “AjEya” (Never Defeated). Sri Vijayeendra Teertharu saved Madhva Siddhanta from a very real and serious threat of extinction in South India, during the 16th century. Hence the followers of Madhva Siddhanta should always remain grateful to the memory of Sri Vijayeendra Teertharu’s great personality. He was a master of all arts. He was master in all 64 vidyas. That is why he was called as “Chatu:Shasti Vidya Praveena”. Rajaashraya – As per Mysore Archealogical Report, he had received “daana” of land in 1580AD. Agnitrayaas – i) Sri Vijayeendraru; ii) Sri Tatacharya of Srivaishnava, iii) Appayya Deekshita of Advaita, the three were called as “agnitraya” and were in Sheshappanayaka’s palace. Read More: https://www.sumadhwaseva.com/yatigalu/rayara-mutt-2/vijayeendra-theertharu/ - [Mouna Swamigal Jeevasamadhi, Kumbakonam, Tamil Nadu](https://sannidhi.net/sannidhi/mouna-swamigal-jeevasamadhi-kumbakonam-tamil-nadu/) - This is a Jeevasamadhi of Mouna Swamigal. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 500 m West of Sri Adi Kumbeswarar Temple, Kumbakonam. Map: https://goo.gl/maps/jmZz3nDVPhy5DY8t5 About Mouna Swamigal Mouna Swamigal (19th century) was a great saint who lived in Kumbakonam, and done lot of goodness to his followers, and according to his name he maintained perfect silence throughout his life. He was born in a pious family at Thirubhuvanam, and studied well and quickly grasped the divine subjects. At his teenage, he left his family and came to Kumbakonam and performed meditation on Lord Shiva. After some time, through the help of his devotees, he constructed a small ashram for himself, and spent his time by performing puja to the Shiva lingam and sitting down in a Samadhi state for long hours. He used to have only little quantity of food, and sometimes performed meditation for several days even without having food. He was praised by Kanchi Swami Sri Chandrasekarendra Saraswati Swamigal, and he considered him as a great siddha purusha. Even though he remained silent in his life, he used to murmur the slokas of Lord Shiva and blesses his devotees with a smiling face. He attained Mahasamadhi in Kumbakonam in the year 1899, and even today, lot of people visits his holy place and perform pujas and worships him with great devotion, and he is fulfilling the prayers of his devotees, and blessing them to attain all sorts of prosperity in their life. Read More: https://www.hinduscriptures.com/gurus/mouna-swamigal/36438/ - [Arumuga Swamy Siddhar Jeevasamadhi, Kumbakonam, Tamil Nadu](https://sannidhi.net/sannidhi/arumuga-swamy-siddhar-jeevasamadhi-kumbakonam-tamil-nadu/) - This is a Jeevasamadhi of Arumuga Swamy Siddhar. There are various jeevasamadhis in the temple premises. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 10 kms North of Kumbakonam. Map: https://goo.gl/maps/8iyWbMTfmHH1NVpx8 - [Sriman Natana Gopala Nayaki Swamigal Samadhi Brindavanam, Kathakinaru, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/sriman-natana-gopala-nayaki-swamigal-samadhi-brindavanam-kathakinaru-madurai-tamil-nadu/) - This is a Samadhi Brindavanam of Sriman Natana Gopala Nayaki Swamigal. The Cave temple is located on the way from Madurai to Alagar RF. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 9.7 kms North of Madurai. Map: https://goo.gl/maps/RkSH5VH1R9b9cZqq9 About Sriman Natana Gopala Nayaki Swamigal Sriman Natanagopala Nayaki Swamigal was born on 9th January, 1843 in Madurai of Tamil Nadu, state of India. His parents Sri. Rengariyar and Lakshimi Ammal named him Rama Bhadran. Even from his childhood he used to sit lonely indulging in deep thinking. Though he was sent to school, he showed no interest in education since it did not pave the way for educating him in spirituality. When he was ten years old, he was sent for a clerical job in a business centre. As he had no interest and enthusiasm in work, he was sent out of the job. Then his parents sent him to do the family profession of weaving. Though engaged sometimes in weaving, his mind ever fixed in God. He began to meditate even when he was weaving. Swamigal's father abused him for not doing the duties properly. So he left the house, at the age of sixteen, and went Thirupparankunram and on the backside of the Murugan temple there is a mountain path where he indulged himself in deep meditation at a cave called kukaashram. After some time, the mother of Ramabhadran came to know that he was in the kukaashram cave of Thirupparankunram, and went there. She appealed him to come home and to be married. He refused to return home. But in all humility prevailed upon her, requested to give him a beggar's bowl (Thiruvodu). The mother did as he said and returned home. He practised deep meditation for twelve years at kukaashram. 2. When Ramabhadran attained at the age of twenty-eight, he went Paramakuti to meet his guru Nagalinga Adigal, as it was the instinct of the divine through dreams. He learnt Siddhi within eighteen days and he was crowned with the name Sadhananda Siddhar by his guru Nagalinga Adigal. During his travel from Paramakuti thro' Ramnad, he was warmly welcomed and honoured by the Sethupathi Raja of Ramnad Province. While Swamigal was at Sivaganga he was cordially welcomed by the king of Sivaganga. He had an intension of testing the mental calibre and character of Swamigal. A very beautiful woman dancer was sent to the room of his stay. Swamigal saw the woman as the manifestation of the divine mother. The woman went away worshipping the Swamigal. It was known to the King of Sivagangai province that the Swamigal could be in the state of Samadhi for many days hence he wanted to test the same also. So a room was built under the ground with consent of the Swamigal and that room was occupied by the Swamigal in the presence of so many people. That room was covered with cement and it was watched day and night by watchmen. After forty days, an explosion was heard and when the King was informed about the explosion, he hurried to that place. The watchmen came and informed the king that the Swamigal was going thro' Madurai Street towards Madurai. We understand the powers of the siddhis of the Swamigal and also how he controlled the body. 3. Swamigal stayed some days in Madurai. He used to go for unchaviruthi once in a month in Madurai, by using the bowl (Thiruvotu given by his mother). Then he traveled to the southern side of Madurai, by walk, with disciples. He reached Alvarthirunagari and obtained Dharsan of Vadapathraararyar . Vadapathraarayar led him to his house and initiated him in the path of Vaishnavism, and did consecration ceremony know as Panchasamskara and deeksha name (Vaishnava name) Natangopal was bestowed on Sadhananda Siddhar. He learned Divyaprabandam, hymns of the the alwaars. He expressed his eternal gratitude by stamping his Guru's name Vadapathraarayar in all the later verses. Then he went to Srivilliputhur and worshipped Andal and went to Srirangam there he enjoyed the Bliss of lord of sleeping beauty and he sang and danced in joy. The Jeeyar Swami of Srirangam was much impressed by inordinate love of Natanagopal to Renganada which approximated to that of a lady. The Jeeyar accorded him with the title "Natanagopala Nayaki" and that became his name ever since. He then set out on a pilgrimage to Thirupathi, Kanchipuram ect. And visited other Perumal temples in other holy cities. On his way back from Thirupathi he came to Thirupuvanam near Kumpakonam. There, a lady received him with great respect and love.She offered silk sari, many ornaments, usually worn by a lady. He accepted them and dressed himself as a lady and put on the jewels also. He then returned Madurai and walked like a lady in the street of Madurai for Unchavirithi. Then he would spend the day in Bajan and Keerthans along with his disciples and devotees. 4. One year in 1912 Vaigunda Ekadasi, at the age of sixty-nine Swamigal was taken around the streets in Madurai in a Palanquin by his disciples and devotees. The next year also on Vaigunda Ekadasi Swamigal was taken in procession in horse coach. Swamigal told his disciples that "Last year procession was in Dandi (Palanquin), this year it was in bondi (coach) next year you shall see the Khandi." As such he informed his followers about his Mukthi before one year, and the place for his Brindavan to be at Kathakinar on the Madurai Alagar Koil main road and facing of the idol of Lord Narasimha of Yanamalali temple. Swamigal attained Mukthi and reached the abode of Lord Hari on 8th January 1914 Vaigunda ekadasi which in the deatails of the month, day of the week and the constellation exactly with those of the time of his birth. Strange coincidence! Swamigal has composed many songs both in Tamil and Sourashtram language. He advocates people think of Lord Hari always. "When you stand or sit or walk or sleep, don't forget to chant the holy name Natanagopal (By Sriman Natanagopala Nayaki Swamigal) Swamgial requests the human beings to call Govinda, before the fall of the body, who would free you from the cycle of birth and death. His Bhakthi movment and his devotional songs deal with the philosophies of life. - [Pinnaku Siddhar Cave, Arulmigu Chennimalai Murugan Temple, Chennimalai, Tamil Nadu](https://sannidhi.net/sannidhi/pinnaku-siddhar-cave-arulmigu-chennimalai-murugan-temple-chennimalai-tamil-nadu/) - This is a Cave of Pinnaku Siddhar. The Cave temple is located behind the Arulmigu Chennimalai Murugan Temple, beyond the Valli temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 4.4 kms West of Chennimalai bus stand, on top of Chennimalai Hill. Map: https://goo.gl/maps/zwc3yq1zNgRojzj36 - [Mayura Siddhar Jeevasamadhi, Kathithamalai Murugan Temple, Uthukuli, Tamil Nadu](https://sannidhi.net/sannidhi/mayura-siddhar-jeevasamadhi-kathithamalai-murugan-temple-uthukuli-tamil-nadu/) - This is a Jeevasamadhi of Mayura Siddhar. The jeevasamadhi temple is located on the South East of Kathithamalai Murugan Temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located 15.7 kms North East of Tiruppur. Map: https://goo.gl/maps/K5M1m37AbS48Zn1TA - [Konganar Siddhar Cave, Devannagoundanur, Tamil Nadu](https://sannidhi.net/sannidhi/konganar-siddhar-cave-devannagoundanur-tamil-nadu/) - This is a sadhana place of Konganar Siddhar There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located between Erode and Salem, 31.1 kms North East of Erode. It is best to travel on your own transport. A hike of around 5 to 10 mins is involved to reach the cave. Start the hike from the north side of the hill. Map: https://goo.gl/maps/wY2cvHyNvMW3v29C9 About Konganar Siddhar Siddha Konganar was said to be born in Kongu Nadu (currently comprising the western part of the Tamil Nadu). Hence his name Konganar, which means ‘from the land of Kongu’. His place of birth is believed to be a small village called Oothiyur, presently in Erode district of Tamil Nadu. His parents were from a poor economic background with their livelihood dependant on forging and selling vessels in front of temples in the village. Amazingly this place is still famous for forging of metals into idols or any instruments. Their economic struggle did not stop them from serving Yogis and Saints who crossed their humble household. Siddha Agastyar, in his Biography on Konganar, describes Siddhar Konganar’s parents as pious and virtuous. Siddha Bogar has mentioned the birth details about Konganar: வட்டமுடன் சித்தரையாம் திங்களப்பா வளமான உத்திராடம் முதற்கால் தன்னில் அட்டதிசைதான் புகழப் பிறந்த பாலன் அன்பான கொங்கணவர் என்னலாமே என்னவே அவர் பிறந்த நேர்மையப்பா எழிலான சங்கர குலத்து உதித்த பன்னவே கானீனன் பெற்ற பாலன். This states that Siddha Konganar was born in the month of Chitra, under the asterism Uttradam first Pada in the Sankara Kula. Apart from this not much details is known about Siddha Konganar’s birth and childhood except what is detailed in the works of Siddhar Agastya called Agasthiyar 12000. Konganar was one of the disciples of Siddhar Bogar. There was no mention when he met his Guru. But he fondly and proudly calls Siddha Bogar as his own parent: என்னை ஈன்ற போகர். Siddhar Bogar also describes Konganar as the first and best disciple among his students. He learned Siddha Medicine System under Siddhar Bogar and became a powerhouse of knowledge. His contributions include 25 known works in medicine, yoga, philosophy, religion etc. He also learned the gospels of Siddha from Agathiyar. During his study period, Konganar Siddhar excelled in alchemy, Siddha Yoga, Siddha Gnana philosophies, Siddha meditation and also as a physician. He compiled numerous treatises on alchemy and medicine, which is way ahead of the modern discoveries and innovations in the field of chemistry and medicine. Though from a humble background, just by his austerities, strong mind and willpower he raised himself to the level of a great Siddha. He was conferred the title “Father of Medicinal Chemistry” in the realm of Tamil Siddha Medicine System. Later he became a Guru himself and had 557 disciples. He is so compassionate and reaches out to fulfill the material needs of his disciples and also those who seek his blessings. His compassion is explained in a story which also exemplified the Dharmic nature of the life of Siddhas. Konganar had a friend with the name Sivavakiyar, who was also a great Siddha. Konganar felt very bad that his friend, who is a Master Siddha, was living a life of poverty. So one day he went to Sivavakiyar’s home, knowing that Sivavakiyar would not be available. He asked Sivavakiyar’s wife to get some Iron and turned the same into Gold and left after handing over the Gold to her. Sivavakiyar’s wife narrates the incident to Sivavakiyar after his return. Sivavakiyar asks his wife on whether she wants the Gold. His wife replies that his love is all that she wants and not the gold. Then he asks his wife to drop the gold in the well and his wife also obliged wholeheartedly. There is also another local legend that is said in connection with Siddha Konganar. The story is also retold in the Mahabharata by Lord Markandeya to the King Yudhishthira, with the mention of the name of the Muni as Kaushika. It is possible that they both refer to the same person. The story is told to reinforce the need for humility especially for Siddhas who will attain great Siddhis in their walk towards enlightenment. One day, while Siddha Konganar was doing his Sadhana, a crane was sitting on a branch above his head and its droppings fell on his lap. Enraged at being disturbed during his meditation, he looked at the bird, which immediately was burned into ashes. This incident made him take pride in the powers he obtained out of his penance. It was customary for Konganar to beg for food. On the day he burnt the crane, he decided to visit a house (in Tamil Nadu, it is considered as the house of the poet Thiruvalluvar, author of Tamil classic Thirukkural). In the household, the wife was serving her husband when the Sage arrived. On hearing Konganar call for alms, she called out to him to wait until she had served her husband. Konganar was annoyed at the delay. He thought to himself, “If only the poor lady knew that I am a great saint and have the power to burn a bird by merely looking at it, she would not keep me waiting”. When she finally came out, Konganar looked furiously at her. Nothing happened, Konganar looked puzzled. The woman, on seeing him puzzled uttered the following “கொக்கென்று நினைத்தாயோ கொங்கணவா?” meaning did you think that I am a stork (so you can burn). Konganar was amazed. The incident had occurred deep in the forest and no one had witnessed it. Yet a woman from this house knew about it. He bowed humbly before her and asked her how she knew. She said, “Go to the house of the butcher, who lives down the road, and he will enlighten you”. The sage immediately did so. The butcher was bathing his old and blind parents and hence could not give the saint his immediate attention. But this time Konganar`s curiosity was so great that he waited without getting annoyed. After serving his parents the butcher brought food for the saint and said, “Oh holy man, please eat my humble food and I shall tell you why the wife of the household you went, asked you to see me”. Normally, Konganar would not have had anything to do with a butcher, but now he was willing to do anything to get at the truth behind the extraordinary powers of an ordinary housewife and a butcher. After a good dinner, Konganar asked him, “Please tell me the secret of the powers that you and the wife have”. The man replied, “We have no extraordinary powers. We say what we feel, and we feel for others as much as we feel for ourselves. We carry out our duties to the best of our abilities. There is nothing more than that”. On hearing this, Konganar bowed down low in reverence to the butcher and said, “Teacher, you have enlightened me, I shall always be grateful to you”. Though it is a local legend, it still teaches us many important lessons that we will need in our spiritual journey called Life. He lived for long and performed astounding miracles and discoveries in the field of Siddha science for the benefit of mankind and world. He entered Jeeva samadhi at Thirupathi in Andhra Pradesh. Now let us study a few verses from Konganar Siddhar’s Tamil poems from “Mei Jnanam”. Siddhar Konganar gives direct instruction to specifically work on 13 limitations that hinder the growth of sadhakas. Read More https://www.anaadifoundation.org/blog/parnika/siddhar-charithiram-konganar/ - [Azhukanni Siddhar Jeevasamadhi, Kayarohana Swami Temple, Nagapattinam, Tamil Nadu](https://sannidhi.net/sannidhi/azhukanni-siddhar-jeevasamadhi-kayarohana-swami-temple-nagapattinam-tamil-nadu/) - This is a Jeevasamadhi of Azhukanni Siddhar. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located inside the area of Kayarohana Swami Temple, 1 kms North West of Nagapattinam Junction Railway Station. Map: https://goo.gl/maps/GarxrpibaYMQz6Sx9 - [Dhanvantari Siddhar Jeevasamadhi, Sree Vaithyanathaswamy Temple, Vaitheeswarankoil, Mayiladuthurai, Tamil Nadu](https://sannidhi.net/sannidhi/dhanvantari-siddhar-jeevasamadhi-sree-vaithyanathaswamy-temple-vaitheeswarankoil-mayiladuthurai-tamil-nadu/) - This is a Jeevasamadhi of Dhanvantari Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located inside Sree Vaithyanathaswamy Temple, 14.5 kms North East of Mayiladuthurai. Map: https://goo.gl/maps/fZbCLFUKNi3GZHkYA About Dhanvantari Siddhar According to Purana’s Siddhar Dhanvantari is an avatar of Vishnu in Hinduism, who appeared at the churning of the ocean. Bhagavata Purana states that Dhanvantari emerged from the Ocean of Milk and appeared with the pot of amrita (elixir for immortality) during the story of the Samudra (or) Sagara Mathana whilst the ocean was being churned by the Devas and Asuras, using the Mandara mountain and the serpent Vasuki. He also appears in the Vedas and Puranas as the physician of the gods (devas), and the god of Ayurveda. But, Siddhar Agathiyar in his acclaimed work of Agathiyar 12000 says that “Siddhar dhanvantari belongs to the ancestry of Lord MahaVishnu and was born to a family of musical tradition. Also, he learned Siddha Medicine System top to bottom seeking knowledge from 18 Siddha’s”. In the glorified history of Tamil Siddha Medicine System, Siddhar dhanvantari occupies a distinctive position as an exponent of Ayurveda System of medicine, which is an arm of Siddha Medicine System. He perfected many herbal based cures and natural remedies and was credited with the discovery of the antiseptic properties of turmeric and the preservative properties of salt which he incorporated in his cures. Being a very skilled surgeon according to the standards of his time, he is widely believed to be the pioneer of modern medical practices like plastic surgery Thus he is considered “Father of Ayurveda”. His birthday is celebrated by the practitioners of Ayurveda every year, on Dhanteras, two days before Diwali. He had compiled his works on universal salt- Muppu, Amuri and Jayaneer. He has also performed black magic and miracles, which he has cited in his works with full descriptions. According to traditions, he taught surgery methods and procedures to Susrutha, the Father of Ayurvedic Surgery. His disciples are Susruta, Pauskalavata, Aurabha, Vaitarana, and others. His Jeeva samadhi is in Vaitheeswaran Koil in Chidambaram, where there is a small temple dedicated to him. There are a few dedicated temples to Dhanvantari in South India especially in Kerala and Tamil Nadu, where Ayurveda is highly practiced and patronized. The Dhanvatari temple in Thottuva in Kerala is a particularly famous temple, where Lord Dhanvatari’s idol is almost six feet tall and facing east. On the right hand the lord holds Amrith and with the left hand, the lord holds Atta, Shanku, and Chakra. The ‘Ekadasi’day celebration, which falls on the same day as the ‘Guruvayur Ekadasi’ is of special significance. His works are mostly in Sanskrit so, segregated as Ayurvedic medicine system by the next generation people. And yet, like other Padinen Siddhas, he also compiled many mystical songs in Tamil language too. Read More http://www.anaadifoundation.org/blog/siddhars/dhanvantari-siddhar/ - [Kuthambai Siddhar Jeevasamadhi, Mayuranathaswami Temple, Mayiladuthurai, Tamil Nadu](https://sannidhi.net/sannidhi/kuthambai-siddhar-jeevasamadhi-mayuranathaswami-temple-mayiladuthurai-tamil-nadu/) - This is a Jeevasamadhi of Kuthambai Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located inside Mayuranathaswami Temple. The Jeevasamadhi is next to Vinayak shrine, left side outside the Sanctum Sanctorum. Map: https://goo.gl/maps/wQSzSeQGyRzKKnU99 About Kuthambai Siddhar One cannot learn or find siddha medicine without encountering philosophies, which is highly reflected in the works of Kuthambai Siddhar. As medicine is for both soul and mind, Kuthambai Siddhar is one such person, whose teachings to the world show the importance of sound soul for healthy body. He is one among the celebrated 18 Siddha’s, who was born in the lineage of Yadavas. Kuthambai is an ornament worn by girls in ear i.e… a type of earring. Kuthambai Siddhar was only child to his parents and since, there was no girl child with him, his mother brought him up like a girl by wearing him the earring. In his previous birth Kuthambai Siddhar’s life expired before attaining the Siddhi. Kuthambai Siddhar had much propensity for Siddha Science right from his sixteenth year due to the remaining good karma. Kuthambai Siddhar took birth again and got initiation and knowledge transfer at the age of sixteen. Learning his complete background from his preceptor, he no more wasted his life. He embraced path of Siddhars and started his inward journey i.e. trance for years to attain siddhi. Kuthambai Siddhar is famous for his work of three lined verse embedded with volumes of philosophical teachings. His songs are highly embedded with indirect meanings and one who understands it can easily get going on the Siddha’s path. He compiled his songs with the word Kuthambai in every stanza, and it is constructed in perception of advising his Kuthambaii.e. ear ring. Read More https://www.tknsiddha.com/medicine/kuthambai-siddhar/ - [Pambatti Siddhar Cave Temple, Marudhamalai Arulmigu Subramanya Swami Temple, Marudhamalai, Tamil Nadu](https://sannidhi.net/sannidhi/pambatti-siddhar-cave-temple-marudhamalai-arulmigu-subramanya-swami-temple-marudhamalai-tamil-nadu/) - This is a meditation place of Pambatti Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located towards the left side of Marudhamalai Arulmigu Subramanya Swami Temple. You have to go down few staircases down to reach the cave temple. Map: https://goo.gl/maps/xb8NpCgBZzM5XTwp7 About Pambatti Siddhar He was the favorite disciple of Sri Lankan-born Sattaimuni Siddhar. Visualizing the 5 elements like a 5 headed snake, he included the line AaduPambe in all his songs. He became a famed snake catcher from a young age. He was overcome by a desire to catch the mythical Navaratna Snake. He searched far and wide for years. Suddenly a man in a woolen sweater appeared before him. This was Sattaimuni. Pambatti Sidhar told him about the long continuing search. Sattaimuni laughed and told him that the world’s most precious snake is within him. It is called Kundalini. The one who tames it is the real snake charmer. Pambatti became his discipline and learned the secrets of yoga. He garnered all the Siddhis. After years, Sattaimuni asked Pambatti, “ Dear, I had forgotten to ask your name.”Pambatti replied, “I was just a snake catcher. You revealed Kundalini to me. I have witnessed the Ultimate Reality. Now I have no name. As one who is watching the dance of the snake within, Pambatti is my ideal name.” The Pambatti songs converse with the snake of energy within Kundalini yoga. After enlightenment, he travelled to Maruthamalai in Coimbatore. He became famous there for his Sidha yoga and Sidha treatment. We can still see his cave in Maruthamalai. More such caves are found in Mahalingamalai, Vathirayiruppu, Kollimalai, Madhurai, Puliyur, and Bhavani. There are indicators of his samadhi at Virudhachalam in Thirukadaiyur. But there is no strong evidence. Some studies suggest that his Samadhi is at Sankarankovil. M Kannupillai’s History of Siddha Medicine, Pulithevar’s ‘Neru kaattum Seeval” and Dr. Yogi’s “ Collected Verses of 18 Siddhars for Daily Recitation” mention Sankarankovil as the Samadhi spot. Some books refer to Pambatti Sidhar as Sankarnalaya Sidhar. Pambatti sees Siva as the energy of the universe and his guru. His works describe superhuman capacities that can be attained like a sex change, universal destruction, conquering the 5 elements and powers of God. He has described the siddhis in detail. Several of his works refer to the concept of a single God. Pambatti Sidhar’s works urge us to realize that the body is not the soul, to love our brothers, be kind, discriminate between truth and falsehood, strive to reach the truth, and surrender to the ultimate power. To obtain the blessings of the sadguru within, remove worries and enjoy the loving-kindness of the Creator: this is the message of the 600 beautiful lines that he has left us. Siddha tradition is vast and varied in its searches and findings. A succession of yogis has passed through this land leaving behind an immensely rich treasure of knowledge. These treasures are well within our reach. Hope this information motivates you to explore further. Besides Sankarankovil, through Vassi yoga, Pambatti Sidhar has another samadhi at Thirukadaiyur at Nagapattinam. Sree Narayana Guru’s Kundalini song is another exploration of the same realization. Read More https://agasthyam.com/pambatti-siddhar/ - [Maharshi Patanjali Siddhar Jeevasamadhi, Brahmapureeswarar temple, Thirupattur, Tamil Nadu](https://sannidhi.net/sannidhi/maharshi-patanjali-siddhar-jeevasamadhi-brahmapureeswarar-temple-thirupattur-tamil-nadu/) - This is a Jeevasamadhi of Maharshi Patanjali Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Jeevasamadhi is inside the Brahmapureeswarar temple, Thirupattur. A meditation place is setup in front of Jeevasamadhi on the left of Brahma Temple. Map: https://goo.gl/maps/gbQCUZMw9w5XDUQx6 About Patanjali Siddhar Patanjali is one of the 18 Siddhars in the Tamil Siddha (Shaiva) tradition. Patanjali learned yoga and other disciplines from the famous Yogic Guru, Nandhi Deva (the divine bull of Lord Shiva). Nandhi is one of the 18 Yoga Siddhas (perfected ones) initiated by Lord Shiva. Nandhi Deva’s disciples include Patanjali, Dakshinamoorthy, Thirumoolar, Romarishi, and Sattaimuni. Siddha Patanjali is a great yogi of Tamil Shaiva Siddha tradition. He is variously estimated to have lived between the 2nd century B.C. to 4th century A.D. He is one of the great “Siddhar” and revered as one of the great saints who rendered a lot towards the art of Yoga. He is the author of Yoga Sutra, one of the greatest works on Yoga. Today, the Yoga Sutras are the most referenced text on yoga, making Patanjali “the father of yoga” in the eyes of many. Possibly, Patanjali may not be one person, and there could be several Patanjalis in the course of Indian History. The Patanjali Yoga Sutra, also called Patanjala Yoga Darshanam, is a great composition of Yoga, which led to the dawn of today’s yogic beliefs and practices, and is a classic text on Raja Yoga. Beyond the Yoga Sutras, commentaries on other notable works attributed to Patanjali are Mahabhashya, dating from about the second century BCE, a commentary on an authoritative Sanskrit grammar text written by the Indian grammarian, Panini. He was one of those saints who gave metaphysics as a Sanskrit grammar which the people highly appreciated. Patanjali also authored a medical text called Patanjali Tantra. He is cited, and this text is quoted in many medieval health sciences-related texts. Patanjali is called a medical authority in several Sanskrit texts such as Yogaratnakara, Yoga Ratna Samuccaya, and Padarthavijnana. Another Hindu scholar, also named Patanjali, likely lived in 8th-century CE and wrote a commentary on Charaka Samhita, and this text is called Charakavarttika. According to some modern era Indian scholars such as P.V. Sharma, the two medical scholars named Patanjali may be the same person, but a completely different person from the Patanjali who wrote the Sanskrit grammar classic Mahabhashya. While modern scholars generally believe this timeline makes it impossible for it to have been the same Patanjali who compiled all these works, many hold a more traditional view that a single Patanjali is indeed responsible for all. Some might think it ridiculous for anyone to believe that a single person could be the author of texts written possibly more than 1,000 years apart. However, Patanjali is also considered by many within the Hindu tradition to be a divine figure. At least twoplaces in South India claim to be sites where the siddha Patañjali left his body while absorbed in deep meditation (samadhi). One of them is located in Rameshwaram, the other in atemple in Tirupattur near Trichy in Tamil Nadu. Read More https://mydattatreya.com/patanjali/ - [Kamalamuni Siddhar Jeevasamadhi, Arulmigu Thiyaagaraaja Swaamy Temple, Thiruvarur, Tamil Nadu](https://sannidhi.net/sannidhi/kamalamuni-siddhar-jeevasamadhi-arulmigu-thiyaagaraaja-swaamy-temple-thiruvarur-tamil-nadu/) - This is a Jeevasamadhi of Kamalamuni Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there: The Jeevasamadhi is on the western side of Arulmigu Thiyaagaraaja Swaamy Temple complex. Map: https://goo.gl/maps/d9B6ny8UihkYLTrS6 About Kamalamuni Siddhar Siddha Kamalamuni’s birth star is Poosam in the Tamil month of Vaikasi (mid May to mid June). And as we publish this article, it is the special occasion of Poosam or Pushya nakshatra in the Tamil month Thai (mid January to mid February). Thai Poosam is a highly venerated day in the Siddha tradition. As we write this article sitting some 15 kilo meters from Palani (established by Siddha Bogar), we witness thousands of devout seekers undertaking kavadi (a heavy offering carried on the shoulders for Lord Muruga) and padayatra. Every year women, men and children from various regions of Tamil Nadu, offer this padayatra where they walk hundreds of miles, barefoot, energetically chanting the name of Lord Skanda. It is a sight that extols the beauty of our tradition and brings deep devotion even to the bystander. Thai Poosam is considered an auspicious day in the Siddha tradition chosen by advance Siddhas to leave the bhuloka (realm of Mother Earth) for a divine gathi (beyond life on Earth). There is not much known about the history of Siddhar Kamalamuni. Siddhar Kamalamuni and Siddhar Kalanginathar are considered as one and the same. Siddhar Kalanginathar is the venerated guru of Siddha Boganathar. Siddha Kalanginathar is also referred to as the Kanja Malai Siddhar. Kanja Malai is a series of hillocks near the city of Salem in Tamil Nadu. We had the good fortune of having darshan at the ancient temple of Lord Shiva and Parvati at the foothills of Kanjamalai. There Lord Shiva is in the form of Siddheshwarar (Lord of Siddhas). Kanjamalai Subramanya temple is on an adjacent hill nearby. Siddha Kalanginathar is referred by Siddha Bogar in his works as “Maamuni” (the Great Sage) and “Kamalamuni”(the Lotus Sage). Kamalamuni Siddhar is said to have attained samadhi in the Tiruvarur temple. His peetam is found near the Amman shrine. Source: https://www.anaadifoundation.org/blog/parnika/siddhar-charithiram-kamalamuni/ - [Vanmeegar Valmiki Siddhar Jeevasamadhi, Arulmigu Thiru Ettukudi Subramaniya Murugan Temple, Ettukudi, Tamil Nadu](https://sannidhi.net/sannidhi/vanmeegar-valmiki-siddhar-jeevasamadhi-arulmigu-thiru-ettukudi-subramaniya-murugan-temple-ettukudi-tamil-nadu/) - This is a Jeevasamadhi of Vanmeegar or Valmiki Siddhar. There is a Vanmeegar art in the entrance of the temple. You can go into meditative states here effortlessly. How to get there The temple is located 31.4 kms South West of Nagapattinam. Map: https://goo.gl/maps/mcZtFP8NZ4MdcRdG7 About Vanmeegar or Valmiki Siddhar Valmiki (/vɑːlˈmiːki/;[1] Sanskrit: वाल्मीकि, Vālmīki [ʋɑːlmiːki])[A] is celebrated as the harbinger-poet in Sanskrit literature.[2] The epic Ramayana is attributed to him, based on the attribution in the text itself.[4] He is revered as Ādi Kavi, the first poet, author of Ramayana, the first epic poem. The Ramayana, originally written by Valmiki, consists of 24,000 shlokas and seven cantos (kaṇḍas).[5] The Ramayana is composed of about 480,002 words, being a quarter of the length of the full text of the Mahabharata or about four times the length of the Iliad. The Ramayana tells the story of a prince, Rama of the city of Ayodhya in the Kingdom of Kosala, whose wife Sita is abducted by Ravana, the demon-king (Rakshasa) of Lanka. The scholars' estimates for the earliest stage of the text ranging from the 8th to 4th centuries BCE,[6][7] and later stages extending up to the 3rd century CE,[8] although original date of composition is unknown. As with many traditional epics, it has gone through a process of interpolations and redactions, making it impossible to date accurately. British satirist Aubrey Menen says that Valmiki was "recognized as a literary genius," and thus was considered, "an outlaw," presumably because of his "philosophic scepticism,"[9] as part of an "Indian Enlightenment" period.[10] Valmiki is also quoted as being the contemporary of Rama. Menen claims Valmiki is "the first author in all history to bring himself into his own composition."[11] The youthful sage Narada at the white-bearded Valmiki's hermitage Valmiki was born as Agni Sharma to a Brahmin named Pracheta (also known as Sumali) of Bhrigu gotra,[12][13] According to legend he once met the great sage Narada and had a discourse with him on his duties. Moved by Narada's words, Agni Sharma began to perform penance and chanted the word "Mara" which meant "die". As he performed his penance for several years, the word became "Rama", a name of the god Vishnu. Huge anthills formed around Agni Sharma and this earned him the name of Valmiki. Agni Sharma, rechristened as Valmiki, learnt the scriptures from Narada and became the foremost of ascetics, revered by everyone. There also exist some legends about Valmiki having been a thief before turning into a rishi. The Nagara Khanda of the Skanda Purana in its section on the creation of Mukhara Tirtha mentions that Valmiki was born a Brahmin, with the name of Lohajangha and was a devoted son to his parents. He had a beautiful wife and both of them were faithful to each other. Once, when there was no rain in the region of Anarta, for twelve long years, Lohajangha, for the sake of his hungry family, started robbing people that he found in the forest. In the course of this life he met the seven sages or the Saptarishi and tried to rob them as well. But the learned sages felt pity on him and showed him the folly of his ways. One of them, Pulaha gave him a Mantra to meditate upon and the Brahmin turned thief got so engrossed in its recitation that ant-hills came up around his body. When the sages returned and heard the sound of the mantra coming from the ant-hill, they blessed him and said, "Since you achieved great Siddhi seated within a Valmīka (an anthill), you will become well-known in the world as Vālmīki."[14][15] Vanmeegar and Valmiki same Sri Vaanmeegar's birth star is Anusham in the Tamil month of Purattasi (September-October). TSiddhar Bogar in his script "Bogar 7000" proclaims that they are one and the same. He says that Vaanmeegar is the name of the siddhar who wrote Valmiki Ramayana in song (verse) number 5834. He makes a clear distinction between the names Vaanmeegar and Valmiki. Further, in his next song (verse number 5835), Bogar says that Vaanmeegar's age is 700 and some odd days. He also says that he is a learned scholar in Tamil language. He also makes a reference about his samadhi. This author is not able to understand the exact meaning of the second part of that song. It is also said that Sri Vaanmeegar alias Valmiki wrote the epic Ramaya on getting the spiritual knowledge from Narada. Sri Vaanmeegar's samadhi is located at Ettukudi in Tamil Nadu. Source: https://en.wikipedia.org/wiki/Valmiki https://yogascience.angelfire.com/others.htm - [Siddhar Sorubanandhar Jeevasamadhi, Nelluppattu, Tamil Nadu](https://sannidhi.net/sannidhi/siddhar-sorubanandhar-jeevasamadhi-nelluppattu-tamil-nadu/) - This is a Jeevasamadhi of Siddhar Sorubanandhar. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there It is located 42.2 kms South of Thanjavur. Map: https://goo.gl/maps/vZFxXrxDm8xJjwo67 - [Seruthunai Nayanar (54) Mukthi Place, Ekambaranathar Temple, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/seruthunai-nayanar-54-mukthi-place-ekambaranathar-temple-kanchipuram-tamil-nadu/) - This Temple is Mukthi place of Seruthunai Nayanar. This is also the mukti place of Aiyadigal Kadavarkon Nayanar, Tiru Kurippu Thonda Nayanar and Kazharsinga Nayanar. How to get there: The temple is located 2 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/vHq4SshcoqVx6wL79 About Seruthunai Nayanar Kazharsinga Nayanar was an ardent devotee of the Lord. He was a Pallava monarch, belonging to the family of Kadavar. Due to God’s grace he defeated the kings of the northern country and established Saivism there. He went on many pilgrimages. Once he came to Tiruvarur with his queen and visited the temple. The queen, coming round the temple, came to the place where flowers had been kept for Siva’s worship, and she smelt a flower which had accidentally fallen on the floor. Seruthunai Nayanar, a pious Vellala of Tanjore, who was doing the service in the temple, was annoyed by her action. He at once cut off the nose of the queen that smelt the flower. The king, hearing the pitiable cry of the queen, rushed to the spot. He was terribly angry with the man who was responsible for the brutal act. Seruthunai Nayanar explained to him the queen’s action which was an insult to Lord Siva (Siva Aparadham). The king at once gave an additional punishment to her, by cutting off her hand which picked up the flower! Both the king and Seruthunai Nayanar were glorified by the people and the celestials rained flowers on them. Both of them attained the grace of Lord Siva. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Tiru Kurippu Thonda Nayanar (19) Mukthi Place, Ekambaranathar Temple, Kanchipuram, Tamil Nadu](https://sannidhi.net/sannidhi/tiru-kurippu-thonda-nayanar-19-mukthi-place-ekambaranathar-temple-kanchipuram-tamil-nadu/) - This Temple is Mukthi place of Tiru Kurippu Thonda Nayanar. This is also the mukti place of Aiyadigal Kadavarkon Nayanar, Kazharsinga Nayanar and Seruthunai Nayanar. How to get there: The temple is located 2 kms West of Kanchipuram East train station. Map: https://goo.gl/maps/vHq4SshcoqVx6wL79 About Tiru Kurippu Thonda Nayanar Thondamandalam was a prosperous land. Its capital was Kanchipuram. Here, Parvathi worshipped the Lord, according to the Agamas. The Lord here is called Ekambaranathar. Tiruthondar was born here. He was a washerman. He was a staunch devotee of Lord Siva. He served Siva Bhaktas, understanding their need by watching for the signs on their face, and hence he had earned the name Tiru Kurippu Thonda Nayanar. His service consisted mainly of washing the clothes of Siva Bhaktas. Lord Siva wanted to bless this devotee: and, as usual, it had to be preceded by a severe test. The Lord disguised Himself as a poor man, with Rudraksham on his neck and sacred ashes over the body, and appeared before Tiruthondar wearing a dirty rag. The very sight of the Siva Bhakta put Nayanar in a trance. He worshipped him. Thondar then asked him: ‘You have purified my house by your visit. How is it you are so emaciated? And, your rag needs washing. Kindly allow me to do this service for you.’ The Siva Bhakta agreed to let him do so on one condition: the rag should be washed, dried and returned to him before sunset, otherwise his emaciated body would perish in the cold. When Thondar accepted the work, there was brilliant sunlight. He had washed the rag and immediately, it began to rain heavily. It was nearing sunset time. There was no hope of getting the rag dried. Thondar was greatly upset. Instead of serving the Siva Bhakta, he was going to put him to great hardship. Thinking of this sin, Thondar, dashed his head, prayerfully, on the washing stone, and began to weep. Lord Siva appeared before him, held his hand and said: ‘Oh noble soul, I am highly pleased with your sincere devotion. You will soon come to My Abode and live happily there forever.’ Tiru Kurippu Thondar fell at the Lord’s Feet and sang His glory. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Meiporul Nayanar (5) Mukthi Place, Arulmigu Veerateshwarar Temple, Thirukovilur, Tamil Nadu](https://sannidhi.net/sannidhi/meiporul-nayanar-5-mukthi-place-arulmigu-veerateshwarar-temple-thirukovilur-tamil-nadu/) - This Temple is Mukthi place of Meiporul Nayanar. How to get there: The temple is located 35 kms South of Thiruvannamalai. Map: https://goo.gl/maps/FzVm6Kaj8MwChUa49 About Meiporul Nayanar Maiporul Nayanar was a pious king. He ruled over the hill tribes of Sethi. He was chivalrous and brave. He fought many battles and was always victorious. There was peace and plenty in his kingdom. People worshipped him as the living God. He was well versed in the Agamas. He was an ardent devotee of the Lord. To him Siva and His devotees, adorned with matted locks, Rudraksham and sacred ashes represented the only truth, Absolute Truth: and all the rest of the world was straw. He saw everything as Sivamayam. Siva Bhaktas enjoyed absolute freedom in his country: they were honoured by the king and the people alike. Though he ruled the kingdom as the king, his mind was always at the Lord’s Feet. Daily, special prayers and festivals were conducted in the temples in his realm. Nayanar’s fame soon spread far and wide. This evoked the jealousy of Muthanathan, the king of the neighbouring state. He collected a big army and attacked Nayanar several times; but he was repeatedly defeated. So, Muthanathan resorted to foul-play. One day, he disguised himself as a Siva Yogi (for he knew that Nayanar had supreme devotion to Siva Bhaktas) and entered the palace at night. The gate-keepers did not question him, but allowed him to proceed. Dathan, the faithful and intelligent servant of Nayanar, was guarding the bedroom in which the king was sleeping. When the Siva Yogi approached the bedroom, Dathan tried to dissuade him from disturbing the king’s sleep; but the Yogi refused to listen, saying: ‘I have some secret Shastra to teach the king. I cannot wait.’ So, Dathan had to allow the Yogi to enter the bedroom of the king, though he was a little suspicious. Nayanar’s wife got up and, finding a Siva Yogi in the room, quickly awakened her husband. The Siva Yogi told the king that the Shastra was a great secret, revealed by the Lord Himself, and that only the king was entitled to hear it. At once the king sent even the queen away and prostrated before the Yogi, ready to receive the secret. At that moment, the Siva Yogi, who was none else than the jealous king Muthanathan, quickly stabbed Nayanar on his back, with a knife he had kept hidden. At that time, the shrewd Dathan, as he entered the room, found the king on the floor in a pool of blood and Muthanathan with a knife in his hand. He was ready to strike down Muthanathan, when the dying Nayanar said: ‘Datha, he is our man. He has the appearance of a Siva Yogi and so must be honoured as one. Do not harm him. Kindly escort him to the borders of our kingdom, and see that he is unharmed.’ Dathan obeyed the commands of his master. As he was escorting Muthanathan, the people who had heard what happened went to attack Muthanathan, but, as soon as Dathan told them of the king’s commands, they withdrew, admiring the supreme devotion of their king. Thus, Muthanathan was safely escorted out of the kingdom. And, Dathan hastened back to the palace to convey this news to the dying king who was eagerly waiting for it. As soon as Dathan conveyed the news to the king, the Nayanar called all his Ministers and relatives to his bedside, and spoke to them as follows: ‘It is our duty to serve the Bhaktas. They must be honoured and worshipped at all times and under all circumstances. Let our people walk in the footsteps of the Siva Bhaktas. Let the country be flooded with Siva Bhaktas. By their blessings, let peace and prosperity reign in our land.’ With these words, he closed his eyes and meditated on Lord Siva. Lord Siva at once appeared before him and blessed him as follows: ‘I am immensely pleased with your devotion to My Bhaktas. I am immensely pleased with your cosmic love and your unquestioning devotion to My devotees. Even in a murderer you saw Me. You are, therefore, fit to reach the Highest Abode which even the Devas cannot hope to reach. You will soon come to My Abode.’ With these words the Lord disappeared: and Maiporul Nayanar (whose very name meant ‘one for whom God was the sole reality’) also attained His Abode. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Isaijnaniyar Nayanar (63) Mukthi Place, Shri Bhakthajaneswarar Temple, Tirunavalur, Tamil Nadu](https://sannidhi.net/sannidhi/isaijnaniyar-nayanar-63-mukthi-place-shri-bhakthajaneswarar-temple-tirunavalur-tamil-nadu/) - This Temple is Mukthi place of Isaijnaniyar Nayanar. This is also the mukti sthalam for Sadaya Nayanar And Narasinga Muniyaraiyar Nayanar. How to get there: The temple is located 44 kms West of Cuddalore. Map: https://goo.gl/maps/YL7YPEfCYG8pwmv97 About Isaijnaniyar Nayanar This saint was a petty chieftain. He lived in Tiru Munaipadi. He was highly devoted to Lord Siva. He was a champion of Saivism. On every Tiruvathirai day he would conduct special Puja, feed Siva Bhaktas in whatever form they appeared and offer the gift of a hundred gold coins to each. On one such occasion, one Bhakta came with sacred ashes on his stark naked body: this evoked disgust in the hearts of the other Bhaktas. Nayanar understood this and fell at the naked devotee’s feet and welcomed him with more respect. He fed him nicely and gave him 200 gold coins. This earned the Lord’s supreme grace for the Nayanar. Here is an illustration of the subtle way in which saints manifest their cosmic vision, and also the subtle way in which they bring about the necessary change in the outlook of others. To the Nayanar, all the devotees are the manifestations of Lord Siva. The naked man does not evoke the least trace of disgust or contempt. When he finds this unhealthy attitude in others, he does not violently correct them. In his own subtle, mysterious but very effective way, he demonstrates the truth: and brings about a change in the attitude of the ignorant. Both these lessons are important. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Sadaya Nayanar (62) Mukthi Place, Shri Bhakthajaneswarar Temple, Tirunavalur, Tamil Nadu](https://sannidhi.net/sannidhi/sadaya-nayanar-62-mukthi-place-shri-bhakthajaneswarar-temple-tirunavalur-tamil-nadu/) - This Temple is Mukthi place of Sadaya Nayanar. This is also the mukti sthalam for Narasinga Muniyaraiyar Nayanar And Isaijnaniyar Nayanar. How to get there: The temple is located 44 kms West of Cuddalore. Map: https://goo.gl/maps/YL7YPEfCYG8pwmv97 About Sadaya Nayanar In Tirunavalur in Tirumuraipadi there lived an Adi Saivite by name Sadayanar. All his ancestors were ardent devotees of Lord Siva. He was also pious and devoted. Isaijnaniyar was his dutiful wife. She was also devoted to the Lord. Due to their virtuous deeds in their past life, a divine child was born to them. He was no other than Sundaramurthi Nayanar. Narasinga Munaiyar, the king, was attracted by the child’s beauty and wanted to bring it up himself. The king approached the parents and they, without a moment’s hesitation, handed the child over to him. By this action, they showed that they had no attachment at all to anything in this world. They led the ideal Grihastha (household) life and finally attained His grace. Worldly attachment is the only chain with which man binds himself to this Samsara. When there is attachment, there is Samsara or bondage: if you are completely detached, you are at once freed, you become a Jivanmukta. You enjoy the Bliss of Brahman here and now, this very moment. This is the unique glory of Hinduism: it promises immediate Liberation here in this world, while yet embodied! Immediately the entire world is transformed into a manifestation of Divine Light. All the paradoxes and mysteries of Creation are understood. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Narasinga Muniyaraiyar Nayanar (41) Mukthi Place, Shri Bhakthajaneswarar Temple, Tirunavalur, Tamil Nadu](https://sannidhi.net/sannidhi/narasinga-muniyaraiyar-nayanar-41-mukthi-place-shri-bhakthajaneswarar-temple-tirunavalur-tamil-nadu/) - This Temple is Mukthi place of Narasinga Muniyaraiyar Nayanar. This is also the mukti sthalam for Sadaya Nayanar And Isaijnaniyar Nayanar. How to get there: The temple is located 44 kms West of Cuddalore. Map: https://goo.gl/maps/YL7YPEfCYG8pwmv97 About Narasinga Muniyaraiyar Nayanar This saint was a petty chieftain. He lived in Tiru Munaipadi. He was highly devoted to Lord Siva. He was a champion of Saivism. On every Tiruvathirai day he would conduct special Puja, feed Siva Bhaktas in whatever form they appeared and offer the gift of a hundred gold coins to each. On one such occasion, one Bhakta came with sacred ashes on his stark naked body: this evoked disgust in the hearts of the other Bhaktas. Nayanar understood this and fell at the naked devotee’s feet and welcomed him with more respect. He fed him nicely and gave him 200 gold coins. This earned the Lord’s supreme grace for the Nayanar. Here is an illustration of the subtle way in which saints manifest their cosmic vision, and also the subtle way in which they bring about the necessary change in the outlook of others. To the Nayanar, all the devotees are the manifestations of Lord Siva. The naked man does not evoke the least trace of disgust or contempt. When he finds this unhealthy attitude in others, he does not violently correct them. In his own subtle, mysterious but very effective way, he demonstrates the truth: and brings about a change in the attitude of the ignorant. Both these lessons are important. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kalikamba Nayanar (43) Mukthi Place, Sri Pralayakaleshwarar Temple, Pennadam, Tamil Nadu](https://sannidhi.net/sannidhi/kalikamba-nayanar-43-mukthi-place-sri-pralayakaleshwarar-temple-pennadam-tamil-nadu/) - This Temple is Mukthi place of Kalikamba Nayanar. How to get there: The temple is located in Pennadam. Map: https://goo.gl/maps/HuHKm1ihyzcjxiYb6 About Kalikamba Nayanar This saint was a Vaisya by caste and he lived in Pennagadam in the Chola kingdom. He was doing some service in the temple. He was very devoted to Siva Bhaktas in whom he saw the Lord Himself. His wife, too, helped him in all this. One day, his former servant came to his house in the guise of a Bhakta. Nayanar, as usual, welcomed him, washed his feet and worshipped him. But, his wife who recognised the former servant did not join. Nayanar understood her lack of devotion, cut off her hand and continued his worship of the Bhakta. Practising this form of Yoga Sadhana, he attained Him. This saint has dramatically proved the great truth which Sage Narada has emphasised in his immortal work ‘Bhakti Sutras’: there is no distinction of caste, creed or status, among the devotees of God. They do not recognise such distinctions among themselves: and others, too, shall not entertain such distinctions. It is blasphemy against God. The great devotees have become one with Him. They are all manifest divinity. Whatever might have been their past life, caste or faith, they have now become divine and hence such distinctions have no meaning. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kanampulla Nayanar (47) Mukthi Place, Thillai Nataraja Temple, Chidambaram, Tamil Nadu](https://sannidhi.net/sannidhi/kanampulla-nayanar-47-mukthi-place-thillai-nataraja-temple-chidambaram-tamil-nadu/) - This Temple is Mukthi place of Kanampulla Nayanar. How to get there: The temple is located at the heart of Chidambaram. Map: https://goo.gl/maps/efVUEWgcjmcXsRj99 About Kanampulla Nayanar Kanampulla Nayanar was a wealthy man in Irukkuvelur. He was a great Siva Bhakta. He wanted to utilise all his wealth in His service only. So, with unswerving devotion he would light the lamps in Siva shrines and sing His praise. Lord Siva wanted to reveal his devotion. He withdrew his wealth. He went over to Chidambaran. There also he continued his service, with the money got by selling his possessions. There was nothing left in the house. He had to cut grass, sell it and purchase ghee with the money and burn the lamps. Because he cut grass known as Kanampul, he was known as Kanampulla Nayanar. One day he could not sell the grass. He did not want to swerve from his duty, however. He went to the temple and made a wick out of the grass and burnt it. The quantity of grass was not enough. So, he brought his own head near the lamp, spread his hair on the lamp, and began burning it. At once Lord Siva appeared before him, and blessed him. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Tiru Jnana Sambandar Nayanar Mukthi Place, Shivaloka Thyagar Temple, Achalpuram, Tamil Nadu](https://sannidhi.net/sannidhi/tiru-jnana-sambandar-nayanar-mukthi-place-shivaloka-thyagar-temple-achalpuram-tamil-nadu/) - This Temple is Mukthi place of Tiru Jnana Sambandar Nayanar. This place is also the mukthi sthalam of Tiruneelanakka Nayanar, Muruga Nayanar, and Tiru Neelakanta Yazhpanar Nayanar. On the left side outside the Sanctum Sanctorum, there are idols of nayanmars. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there: The temple is located in 14.5 kms South East of Chidambaram. Map: https://goo.gl/maps/nVQqc4V1gs4BtN1M7 About Tiru Jnana Sambandar Nayanar In sacred Sirkali (which, according to a legend was the Noah’s Arc during a cosmic dissolution) there lived a pious Brahmin by name Sivapada Hridayar with his virtuous wife Bhagavathiar. Both of them were ardent devotees of Lord Siva. They refused to embrace Jainism and give up Saivism, even though the forces of Jainism were powerful and devastating. Sivapada Hridayar prayed to the Lord for the boon of a worthy son to him who would reestablish the glory of Saivism. The Lord granted this boon, and Bhagavathiar soon brought into this world a radiant male child. They brought up this child with great love and devotion, knowing fully well that it was a purposeful gift from the Lord. The child, too, would weep for his separation from his divine parents Lord Siva and Parvathy, though ordinary people mistook it for a baby’s crying habit. One day Sivapada Hridayar and his wife took the child with them to the temple tank in which they wanted to bathe. The child had insisted on being taken with them. They left the child on the bank and went in to bathe. The child looked at the tower of the temple and began to cry for his parents. This outwardly appears to be a mere childish action, but the Lord knew its inner meaning. Lord Thoniappar wanted to bless the child. So, He appeared with Mother Parvathy and asked Her to feed the child with the milk of divine wisdom. To obtain His grace and divine knowledge, the grace of the Mother is necessary, Mother Parvathy fondled with the child and suckled him with the Milk of Wisdom. From that moment he was known as Aludaiya Pillayar or one who enjoys the protection of the Lord: and also as Tiru Jnana Sambandar as he attained divine wisdom through the grace of Lord Siva and Parvathy. From the moment he drank the Milk of Wisdom, he began to sing soul-stirring songs in praise of Lord Siva. The collection of these songs is called Thevaram. After finishing their bath, the parents came to the child, and found a golden cup in his hands (the cup in which Parvathy gave him the milk) and milk overflowing from his mouth. Sivapada Hridayar thought that somebody had given milk to the child: he did not like that his child should accept milk from all sorts of people. So, he brandished a cane before the child and asked him who gave the milk. The child, shedding profuse tears, pointed to the Lord Who appeared in the sky along with Mother Parvathy. He also sang a song in praise of the Lord. Sivapada Hridayar could not see the Lord, but guessed from the child’s behaviour that he must have had a vision of the Lord. He followed the child into the temple, as he went towards it. Many devotees had also come to the temple. They had come to know of what had happened to Pillaiyar and glorified him. The parents were very happy. They took the child on their shoulders and went round the town in a procession. The people had decorated the town nicely and received Sambandar with great devotion. The next day Pillaiyar went to Tirukkolakka and sang a song, clapping his hands to keep time. Lord Siva, pleased with this, presented him with a pair of golden cymbals. Sambandar began to sing, with the help of the golden cymbals. Even Narada and the celestials were charmed by this. Sambandar then went on pilgrimages. Once Tiru Neelakanta Yazhpanar, an ardent devotee of the Lord and an expert musician on the Yazh (Veena) met Sambandar. They all went to the temple. Sambandar requested Yazhpanar to play the Yazh. The music melted the heart of Sambandar. Yazhpanar wanted to be always with Sambandar, to play on his instrument the songs that Sambandar sang in praise of the Lord. Sambandar granted this wish. Sambandar went on a pilgrimage to Chidambaran. The very sight of the Lord entranced him. He had heard about the greatness of the Brahmins of Tillai (Chidambaram). To him, they actually appeared as Siva Ganas (celestial servants of Lord Siva). He showed this to Yazhpanar and they were thrilled. The Brahmins fell at his feet. Before they did so, Sambandar had fallen at their feet! After visiting the birth-place of Yazhpanar, Sambandar wanted to go to Tiru Arathurai. He would sometimes walk and at other times sit on his father’s shoulders. In this manner they approached Maranpadi. They were all tired due to the heat of the sun and the arduousness of the journey. They rested at Maranpadi for the night. The Lord wanted to alleviate His child’s suffering by presenting him with a palanquin. He appeared in the dream of the Brahmins of Tiru Arathurai and told them that they would find a pearl palanquin and a pearl umbrella, and asked them to take them to Sambandar who was then proceeding towards Tiru Arathurai. At the same time, the Lord appeared in Sambandar’s dream and informed him of the gift! The next morning, the Bhaktas handed over to Sambandar the Lord’s gifts to him. Sambandar worshipped the gifts and ascended the palanquin. Sambandar returned to Sirkali, after visiting a number of shrines on the way, and singing Padigams in praise of the Lord everywhere. His parents performed the sacred thread ceremony. The Brahmins then began to teach him the Vedas. But, even before hearing the Vedas from the teacher, Sambandar could recite them, on account of previous Samskaras and divine grace. Then Sambandar taught them the essence of the Panchakshara and also sang a Padigam. It was at this time that Tirunavukkarasar also met Sambandar. During the course of his pilgrimage, Sambandar came to Tiru Pachilasramam. The daughter of the Mazhava King there, who was a great devotee of Lord Siva, was suffering from an incurable disease. The king had, in despair, taken her to the temple and placed her in front of the Lord. At the same time, Sambandar had come into the temple. He saw the pitiable condition of the girl, who was lying unconscious. He sang a Padigam praying for His grace upon the girl. She at once got up to the surprise of all. All were amazed at this miracle. At Senkunrur, during his pilgrimage, Sambandar found that the cold was very severe and that many people suffered on account of it. They entreated him to alleviate their sufferings. Sambandar sang a song, and immediately, they were relieved of their suffering. After some more pilgrimages, Sambandar came to Tiruvavaduthurai. His father wanted to perform a big Yajna. He wanted a lot of money for that. Sambandar went to the temple and sang a song. At once a Siva Gana appeared before him, handed him a purse containing one thousand gold coins and said. ‘This purse has been given to you by Lord Siva.’ Sambandar glorified the Lord’s grace, handed over the purse to his father (who went away to Sirkali) with the assurance that it would give inexhaustible wealth. At Dharmapuram, which was the home of the Yazhpanar’s mother, the people glorified Yazhpanar for his proficiency in music. Yazhpanar felt that it was due to Sambandar’s grace that he was allowed to accompany Sambandar and that he could really not reproduce on the Yazh the divine melody of the saint’s Padigams. To prove this Sambandar sang a song in praise of Lord Ganesa which Yazhpanar was unable to play on his instrument. He tried to break the instrument in desperation. But, Sambandar prevented him from doing so, and asked him to be content with what he could achieve with it, assuring him that that was a lot. Sambandar went to Sattamangai where he was received by Tiruneelakanta Nayanar with great love and devotion. Sambandar sang a Padigam in which he glorified the Nayanar. At Tiru Keizhvelur, similarly, he met Siruthondar and glorified him in a Padigam. Such is the nature of the truly great ones: they adore even devotees of the Lord as the Lord Himself and sing their glories, not regarding that as worship or adoration of a human being, but of manifest divinity. During his stay there, Sambandar would daily go to Tiru Marugal to worship the Lord. One day a merchant had come there with his wife. When they were asleep, a poisonous snake bit the man and he died. Doctors failed to revive him. The wife prayed to the Lord for His mercy. At that time Sambandar entered the temple and heard the woman’s wailing. Sambandar consoled her, and she narrated to him her story and her pitiable condition. Sambandar sang a song, and the merchant at once came back to life! All of them worshipped the saint’s holy feet. At the request of Siruthondar, Sambandar wanted to have the Darshan of the Lord at Chenkattankudi. When he was taking leave of the Lord, He gave him Darshan in the form as He is in Chenkattankudi. On the way, Sambandar stayed at Tiru Pukalur as the guest of Muruga Nayanar, and sang his glories. At the suggestion of Appar Swamigal, Sambandar visited Tiruvarur and had Darshan of Lord Thiageesa. Then both the saints stayed with Muruga Nayanar for some time. They then went to Tiru Kadavur, met Kungiliya Kalaya Nayanar and sang his glories. They then came to Tiruveezhimizhalai. During their stay there, the Brahmins of Sirkali met Sambandar there, and pleaded that he should go to Sirkali and have the Darshan of Lord Thoniappar. The Lord Himself, however, did not want His child to undertake this journey. The next morning, Sambandar went to the local temple for worship. There he saw Lord Thoniappar seated in front of him. He sang His glories. He informed the Bhaktas of this and sent them back to Sirkali. Appar and Sambandar stayed at Tiruveezhimizhalai for some more time. There was a severe famine there. Appar and Sambandar were moved by the sufferings of the Bhaktas. They offered prayers to the Lord Who promised to give them some gold coins daily, with the help of which they could serve the people. Both of them found a gold coin, at different entrances to the temple. Appar was immediately able to get provisions for his gold coin, whereas Sambandar could not. He had to exchange his coins for pure gold coins, before he could obtain the provisions. Sambandar understood that it was because of Appar’s sincere service to the Lord, and sang a Padigam praising the Lord. The Lord then gave him also pure gold coins and he had no difficulty in getting the foodstuffs. The miracle that they performed at Tirumaraikadu or Vedaranyam, has already been described, while dealing with the life of Appar Swamigal. As has already been stated, Jain influence was growing in Madura, and even the king had succumbed to it. There were only two persons who were free from the influence, and they were the queen Mangayarkarasiar and the minister Kulacchirai Nayanar. They were Saivites by inner conviction, though they did not wear the external Saivite marks, for fear of the king’s wrath. They had heard the glory of Sambandar. So, without the knowledge of the king they sent some wise men to Tirumaraikadu to persuade Sambandar to rescue Saivism from the Jain influence. Sambandar informed Appar of his desire to leave for Madura immediately. Appar, out of sheer love for the young Boy, pleaded that he should not go, but, realising his divine nature, let him go! The Jains living all over the Pandyan kingdom saw many evil omens. They reported to the king. At the same time, Mangayarkarasiar and Kulacchirai saw many good omens and were happy. By this time, the news of the arrival of Sambandar reached the queen who sent the minister to welcome him. She herself went to the temple and offered special prayers to the Lord. The minister who proceeded to the border, heard the sound of trumpets and chanting of Vedas. He went towards that direction. The very sight of the Bhaktas who were coming in advance, thrilled him. He fell at their feet and did not get up at all. The devotees carried this news to Sambandar. Sambandar got down from his palanquin and went to Kulacchirai. He lifted the minister up and embraced him. Sambandar worshipped the Lord the moment he beheld the temple tower from a great distance. He sang the glories of the minister and the queen. They went to the temple. The queen, standing on one side, offered mental prostrations to Sambandar. Then, she fell at his feet. Sambandar blessed her. The news of Sambandar’s arrival had reached the Jains. The holy vibrations of the Panchakshara pierced their ears. They decided to bring the wrath of the king on those who welcomed the saint. They told him that they had all been polluted by the sight of the Saivites who had entered the city, following the arrival of ‘one young Brahmin alleged to have been blessed with Divine Knowledge by Lord Siva directly and who wants to defeat us in a religious debate’. The king took counsel. The Jains sought his permission to burn Sambandar’s camp with the help of black magic. He gave them permission. But, it did not succeed. In the meantime, seeing the king worried, the queen ascertained the cause, and suggested that both the rival parties should be invited to argue their case and prove the superiority of their own religion. The king agreed. The Jains failed to set fire to Sambandar’s camp. So, they set fire to the camp in which the devotees were lodged. They got up, ran to Sambandar and told him what had happened. He sang a Padigam expressing the wish that (in accordance of the law of Karma) the fire for which the king was responsible should proceed towards him. Next morning, the news reached the queen and the minister. They were grieved. They wanted to put an end to their lives, but changed their mind when they heard that nothing had happened to Sambandar or the devotees. As soon as Sambandar sang the Padigam, the fire in the camp died out and proceeded towards the king, in the form of a dreadful disease. The king experienced burning sensation all over the body. All the endeavours of the doctors and the Jain priests to alleviate the king’s suffering proved futile. The queen and the ministers understood the real cause of the king’s ailment and were worried. They informed the king of their feeling and requested him to call Sambandar immediately so that his grace might relieve him of the distress. The king acceeded to their request and decided to embrace Sambandar’s faith, if he could cure the disease. The queen at once went out, surrounded by her maid-servants, to invite Sambandar. Kulacchiraiar also went ahead of her. They reached the Mutt in which Sambandar was staying. They fell at his feet and informed him of the king’s condition: ‘The atrocity of the Jains had recoiled on the king who is suffering from intense agony which the Jains have failed to relieve. With folded palms we entreat you to relieve him of the distress, and then defeat the Jains in argument and convince the king of the superiority of Saivism.’ Sambandar assured them that he would fulfil their wishes. He went to the temple to get the Lord’s blessings for defeating the Jains in debate and establishing Saivism in the land. Followed by the queen and the minister, Sambandar went to the palace. The king had him received with all the honours. The Jains were worried and suggested knavishly that, even if he was cured by Sambandar, he should give the credit to them only, for the preservation of Jainism! The king refused to be unjust and partial. Sambandar came into the king’s apartments. The king had him seated on a nicely decorated throne, which greatly annoyed the Jains. They challenged him to a debate. The queen was afraid that they might behave in an unruly manner towards Sambandar who was but a boy in age. She suggested that the king’s disease should first be cured. The king agreed to this. Sambandar also assured her that he was not afraid of anything. The king asked the two parties to demonstrate their powers by curing his disease. The Jains volunteered to cure the disease on the left side, leaving the right to be dealt with by Sambandar. The king agreed. The Jains touched various parts of the king’s body with peacock feathers, chanting their Mantras. The pain only increased! The king looked pleadingly at Sambandar. Sambandar sang a Padigam in praise of the sacred Ash (Bhasma) and with his own hand smeared the Ash on the right side of the king’s body. At once the burning sensation stopped and the king experienced a cooling sensation. The king told the Jains that they had already been defeated and turned to Sambandar and entreated him to cure the disease on the left side also. Sambandar applied the holy Ash on the left side also and the disease vanished completely. The queen and the minister fell at Sambandar’s feet. The king followed suit and praised him. The Jains, however, attributed the cure to Sambandar’s poetical talents, and were quite sure that he could not defeat them in philosophical arguments. They began to think of some other means of defeating Sambandar. When Sambandar invited them to open the debate, they said that they preferred practical demonstration to theoretical discussions. They wanted to challenge Sambandar to a fire test. They said that both the parties should write the essence of their respective religions on palm leaves and put them into fire: that religion should be considered as the real one whose inscriptions survived this test. Sambandar agreed to the condition. The fire was lit. Sambandar, offering his prayers to the Lord, opened the bundle of palm leaves which contained his soul-stirring hymns on Lord Siva and removed the Padigam which he had composed at Tiru Nallaru. To Sambandar, Lord Siva was the Absolute Truth, and so, the song sung in praise of Him, should also be eternal. With the firm conviction that no harm would come to the palm leaf, he put it into the fire. The Jains also put their writings into the fire. The latter was at once burnt: Sambandar’s leaf was quite safe. The Jains, ashamed to face the king, dropped their gaze. The king declared that the Jains had been defeated a second time. The Jains, however, would not agree, and wanted a third test. This time both the parties should throw their palm leaves in the river Vaigai and the palm leaf which swam against the current contained the Truth. Sambandar agreed to this, too. This time Kulacchiraiyar intervened and asked: ‘What should be the punishment to be meted out to the party that fails in this test?’ The Jains, in their anger, said that the party which fails in the test should be hanged. The Jains threw their palm leaf into the river: the current was swift and the leaf was washed away. Sambandar threw his leaf which swam beautifully against the current, without sinking or getting lost. In the Padigam which won this test, Sambandar invoked the Lord’s grace on the king. On account of this, the king’s birth-deformity, viz., a hunchback was also cured. The leaf reached the place known as Tiruvedagam. The minister wanted to take possession of the leaf and followed it. Knowing this, Sambandar sang another song, which stopped the leaf. The minister took the leaf, went to the temple and worshipped the Lord. Sambandar, accompanied by the royal couple, went to the temple and worshipped the Lord. The king was convinced of the superiority of Saivism. The Jains, according to their own contract, were hanged. The people followed the example of the king and became Saivites. Thus was Saivism re-established in Madura. In Sirkali, Sambandar’s father was waiting for the illustrious son’s arrival. One day, the desire was strong and Sivapada Hridayar came to Madura and was received by Sambandar with great reverence. After staying at Madura for some time, Sambandar proceeded on a pilgrimage, accompanied by the royal couple and the minister. From Rameswaram, they offered mental prostrations at the Feet of the Lord of Tirukonamalai and Tiruketheesvaram (in Ceylon). They also visited the birthplace of the minister. Sambandar took leave of the Pandyan king and went into the Chola kingdom. He came to Mullivaikarai. There the river was in flood. The boatmen had abandoned their boats and had left them tied to the tree on the bank. Sambandar wanted to cross the river and worship the Lord at Tiru Kollampoothur. Sambandar asked the devotees to unfasten the boat and get into it. He sang a Padigam. This itself proved to be the oar. They reached the other side safely and worshipped the Lord. The party then reached the place called Bodhimangai. It was a Buddhist centre. Sambandar’s devotees were blowing the trumpets and singing their Guru’s glories as they entered the place. This annoyed the Buddhist who asked them to stop blowing their trumpets. The devotees informed Sambandar. A disciple of Sambandar, by name Samba Saranalayar, who used to record all of Sambandar’s songs, himself sang a Padigam and said that a thunder should fall on the head of Buddhanandi, the leader of the Buddhists’ group. Buddhanandi was at once destroyed by a thunder. The others fled. But, soon they reappeared under the leadership of Sari Buddhan and challenged the Saivites to a debate. With the blessings of Sambandar, the disciple Samba Saranalayar himself defeated the Buddhists in debate. Sari Buddhan himself embraced Saivism and his followers followed suit. Sambandar blessed them all. Sambandar then went to Tirukadavur. When he heard that Appar Swamigal was at Tirupoonthurithi, Sambandar went forward to meet him. At the same time, Appar came half-way to welcome Sambandar. Quietly, he got mixed with the crowd and joined the group of devotees who were carrying Sambandar’s palanquin, without anybody’s knowledge. When Sambandar enquired about Appar, Appar responded from below: ‘Here I am, carrying the palanquin, due to the virtuous deeds of many past lives.’ Sambandar was surprised. He jumped down and embraced the great saint Appar. After some more pilgrimage, Sambandar returned to Sirkali. Tiruneelakanta Yazhpanar and his wife took leave of Sambandar and returned home. Sambandar wanted to visit Thondai Nadu. Taking leave of Lord Thoniappar, he left Sirkali, and after visiting many shrines on the way, reached Tiru Annamalai. The very sight of the hill sent him into a trance. He rolled on the ground and shed tears of God-love. Then he reached Thondai Nadu and came to Tiruvothur. During his stay there, a Bhakta came to him and said: ‘I have planted many palmirah trees in my garden, but all of them are male trees and they do not yield any fruits. The Jains are mocking at me for this. Please protect me from their scorn.’ Sambandar went to the temple and sang a song mentioning the devotee’s plight: and the male trees were at once changed into female trees and they yielded good fruits. Due to this miracle, some more Jains embraced Saivism. Because Sambandar had specifically mentioned the palmirah trees, they, too, were helped in their evolution. By stages, Sambandar reached Tiru Alankadu, the holy place where Karaikkal Ammayar ‘walked’ on her head, not wishing to pollute the place. He, too, did not enter the place, but had the Darshan of the Lord in his dream. Sambandar then went to Kalahasthi and had the vision of Kannappa Nayanar and also of Kailasa, Ketharam, Gokarnam, Tirupatham, Indraneela Parvatham, etc. Sambandar then came to Tiru-Votriyur. In Mylapore there lived a merchant by name Sivanesar. He was a staunch Siva Bhakta. He had all wealth but had no children. In answer to his sincere prayer, Lord Siva blessed him with a female child. They named her Poompavai. She was very beautiful. Sivanesar heard of Sambandar’s greatness and felt that he was the only suitable match for his daughter. Mentally, he had offered her to Sambandar. One day when Poompavai was gathering flowers in the garden, she was bitten by a poisonous snake and she died. Sivanesanar even announced that he would give any amount of money to anyone who would revive her: but it was of no use. Then he recollected that he had mentally offered her to Sambandar: this put great courage into him. He at once cremated the body of the girl, collected the ashes and preserved them in a pot. Daily he would decorate the pot with flowers, etc., and sit near it meditating on Sambandar. The news that Sambandar was staying at Tiruvotriyur reached the merchant. At once he erected a big pandal from Mylapore to Tiruvotriyur and followed by Bhaktas began to proceed towards Tiruvotriyur to meet Sambandar. The latter also was coming towards Mylapore. They met on the way. Sambandar had heard about Sivanesar and his worship of the pot which contained the ashes of his daughter. He wanted to please Sivanesar by bringing the girl back to life. They reached Mylapore, worshipped the Lord, sang hymns and, coming out of the temple, asked Sivanesanar to bring the pot of ashes. Sambandar addressed the pot: ‘Oh Poompavai, the very purpose of human birth in this world is to serve the Lord and His devotees, and to feast the eyes by seeing the festivals of Lord Siva. If this is true, arise in the presence of all. Are you going away without seeing the festival?’ Then he sang a Padigam. When he finished the first stanza, Poompavai got her form. When he finished eight stanzas, she got her life and became a twelve year old girl. When he finished the tenth stanza, she came out of the pot, even as Lakshmi came out of the Lotus. All were amazed at this miracle. Sivanesanar and Poompavai worshipped Sambandar’s feet. Sivanesanar entreated Sambandar to accept the girl as his wife. Sambandar, however, explained that the original Poompavai whom Sivanesanar had mentally offered to Sambandar was dead and that the present girl had the relationship of daughter to him. Sivanesanar had to bow to the wishes of Sambandar: he built an Ashram for his daughter where she spent her days in worship of the Lord and attained Him. After visting a number of shrines, Sambandar returned to Sirkali. He had reached his sixteenth year. His father wanted to get him married. He argued that it was necessary for him to engage himself in the performance of Vedic rites. Sivapada Hridayar selected the daughter of Nambandar Nambi of Nallur Perumanam. He, too, welcomed the alliance. The wedding was to take place at Nallur Perumanam. On the appointed day, Sambandar took leave of Thoniappar and reached Nallur Perumanam. Sambandar went to the temple, worshipped the Lord and got His blessings. Then he went to a Mutt nearby. The bride’s party came there to receive him. Sambandar, in his wedding dress, took his seat in the pearl palanquin. People accompanied him, singing ‘Long Live Sambandar.’ Sambandar came to the place where the wedding was to take place. Sambandar holding his wife’s hand, went round the fire, the manifestation of the Lord. Accompanied by the devotees, the couple went into the temple and worshipped Him, with total self-surrender. Sambandar sang a Padigam praying for Liberation. The Lord granted his wish and said: ‘Oh Sambandar, you, your wife, and all those who witnessed your marriage will merge in the Siva Jyoti and come to Me.’ At once, an effulgent Light emerged from the Lord. Before merging in that Light, Sambandar sang a Padigam known as the Panchakshara Padigam. Then all those who were there merged in the Light of Siva. Tiruneelakanta Nayanar, Muruga Nayanar and Tiruneelakanta Yazhpanar were also there! Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Nandanar Nayanar (18) Mukthi Place, Thillai Nataraja Temple, Chidambaram, Tamil Nadu](https://sannidhi.net/sannidhi/nandanar-nayanar-18-mukthi-place-thillai-nataraja-temple-chidambaram-tamil-nadu/) - This Temple is Mukthi place of Nandanar Nayanar. How to get there: The temple is located at the heart of Chidambaram. Map: https://goo.gl/maps/efVUEWgcjmcXsRj99 About Nandanar Nayanar Nandanar was a Paraiah (untouchable) by caste. He was born in Adanoor in the Chola kingdom. He was an embodiment of humility and devotion. Lord Siva was his sole refuge. He would often visit the holy places of pilgrimage, and supply leather drums and such other musical instruments for the temples. When he went near the temples, he always remained outside and worshipped the Lord mentally. Once he had a desire to have Darshan of the Lord at Tirupunkur. He was also eager to do some service to the Lord there. He went to Tirupunkur and stood in front of the temple. He was grieved because Nandi which is always right in front of the Lord was hiding Him. Nandanar prayed to the Lord fervently. The Lord was highly pleased with his devotion and asked Nandi to move a little so that Nandanar might have His Darshan. Even today, at Tirupunkur, Nandi is leaning to one side! Nandanar had a delightful Darshan of the Lord. After digging a tank near the temple he returned to Adanoor. The desire now arose in him that he should go to Chidambaram and have Darshan of Lord Nataraja. The love of the Lord had grown so intense that he would shed tears of love and tell his companions: ‘I will surely go to Chidambaram tomorrow.‘ This expression earned for him the name Tiru Nalai Povar (one who would go tomorrow). One day he actually left his place and went to Chidambaram. He went round the village and, thinking of his low birth, did not want to enter it. He prayed: ‘Oh Lord, I want to see your Cosmic Dance in Your Nritya Sabha. But, how can I? On account of my low birth they will not allow me to enter the temple.’ For days he went on praying like this. The Lord, pleased with his devotion, appeared in his dream and said: ‘Oh noble soul, do not grieve. You will come to Me. Take a fire bath. Then come to My Kanaka Sabha along with the Brahmins.’ Nandanar woke up and was highly pleased. At the same time, the Lord appeared before the Brahmins of Tillai, in their dream, and said: ‘O Brahmins, My dearest devotee, Tiru Nalai Povar, has come to Tillai. Prepare a sacred fire. Nandanar will take bath in it and then come to Me.’ The next day, the Brahmins prepared the sacred fire. They went to Nandanar, prostrated before him and related their dream. Nandanar went round the fire, and with His Name on his lips and his mind fixed on the lotus feet of the Lord, he jumped into the fire. He emerged from the fire with a new holy body, with sacred ashes smeared all over, the holy thread and matted locks. He was then taken inside the temple. In the Kanaka Sabha, he worshipped the Lord. He went into a divine ecstasy and was completely absorbed in the dance of the Lord. A dazzling light was seen in the room, and Nandanar had disappeared. He had become one with Lord Nataraja. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Tiru Neelakanta Nayanar (2) Mukthi Place, Ilamaiyakkinar Shivan Temple, Chidambaram, Tamil Nadu](https://sannidhi.net/sannidhi/tiru-neelakanta-nayanar-2-mukthi-place-ilamaiyakkinar-shivan-temple-chidambaram-tamil-nadu/) - This Temple is Mukthi place of Tiru Jnana Sambandar Nayanar. This place is also the mukthi sthalam of Tiruneelanakka Nayanar, Muruga Nayanar, and Tiru Neelakanta Yazhpanar Nayanar. On the left side outside the Sanctum Sanctorum, there are idols of nayanmars. You can go into meditative states here effortlessly. How to get there: The temple is located in 14.5 kms South East of Chidambaram. Map: https://goo.gl/maps/nVQqc4V1gs4BtN1M7 About Tiru Jnana Sambandar Nayanar In sacred Sirkali (which, according to a legend was the Noah’s Arc during a cosmic dissolution) there lived a pious Brahmin by name Sivapada Hridayar with his virtuous wife Bhagavathiar. Both of them were ardent devotees of Lord Siva. They refused to embrace Jainism and give up Saivism, even though the forces of Jainism were powerful and devastating. Sivapada Hridayar prayed to the Lord for the boon of a worthy son to him who would reestablish the glory of Saivism. The Lord granted this boon, and Bhagavathiar soon brought into this world a radiant male child. They brought up this child with great love and devotion, knowing fully well that it was a purposeful gift from the Lord. The child, too, would weep for his separation from his divine parents Lord Siva and Parvathy, though ordinary people mistook it for a baby’s crying habit. One day Sivapada Hridayar and his wife took the child with them to the temple tank in which they wanted to bathe. The child had insisted on being taken with them. They left the child on the bank and went in to bathe. The child looked at the tower of the temple and began to cry for his parents. This outwardly appears to be a mere childish action, but the Lord knew its inner meaning. Lord Thoniappar wanted to bless the child. So, He appeared with Mother Parvathy and asked Her to feed the child with the milk of divine wisdom. To obtain His grace and divine knowledge, the grace of the Mother is necessary, Mother Parvathy fondled with the child and suckled him with the Milk of Wisdom. From that moment he was known as Aludaiya Pillayar or one who enjoys the protection of the Lord: and also as Tiru Jnana Sambandar as he attained divine wisdom through the grace of Lord Siva and Parvathy. From the moment he drank the Milk of Wisdom, he began to sing soul-stirring songs in praise of Lord Siva. The collection of these songs is called Thevaram. After finishing their bath, the parents came to the child, and found a golden cup in his hands (the cup in which Parvathy gave him the milk) and milk overflowing from his mouth. Sivapada Hridayar thought that somebody had given milk to the child: he did not like that his child should accept milk from all sorts of people. So, he brandished a cane before the child and asked him who gave the milk. The child, shedding profuse tears, pointed to the Lord Who appeared in the sky along with Mother Parvathy. He also sang a song in praise of the Lord. Sivapada Hridayar could not see the Lord, but guessed from the child’s behaviour that he must have had a vision of the Lord. He followed the child into the temple, as he went towards it. Many devotees had also come to the temple. They had come to know of what had happened to Pillaiyar and glorified him. The parents were very happy. They took the child on their shoulders and went round the town in a procession. The people had decorated the town nicely and received Sambandar with great devotion. The next day Pillaiyar went to Tirukkolakka and sang a song, clapping his hands to keep time. Lord Siva, pleased with this, presented him with a pair of golden cymbals. Sambandar began to sing, with the help of the golden cymbals. Even Narada and the celestials were charmed by this. Sambandar then went on pilgrimages. Once Tiru Neelakanta Yazhpanar, an ardent devotee of the Lord and an expert musician on the Yazh (Veena) met Sambandar. They all went to the temple. Sambandar requested Yazhpanar to play the Yazh. The music melted the heart of Sambandar. Yazhpanar wanted to be always with Sambandar, to play on his instrument the songs that Sambandar sang in praise of the Lord. Sambandar granted this wish. Sambandar went on a pilgrimage to Chidambaran. The very sight of the Lord entranced him. He had heard about the greatness of the Brahmins of Tillai (Chidambaram). To him, they actually appeared as Siva Ganas (celestial servants of Lord Siva). He showed this to Yazhpanar and they were thrilled. The Brahmins fell at his feet. Before they did so, Sambandar had fallen at their feet! After visiting the birth-place of Yazhpanar, Sambandar wanted to go to Tiru Arathurai. He would sometimes walk and at other times sit on his father’s shoulders. In this manner they approached Maranpadi. They were all tired due to the heat of the sun and the arduousness of the journey. They rested at Maranpadi for the night. The Lord wanted to alleviate His child’s suffering by presenting him with a palanquin. He appeared in the dream of the Brahmins of Tiru Arathurai and told them that they would find a pearl palanquin and a pearl umbrella, and asked them to take them to Sambandar who was then proceeding towards Tiru Arathurai. At the same time, the Lord appeared in Sambandar’s dream and informed him of the gift! The next morning, the Bhaktas handed over to Sambandar the Lord’s gifts to him. Sambandar worshipped the gifts and ascended the palanquin. Sambandar returned to Sirkali, after visiting a number of shrines on the way, and singing Padigams in praise of the Lord everywhere. His parents performed the sacred thread ceremony. The Brahmins then began to teach him the Vedas. But, even before hearing the Vedas from the teacher, Sambandar could recite them, on account of previous Samskaras and divine grace. Then Sambandar taught them the essence of the Panchakshara and also sang a Padigam. It was at this time that Tirunavukkarasar also met Sambandar. During the course of his pilgrimage, Sambandar came to Tiru Pachilasramam. The daughter of the Mazhava King there, who was a great devotee of Lord Siva, was suffering from an incurable disease. The king had, in despair, taken her to the temple and placed her in front of the Lord. At the same time, Sambandar had come into the temple. He saw the pitiable condition of the girl, who was lying unconscious. He sang a Padigam praying for His grace upon the girl. She at once got up to the surprise of all. All were amazed at this miracle. At Senkunrur, during his pilgrimage, Sambandar found that the cold was very severe and that many people suffered on account of it. They entreated him to alleviate their sufferings. Sambandar sang a song, and immediately, they were relieved of their suffering. After some more pilgrimages, Sambandar came to Tiruvavaduthurai. His father wanted to perform a big Yajna. He wanted a lot of money for that. Sambandar went to the temple and sang a song. At once a Siva Gana appeared before him, handed him a purse containing one thousand gold coins and said. ‘This purse has been given to you by Lord Siva.’ Sambandar glorified the Lord’s grace, handed over the purse to his father (who went away to Sirkali) with the assurance that it would give inexhaustible wealth. At Dharmapuram, which was the home of the Yazhpanar’s mother, the people glorified Yazhpanar for his proficiency in music. Yazhpanar felt that it was due to Sambandar’s grace that he was allowed to accompany Sambandar and that he could really not reproduce on the Yazh the divine melody of the saint’s Padigams. To prove this Sambandar sang a song in praise of Lord Ganesa which Yazhpanar was unable to play on his instrument. He tried to break the instrument in desperation. But, Sambandar prevented him from doing so, and asked him to be content with what he could achieve with it, assuring him that that was a lot. Sambandar went to Sattamangai where he was received by Tiruneelakanta Nayanar with great love and devotion. Sambandar sang a Padigam in which he glorified the Nayanar. At Tiru Keizhvelur, similarly, he met Siruthondar and glorified him in a Padigam. Such is the nature of the truly great ones: they adore even devotees of the Lord as the Lord Himself and sing their glories, not regarding that as worship or adoration of a human being, but of manifest divinity. During his stay there, Sambandar would daily go to Tiru Marugal to worship the Lord. One day a merchant had come there with his wife. When they were asleep, a poisonous snake bit the man and he died. Doctors failed to revive him. The wife prayed to the Lord for His mercy. At that time Sambandar entered the temple and heard the woman’s wailing. Sambandar consoled her, and she narrated to him her story and her pitiable condition. Sambandar sang a song, and the merchant at once came back to life! All of them worshipped the saint’s holy feet. At the request of Siruthondar, Sambandar wanted to have the Darshan of the Lord at Chenkattankudi. When he was taking leave of the Lord, He gave him Darshan in the form as He is in Chenkattankudi. On the way, Sambandar stayed at Tiru Pukalur as the guest of Muruga Nayanar, and sang his glories. At the suggestion of Appar Swamigal, Sambandar visited Tiruvarur and had Darshan of Lord Thiageesa. Then both the saints stayed with Muruga Nayanar for some time. They then went to Tiru Kadavur, met Kungiliya Kalaya Nayanar and sang his glories. They then came to Tiruveezhimizhalai. During their stay there, the Brahmins of Sirkali met Sambandar there, and pleaded that he should go to Sirkali and have the Darshan of Lord Thoniappar. The Lord Himself, however, did not want His child to undertake this journey. The next morning, Sambandar went to the local temple for worship. There he saw Lord Thoniappar seated in front of him. He sang His glories. He informed the Bhaktas of this and sent them back to Sirkali. Appar and Sambandar stayed at Tiruveezhimizhalai for some more time. There was a severe famine there. Appar and Sambandar were moved by the sufferings of the Bhaktas. They offered prayers to the Lord Who promised to give them some gold coins daily, with the help of which they could serve the people. Both of them found a gold coin, at different entrances to the temple. Appar was immediately able to get provisions for his gold coin, whereas Sambandar could not. He had to exchange his coins for pure gold coins, before he could obtain the provisions. Sambandar understood that it was because of Appar’s sincere service to the Lord, and sang a Padigam praising the Lord. The Lord then gave him also pure gold coins and he had no difficulty in getting the foodstuffs. The miracle that they performed at Tirumaraikadu or Vedaranyam, has already been described, while dealing with the life of Appar Swamigal. As has already been stated, Jain influence was growing in Madura, and even the king had succumbed to it. There were only two persons who were free from the influence, and they were the queen Mangayarkarasiar and the minister Kulacchirai Nayanar. They were Saivites by inner conviction, though they did not wear the external Saivite marks, for fear of the king’s wrath. They had heard the glory of Sambandar. So, without the knowledge of the king they sent some wise men to Tirumaraikadu to persuade Sambandar to rescue Saivism from the Jain influence. Sambandar informed Appar of his desire to leave for Madura immediately. Appar, out of sheer love for the young Boy, pleaded that he should not go, but, realising his divine nature, let him go! The Jains living all over the Pandyan kingdom saw many evil omens. They reported to the king. At the same time, Mangayarkarasiar and Kulacchirai saw many good omens and were happy. By this time, the news of the arrival of Sambandar reached the queen who sent the minister to welcome him. She herself went to the temple and offered special prayers to the Lord. The minister who proceeded to the border, heard the sound of trumpets and chanting of Vedas. He went towards that direction. The very sight of the Bhaktas who were coming in advance, thrilled him. He fell at their feet and did not get up at all. The devotees carried this news to Sambandar. Sambandar got down from his palanquin and went to Kulacchirai. He lifted the minister up and embraced him. Sambandar worshipped the Lord the moment he beheld the temple tower from a great distance. He sang the glories of the minister and the queen. They went to the temple. The queen, standing on one side, offered mental prostrations to Sambandar. Then, she fell at his feet. Sambandar blessed her. The news of Sambandar’s arrival had reached the Jains. The holy vibrations of the Panchakshara pierced their ears. They decided to bring the wrath of the king on those who welcomed the saint. They told him that they had all been polluted by the sight of the Saivites who had entered the city, following the arrival of ‘one young Brahmin alleged to have been blessed with Divine Knowledge by Lord Siva directly and who wants to defeat us in a religious debate’. The king took counsel. The Jains sought his permission to burn Sambandar’s camp with the help of black magic. He gave them permission. But, it did not succeed. In the meantime, seeing the king worried, the queen ascertained the cause, and suggested that both the rival parties should be invited to argue their case and prove the superiority of their own religion. The king agreed. The Jains failed to set fire to Sambandar’s camp. So, they set fire to the camp in which the devotees were lodged. They got up, ran to Sambandar and told him what had happened. He sang a Padigam expressing the wish that (in accordance of the law of Karma) the fire for which the king was responsible should proceed towards him. Next morning, the news reached the queen and the minister. They were grieved. They wanted to put an end to their lives, but changed their mind when they heard that nothing had happened to Sambandar or the devotees. As soon as Sambandar sang the Padigam, the fire in the camp died out and proceeded towards the king, in the form of a dreadful disease. The king experienced burning sensation all over the body. All the endeavours of the doctors and the Jain priests to alleviate the king’s suffering proved futile. The queen and the ministers understood the real cause of the king’s ailment and were worried. They informed the king of their feeling and requested him to call Sambandar immediately so that his grace might relieve him of the distress. The king acceeded to their request and decided to embrace Sambandar’s faith, if he could cure the disease. The queen at once went out, surrounded by her maid-servants, to invite Sambandar. Kulacchiraiar also went ahead of her. They reached the Mutt in which Sambandar was staying. They fell at his feet and informed him of the king’s condition: ‘The atrocity of the Jains had recoiled on the king who is suffering from intense agony which the Jains have failed to relieve. With folded palms we entreat you to relieve him of the distress, and then defeat the Jains in argument and convince the king of the superiority of Saivism.’ Sambandar assured them that he would fulfil their wishes. He went to the temple to get the Lord’s blessings for defeating the Jains in debate and establishing Saivism in the land. Followed by the queen and the minister, Sambandar went to the palace. The king had him received with all the honours. The Jains were worried and suggested knavishly that, even if he was cured by Sambandar, he should give the credit to them only, for the preservation of Jainism! The king refused to be unjust and partial. Sambandar came into the king’s apartments. The king had him seated on a nicely decorated throne, which greatly annoyed the Jains. They challenged him to a debate. The queen was afraid that they might behave in an unruly manner towards Sambandar who was but a boy in age. She suggested that the king’s disease should first be cured. The king agreed to this. Sambandar also assured her that he was not afraid of anything. The king asked the two parties to demonstrate their powers by curing his disease. The Jains volunteered to cure the disease on the left side, leaving the right to be dealt with by Sambandar. The king agreed. The Jains touched various parts of the king’s body with peacock feathers, chanting their Mantras. The pain only increased! The king looked pleadingly at Sambandar. Sambandar sang a Padigam in praise of the sacred Ash (Bhasma) and with his own hand smeared the Ash on the right side of the king’s body. At once the burning sensation stopped and the king experienced a cooling sensation. The king told the Jains that they had already been defeated and turned to Sambandar and entreated him to cure the disease on the left side also. Sambandar applied the holy Ash on the left side also and the disease vanished completely. The queen and the minister fell at Sambandar’s feet. The king followed suit and praised him. The Jains, however, attributed the cure to Sambandar’s poetical talents, and were quite sure that he could not defeat them in philosophical arguments. They began to think of some other means of defeating Sambandar. When Sambandar invited them to open the debate, they said that they preferred practical demonstration to theoretical discussions. They wanted to challenge Sambandar to a fire test. They said that both the parties should write the essence of their respective religions on palm leaves and put them into fire: that religion should be considered as the real one whose inscriptions survived this test. Sambandar agreed to the condition. The fire was lit. Sambandar, offering his prayers to the Lord, opened the bundle of palm leaves which contained his soul-stirring hymns on Lord Siva and removed the Padigam which he had composed at Tiru Nallaru. To Sambandar, Lord Siva was the Absolute Truth, and so, the song sung in praise of Him, should also be eternal. With the firm conviction that no harm would come to the palm leaf, he put it into the fire. The Jains also put their writings into the fire. The latter was at once burnt: Sambandar’s leaf was quite safe. The Jains, ashamed to face the king, dropped their gaze. The king declared that the Jains had been defeated a second time. The Jains, however, would not agree, and wanted a third test. This time both the parties should throw their palm leaves in the river Vaigai and the palm leaf which swam against the current contained the Truth. Sambandar agreed to this, too. This time Kulacchiraiyar intervened and asked: ‘What should be the punishment to be meted out to the party that fails in this test?’ The Jains, in their anger, said that the party which fails in the test should be hanged. The Jains threw their palm leaf into the river: the current was swift and the leaf was washed away. Sambandar threw his leaf which swam beautifully against the current, without sinking or getting lost. In the Padigam which won this test, Sambandar invoked the Lord’s grace on the king. On account of this, the king’s birth-deformity, viz., a hunchback was also cured. The leaf reached the place known as Tiruvedagam. The minister wanted to take possession of the leaf and followed it. Knowing this, Sambandar sang another song, which stopped the leaf. The minister took the leaf, went to the temple and worshipped the Lord. Sambandar, accompanied by the royal couple, went to the temple and worshipped the Lord. The king was convinced of the superiority of Saivism. The Jains, according to their own contract, were hanged. The people followed the example of the king and became Saivites. Thus was Saivism re-established in Madura. In Sirkali, Sambandar’s father was waiting for the illustrious son’s arrival. One day, the desire was strong and Sivapada Hridayar came to Madura and was received by Sambandar with great reverence. After staying at Madura for some time, Sambandar proceeded on a pilgrimage, accompanied by the royal couple and the minister. From Rameswaram, they offered mental prostrations at the Feet of the Lord of Tirukonamalai and Tiruketheesvaram (in Ceylon). They also visited the birthplace of the minister. Sambandar took leave of the Pandyan king and went into the Chola kingdom. He came to Mullivaikarai. There the river was in flood. The boatmen had abandoned their boats and had left them tied to the tree on the bank. Sambandar wanted to cross the river and worship the Lord at Tiru Kollampoothur. Sambandar asked the devotees to unfasten the boat and get into it. He sang a Padigam. This itself proved to be the oar. They reached the other side safely and worshipped the Lord. The party then reached the place called Bodhimangai. It was a Buddhist centre. Sambandar’s devotees were blowing the trumpets and singing their Guru’s glories as they entered the place. This annoyed the Buddhist who asked them to stop blowing their trumpets. The devotees informed Sambandar. A disciple of Sambandar, by name Samba Saranalayar, who used to record all of Sambandar’s songs, himself sang a Padigam and said that a thunder should fall on the head of Buddhanandi, the leader of the Buddhists’ group. Buddhanandi was at once destroyed by a thunder. The others fled. But, soon they reappeared under the leadership of Sari Buddhan and challenged the Saivites to a debate. With the blessings of Sambandar, the disciple Samba Saranalayar himself defeated the Buddhists in debate. Sari Buddhan himself embraced Saivism and his followers followed suit. Sambandar blessed them all. Sambandar then went to Tirukadavur. When he heard that Appar Swamigal was at Tirupoonthurithi, Sambandar went forward to meet him. At the same time, Appar came half-way to welcome Sambandar. Quietly, he got mixed with the crowd and joined the group of devotees who were carrying Sambandar’s palanquin, without anybody’s knowledge. When Sambandar enquired about Appar, Appar responded from below: ‘Here I am, carrying the palanquin, due to the virtuous deeds of many past lives.’ Sambandar was surprised. He jumped down and embraced the great saint Appar. After some more pilgrimage, Sambandar returned to Sirkali. Tiruneelakanta Yazhpanar and his wife took leave of Sambandar and returned home. Sambandar wanted to visit Thondai Nadu. Taking leave of Lord Thoniappar, he left Sirkali, and after visiting many shrines on the way, reached Tiru Annamalai. The very sight of the hill sent him into a trance. He rolled on the ground and shed tears of God-love. Then he reached Thondai Nadu and came to Tiruvothur. During his stay there, a Bhakta came to him and said: ‘I have planted many palmirah trees in my garden, but all of them are male trees and they do not yield any fruits. The Jains are mocking at me for this. Please protect me from their scorn.’ Sambandar went to the temple and sang a song mentioning the devotee’s plight: and the male trees were at once changed into female trees and they yielded good fruits. Due to this miracle, some more Jains embraced Saivism. Because Sambandar had specifically mentioned the palmirah trees, they, too, were helped in their evolution. By stages, Sambandar reached Tiru Alankadu, the holy place where Karaikkal Ammayar ‘walked’ on her head, not wishing to pollute the place. He, too, did not enter the place, but had the Darshan of the Lord in his dream. Sambandar then went to Kalahasthi and had the vision of Kannappa Nayanar and also of Kailasa, Ketharam, Gokarnam, Tirupatham, Indraneela Parvatham, etc. Sambandar then came to Tiru-Votriyur. In Mylapore there lived a merchant by name Sivanesar. He was a staunch Siva Bhakta. He had all wealth but had no children. In answer to his sincere prayer, Lord Siva blessed him with a female child. They named her Poompavai. She was very beautiful. Sivanesar heard of Sambandar’s greatness and felt that he was the only suitable match for his daughter. Mentally, he had offered her to Sambandar. One day when Poompavai was gathering flowers in the garden, she was bitten by a poisonous snake and she died. Sivanesanar even announced that he would give any amount of money to anyone who would revive her: but it was of no use. Then he recollected that he had mentally offered her to Sambandar: this put great courage into him. He at once cremated the body of the girl, collected the ashes and preserved them in a pot. Daily he would decorate the pot with flowers, etc., and sit near it meditating on Sambandar. The news that Sambandar was staying at Tiruvotriyur reached the merchant. At once he erected a big pandal from Mylapore to Tiruvotriyur and followed by Bhaktas began to proceed towards Tiruvotriyur to meet Sambandar. The latter also was coming towards Mylapore. They met on the way. Sambandar had heard about Sivanesar and his worship of the pot which contained the ashes of his daughter. He wanted to please Sivanesar by bringing the girl back to life. They reached Mylapore, worshipped the Lord, sang hymns and, coming out of the temple, asked Sivanesanar to bring the pot of ashes. Sambandar addressed the pot: ‘Oh Poompavai, the very purpose of human birth in this world is to serve the Lord and His devotees, and to feast the eyes by seeing the festivals of Lord Siva. If this is true, arise in the presence of all. Are you going away without seeing the festival?’ Then he sang a Padigam. When he finished the first stanza, Poompavai got her form. When he finished eight stanzas, she got her life and became a twelve year old girl. When he finished the tenth stanza, she came out of the pot, even as Lakshmi came out of the Lotus. All were amazed at this miracle. Sivanesanar and Poompavai worshipped Sambandar’s feet. Sivanesanar entreated Sambandar to accept the girl as his wife. Sambandar, however, explained that the original Poompavai whom Sivanesanar had mentally offered to Sambandar was dead and that the present girl had the relationship of daughter to him. Sivanesanar had to bow to the wishes of Sambandar: he built an Ashram for his daughter where she spent her days in worship of the Lord and attained Him. After visting a number of shrines, Sambandar returned to Sirkali. He had reached his sixteenth year. His father wanted to get him married. He argued that it was necessary for him to engage himself in the performance of Vedic rites. Sivapada Hridayar selected the daughter of Nambandar Nambi of Nallur Perumanam. He, too, welcomed the alliance. The wedding was to take place at Nallur Perumanam. On the appointed day, Sambandar took leave of Thoniappar and reached Nallur Perumanam. Sambandar went to the temple, worshipped the Lord and got His blessings. Then he went to a Mutt nearby. The bride’s party came there to receive him. Sambandar, in his wedding dress, took his seat in the pearl palanquin. People accompanied him, singing ‘Long Live Sambandar.’ Sambandar came to the place where the wedding was to take place. Sambandar holding his wife’s hand, went round the fire, the manifestation of the Lord. Accompanied by the devotees, the couple went into the temple and worshipped Him, with total self-surrender. Sambandar sang a Padigam praying for Liberation. The Lord granted his wish and said: ‘Oh Sambandar, you, your wife, and all those who witnessed your marriage will merge in the Siva Jyoti and come to Me.’ At once, an effulgent Light emerged from the Lord. Before merging in that Light, Sambandar sang a Padigam known as the Panchakshara Padigam. Then all those who were there merged in the Light of Siva. Tiruneelakanta Nayanar, Muruga Nayanar and Tiruneelakanta Yazhpanar were also there! Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Tiru Jnana Sambandar Nayanar (28) Mukthi Place, Shivaloka Thyagar Temple, Achalpuram, Tamil Nadu](https://sannidhi.net/sannidhi/tiru-jnana-sambandar-nayanar-28-mukthi-place-shivaloka-thyagar-temple-achalpuram-tamil-nadu/) - This Temple is Mukthi place of Tiru Jnana Sambandar Nayanar. This place is also the mukthi sthalam of Tiruneelanakka Nayanar, Muruga Nayanar, and Tiru Neelakanta Yazhpanar Nayanar. On the left side outside the Sanctum Sanctorum, there are idols of nayanmars. You can go into meditative states here effortlessly. How to get there: The temple is located in 14.5 kms South East of Chidambaram. Map: https://goo.gl/maps/nVQqc4V1gs4BtN1M7 About Tiru Jnana Sambandar Nayanar In sacred Sirkali (which, according to a legend was the Noah’s Arc during a cosmic dissolution) there lived a pious Brahmin by name Sivapada Hridayar with his virtuous wife Bhagavathiar. Both of them were ardent devotees of Lord Siva. They refused to embrace Jainism and give up Saivism, even though the forces of Jainism were powerful and devastating. Sivapada Hridayar prayed to the Lord for the boon of a worthy son to him who would reestablish the glory of Saivism. The Lord granted this boon, and Bhagavathiar soon brought into this world a radiant male child. They brought up this child with great love and devotion, knowing fully well that it was a purposeful gift from the Lord. The child, too, would weep for his separation from his divine parents Lord Siva and Parvathy, though ordinary people mistook it for a baby’s crying habit. One day Sivapada Hridayar and his wife took the child with them to the temple tank in which they wanted to bathe. The child had insisted on being taken with them. They left the child on the bank and went in to bathe. The child looked at the tower of the temple and began to cry for his parents. This outwardly appears to be a mere childish action, but the Lord knew its inner meaning. Lord Thoniappar wanted to bless the child. So, He appeared with Mother Parvathy and asked Her to feed the child with the milk of divine wisdom. To obtain His grace and divine knowledge, the grace of the Mother is necessary, Mother Parvathy fondled with the child and suckled him with the Milk of Wisdom. From that moment he was known as Aludaiya Pillayar or one who enjoys the protection of the Lord: and also as Tiru Jnana Sambandar as he attained divine wisdom through the grace of Lord Siva and Parvathy. From the moment he drank the Milk of Wisdom, he began to sing soul-stirring songs in praise of Lord Siva. The collection of these songs is called Thevaram. After finishing their bath, the parents came to the child, and found a golden cup in his hands (the cup in which Parvathy gave him the milk) and milk overflowing from his mouth. Sivapada Hridayar thought that somebody had given milk to the child: he did not like that his child should accept milk from all sorts of people. So, he brandished a cane before the child and asked him who gave the milk. The child, shedding profuse tears, pointed to the Lord Who appeared in the sky along with Mother Parvathy. He also sang a song in praise of the Lord. Sivapada Hridayar could not see the Lord, but guessed from the child’s behaviour that he must have had a vision of the Lord. He followed the child into the temple, as he went towards it. Many devotees had also come to the temple. They had come to know of what had happened to Pillaiyar and glorified him. The parents were very happy. They took the child on their shoulders and went round the town in a procession. The people had decorated the town nicely and received Sambandar with great devotion. The next day Pillaiyar went to Tirukkolakka and sang a song, clapping his hands to keep time. Lord Siva, pleased with this, presented him with a pair of golden cymbals. Sambandar began to sing, with the help of the golden cymbals. Even Narada and the celestials were charmed by this. Sambandar then went on pilgrimages. Once Tiru Neelakanta Yazhpanar, an ardent devotee of the Lord and an expert musician on the Yazh (Veena) met Sambandar. They all went to the temple. Sambandar requested Yazhpanar to play the Yazh. The music melted the heart of Sambandar. Yazhpanar wanted to be always with Sambandar, to play on his instrument the songs that Sambandar sang in praise of the Lord. Sambandar granted this wish. Sambandar went on a pilgrimage to Chidambaran. The very sight of the Lord entranced him. He had heard about the greatness of the Brahmins of Tillai (Chidambaram). To him, they actually appeared as Siva Ganas (celestial servants of Lord Siva). He showed this to Yazhpanar and they were thrilled. The Brahmins fell at his feet. Before they did so, Sambandar had fallen at their feet! After visiting the birth-place of Yazhpanar, Sambandar wanted to go to Tiru Arathurai. He would sometimes walk and at other times sit on his father’s shoulders. In this manner they approached Maranpadi. They were all tired due to the heat of the sun and the arduousness of the journey. They rested at Maranpadi for the night. The Lord wanted to alleviate His child’s suffering by presenting him with a palanquin. He appeared in the dream of the Brahmins of Tiru Arathurai and told them that they would find a pearl palanquin and a pearl umbrella, and asked them to take them to Sambandar who was then proceeding towards Tiru Arathurai. At the same time, the Lord appeared in Sambandar’s dream and informed him of the gift! The next morning, the Bhaktas handed over to Sambandar the Lord’s gifts to him. Sambandar worshipped the gifts and ascended the palanquin. Sambandar returned to Sirkali, after visiting a number of shrines on the way, and singing Padigams in praise of the Lord everywhere. His parents performed the sacred thread ceremony. The Brahmins then began to teach him the Vedas. But, even before hearing the Vedas from the teacher, Sambandar could recite them, on account of previous Samskaras and divine grace. Then Sambandar taught them the essence of the Panchakshara and also sang a Padigam. It was at this time that Tirunavukkarasar also met Sambandar. During the course of his pilgrimage, Sambandar came to Tiru Pachilasramam. The daughter of the Mazhava King there, who was a great devotee of Lord Siva, was suffering from an incurable disease. The king had, in despair, taken her to the temple and placed her in front of the Lord. At the same time, Sambandar had come into the temple. He saw the pitiable condition of the girl, who was lying unconscious. He sang a Padigam praying for His grace upon the girl. She at once got up to the surprise of all. All were amazed at this miracle. At Senkunrur, during his pilgrimage, Sambandar found that the cold was very severe and that many people suffered on account of it. They entreated him to alleviate their sufferings. Sambandar sang a song, and immediately, they were relieved of their suffering. After some more pilgrimages, Sambandar came to Tiruvavaduthurai. His father wanted to perform a big Yajna. He wanted a lot of money for that. Sambandar went to the temple and sang a song. At once a Siva Gana appeared before him, handed him a purse containing one thousand gold coins and said. ‘This purse has been given to you by Lord Siva.’ Sambandar glorified the Lord’s grace, handed over the purse to his father (who went away to Sirkali) with the assurance that it would give inexhaustible wealth. At Dharmapuram, which was the home of the Yazhpanar’s mother, the people glorified Yazhpanar for his proficiency in music. Yazhpanar felt that it was due to Sambandar’s grace that he was allowed to accompany Sambandar and that he could really not reproduce on the Yazh the divine melody of the saint’s Padigams. To prove this Sambandar sang a song in praise of Lord Ganesa which Yazhpanar was unable to play on his instrument. He tried to break the instrument in desperation. But, Sambandar prevented him from doing so, and asked him to be content with what he could achieve with it, assuring him that that was a lot. Sambandar went to Sattamangai where he was received by Tiruneelakanta Nayanar with great love and devotion. Sambandar sang a Padigam in which he glorified the Nayanar. At Tiru Keizhvelur, similarly, he met Siruthondar and glorified him in a Padigam. Such is the nature of the truly great ones: they adore even devotees of the Lord as the Lord Himself and sing their glories, not regarding that as worship or adoration of a human being, but of manifest divinity. During his stay there, Sambandar would daily go to Tiru Marugal to worship the Lord. One day a merchant had come there with his wife. When they were asleep, a poisonous snake bit the man and he died. Doctors failed to revive him. The wife prayed to the Lord for His mercy. At that time Sambandar entered the temple and heard the woman’s wailing. Sambandar consoled her, and she narrated to him her story and her pitiable condition. Sambandar sang a song, and the merchant at once came back to life! All of them worshipped the saint’s holy feet. At the request of Siruthondar, Sambandar wanted to have the Darshan of the Lord at Chenkattankudi. When he was taking leave of the Lord, He gave him Darshan in the form as He is in Chenkattankudi. On the way, Sambandar stayed at Tiru Pukalur as the guest of Muruga Nayanar, and sang his glories. At the suggestion of Appar Swamigal, Sambandar visited Tiruvarur and had Darshan of Lord Thiageesa. Then both the saints stayed with Muruga Nayanar for some time. They then went to Tiru Kadavur, met Kungiliya Kalaya Nayanar and sang his glories. They then came to Tiruveezhimizhalai. During their stay there, the Brahmins of Sirkali met Sambandar there, and pleaded that he should go to Sirkali and have the Darshan of Lord Thoniappar. The Lord Himself, however, did not want His child to undertake this journey. The next morning, Sambandar went to the local temple for worship. There he saw Lord Thoniappar seated in front of him. He sang His glories. He informed the Bhaktas of this and sent them back to Sirkali. Appar and Sambandar stayed at Tiruveezhimizhalai for some more time. There was a severe famine there. Appar and Sambandar were moved by the sufferings of the Bhaktas. They offered prayers to the Lord Who promised to give them some gold coins daily, with the help of which they could serve the people. Both of them found a gold coin, at different entrances to the temple. Appar was immediately able to get provisions for his gold coin, whereas Sambandar could not. He had to exchange his coins for pure gold coins, before he could obtain the provisions. Sambandar understood that it was because of Appar’s sincere service to the Lord, and sang a Padigam praising the Lord. The Lord then gave him also pure gold coins and he had no difficulty in getting the foodstuffs. The miracle that they performed at Tirumaraikadu or Vedaranyam, has already been described, while dealing with the life of Appar Swamigal. As has already been stated, Jain influence was growing in Madura, and even the king had succumbed to it. There were only two persons who were free from the influence, and they were the queen Mangayarkarasiar and the minister Kulacchirai Nayanar. They were Saivites by inner conviction, though they did not wear the external Saivite marks, for fear of the king’s wrath. They had heard the glory of Sambandar. So, without the knowledge of the king they sent some wise men to Tirumaraikadu to persuade Sambandar to rescue Saivism from the Jain influence. Sambandar informed Appar of his desire to leave for Madura immediately. Appar, out of sheer love for the young Boy, pleaded that he should not go, but, realising his divine nature, let him go! The Jains living all over the Pandyan kingdom saw many evil omens. They reported to the king. At the same time, Mangayarkarasiar and Kulacchirai saw many good omens and were happy. By this time, the news of the arrival of Sambandar reached the queen who sent the minister to welcome him. She herself went to the temple and offered special prayers to the Lord. The minister who proceeded to the border, heard the sound of trumpets and chanting of Vedas. He went towards that direction. The very sight of the Bhaktas who were coming in advance, thrilled him. He fell at their feet and did not get up at all. The devotees carried this news to Sambandar. Sambandar got down from his palanquin and went to Kulacchirai. He lifted the minister up and embraced him. Sambandar worshipped the Lord the moment he beheld the temple tower from a great distance. He sang the glories of the minister and the queen. They went to the temple. The queen, standing on one side, offered mental prostrations to Sambandar. Then, she fell at his feet. Sambandar blessed her. The news of Sambandar’s arrival had reached the Jains. The holy vibrations of the Panchakshara pierced their ears. They decided to bring the wrath of the king on those who welcomed the saint. They told him that they had all been polluted by the sight of the Saivites who had entered the city, following the arrival of ‘one young Brahmin alleged to have been blessed with Divine Knowledge by Lord Siva directly and who wants to defeat us in a religious debate’. The king took counsel. The Jains sought his permission to burn Sambandar’s camp with the help of black magic. He gave them permission. But, it did not succeed. In the meantime, seeing the king worried, the queen ascertained the cause, and suggested that both the rival parties should be invited to argue their case and prove the superiority of their own religion. The king agreed. The Jains failed to set fire to Sambandar’s camp. So, they set fire to the camp in which the devotees were lodged. They got up, ran to Sambandar and told him what had happened. He sang a Padigam expressing the wish that (in accordance of the law of Karma) the fire for which the king was responsible should proceed towards him. Next morning, the news reached the queen and the minister. They were grieved. They wanted to put an end to their lives, but changed their mind when they heard that nothing had happened to Sambandar or the devotees. As soon as Sambandar sang the Padigam, the fire in the camp died out and proceeded towards the king, in the form of a dreadful disease. The king experienced burning sensation all over the body. All the endeavours of the doctors and the Jain priests to alleviate the king’s suffering proved futile. The queen and the ministers understood the real cause of the king’s ailment and were worried. They informed the king of their feeling and requested him to call Sambandar immediately so that his grace might relieve him of the distress. The king acceeded to their request and decided to embrace Sambandar’s faith, if he could cure the disease. The queen at once went out, surrounded by her maid-servants, to invite Sambandar. Kulacchiraiar also went ahead of her. They reached the Mutt in which Sambandar was staying. They fell at his feet and informed him of the king’s condition: ‘The atrocity of the Jains had recoiled on the king who is suffering from intense agony which the Jains have failed to relieve. With folded palms we entreat you to relieve him of the distress, and then defeat the Jains in argument and convince the king of the superiority of Saivism.’ Sambandar assured them that he would fulfil their wishes. He went to the temple to get the Lord’s blessings for defeating the Jains in debate and establishing Saivism in the land. Followed by the queen and the minister, Sambandar went to the palace. The king had him received with all the honours. The Jains were worried and suggested knavishly that, even if he was cured by Sambandar, he should give the credit to them only, for the preservation of Jainism! The king refused to be unjust and partial. Sambandar came into the king’s apartments. The king had him seated on a nicely decorated throne, which greatly annoyed the Jains. They challenged him to a debate. The queen was afraid that they might behave in an unruly manner towards Sambandar who was but a boy in age. She suggested that the king’s disease should first be cured. The king agreed to this. Sambandar also assured her that he was not afraid of anything. The king asked the two parties to demonstrate their powers by curing his disease. The Jains volunteered to cure the disease on the left side, leaving the right to be dealt with by Sambandar. The king agreed. The Jains touched various parts of the king’s body with peacock feathers, chanting their Mantras. The pain only increased! The king looked pleadingly at Sambandar. Sambandar sang a Padigam in praise of the sacred Ash (Bhasma) and with his own hand smeared the Ash on the right side of the king’s body. At once the burning sensation stopped and the king experienced a cooling sensation. The king told the Jains that they had already been defeated and turned to Sambandar and entreated him to cure the disease on the left side also. Sambandar applied the holy Ash on the left side also and the disease vanished completely. The queen and the minister fell at Sambandar’s feet. The king followed suit and praised him. The Jains, however, attributed the cure to Sambandar’s poetical talents, and were quite sure that he could not defeat them in philosophical arguments. They began to think of some other means of defeating Sambandar. When Sambandar invited them to open the debate, they said that they preferred practical demonstration to theoretical discussions. They wanted to challenge Sambandar to a fire test. They said that both the parties should write the essence of their respective religions on palm leaves and put them into fire: that religion should be considered as the real one whose inscriptions survived this test. Sambandar agreed to the condition. The fire was lit. Sambandar, offering his prayers to the Lord, opened the bundle of palm leaves which contained his soul-stirring hymns on Lord Siva and removed the Padigam which he had composed at Tiru Nallaru. To Sambandar, Lord Siva was the Absolute Truth, and so, the song sung in praise of Him, should also be eternal. With the firm conviction that no harm would come to the palm leaf, he put it into the fire. The Jains also put their writings into the fire. The latter was at once burnt: Sambandar’s leaf was quite safe. The Jains, ashamed to face the king, dropped their gaze. The king declared that the Jains had been defeated a second time. The Jains, however, would not agree, and wanted a third test. This time both the parties should throw their palm leaves in the river Vaigai and the palm leaf which swam against the current contained the Truth. Sambandar agreed to this, too. This time Kulacchiraiyar intervened and asked: ‘What should be the punishment to be meted out to the party that fails in this test?’ The Jains, in their anger, said that the party which fails in the test should be hanged. The Jains threw their palm leaf into the river: the current was swift and the leaf was washed away. Sambandar threw his leaf which swam beautifully against the current, without sinking or getting lost. In the Padigam which won this test, Sambandar invoked the Lord’s grace on the king. On account of this, the king’s birth-deformity, viz., a hunchback was also cured. The leaf reached the place known as Tiruvedagam. The minister wanted to take possession of the leaf and followed it. Knowing this, Sambandar sang another song, which stopped the leaf. The minister took the leaf, went to the temple and worshipped the Lord. Sambandar, accompanied by the royal couple, went to the temple and worshipped the Lord. The king was convinced of the superiority of Saivism. The Jains, according to their own contract, were hanged. The people followed the example of the king and became Saivites. Thus was Saivism re-established in Madura. In Sirkali, Sambandar’s father was waiting for the illustrious son’s arrival. One day, the desire was strong and Sivapada Hridayar came to Madura and was received by Sambandar with great reverence. After staying at Madura for some time, Sambandar proceeded on a pilgrimage, accompanied by the royal couple and the minister. From Rameswaram, they offered mental prostrations at the Feet of the Lord of Tirukonamalai and Tiruketheesvaram (in Ceylon). They also visited the birthplace of the minister. Sambandar took leave of the Pandyan king and went into the Chola kingdom. He came to Mullivaikarai. There the river was in flood. The boatmen had abandoned their boats and had left them tied to the tree on the bank. Sambandar wanted to cross the river and worship the Lord at Tiru Kollampoothur. Sambandar asked the devotees to unfasten the boat and get into it. He sang a Padigam. This itself proved to be the oar. They reached the other side safely and worshipped the Lord. The party then reached the place called Bodhimangai. It was a Buddhist centre. Sambandar’s devotees were blowing the trumpets and singing their Guru’s glories as they entered the place. This annoyed the Buddhist who asked them to stop blowing their trumpets. The devotees informed Sambandar. A disciple of Sambandar, by name Samba Saranalayar, who used to record all of Sambandar’s songs, himself sang a Padigam and said that a thunder should fall on the head of Buddhanandi, the leader of the Buddhists’ group. Buddhanandi was at once destroyed by a thunder. The others fled. But, soon they reappeared under the leadership of Sari Buddhan and challenged the Saivites to a debate. With the blessings of Sambandar, the disciple Samba Saranalayar himself defeated the Buddhists in debate. Sari Buddhan himself embraced Saivism and his followers followed suit. Sambandar blessed them all. Sambandar then went to Tirukadavur. When he heard that Appar Swamigal was at Tirupoonthurithi, Sambandar went forward to meet him. At the same time, Appar came half-way to welcome Sambandar. Quietly, he got mixed with the crowd and joined the group of devotees who were carrying Sambandar’s palanquin, without anybody’s knowledge. When Sambandar enquired about Appar, Appar responded from below: ‘Here I am, carrying the palanquin, due to the virtuous deeds of many past lives.’ Sambandar was surprised. He jumped down and embraced the great saint Appar. After some more pilgrimage, Sambandar returned to Sirkali. Tiruneelakanta Yazhpanar and his wife took leave of Sambandar and returned home. Sambandar wanted to visit Thondai Nadu. Taking leave of Lord Thoniappar, he left Sirkali, and after visiting many shrines on the way, reached Tiru Annamalai. The very sight of the hill sent him into a trance. He rolled on the ground and shed tears of God-love. Then he reached Thondai Nadu and came to Tiruvothur. During his stay there, a Bhakta came to him and said: ‘I have planted many palmirah trees in my garden, but all of them are male trees and they do not yield any fruits. The Jains are mocking at me for this. Please protect me from their scorn.’ Sambandar went to the temple and sang a song mentioning the devotee’s plight: and the male trees were at once changed into female trees and they yielded good fruits. Due to this miracle, some more Jains embraced Saivism. Because Sambandar had specifically mentioned the palmirah trees, they, too, were helped in their evolution. By stages, Sambandar reached Tiru Alankadu, the holy place where Karaikkal Ammayar ‘walked’ on her head, not wishing to pollute the place. He, too, did not enter the place, but had the Darshan of the Lord in his dream. Sambandar then went to Kalahasthi and had the vision of Kannappa Nayanar and also of Kailasa, Ketharam, Gokarnam, Tirupatham, Indraneela Parvatham, etc. Sambandar then came to Tiru-Votriyur. In Mylapore there lived a merchant by name Sivanesar. He was a staunch Siva Bhakta. He had all wealth but had no children. In answer to his sincere prayer, Lord Siva blessed him with a female child. They named her Poompavai. She was very beautiful. Sivanesar heard of Sambandar’s greatness and felt that he was the only suitable match for his daughter. Mentally, he had offered her to Sambandar. One day when Poompavai was gathering flowers in the garden, she was bitten by a poisonous snake and she died. Sivanesanar even announced that he would give any amount of money to anyone who would revive her: but it was of no use. Then he recollected that he had mentally offered her to Sambandar: this put great courage into him. He at once cremated the body of the girl, collected the ashes and preserved them in a pot. Daily he would decorate the pot with flowers, etc., and sit near it meditating on Sambandar. The news that Sambandar was staying at Tiruvotriyur reached the merchant. At once he erected a big pandal from Mylapore to Tiruvotriyur and followed by Bhaktas began to proceed towards Tiruvotriyur to meet Sambandar. The latter also was coming towards Mylapore. They met on the way. Sambandar had heard about Sivanesar and his worship of the pot which contained the ashes of his daughter. He wanted to please Sivanesar by bringing the girl back to life. They reached Mylapore, worshipped the Lord, sang hymns and, coming out of the temple, asked Sivanesanar to bring the pot of ashes. Sambandar addressed the pot: ‘Oh Poompavai, the very purpose of human birth in this world is to serve the Lord and His devotees, and to feast the eyes by seeing the festivals of Lord Siva. If this is true, arise in the presence of all. Are you going away without seeing the festival?’ Then he sang a Padigam. When he finished the first stanza, Poompavai got her form. When he finished eight stanzas, she got her life and became a twelve year old girl. When he finished the tenth stanza, she came out of the pot, even as Lakshmi came out of the Lotus. All were amazed at this miracle. Sivanesanar and Poompavai worshipped Sambandar’s feet. Sivanesanar entreated Sambandar to accept the girl as his wife. Sambandar, however, explained that the original Poompavai whom Sivanesanar had mentally offered to Sambandar was dead and that the present girl had the relationship of daughter to him. Sivanesanar had to bow to the wishes of Sambandar: he built an Ashram for his daughter where she spent her days in worship of the Lord and attained Him. After visting a number of shrines, Sambandar returned to Sirkali. He had reached his sixteenth year. His father wanted to get him married. He argued that it was necessary for him to engage himself in the performance of Vedic rites. Sivapada Hridayar selected the daughter of Nambandar Nambi of Nallur Perumanam. He, too, welcomed the alliance. The wedding was to take place at Nallur Perumanam. On the appointed day, Sambandar took leave of Thoniappar and reached Nallur Perumanam. Sambandar went to the temple, worshipped the Lord and got His blessings. Then he went to a Mutt nearby. The bride’s party came there to receive him. Sambandar, in his wedding dress, took his seat in the pearl palanquin. People accompanied him, singing ‘Long Live Sambandar.’ Sambandar came to the place where the wedding was to take place. Sambandar holding his wife’s hand, went round the fire, the manifestation of the Lord. Accompanied by the devotees, the couple went into the temple and worshipped Him, with total self-surrender. Sambandar sang a Padigam praying for Liberation. The Lord granted his wish and said: ‘Oh Sambandar, you, your wife, and all those who witnessed your marriage will merge in the Siva Jyoti and come to Me.’ At once, an effulgent Light emerged from the Lord. Before merging in that Light, Sambandar sang a Padigam known as the Panchakshara Padigam. Then all those who were there merged in the Light of Siva. Tiruneelakanta Nayanar, Muruga Nayanar and Tiruneelakanta Yazhpanar were also there! Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Tiru Neelakanta Yazhpanar (61) Mukthi Place, Shivaloka Thyagar Temple, Achalpuram, Tamil Nadu](https://sannidhi.net/sannidhi/tiru-neelakanta-yazhpanar-61-mukthi-place-shivaloka-thyagar-temple-achalpuram-tamil-nadu/) - This Temple is Mukthi place of Tiru Neelakanta Yazhpanar Nayanar. This place is also the mukthi sthalam of Tiru Jnana Sambandar Nayanar, Muruga Nayanar, and Tiruneelanakka Nayanar. On the left side outside the Sanctum Sanctorum, there are idols of nayanmars. You can go into meditative states here effortlessly. How to get there: The temple is located in 14.5 kms South East of Chidambaram. Map: https://goo.gl/maps/nVQqc4V1gs4BtN1M7 About Tiru Neelakanta Yazhpanar Nayanar In Tiru Erukattanpuliyur, in the Chola kingdom, there lived an ardent devotee of Lord Siva by name Tiru Neelakanta Yazhpanar. He was an expert in playing the Yazh (Veena, a musical instrument). It was his habit to visit many sacred shrines and sing His glories on the Yazh. He once went to Madura. He was standing at the entrance and singing. The Lord wanted to hear him at close quarters and so asked the devotees in their dream, to bring Yazhpanar into the inner shrine the next day. When the Brahmins took him inside the shrine, Yazhpanar was surprised, but understood it was His Lila and that He wanted to hear him play on the Yazh. As he was singing, a voice was heard in the heaven: ‘If the instrument rests on the wet floor, it will be spoilt: give him a golden seat to occupy.’ At once a golden seat was offered to him. Yazhpanar prostrated to the Lord and sang of His supreme compassion, standing on the golden seat. Yazhpanar then went to Tiruvarur and, here, too, he remained outside the shrine and sang. And here, too, the Lord wanted him to sing in His immediate presence. So, He created another opening on the northern side of the temple. Yazhpanar understood the Lord’s will and entered through the gate and sang in His Presence. How he joined Sambandar and got Liberation, has been told in Sambandar’s life. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Tiruneelanakka Nayanar (26) Mukthi Place, Shivaloka Thyagar Temple, Achalpuram, Tamil Nadu](https://sannidhi.net/sannidhi/tiruneelanakka-nayanar-26-mukthi-place-shivaloka-thyagar-temple-achalpuram-tamil-nadu/) - This Temple is Mukthi place of Tiruneelanakka Nayanar. This place is also the mukthi sthalam of Tiru Jnana Sambandar Nayanar, Muruga Nayanar, and Tiru Neelakanta Yazhpanar Nayanar. On the left side outside the Sanctum Sanctorum, there are idols of nayanmars. You can go into meditative states here effortlessly. How to get there: The temple is located in 14.5 kms South East of Chidambaram. Map: https://goo.gl/maps/nVQqc4V1gs4BtN1M7 About Tiruneelanakka Nayanar Tirusattamangai was an important city in the Chola kingdom. It was a place full of spiritual vibrations and Siva Bhakti. The Brahmins were devoted to the study and recitation of the Vedas and worship of the Lord. And, the women were devoted to their lord (the husband) and served them as they would serve God Himself. It is situated seven miles east of Nannilam. There is a temple in this place called Ayavanthi. The Lord presiding over this is Ayavanthi-Nathar. His Consort is Malarkanni Ammai. In this city there lived the glorious Brahmin, Tiruneelanakka Nayanar. He was well versed in the Agamas and was regular in his ritualistic worship of the Lord. On a Tiruvathirai day he was devoutly worshipping the Lord in the temple. His wife was also with him. A spider fell upon the Siva Lingam, when the worship was in progress. The saint’s wife, without a moment’s hesitation, blew it away, and spat on the spot where it had fallen, on the Siva Lingam–this is what they do when a spider falls on the body of a child or other human being. But, the husband was enraged at the wife’s sacrilegious action: she had spoilt the worship and polluted the temple by spitting on the Lingam. Without a second thought, he abandoned her and returned home. The lady appealed to Lord Ayavanthinathar for his mercy. He appeared in the saint’s dream that night and showed him His body–all the parts of His body except that on which his wife had spat, had been affected by the spider poison. He realised that Bhakti was superior to ritualistic worship. He recalled the glimpse of the Lord he had, in his dream and rejoiced, rolled on the ground, wept out of sheer joy and danced. The next morning he went to the temple and worshipped the Lord, and returned home with his wife, the noble devotee to whom the Siva Lingam was not a stone, but a Living Presence. Once Tiru Jnana Sambandar visited his place with Tiruneelakanta Perumbanar and Virali. Tiruneelanakka Nayanar was very eager to meet the great saint Sambandar. He welcomed the saint with due honours. That night, Sambandar asked Tiruneelanakkar to give some accommodation to the other two who were with him. They were not of the ‘high’ (Brahmin) caste! Tiruneelanakka Nayanar hesitated to let them sleep inside the house. He asked them to sleep near the sacrificial pit. As soon as they went near the pit, the Nayanar was astounded to see that the sacrificial fire began to burn of its own accord. He understood that, through the fire of their devotion they had attained to a stage which was far higher than what mere ritual could lead to. The mist of caste distinction also vanished from the eyes of Nayanar. Next morning, Sambandar went to the temple and sang a song in which he glorified Tiruneelanakka Nayanar also. When Sambandar wanted to leave the place, Tiruneelanakkar also wanted to accompany him: but Sambandar instructed him to stay there itself and serve the Siva Bhaktas. He obeyed. He was, however, longing to be always at the feet of Sambandar. Soon his wish was fulfilled. He heard of Sambandar’s marriage, and went to Nallur Perumanam to witness it. When Sambandar got merged in the Light of Lord Siva, Tiruneelanakka Nayanar also got merged in it. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Muruga Nayanar (16) Mukthi Place, Shivaloka Thyagar Temple, Achalpuram, Tamil Nadu](https://sannidhi.net/sannidhi/muruga-nayanar-16-mukthi-place-shivaloka-thyagar-temple-achalpuram-tamil-nadu/) - This Temple is Mukthi place of Muruga Nayanar. This place is also the mukthi sthalam of Tiru Jnana Sambandar Nayanar, Tiruneelanakka Nayanar, and Tiru Neelakanta Yazhpanar Nayanar. On the left side outside the Sanctum Sanctorum, there are idols of nayanmars. You can go into meditative states here effortlessly. How to get there: The temple is located in 14.5 kms South East of Chidambaram. Map: https://goo.gl/maps/nVQqc4V1gs4BtN1M7 About Muruga Nayanar To do Archana with flowers mentioned in Siva Agamas, to offer flower garlands to the Lord, and to repeat the Panchakshara Mantra is the ideal form of worship. Panchakshara Mantra is considered a very great Mantra because it occurs in the centre of the Sri Rudradhyayi, which occurs in the middle of the middle Khanda of the Yajur Veda. He who does Japa of this Mantra is at once relieved from the disease of birth and death. Muruga Nayanar excelled in this worship. He was born in Tirupukalur, made famous by many other Nayanars also. Daily he would wake up well before sunrise, take bath, wear the sacred ash on his forehead, do his Nitya Karmas, and go to the garden with a basket. Repeating the Panchakshara he would collect flowers, and as mentioned in the Siva Agamas, make colourful garlands and offer to the Lord. One day the great Jnana Sambandar came to his place. Muruga Nayanar invited him and worshipped him and won his favour. Sambandar took him as his dearest friend. Muruga Nayanar got the great good fortune of attending Sambandar’s wedding when he, the bride and all others (induding Muruga Nayanar) got merged in the Divine Effulgence of the Lord. Hence, the Kural says: ‘Rarest of all rare things is to win the great to one’s side by courting it.‘ Muruga Nayanar’s devotion won for him Sambandar’s friendship, and, through that, God-realisation. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Gananatha Nayanar (38) Mukthi Place, Sattainathar Temple, Sirkazhi, Tamil Nadu](https://sannidhi.net/sannidhi/gananatha-nayanar-38-mukthi-place-sattainathar-temple-sirkazhi-tamil-nadu/) - This Temple is Mukthi place of Gananatha Nayanar. How to get there: The temple is located in town of Sirkali. Map: https://goo.gl/maps/j98qTg9wBmxEeCC3A About Gananatha Nayanar Gananathar was a pious Brahmin of Sirkali. He was a great Bhakta of Lord Siva. People admired his virtue and devotion and came to him for advice. He invariably gave them some work connected with the temple, according to their ability. They would clean the temple, make garlands, work in the gardens, burn lamps in the temples, etc. Thus he infused devotion in them for the Lord and transformed them into Siva Bhaktas. He was greatly devoted to Jnana Sambandar. All these earned Siva’s grace for him. Here is another great but simple spiritual practice. Talk to other people about God and the glory of devotion, etc. You will be building up a powerful spiritual fortress around you. You will be able to avoid people wasting your time: you will not indulge in nor allow others to lead you into, gossip which is the spiritual aspirant’s arch-enemy. People who may in the beginning, think that you are strange in your behaviour, will soon understand you and they will, of their own accord, avoid useless talk in your very presence. At the same time, you will be rendering a very great service to humanity, by directing everyone’s mind towards God and Dharma. Here is a wonderful Yoga which helps you and others, too, at the same time. Put it into practice and realise its miraculous effect. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Nandanar Nayanar (18) Nandi Place, Sivaloganathar Swamy Temple, Thiruppungur, Tamil Nadu](https://sannidhi.net/sannidhi/nandanar-nayanar-18-nandi-place-sivaloganathar-swamy-temple-thiruppungur-tamil-nadu/) - This Temple is place where Nandi moved on the side so Nandanar could get darshan of shiva from outside the temple. How to get there: The temple is located 12.2 kms North of Mayiladuthurai. Map: https://goo.gl/maps/gySuetRV1XEDFYTn7 About Nandanar Nayanar Nandanar was a Paraiah (untouchable) by caste. He was born in Adanoor in the Chola kingdom. He was an embodiment of humility and devotion. Lord Siva was his sole refuge. He would often visit the holy places of pilgrimage, and supply leather drums and such other musical instruments for the temples. When he went near the temples, he always remained outside and worshipped the Lord mentally. Once he had a desire to have Darshan of the Lord at Tirupunkur. He was also eager to do some service to the Lord there. He went to Tirupunkur and stood in front of the temple. He was grieved because Nandi which is always right in front of the Lord was hiding Him. Nandanar prayed to the Lord fervently. The Lord was highly pleased with his devotion and asked Nandi to move a little so that Nandanar might have His Darshan. Even today, at Tirupunkur, Nandi is leaning to one side! Nandanar had a delightful Darshan of the Lord. After digging a tank near the temple he returned to Adanoor. The desire now arose in him that he should go to Chidambaram and have Darshan of Lord Nataraja. The love of the Lord had grown so intense that he would shed tears of love and tell his companions: ‘I will surely go to Chidambaram tomorrow.‘ This expression earned for him the name Tiru Nalai Povar (one who would go tomorrow). One day he actually left his place and went to Chidambaram. He went round the village and, thinking of his low birth, did not want to enter it. He prayed: ‘Oh Lord, I want to see your Cosmic Dance in Your Nritya Sabha. But, how can I? On account of my low birth they will not allow me to enter the temple.’ For days he went on praying like this. The Lord, pleased with his devotion, appeared in his dream and said: ‘Oh noble soul, do not grieve. You will come to Me. Take a fire bath. Then come to My Kanaka Sabha along with the Brahmins.’ Nandanar woke up and was highly pleased. At the same time, the Lord appeared before the Brahmins of Tillai, in their dream, and said: ‘O Brahmins, My dearest devotee, Tiru Nalai Povar, has come to Tillai. Prepare a sacred fire. Nandanar will take bath in it and then come to Me.’ The next day, the Brahmins prepared the sacred fire. They went to Nandanar, prostrated before him and related their dream. Nandanar went round the fire, and with His Name on his lips and his mind fixed on the lotus feet of the Lord, he jumped into the fire. He emerged from the fire with a new holy body, with sacred ashes smeared all over, the holy thread and matted locks. He was then taken inside the temple. In the Kanaka Sabha, he worshipped the Lord. He went into a divine ecstasy and was completely absorbed in the dance of the Lord. A dazzling light was seen in the room, and Nandanar had disappeared. He had become one with Lord Nataraja. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Gautam Buddha Enlightenment Place, Mahabodhi Temple, Bodh Gaya, Bihar](https://sannidhi.net/sannidhi/gautam-buddha-enlightenment-place-mahabodhi-temple-bodh-gaya-bihar/) - This is the place where Gautam Buddha was enlightened. You can go close to the Bodhi tree where Buddha was enlightened. You can also sit and meditate. You can go into meditative states here effortlessly. How to Get there Bodh Gaya is well connected. The airport is just 14 kms away. Gaya train station is just 15 kms away. Map: https://goo.gl/maps/TqRo1duJ1uVxDfM36 About Bodh Gaya "Bodh Gaya is the place where Gautama Buddha attained unsurpassed, supreme Enlightenment. It is a place which should be visited or seen by a person of devotion and which would cause awareness and apprehension of the nature of impermanence". Siddhartha Gautama, the Buddha-to-be, had been dwelling on the banks of the Nairanjana River with five ascetic followers for six years practicing austerities. Realising that austerities could not lead to realisation he abandoned them. His five ascetic companions disgusted at his seeming failure, deserted him and left for Sarnath. He then moved towards the village of Senani where he was offered rice milk by a Brahmin girl, Sujata. Accepting from a grass-cutter a gift of kusa grass for a mat, the Bodhisattva took a seat under a pipal tree facing east. Here he resolved not to rise again until enlightenment was attained. "Here on this seat my body may shrivel up, my skin, my bones, my flesh may dissolve, but my body will not move from this seat until I have attained Enlightenment, so difficult to obtain in the course of many kalpas". As Gautama sat in deep meditation, Mara, Lord of Illusion, perceiving that his power was about to be broken, rushed to distract him from his purpose. The Bodhisattva touched the earth, calling it to bear witness the countless lifetimes of virtue that had led him to this place of enlightenment. When the earth shook, confirming the truth of Gautama's words, Mara unleashed his army of demons. In the epic battle that ensued, Gautama's wisdom broke through the illusions and the power of his compassion transformed the demons' weapons into flowers and Mara and all his forces fled in disarray. About Mahabodhi Temple The historical place at which the Enlightenment took place became a place of pilgrimage. Though it is not mentioned in the scriptures, the Buddha must have visited Bodh Gaya again in the course of his teaching career. About 250 years after the Enlightenment, the Buddhist Emperor, Ashoka visited the site and is considered the founder of the Mahabodhi Temple. According to the tradition, Ashoka, as well as establishing a monastery, erected a diamond throne shrine at this spot with a canopy supported by four pillars over a stone representation of the Vajrasana, the Seat of Enlightenment. The temple's architecture is superb but its history is shrouded in obscurity. It was constructed with the main intention of making it a monument and not a receptacle for the relics of the Buddha. Several shrines were constructed with enshrined images for use as places of worship. The basement of the present temple is 15m square, 15m in length as well as in breadth and its height is 52m which rises in the form of a slender pyramid tapering off from a square platform. On its four corners four towers gracefully rise to some height. The whole architectural plan gives pose and balance to the observers. Inside the temple there is a colossal image of the Buddha in the "touching the ground pose", bhumisparsha mudra. This image is said to be 1700 years old and is facing east exactly at the place where the Buddha in meditation with his back to the Bodhi tree was enlightened. About Bodhi Tree For seven days after the Enlightenment, the Buddha continued to meditate under the Bodhi tree without moving from his seat. During the second week he practiced walking meditation. A jewel walk, Chankramanar, was built as a low platform adorned with nineteen lotuses which are parallel to the Maha Bodhi temple on its north side. For another week the Buddha contemplated the Bodhi tree. In this place a stupa was built called Animeschalochana situated to the north of the Chankramanar. Source https://www.buddhanet.net/e-learning/buddhistworld/bodgaya.htm - [Iyarpahai Nayanar (3) Mukthi Place, Sree Chayavaneswarar Temple, Chaayavanam Kaviripoompattinam Post, Tamil Nadu](https://sannidhi.net/sannidhi/iyarpahai-nayanar-3-mukthi-place-sree-chayavaneswarar-temple-chaayavanam-kaviripoompattinam-post-tamil-nadu/) - This Temple is mukti place of Iyarpahai Nayanar. How to get there: The temple is located 21.6 kms East of Mayiladuthurai. Map: https://goo.gl/maps/D6Wvied4Tvu6yFXx7 About Iyarpahai Nayanar ‘Charity, free from the mean utterance I have none is found only among men of good birth’ says the Kural. Among such noble souls Iyarpahai Nayanar ranked high. Charity was ingrained in him. It was his practice to invite Siva Bhaktas to his house, worship them with faith and devotion and give them all they wanted. He had taken a vow never to say no to what a Siva Bhakta wanted. Iyarpahaiar was a native of Kaveripoompattinam. He was a Vaisya by caste. To him Siva Bhaktas were the living manifestations of Lord Siva. Lord Siva was pleased with His devotee. He wanted to reveal his true greatness to the world. So, the Lord, in the disguise of a Brahmin, with sacred ashes smeared all over his body, came to Nayanar’s house. He welcomed the Brahmin with great joy, as the very sight of the holy man thrilled the Nayanar. The Brahmin said: ‘Oh noble soul, you are far famed for your charitable nature. Learning that none returns empty-handed from your house, I have come to you for a gift. I shall disclose it to you, if you promise to give what I want.’ The Nayanar agreed readily ‘provided I have it with me.’ The Brahmin at once revealed what he wanted: ‘It is the gift of your wife.’ Nayanar had no difficulty at all in granting this! The supreme devotee of the Lord that he was, he did not stoop to doubt the credentials of the Brahmin who, though he appeared to be a Siva Bhakta, had such an undesirable desire: such is the unquestioning nature of devotion. Nor would Nayanar hesitate to fulfil the Bhakta’s wish, on the plea that it involved unrighteousness: for, to him worship of the guest (Guest is God) was greater Law than all the moral codes. Nayanar went inside the house and informed his wife of all that had happened. She was shocked at first, but quickly regained her composure. To a chaste wife, the husband is God, and whatever he commands is Law and Dharma. She readily agreed to follow the Brahmin-guest as his wife. Nayanar came out with his wife and asked the Brahmin to accept the gift. The Brahmin, however, feared the wrath of the wife’s relatives and asked Nayanar to accompany them till they were safely out of the town and out of danger. Nayanar agreed to do so and armed himself to protect the Brahmin. They then proceeded to go. In the meantime the relatives of Nayanar’s wife came to know of the whole story and were furious. They followed the Nayanar and party and threatened the Brahmin with death, unless he abandoned his impious desire. The Brahmin pretended to be scared. Nayanar’s wife, however, assured him that Nayanar was capable of defeating them all. Nayanar was ready to fight them. The relatives endeavoured to convince Nayanar of the unrighteousness of the whole thing, and, when they found that they could not, they preferred to die at his hands, than submit to the shame. Nayanar at once pounced upon them and chopped off their heads. All of them died and Nayanar, happy at the thought, that through the grace of Lord Siva, he had succeeded in keeping his vow of worshipping His devotee, proceeded further with the Brahmin and the wife. When they reached the temple of Tiruchaikadu, the Brahmin asked Nayanar to leave them and return. Nayanar prostrated to the Brahmin and turned his steps homeward. As he had hardly proceeded a few yards on his homeward journey, the Brahmin again called Nayanar aloud. Thinking that there might have been another attack on the party, Nayanar hastened to where the Brahmin was: but, to his amazement, found that he had disappeared and that his wife was standing alone there. He searched here and there for the Brahmin, and was worried when he could not be found. Lo and behold, Lord Siva and Mother Parvathy appeared in the sky and blessed Nayanar and his wife: ‘Oh noble souls, I am immensely pleased with your devotion to My Bhaktas. Both of you will very soon reach My Abode.’ With these words, the Lord disappeared. The Nayanar and his wife reached His Abode and rejoiced there. Nayanar’s relatives who died at his hands also attained the lotus feet of the Lord. Thus had the Lord proved the nature of supreme devotion, which does not question. And, the Lord also revealed the truth that such unquestioning devotion does not result in the violation of the Dharma. All glory to the Lord and His devotees. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kari Nayanar (48) Mukthi Place, Sree Amirthakadeswarar Temple, Thirukadaiyur, Tamil Nadu](https://sannidhi.net/sannidhi/kari-nayanar-48-mukthi-place-sree-amirthakadeswarar-temple-thirukadaiyur-tamil-nadu/) - This Temple is mukti place of Kari Nayanar. This is also the mukti place for Kungiliya Kalaya Nayanar. How to get there: The temple is located 21.2 kms East of Mayiladuthurai. Map: https://goo.gl/maps/32DSYibRGk6uQPoM6 About Kari Nayanar This ardent devotee of Lord Siva was a native of Tirukadavur. He was a scholar in Tamil. He used to go to the three Tamil kings, and get money by singing Tamil Kovais (anthology). He earned a lot and built temples. Thus he spread the cause of Saivism. He also served Siva Bhaktas and earned His grace. A true devotee of the Lord lives for His sake only. All that he has is offered to the Lord as the devotee’s worship. God is your creator, your father and mother, friend and Guru. He has given you the various talents and skill. They belong to Him. He dwells in all, and expects you to utilise them in the service of all. This is the simple logic by which the saints arrive at the conclusion that they should see God in all, serve the Lord in all, and love Him in and through cosmic love, expressed as selfless service and charity. By leading such a selfless and divine life, you will conquer your worst spiritual enemy, viz., egoism, and realise God in this very birth, nay, this very second. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kungiliya Kalaya Nayanar (11) Mukthi Place, Sree Amirthakadeswarar Temple, Thirukadaiyur, Tamil Nadu](https://sannidhi.net/sannidhi/kungiliya-kalaya-nayanar-11-mukthi-place-sree-amirthakadeswarar-temple-thirukadaiyur-tamil-nadu/) - This Temple is mukti place of Kungiliya Kalaya Nayanar. This is also the mukti place for Kari Nayanar. How to get there: The temple is located 21.2 kms East of Mayiladuthurai. Map: https://goo.gl/maps/32DSYibRGk6uQPoM6 About Kungiliya Kalaya Nayanar Kungiliya Kalaya Nayanar was born in Tirukadavur in the Chola kingdom. The Lord of this place is called Amirda Ghateswarar. Once Devas and Asuras came to this place with nectar in a pot. They wanted to take bath. So, they left the pot on the ground and went to the river. When they came back to the place, they could not lift the pot. The pot itself had been transformed into a Lingam. Hence this Lingam is known as Amrita Lingam. Markandeya worshipped this Lingam and became an immortal boy of 16 years. The Goddess in this place is called Abhirami Amman. Abhirami Pattar, a great devotee of Mother, sang beautiful songs in praise of Her: and the Mother Who was highly pleased with this, changed the new moon day into a full moon day, in order to save him from the king’s wrath. Kungiliya Kalaya Nayanar was a Brahmin by caste He got the name because he was always holding a pot (an incense pot) in his hand. He considered burning of incense before the Lord was the best service to Him. Lord Siva was highly pleased with the Nayanar’s intense devotion and his wonderful service. He wanted to put it to test, so that the true glory of his supreme devotion to the Lord may be understood by all. By the will of Lord Siva, Nayanar became poor suddenly. He sold all his property. His family was starving. Still, he continued to burn incense before the Lord. One day his dutiful wife thought: ‘Everything has been sold. Only this Mangalyam (a sacred thread with a pendant, which every married woman must always have on her person, till the husband dies, when it is removed), is left. I will give it to my Lord: though it is inauspicious to do so. Let him sell it and obtain some rice, with which we could feed the children who may die of hunger otherwise.’ She removed the Mangalyam and gave it to her husband, who gladly received it. As he was proceeding to the market to sell it, Lord Siva Himself appeared before him, in the guise of a hawker and said that he had very good incense. The word incense at once made Nayanar forget himself and the mission! He quickly bought incense for the price of the Mangalyam, and went to the temple to burn it before the Lord. His wife patiently waited for his return, and, not finding him even after nightfall, put the children to bed and remained praying. The Lord was immensely pleased with this noble couple. The faithful wife was prepared to part with even the most sacred ornament for the service of her lord, her husband. The Kural says: ‘Rain falls at the bidding of her who, on waking from sleep, worships no other God but her husband.’ That night Lord Siva appeared in her dream and blessed her with all wealth. She woke up from her sleep and was amazed to find all types of wealth in the house. She sang His glories. Immediately she prepared a nice meal and was waiting for her lord’s return. After blessing the Nayanar’s wife, thus, Lord Siva appeared before Nayanar in the temple and said: ‘Oh noble soul, I am immensely pleased with your devotion. Your dutiful wife is anxiously waiting for you in the house with milk and food. Kindly go to your house.’ It was only then that Nayanar became aware of this world! He returned to the house and found that it had been transformed into a heaven, by the grace of the Lord. Siva Bhaktas, too, had assembled in the house in large numbers. They all sang the glories of the Lord. The Nayanar treated the wealth that the Lord had bestowed upon him as the property of Siva Bhaktas and served them. One day Nayanar wanted to visit the temple at Tiruppanandal. The Lord of this temple is Arunasatesar. Thatakai was the daughter of an Asura. For getting a son, she worshipped the Siva Lingam regularly. One day at the end of the worship, she wanted to garland the Lingam. As she lifted the garland with both her hands, her cloth began to slip from her waist. She held it with her elbows, and hence could not raise her hands (and the garland) high enough. To relieve her, the Lord leaned to one side and accepted the garland. Many people tried to pull the Lingam straight: but it could not be done. Nayanar heard that the king of the place was upset about it and wanted the Lingam to be straightened. Nayanar wanted to help the king. He tied the Lingam to his neck with a rope (the rope of God-love) and gently pulled it. The Lingam became upright! Devas rained flowers from heaven. All were amazed and recognised the glory of the Nayanar and his great devotion to the Lord. After spending some more time in the service of Lord Siva and His Bhaktas, Nayanar reached His Abode. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Sirappuli Nayanar (35) Mukthi Place, Shri Thanthondri Easwarar Shiva Temple, Akkur, Tamil Nadu](https://sannidhi.net/sannidhi/sirappuli-nayanar-35-mukthi-place-shri-thanthondri-easwarar-shiva-temple-akkur-tamil-nadu/) - This Temple is mukti place of Sirappuli Nayanar. How to get there: The temple is located 16 kms East of Mayiladuthurai. Map: https://goo.gl/maps/ZNKC34RPLruLPNSH8 About Sirappuli Nayanar Sirappuli Nayanar was a pious Brahmin. He lived in Tiruvakur in the Chola kingdom. He was an ardent devotee of Lord Siva and His Bhaktas. He used to worship them and serve them sincerely. He would repeat the Panchakshara Mantra, with Bhav and sincerity, throughout the day and night. He also performed the Vedic sacrifices in honour of Lord Siva. All these earned for him the supreme grace of Siva. A special spiritual practice of this Nayanar seems to have been the ceaseless repetition of the Panchakshara Mantra (Om Namah Sivaya). This extremely simple practice is capable of bestowing incalculable benefit on man: and yet, ignorant man, full of delusion, refuses to resort to it. The continuous repetition of the Mantra will change the very mind-substance. It contains a divine vibration. Modern science has reached a stage when it no longer believes in mass and quantity. Even the gross and impure intellect of a scientist has come to recognise the superior power in the subtle atom or cell. Great indeed is the foolishness of man if he still refuses to believe that the sound-vibrations (even the subtler thought-vibrations) can bring about a radical change within himself and heal him physically, vitally, mentally, psychically and spiritually. This is the highest Yoga: to remember God always and constantly to repeat His Name. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Manakanchara Nayanar (12) Mukthi Place, Sri Panchavateeswarar Temple, Ananthathandavapuram, Tamil Nadu](https://sannidhi.net/sannidhi/manakanchara-nayanar-12-mukthi-place-sri-panchavateeswarar-temple-ananthathandavapuram-tamil-nadu/) - This Temple is mukti place of Munaiyaduvar Nayanar. How to get there: The temple is located 5.5 kms North of Mayiladuthurai. Map: https://goo.gl/maps/Hf1jhjALVW2nZXFq8 About Manakanchara Nayanar Kancharur was a fertile place in the Chola kingdom. The people were all Siva Bhaktas. In this place there lived a staunch devotee of Lord Siva by name Manakancharanar. He was a Vellala by caste. He was a hereditary Senathipathi. People of the community had the highest regard for him. He was a contemporary of Sundaramurthi Nayanar. To him adoration of Siva Bhaktas was the highest form of worship of the Lord. He would read their minds from their look, and would serve them without their asking. He had no children for a long time. He worshipped Siva with faith and devotion and obtained the boon of a daughter from Him. Nayanar celebrated the birth of this divine child, with a lot of charity. In due time, the girl attained the marriageable age. She was engaged to be married to Eyarkon Kalikamar who was also an earnest and sincere devotee of the Lord. The date of the wedding had been fixed and all arrangements made. In the mean time, Lord Siva wanted to shower His supreme grace on the Nayanar. He took the form of a Maha-Vrathiar (man of great vow) who wears the sacred ash on his forehead, matted locks adorned with a garland of bones, and a sacred thread made of human hair on his chest. The Maha-Vrathiar appeared before Manakancharanar who received him with great delight. When the ascetic enquired about the cause of the festive appearance of the house, Nayanar explained that his daughter was to wed that clay. He asked the girl to bow to the ascetic and receive his blessings. The ascetic saw her flowing hair, and said: ‘Oh noble soul, I am delighted to see her hair. This can be conveniently made into a Panchavati (the thread that adorns my chest).’ At once, Nayanar took a knife and, without thinking for a moment, cut the hair on his daughter’s head and handed it to the ascetic. In his extreme devotion to the Siva Yogi, he did not even consider the fact that he was disfiguring his only daughter, and that the bridegroom might refuse to accept her. The Lord in the form of the ascetic immediately disappeared. He gave Nayanar and his family Darshanam along with Mother Parvathy and blessed them. Eyarkon Kalikamar, the bridegroom, and his party arrived there soon after, and came to know of all that had happened. He was sorry that he had not come earlier and had the Lord’s Darshan. When he saw the disfigured bride and hesitated to accept her, Lord Siva, the Indweller, understood the cause, and restored the hair to her head. Nayanar and his family were very happy and proceeded with the wedding. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Munaiyaduvar Nayanar (52) Mukthi Place, Sree Arutsomanathar Temple, Nidur, Tamil Nadu](https://sannidhi.net/sannidhi/munaiyaduvar-nayanar-52-mukthi-place-sree-arutsomanathar-temple-nidur-tamil-nadu/) - This Temple is mukti place of Munaiyaduvar Nayanar. How to get there: The temple is located 4.8 kms North of Mayiladuthurai. Map: https://goo.gl/maps/uqLyFSr8GnrAvQeBA About Munaiyaduvar Nayanar This saint was a Vellala by caste. He belonged to Tiru Nidur in the Chola kingdom. He was a great Bhakta of Lord Siva and His devotees. He was always the hope of the desperate, the weak and the vanquished. They would call upon him to turn their defeat into a victory. He would hire himself out as a professional fighter. He fixed a wage for this service and with that money he would feed the Siva Bhaktas and look after them. He earned money in this way and hence he was called ‘Munaiyaduvar’. Lord Siva was highly pleased with him and blessed him. Two vital lessons that this Nayanar’s life hold should not be ignored. The first and foremost, even in the exercise of the God-given talent of fencing, the Nayanar took care to see, that it was used to defend the weak, the oppressed and the downtrodden. Strength, too, is a manifestation of the Lord, according to Him: but it should be used in His service in a righteous way. The second one is that the fruits of such service were always dedicated to the Lord. This is the very core of the teaching of the Bhagavad Gita, and the teachings of all saints and sages. Righteousness rests on this pedestal of dedication to God and unselfishness. Selfishness is the root cause of all sins and consequent miseries. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Thirumoolar Siddhar Jeevasamadhi, Gomuktheeswarar Temple, Thiruvavaduthurai, Tamil Nadu](https://sannidhi.net/sannidhi/thirumoolar-siddhar-jeevasamadhi-gomuktheeswarar-temple-thiruvavaduthurai-tamil-nadu/) - This is a Jeevasamadhi of Thirumoolar Siddhar. He is also one of 63 Nayanar. There is separate temple that has the Jeeva Samadhi of Thirumoolar. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The temple is located between Kumbakonam and Mayiladuthurai. It is 17 kms South West of Mayiladuthurai. Map: https://goo.gl/maps/rLJVTzg2To5kDhtt5 About Thirumoolar Nayanar Tirumula Nayanar was a Saiva Siddha. He was one of the eight students of Tirunandi Devar Who showered His grace on them. They were all Yogis. He was called Tirumular because he entered into the mortal frame of Mulan. Tirumular desired to see Agastya Rishi in Pothia hills. So he left Kailasa and went southwards. On the way, he visited many Saivite shrines. When he came to Tiruvavaduthurai, he took bath in the river Kaveri and went to the temple. He went round the temple twice and offered prayer to the Lord. When he was walking along the bank of Kaveri, he saw a herd of cows shedding tears. He found out the cause: the cow-herd lay dead. Tirumular wanted to pacify the cows. He entered the body of the cowherd after safely depositing his own body in the trunk of a tree. The cows rejoiced again. This cowherd was known as Mulan, a resident of Sattanur. In the evening, he drove the cows back into the village. Mulan’s wife was eagerly expecting the return of her husband. But, when she approached him that day, he would not allow her to touch him, but said: ‘Oh lady, I am not your husband. Adore Lord Siva and attain Liberation.’ He left her and went away to a near-by Math. The lady complained to the leaders of the place, about the conduct of her husband. They examined him and came to the conclusion that he had attained great spiritual evolution. So, they asked her to leave him alone. The next day, Tirumular followed the cows, but could not find his body where he had left it. It was the Lord’s Lila. Lord Siva wanted Tirumular to write a book on Saiva Philosophy, containing the essence of all Siva Agamas, in Tamil. Tirumular understood His wish and returned to Tiruvavaduthurai. He worshipped the Lord and sat under the near-by peepul tree in deep meditation. He was in Samadhi for three thousand years. But, every year, he would come down from Samadhi and compose a stanza: thus, in three thousand years he wrote three thousand stanzas. This book is called Tirumandiram. The Lord’s mission had thus been fulfilled. Then, Tirumular went back to Kailasa. Thirumoolar Siddhar Siddha Thirumoolar is a Grandfather of Siddhas whose original yogic name was Sundarar Nathar. There is no agreement on when and where he was born and when he lived. Ask six historians when Thirumoolar lived, and you may well get six answers. His time of existence possibly goes 7,000 years back. Others place him in the 10th century. Some scholars believed he lived between the 6th to 7th centuries AD. Some even say his life goes way back to the Ramayana era. Sundarar Nathar was a disciple of the great Nath guru Maharishi Nandinatha in the Himalayas. Guru Nandhi Natha Devar preached and taught the Nine Veda Agamas (Vedic traditions) that Lord Shiva first taught to Parvathi and then to himself. The great Siddha Nandi Natha blessed his disciple, Sundarar Nathar, and instructed him to undertake the arduous journey to the South of India, to spread monistic Shaiva Siddhanta (attaining liberation through the grace of Lord Shiva) so that mankind may overcome the illusion of separation in the ultimate experience of PARASHIVA (Ultimate Truth Consciousness), where God and soul are one. Having achieved the eight siddhis (spiritual powers) and perfect enlightenment at the feet of his Nath guru Maharishi Nandinatha, Rishi Sundarar Nathar later became known as Rishi Thirumoolar. He joined the venerable Nath lineage and became one of its most celebrated yogis. Of his gratitude to his guru Nandi, he wrote in Thirumandiram: By Nandi’s grace, master I became; By Nandi’s grace, I sought Mular; What can happen without Nandi’s grace? I remained, seeking to expound Nandi’s path. By the grace of Nandi, I sought Mular; By the grace of Nandi, I became Sadasiva; By the grace of Nandi, I became united with supreme wisdom; What I am is by the grace of Nandi. Following his initiation, Sundarar Nathar was sent by Maharishi Nandinatha to revive Shaiva Siddhanta in the South of Bharat (India). Taking leave of Nandinatha and his brother monks, Sundarar Nathar began his life’s mission: to bring the true knowledge of the Agamas (manuals for worship, rituals) and Vedas to the southern parts of India in the Tamil language. It was a long and arduous journey in those days, thousands of kilometers by foot, on simple roads and paths. Scripture notes that Rishi Sundarar Nathar took pains to visit the sacred Shaiva centers en route, beginning with Kedarnath in the North, a remote stone shrine in the snowy Himalayan peaks, at the fountainhead of the river Ganga, near the border of Tibet. Now, apart from his Sat Guru, he sat at the headwaters of the river Ganga. His life’s work lay ahead, his years of learning were complete, and his mystical experiences were swirling all about. He would later write of these early realisations, of the four forms of Shaivism, the four stages, the four relationships the soul has with God, the four realisations attainable, the four aspects of the descent of grace, and the power of true renunciation of the world. Thirumoolar is one of the 18 Siddhars. His main work is the Thirumandiram (literal meaning – ‘Sacred mantra’ or ‘Holy incantation’) that describes various aspects, from Science and Medicine to the Human aspects of Life and the Divine – Lord Shiva (PARASHIVA). Thirumoolar perceived Siddha Medicine as not merely a science but also as an art. He was a kind of Siddha doctor and was one among eight Siddhas who had seen Nataraja (Lord Shiva) performing the Ananda Tandava or cosmic dance in Chidambaram, in the South of India. Life History Sundarar Nathar started the journey from Mount Kailash to meet his friend, Guru Sage Agastya, also a Siddha Master in the Pothigai Hills in South India. Thirumoolar, at that time, was already a very high Siddha Master who had Ashta Siddhis (8 spiritual powers) and Nava Nidhis (9 treasures of God Kubera). On his way, he stopped and worshipped Lord Shiva in Kedarnath, and the Pashupatishvara Temple in Kathmandu, Nepal. Gautama, the Buddha, had preceded him there 300 or 400 years before. At the Shiva temple, Sundarar Nathar reflected on the Buddha’s life and teaching, and his own destiny. In pondering the life of Gautama, he gained courage and prepared to continue his pilgrimage. But there was a difference. Thirumoolar was immersed in the overwhelming, ever-consuming, passionate love for Lord Shiva, whereas Buddhism is not. He saw first hand that Divine Love incinerates impurities and purifies the soul. Use the bone as firewood, chopping the flesh, Fry it hard in the golden fire; Unless one’s self mellows and melts with tender love, One cannot attain Shiva, the priceless gem. Search! You will find no God like Lord Shiva; None here can compare with Him; He transcends all worlds; Golden-hued, His matted locks glow like fire; He is in the lotus of the hearts. He went along the banks of the river Ganges and reached Kashi (Varanasi). On the way, he passed through Sri Sailam, Thiru Kalahasti, Thiruvaalangadu, Kancheepuram, Thiruvadhikai, and Veeratam. After passing through Chidambaram he reached Thiruvavaduthurai, situated on the southern riverbank of the Kaveri river. Reborn as Thirumoolar without Dying Nearing the end of his journey close to a village Sathanur, an amazing event changed Sundarar Nathar’s life forever. He saw a group of cows surrounding a dead cowherd. The cows were smelling the dead body and crying. This cowherd, who had the name Moolan, was from a nearby village called Sathanur and had been bitten by a snake, and died. Seeing the cows weeping with sorrow so touched was Thirumoolar that he decided to alleviate the sufferings of the poor cows. He first looked for a place to hide his physical body and found a hollow log. Crawling into the log, where his body would be safe, he entered a mesmerist, cataleptic trance, stepped out in his astral body, walked over to the dead cowherd, lay down on top of the corpse, entered it, and slowly brought it back to life. The first thing he saw upon reanimating Moolan’s body was one of the cows looking into his face, crying big tears from both eyes, tears of joy. All the cows now gathered around their beloved Moolan, licking his face and body with their abrasive tongues and bellowing in bovine joy. After a time, they began to graze as usual, and the sight gladdened Sundarar Nathar’s heart. Moolan, in the meantime, had transformed into Thirumoolar (Holy Moolan). Later in the evening, Thirumoolar gathered the cows and led them back to the village to their home. Thirumoolar stayed near the border of the village. Moolan’s wife, worried that he had not returned home, set out in search of him. When she approached Thirumoolar, he stepped back and told her that he ‘has no relationship with her,’ and went back to a public place and immersed himself in a yogic state. Moolan’s wife was puzzled, not knowing what had happened to her husband Moolan, and what to do. The next morning she went up to the village leaders and explained her situation to them and what had happened. After investigating Thirumoolar, the village leaders said he was not mad but a real yogi and convinced Moolan’s wife to go back home and follow a spiritual life since her husband Moolan was gone. Returning to the hollow log, Thirumoolar looked inside and found that his body was not there. He searched for days, looking in every hollow log he could find. Finally, in desperation, he sat in padmasana upon the log where he had left his North Indian (old form) body. Entering deep yoga samadhi, he contacted his Guru, Maharishi Nandinatha. They communed, as mystics do, and he learned that Lord Shiva Himself, through His great power of dissolution, had dissolved the atomic structure of the old body after he was well settled and adjusted to his Tamilian cowherd’s body, with the boon that he could now speak fluent Tamil. He realised that now he could effectively give out to the Tamil-speaking world the truths of the Shaiva Agamas and the precious Vedas, uniting Siddhanta with Vedanta for all time. Lord Shiva decided to deliver the Vedha Agamam through the cowherd Moolan’s body, which could only speak the Tamil language (South Indian language) at a level that a layperson can easily understand. It was Lord Shiva’s grace that had made his body disappear to engage Thirumoolar into the sacred undertaking of writing Vedas, scriptures, and the true meaning of Lord Shiva Himself in the Tamil language. Thus, he decided to accept the task Lord Shiva had bestowed on him. Rishi Thirumoolar then traveled towards the Thiruvavaduthurai temple, sat under a Peepal tree (Ficus Religiosa), and went into his yogic samadhi state. He composed the THIRUMANDIRAM with 3,000 hymns uttered whenever he came out of samadhi states and written on palm leaves. Tradition holds that composing one hymn per year took him 3,000 years to compose these hymns. It contains fourfold ways of attaining salvation: SARIYAI (service), KIRAYI (creation), YOGAM (meditation), GYANAM (True Knowledge). Along with 3,000 hymns given by Thirumoolar, 300 mantras were given by him, and 30 preachings. These three revelations will remain forever. However, Thirumoolar did not release his hymns to the world immediately as he thought the world was not yet ready to receive their true nature. He hid (buried) the palm leaves under the earth on which Thirumandiram was written, near the flag pillar near Thiruvavaduthurai temple. After 4,000 years, a highly respected Naayanmaar, one of the four Nayanmars (the teachers of Shiva) named Thirugnana Sambanathar (Respected True Knowledge Scholar), born in South India, went on an epic pilgrimage to all Shiva temples singing various hymns to Lord Shiva. When he reached Thiruvavadudurai, he perceived the fragrance of the divine Tamil hymns. When he asked others for its source, they started digging where the divine fragrance was intense and found the palm leaves of Thirumandiram hymns. He read the marvelous scriptures and understood with great joy the sheer genius and amazing beauty of Thirumandiram. He then decided to spread the Thirumandiram to the world and started singing its hymns to the world. There are other accounts that say Thirumoolar Siddhar wrote a single verse each day for 3,000 days. Whatever actually happened, even a year’s meditation would be insufficient to comprehend the subtle and complete Jnana (Absolute Truth) contained in the four-line stanza of each verse in Thirumandiram. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ https://mydattatreya.com/thirumoolar/ - [Pambatti Siddhar Jeevasamadhi, Shankarankovil, Tamil Nadu](https://sannidhi.net/sannidhi/pambatti-siddhar-jeevasamadhi-shankarankovil-tamil-nadu/) - This is a Jeevasamadhi of Pambatti Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate however they don't allow you to sit next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there It is located just 1.6 kms drive away from Shankarankovil railway station, and just 500 m east of Arulmigu Shankaranarayana Temple. Map: https://goo.gl/maps/fDoUAinxCAbm7U3a8 About Pambatti Siddhar He was the favorite disciple of Sri Lankan-born Sattaimuni Siddhar. Visualizing the 5 elements like a 5 headed snake, he included the line AaduPambe in all his songs. He became a famed snake catcher from a young age. He was overcome by a desire to catch the mythical Navaratna Snake. He searched far and wide for years. Suddenly a man in a woolen sweater appeared before him. This was Sattaimuni. Pambatti Sidhar told him about the long continuing search. Sattaimuni laughed and told him that the world’s most precious snake is within him. It is called Kundalini. The one who tames it is the real snake charmer. Pambatti became his discipline and learned the secrets of yoga. He garnered all the Siddhis. After years, Sattaimuni asked Pambatti, “ Dear, I had forgotten to ask your name.”Pambatti replied, “I was just a snake catcher. You revealed Kundalini to me. I have witnessed the Ultimate Reality. Now I have no name. As one who is watching the dance of the snake within, Pambatti is my ideal name.” The Pambatti songs converse with the snake of energy within Kundalini yoga. After enlightenment, he travelled to Maruthamalai in Coimbatore. He became famous there for his Sidha yoga and Sidha treatment. We can still see his cave in Maruthamalai. More such caves are found in Mahalingamalai, Vathirayiruppu, Kollimalai, Madhurai, Puliyur, and Bhavani. There are indicators of his samadhi at Virudhachalam in Thirukadaiyur. But there is no strong evidence. Some studies suggest that his Samadhi is at Sankarankovil. M Kannupillai’s History of Siddha Medicine, Pulithevar’s ‘Neru kaattum Seeval” and Dr. Yogi’s “ Collected Verses of 18 Siddhars for Daily Recitation” mention Sankarankovil as the Samadhi spot. Some books refer to Pambatti Sidhar as Sankarnalaya Sidhar. Pambatti sees Siva as the energy of the universe and his guru. His works describe superhuman capacities that can be attained like a sex change, universal destruction, conquering the 5 elements and powers of God. He has described the siddhis in detail. Several of his works refer to the concept of a single God. Pambatti Sidhar’s works urge us to realize that the body is not the soul, to love our brothers, be kind, discriminate between truth and falsehood, strive to reach the truth, and surrender to the ultimate power. To obtain the blessings of the sadguru within, remove worries and enjoy the loving-kindness of the Creator: this is the message of the 600 beautiful lines that he has left us. Siddha tradition is vast and varied in its searches and findings. A succession of yogis has passed through this land leaving behind an immensely rich treasure of knowledge. These treasures are well within our reach. Hope this information motivates you to explore further. Besides Sankarankovil, through Vassi yoga, Pambatti Sidhar has another samadhi at Thirukadaiyur at Nagapattinam. Sree Narayana Guru’s Kundalini song is another exploration of the same realization. Read More https://agasthyam.com/pambatti-siddhar/ - [Sundaranandar Siddhar Jeevasamadhi, Meenakshi Amman Temple, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/) - This is a Jeevasamadhi of Sundaranandar Siddhar, one of revered 18 Siddhars from Tamil Nadu. The Jeevasamadhi is inside the Meenakshi Amman Temple. The Jeevasamadhi is located on the south left corner of the inner complex towards the left of Mukkuruni Vinayagar Ganesh. Note that there was no label to indicate it is Jeevasamadhi. The Jeevasamadhi lies beyond the barricade. However, there is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there Meenakshi Amman temple lies in the center of the Madurai, and 11 kms north of Madurai Airport. Map: https://goo.gl/maps/sCjA8eAmECdKSp4DA About Sundaranandar Siddhar Sundaraanandar Siddhar is the disciple of Sattaimuni Siddhar, whose life and select works were presented in the previous edition of Siddhar Charithiram. There are not many references about the pre-siddhi life of Sundaraanandar Siddhar. The text of “Bogar 7000” by one among the great Pathinen Siddhargal – Bogar has a few references about Sundaraanandar Siddhar. There is a reference that Sundaraanandar Siddhar was the grandson of Rishi Navakanta from the Kishkintha hills. Siddha Sundaraanandar is also considered to be an expert in space travel, samadhi and Khecari Yoga. Legend has it that, the great Siddha and Sage Agastya Muni, presented a lingam he worshipped to Sundaraanandar Siddhar. From then on, Sundaraanandar worshiped this lingam and performed pooja everyday. The book “The Yoga of Eighteen Siddhas: An Anthology” describes a beautiful incident. It so happened that Lord Shivaperuman took the form of a Siddha and met Sundaraanandar Siddhar and asked him to explain that particular lingam he had. Siddha Sundaraanandar explained that there are two major types of lingam – Parartha-lingam and Ishta -lingam. Parartha-lingam is further classified into five: Swayambu-lingam – one which appeared by itself; Gana-lingam – one created by Lord Shivaperuman’s attendants Ganas; Daivika-lingam – one created by divine beings; Arsha-lingam – created by the Rishis and Manusya-lingam created by human beings. Ishta-lingam is created for the personal use of a specific person and one who possesses such a linga does not eat anything until worship of the linga is performed everyday. Sundaraanandar Siddhar explains to the Visitor that the one he possesses happens to be an Ishta-lingam and an Arsha-lingam having been created by the great Agastyamuni. As per Agastyamuni’s guidance, he performs pooja everyday. “As I see the Lord everywhere, I see Him in the lingam also. Like fire resides in a stick, I see the all-pervasive Lord in the lingam and worship everyday.” Sundaraanandar Siddhar lived with his guru Sattaimuni Siddhar in the Thavasi Parai caves in the Saduragiri Mountains. He later established the Sundaramahalingam in the Thaniparai area of Saptur reserve forests in Tamilnadu. The mountain shrine is considered a dwelling place of many siddhars. One can also find numerous medicinal plants growing in the Saduragiri Mountains. While living in the Sathuragiri hills, it is said that Sundaraanandar Siddhar compiled various works on Siddha medicine and astrology. Sundaraanandar Siddhar in his works of astrology has provided means to appropriate general predictions on the day of birth, day of attaining puberty etc. In another work it is said that, Sundaraanandar Siddhar has provided auspicious days for cultivating mango, coconut, banana, sugarcane, lentils and other crops for a fertile yield. Manaiyadi Saasthiram given by Sundaraanandar Siddhar guides in appropriate ways to construct houses that lead to healthy life of the occupants. Sundaraanandar Siddhar works on poison treatment and preparation of medicinal salt muppu are also hailed in the Siddha medicine system. Koodal at Madurai is considered as the samadhi sthala of Sundaraanandar Siddhar. In this edition we are blessed to present a few gems from the literary works of Sundaraanandar Siddhar. Like his predecessors and his successors, Sundaraanandar paadalgal touched many dimensions. Some of the Sundaraanandar paadalgal contains beautiful anecdotes on That, Parampoorul, the power of Silence, etc., which is as unique expression as the Siddha’s work. Read More https://www.anaadifoundation.org/blog/parnika/siddhar-charithiram-sundaraanandar-siddhar/ - [Sattaimuni Siddhar Jeevasamadhi, Thiruvedagam, Tamil Nadu](https://sannidhi.net/sannidhi/sattaimuni-siddhar-jeevasamadhi-thiruvedagamtamil-nadu/) - This is a Jeevasamadhi of Sattaimuni Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Samadhi temple is 19 kms North West of Madurai. Map: https://goo.gl/maps/ihpAdJuBoCypDgna9 About Sattaimuni Siddhar The 12th-century work, Abhidana Chintamani by Hemachandra, which talks about the Siddhars, has several mentions of the Sri Lankan-born Sattaimuni who travelled all the way to Kailasa. He produced 96 sutras and was adept in Rasavathavidya or alchemy. Like Agasthyar and Nandithevar, Sattaimuni also taught the unity of the Universe and the Body. It is believed that he lived for 880 years. His Samadhi was at Sri rangam. Having studied under Nandithevar in Kailasa and Dakshinamurthi himself, he composed 46 works. Better to say that we know only about 46. Among his disciples are the prominent Siddhars Sundaranar and Pambatti. His fundamental works in Anthropology sets him apart from other Sidhars. He was born among Tamil people in Sri Lanka to a farmer couple. At a young age, he lived near temples and met a sanyasi who advised him to take the spiritual journey seeking truth. On his path, he met a glorious Sidhar who was none other than Sidha Peruman Bhoganathar. Converting to the Sidhar path, he met Agasthya, Karuvoorar, and Konkana Sidhar before travelling to the Himalayas. At Kailasa,he met the Adi Sidhayogi Sivaperumal. It is believed that the eponymous woolen sweater was Siva’s gift to him. He encrypted his writings using the Sankhya system so that only the deserving can decipher. There is a story about Sattaimuni at Srirangam where his Samadhi is. Srirangam used to be called Thiruvarangam. Sattaimuni came to the temple where Vishnu’s darshan was considered possible. He saw that the door to the temple of Aranganathar or Vishnu was closed. In his fervent devotion, he called out Aranga thrice to the lord. The Temple door opened and bells sounded. Sattaimuni entered the temple and sat down. The next day devotees saw Sattaimuni sitting there with the idol’s ornaments on him. They were furious. They took him to the kind branding him as a thief. Without worry, Sattaimuni told the king that these were gifts from Arangar. The king didn’t believe and took him to the temple. Once again Sattaimuni called out to the lord and the doors miraculously opened. As the king watched, Sattaimuni merged with the idol and disappeared. Read More https://anaadi.org/blog/parnika/siddhar-charithiram-sattaimuni/ - [Sattaimuni Siddhar Jeevasamadhi, Sri Ranganathaswamy Temple, Srirangam, Tamil Nadu](https://sannidhi.net/sannidhi/sattaimuni-siddhar-jeevasamadhi-sriranganath-swamy-temple-srirangam-tamil-nadu/) - This is a Jeevasamadhi of Sattaimuni Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Samadhi temple is 19 kms North West of Madurai. Map: https://goo.gl/maps/ihpAdJuBoCypDgna9 About Sattaimuni Siddhar The 12th-century work, Abhidana Chintamani by Hemachandra, which talks about the Siddhars, has several mentions of the Sri Lankan-born Sattaimuni who travelled all the way to Kailasa. He produced 96 sutras and was adept in Rasavathavidya or alchemy. Like Agasthyar and Nandithevar, Sattaimuni also taught the unity of the Universe and the Body. It is believed that he lived for 880 years. His Samadhi was at Sri rangam. Having studied under Nandithevar in Kailasa and Dakshinamurthi himself, he composed 46 works. Better to say that we know only about 46. Among his disciples are the prominent Siddhars Sundaranar and Pambatti. His fundamental works in Anthropology sets him apart from other Sidhars. He was born among Tamil people in Sri Lanka to a farmer couple. At a young age, he lived near temples and met a sanyasi who advised him to take the spiritual journey seeking truth. On his path, he met a glorious Sidhar who was none other than Sidha Peruman Bhoganathar. Converting to the Sidhar path, he met Agasthya, Karuvoorar, and Konkana Sidhar before travelling to the Himalayas. At Kailasa,he met the Adi Sidhayogi Sivaperumal. It is believed that the eponymous woolen sweater was Siva’s gift to him. He encrypted his writings using the Sankhya system so that only the deserving can decipher. There is a story about Sattaimuni at Srirangam where his Samadhi is. Srirangam used to be called Thiruvarangam. Sattaimuni came to the temple where Vishnu’s darshan was considered possible. He saw that the door to the temple of Aranganathar or Vishnu was closed. In his fervent devotion, he called out Aranga thrice to the lord. The Temple door opened and bells sounded. Sattaimuni entered the temple and sat down. The next day devotees saw Sattaimuni sitting there with the idol’s ornaments on him. They were furious. They took him to the kind branding him as a thief. Without worry, Sattaimuni told the king that these were gifts from Arangar. The king didn’t believe and took him to the temple. Once again Sattaimuni called out to the lord and the doors miraculously opened. As the king watched, Sattaimuni merged with the idol and disappeared. Read More https://anaadi.org/blog/parnika/siddhar-charithiram-sattaimuni/ - [Ramadevar Siddhar Jeevasamadhi, Alagar Hills R.F, Tamil Nadu](https://sannidhi.net/sannidhi/ramadevar-siddhar-jeevasamadhi-alagar-hills-r-f-tamil-nadu/) - This is a Jeevasamadhi of Ramadevar Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Samadhi is inside the Alagar Hills Reserve Forest. There is a trek trail behind the Rakkayi Amman temple, which is next to Pazhamudhircholai Murugan Temple. It takes around 2 hours trek through the forest up hill to reach the samadhi space in secluded place. There are arrow markings on the way pointing towards the samadhi place. The trek is bit risky to be explored alone. At the end of the trail, there is a huge rock. It is said that due to the energy of his mahasamadhi, the rock cracked and fell down closing the entrance of the cave where Ramadevar was meditating. Map: https://goo.gl/maps/UDRP7yWH613jYZ777 About Ramadevar Siddhar Right from his early stage, he used to be a devotee of Sivashakthi. He himself states in his work Ramadevar Vaidya Kaviyam how he was blessed by Yoga-Sakthi Manonmani: “Having realized the magnanimity and greatness of Guru and having worshiped Sivashakthi, and having attained the benefits thereof, I took upon myself the celebrated state of supreme absorptive consciousness knows as sancara-samadhi (a deeply absorbed state, in which the Siddha moves about freely in space). When I was roaming through all the eight directions, I saw a sacred place and realized its nada aspects. I was graciously endowed with the essential nature of Mother Manonmani. With Her heart full of abounding love, She called me to Her side and endowed me with the everlasting truthful Jnana. Thereupon, I was able to regain my own essential form.” Ramadevar Siddhar lived in the port town of Nagapattinam. Once, he was gifted with a Shiva Linga through the grace of Lord Kasi Vishwanath, during one of his visits. He invoked the vibrant presence of Kasi Vishwanath upon the Linga and consecrated it at Nagapattinam, where he worshiped the Lord daily. At that time, Nagapattinam was a well-known harbor, frequented by Arab merchants. These merchants invoked in Ramdevar an intense desire to become close to them. With this thought one day he was seated in deep meditation in Nagapattinam; but when he woke up from his meditation he found himself in the Arab country! He realized that he was able to reach that place through sancara-samadhi. Though initially he was harassed, Ramadevar was able to win over the confidence of the Arabs who also insisted that he be converted to Islam. Even as an Arab he worshiped nabigal nayagam, the messenger of Allah in mecca and got his blessings and compiled his works on Siddha medicine, Siddha Yoga and Siddha Jnana philosophies. Being attired in the style of Arabs, Ramadevar (now Jacob) moved freely with the local people. Some Arabs even became his disciples. It is said that Ramadevar lost himself in samadhi for 40 years in Mecca. Emerging from Samadhi with the drizzling effulgent form and getting directive from the great Siddha alchemist Bogar, he returned to Tamil Nadu from Mecca and stayed in Sathuragiri hills and translated his works to Tamil from Arabic. In his works, Ramadevar deals a variety of subjects: the secrets of Siddha science, the importance of kumbhaka, significance of Beeja Mantra, the ten initiations (Diksha) and so forth. The wordings and use of language in his works enables readers to easily understand about the Siddha medicine system. His works also answers the question “How to awaken kundalini energy and bring it up step-wise?”. He finally attained Jeeva Samadhi at Alagar Malai in Madurai. It is such a great privilege that we here have the opportunity to present some works of this great siddhar. Read More https://www.anaadifoundation.org/blog/siddhars/ramadevar-siddhar/ - [Bogar Siddhar Jeevasamadhi, Arulmigu Dhandayuthapani Swamy Temple, Palani, Tamil Nadu](https://sannidhi.net/sannidhi/bogar-siddhar-jeevasamadhi-arulmigu-dhandayuthapani-swamy-temple-palani-tamil-nadu/) - This is a Jeevasamadhi of Bogar Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Jeevasamadhi is just outside the exit of Arulmigu Dhandayuthapani Swamy Temple, on the top of Palani Hills. It is located on the right hand side of the exit. Map: https://goo.gl/maps/SEAv3T7khiG4Ntqq9 About Bogar Siddhar Bhogar was a South Indian by birth, belonging to the caste of goldsmiths, who became a siddha purusha under the guidance of Kalanginaathar. In Bhogar's Saptakanda he reveals details of various medicinal preparations to his disciple Pullippani (so named as he is believed to have wandered in the forests atop a puli or tiger) and at every stage he quotes his guru as the authority. Also Pulippani must have been a young man then, as he is often referred to as a balaka. It is said that as per the last wishes of his guru, Bhogar proceeded to China to spread the knowledge of siddha sciences and strangely enough his journey is said to have been made with the aid of an aircraft; he demonstrated to the Chinese the details of the construction of the aircraft and later built for them a sea-going craft using a steam engine. The details of these and other experi- ments demonstrated by Bhogar in China are clearly documented in the Saptakanda. Bogar's guru, Kālāngi Nāthar, is believed to be a Chinese who attained siddhi in South India and thus became included among the Eighteen Siddhars. The shrine at the top of the hill, though later than the Tiru Avinankudi temple, has overshadowed the older temple in the present century due to its popular appeal. Created by Bhogar, it was maintained after him by sage Pulippani and his descendants almost as their personal and private temple. Gateway of Earth & Stone At the top of Palani Hill, near the holy Murugan which Bhogar had crafted from nine poisonous substances, there is an opening in the Earth; it is a hole in the ground; the mouth of a cave which lies below. Bhogar often lowered himself into the Earth, sat in the cave, accessing Life's hidden secrets. He performed great austerities there, the magnitude of which very few in this modern age can fathom. There at the opening Bhogar erected a humble shrine to the Great Mother: a few yantras, a couple of five-metal icons baring the form of the Mother and her son Murugan. He worshipped a small emerald lingam there, about ten inches in height. His one and only disciple, Pulipani (perhaps the only one who truly understood the sage), kept him company at the entrance to the underground cavern on the top of Palani Hill. When Bhogar felt that his outer work was done, he entered the gateway of earth and stone and sat down in the darkness of the cave. Faithful Pulipani heaved a stone slab over the entrance, sealing Bhogar forever in the blackness of his earthen womb. For thirteen generations Pulipani's descendants have watched over that stone slab that marks the gateway to the underground chamber. Long ago, Bhogar's little shrine was set atop that hallowed spot, and even today, is still worshipped by the vigilant sons of the faithful Pulipani. They say that Bhogar is seated quietly in meditation even now; alone in the darkness; watching the slow passage of time. His breath is still. His mind is quiet, his heart unwavering; but through the dense dark matter of his earthly form stabs the vibrant & relentless flame of the Kundalini Shakti. There he waits... Read More http://palani.org/bhogar-life.htm - [Karuvarur Siddhar Jeevasamadhi, Arulmigu Kalyana Pasupatheswarar Temple, Karur, Tamil Nadu](https://sannidhi.net/sannidhi/karuvarur-siddhar-jeevasamadhi-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/) - This is a Jeevasamadhi of Karuvarur Siddhar, one of revered 18 Siddhars from Tamil Nadu. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Jeevasamadhi is inside the premises of Arulmigu Kalyana Pasupatheswarar Temple. A small temple on the left side of the main temple houses his Jeevasamadhi. Map: https://goo.gl/maps/DicP3BawMRUcKt8p8 About Karuvarur Siddhar Karuvurar Siddhar was born in Karur in Tamil Nadu hence he was called as Karuvurar. It is believed that he was born thousand years ago. Karuvurar was born in the family of Viswakarma community. His parents were doing sculpture work, by sculpting divine god’s sculptures. His parents were devotees of Lord Shiva, and they daily provided food to shiva devotees in a whole heartedly manner. He learnt the subjects from various famous gurus, and got great knowledge by serving as a disciple to Sri Kamala Muni, and learnt the concepts of siddha from Bogar. For some time, he also engaged in the business of doing sculpture work, and developed various god’s idol through his expert knowledge in the art of sculpting the divine idols. Apart from his knowledge in other divine subjects, he also got great interest in doing yoga and meditation. It is believed that he also sculpted some idols for the Brahadeeswarar Temple, Thanjavur, and was widely praised for his great work. Siddhar Karuvurar performed many miracles and safeguarded the people from various ailments. He attained Jeevasamadhi in Arulmigu Kalyana Pasupatheswarar Temple in Karur. Read More https://www.epoojastore.com/devotional-articles/karuvurar-siddhar - [Pulippani Siddhar Jeevasamadhi, Pulippani Ashram, Giri Veethi, Palani, Tamil Nadu](https://sannidhi.net/sannidhi/pulippani-siddhar-jeevasamadhi-pulipani-ashram-giri-veethi-palani-tamil-nadu/) - This is a Jeevasamadhi of Pulippani Siddhar, a disciple of Bogar Siddhar. There are various Jeevasamadhis of lineage of Pulippani tradition. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Jeevasamadhi is located inside the Pulippani Siddhar on the base of Palani hill. The small entrance from the left of Palani Hill temple leads to the Pulippani Ashram. Map: https://goo.gl/maps/rjwK93DqCnHpdUV38 About Pulippani Siddhar Pulipani Siddhar is an ancient siddhar and is the disciple of Bogar. He is a staunch devotee of Lord Shiva. Bogar installed Lord Murugan’s Navabashana idol at the Palani Hill, and daily he performed milk and panchamirtham abhishekham to the idol of Lord Murugan. After some time, his disciple Pulipani siddhar performed puja for Lord Murugan, since his guru Bogar went into a samadhi stage. He got knowledge in vedic subjects and also an expert in all kinds of arts. He is very much interested in spirituality, and also chants the glory of Lord Shiva. After getting the darshan of Lord Nataraja he concentrated his entire attention on devoting Lord Shiva. He worshipped Lord Siva with ‘Vilva’ leaves. He got a pair of Tiger’s paws as a boon, in order to climb the Vilva tree and for plucking the leaves for the shiva puja. Pulipani performed yogic meditation towards Lord Siva. He has gained the status of Siddhar, through the divine grace of Lord Shiva. His one and only disciple, Pulipani (perhaps the only one who truly understood the sage), kept him company at the entrance to the underground cavern on the top of Palani Hill. When Bhogar felt that his outer work was done, he entered the gateway of earth and stone and sat down in the darkness of the cave. Faithful Pulipani heaved a stone slab over the entrance, sealing Bhogar forever in the blackness of his earthen womb. For thirteen generations Pulipani's descendants have watched over that stone slab that marks the gateway to the underground chamber. Long ago, Bhogar's little shrine was set atop that hallowed spot, and even today, is still worshipped by the vigilant sons of the faithful Pulipani. Read More https://www.hinduscriptures.com/pulipani-siddhar/pulipani-siddhar/41345/ http://palani.org/bhogar-life.htm - [Thirumoolar Nayanar (30) Mukthi Place, Gomuktheeswarar Temple, Thiruvavaduthurai, Tamil Nadu](https://sannidhi.net/sannidhi/thirumoolar-nayanar-30-mukthi-place-gomuktheeswarar-temple-thiruvavaduthurai-tamil-nadu/) - This Temple is mukti place of Thirumoolar Nayanar. He is also one of 18 Siddhar. There is separate temple that has the Jeeva Samadhi of Thirumoolar. There is place to sit and meditate. You can go into meditative states very easily in this place. How to get there: The temple is located between Kumbakonam and Mayiladuthurai. It is 17 kms South West of Mayiladuthurai. Map: https://goo.gl/maps/rLJVTzg2To5kDhtt5 About Thirumoolar Nayanar Tirumula Nayanar was a Saiva Siddha. He was one of the eight students of Tirunandi Devar Who showered His grace on them. They were all Yogis. He was called Tirumular because he entered into the mortal frame of Mulan. Tirumular desired to see Agastya Rishi in Pothia hills. So he left Kailasa and went southwards. On the way, he visited many Saivite shrines. When he came to Tiruvavaduthurai, he took bath in the river Kaveri and went to the temple. He went round the temple twice and offered prayer to the Lord. When he was walking along the bank of Kaveri, he saw a herd of cows shedding tears. He found out the cause: the cow-herd lay dead. Tirumular wanted to pacify the cows. He entered the body of the cowherd after safely depositing his own body in the trunk of a tree. The cows rejoiced again. This cowherd was known as Mulan, a resident of Sattanur. In the evening, he drove the cows back into the village. Mulan’s wife was eagerly expecting the return of her husband. But, when she approached him that day, he would not allow her to touch him, but said: ‘Oh lady, I am not your husband. Adore Lord Siva and attain Liberation.’ He left her and went away to a near-by Math. The lady complained to the leaders of the place, about the conduct of her husband. They examined him and came to the conclusion that he had attained great spiritual evolution. So, they asked her to leave him alone. The next day, Tirumular followed the cows, but could not find his body where he had left it. It was the Lord’s Lila. Lord Siva wanted Tirumular to write a book on Saiva Philosophy, containing the essence of all Siva Agamas, in Tamil. Tirumular understood His wish and returned to Tiruvavaduthurai. He worshipped the Lord and sat under the near-by peepul tree in deep meditation. He was in Samadhi for three thousand years. But, every year, he would come down from Samadhi and compose a stanza: thus, in three thousand years he wrote three thousand stanzas. This book is called Tirumandiram. The Lord’s mission had thus been fulfilled. Then, Tirumular went back to Kailasa. Thirumoolar Siddhar Siddha Thirumoolar is a Grandfather of Siddhas whose original yogic name was Sundarar Nathar. There is no agreement on when and where he was born and when he lived. Ask six historians when Thirumoolar lived, and you may well get six answers. His time of existence possibly goes 7,000 years back. Others place him in the 10th century. Some scholars believed he lived between the 6th to 7th centuries AD. Some even say his life goes way back to the Ramayana era. Sundarar Nathar was a disciple of the great Nath guru Maharishi Nandinatha in the Himalayas. Guru Nandhi Natha Devar preached and taught the Nine Veda Agamas (Vedic traditions) that Lord Shiva first taught to Parvathi and then to himself. The great Siddha Nandi Natha blessed his disciple, Sundarar Nathar, and instructed him to undertake the arduous journey to the South of India, to spread monistic Shaiva Siddhanta (attaining liberation through the grace of Lord Shiva) so that mankind may overcome the illusion of separation in the ultimate experience of PARASHIVA (Ultimate Truth Consciousness), where God and soul are one. Having achieved the eight siddhis (spiritual powers) and perfect enlightenment at the feet of his Nath guru Maharishi Nandinatha, Rishi Sundarar Nathar later became known as Rishi Thirumoolar. He joined the venerable Nath lineage and became one of its most celebrated yogis. Of his gratitude to his guru Nandi, he wrote in Thirumandiram: By Nandi’s grace, master I became; By Nandi’s grace, I sought Mular; What can happen without Nandi’s grace? I remained, seeking to expound Nandi’s path. By the grace of Nandi, I sought Mular; By the grace of Nandi, I became Sadasiva; By the grace of Nandi, I became united with supreme wisdom; What I am is by the grace of Nandi. Following his initiation, Sundarar Nathar was sent by Maharishi Nandinatha to revive Shaiva Siddhanta in the South of Bharat (India). Taking leave of Nandinatha and his brother monks, Sundarar Nathar began his life’s mission: to bring the true knowledge of the Agamas (manuals for worship, rituals) and Vedas to the southern parts of India in the Tamil language. It was a long and arduous journey in those days, thousands of kilometers by foot, on simple roads and paths. Scripture notes that Rishi Sundarar Nathar took pains to visit the sacred Shaiva centers en route, beginning with Kedarnath in the North, a remote stone shrine in the snowy Himalayan peaks, at the fountainhead of the river Ganga, near the border of Tibet. Now, apart from his Sat Guru, he sat at the headwaters of the river Ganga. His life’s work lay ahead, his years of learning were complete, and his mystical experiences were swirling all about. He would later write of these early realisations, of the four forms of Shaivism, the four stages, the four relationships the soul has with God, the four realisations attainable, the four aspects of the descent of grace, and the power of true renunciation of the world. Thirumoolar is one of the 18 Siddhars. His main work is the Thirumandiram (literal meaning – ‘Sacred mantra’ or ‘Holy incantation’) that describes various aspects, from Science and Medicine to the Human aspects of Life and the Divine – Lord Shiva (PARASHIVA). Thirumoolar perceived Siddha Medicine as not merely a science but also as an art. He was a kind of Siddha doctor and was one among eight Siddhas who had seen Nataraja (Lord Shiva) performing the Ananda Tandava or cosmic dance in Chidambaram, in the South of India. Life History Sundarar Nathar started the journey from Mount Kailash to meet his friend, Guru Sage Agastya, also a Siddha Master in the Pothigai Hills in South India. Thirumoolar, at that time, was already a very high Siddha Master who had Ashta Siddhis (8 spiritual powers) and Nava Nidhis (9 treasures of God Kubera). On his way, he stopped and worshipped Lord Shiva in Kedarnath, and the Pashupatishvara Temple in Kathmandu, Nepal. Gautama, the Buddha, had preceded him there 300 or 400 years before. At the Shiva temple, Sundarar Nathar reflected on the Buddha’s life and teaching, and his own destiny. In pondering the life of Gautama, he gained courage and prepared to continue his pilgrimage. But there was a difference. Thirumoolar was immersed in the overwhelming, ever-consuming, passionate love for Lord Shiva, whereas Buddhism is not. He saw first hand that Divine Love incinerates impurities and purifies the soul. Use the bone as firewood, chopping the flesh, Fry it hard in the golden fire; Unless one’s self mellows and melts with tender love, One cannot attain Shiva, the priceless gem. Search! You will find no God like Lord Shiva; None here can compare with Him; He transcends all worlds; Golden-hued, His matted locks glow like fire; He is in the lotus of the hearts. He went along the banks of the river Ganges and reached Kashi (Varanasi). On the way, he passed through Sri Sailam, Thiru Kalahasti, Thiruvaalangadu, Kancheepuram, Thiruvadhikai, and Veeratam. After passing through Chidambaram he reached Thiruvavaduthurai, situated on the southern riverbank of the Kaveri river. Reborn as Thirumoolar without Dying Nearing the end of his journey close to a village Sathanur, an amazing event changed Sundarar Nathar’s life forever. He saw a group of cows surrounding a dead cowherd. The cows were smelling the dead body and crying. This cowherd, who had the name Moolan, was from a nearby village called Sathanur and had been bitten by a snake, and died. Seeing the cows weeping with sorrow so touched was Thirumoolar that he decided to alleviate the sufferings of the poor cows. He first looked for a place to hide his physical body and found a hollow log. Crawling into the log, where his body would be safe, he entered a mesmerist, cataleptic trance, stepped out in his astral body, walked over to the dead cowherd, lay down on top of the corpse, entered it, and slowly brought it back to life. The first thing he saw upon reanimating Moolan’s body was one of the cows looking into his face, crying big tears from both eyes, tears of joy. All the cows now gathered around their beloved Moolan, licking his face and body with their abrasive tongues and bellowing in bovine joy. After a time, they began to graze as usual, and the sight gladdened Sundarar Nathar’s heart. Moolan, in the meantime, had transformed into Thirumoolar (Holy Moolan). Later in the evening, Thirumoolar gathered the cows and led them back to the village to their home. Thirumoolar stayed near the border of the village. Moolan’s wife, worried that he had not returned home, set out in search of him. When she approached Thirumoolar, he stepped back and told her that he ‘has no relationship with her,’ and went back to a public place and immersed himself in a yogic state. Moolan’s wife was puzzled, not knowing what had happened to her husband Moolan, and what to do. The next morning she went up to the village leaders and explained her situation to them and what had happened. After investigating Thirumoolar, the village leaders said he was not mad but a real yogi and convinced Moolan’s wife to go back home and follow a spiritual life since her husband Moolan was gone. Returning to the hollow log, Thirumoolar looked inside and found that his body was not there. He searched for days, looking in every hollow log he could find. Finally, in desperation, he sat in padmasana upon the log where he had left his North Indian (old form) body. Entering deep yoga samadhi, he contacted his Guru, Maharishi Nandinatha. They communed, as mystics do, and he learned that Lord Shiva Himself, through His great power of dissolution, had dissolved the atomic structure of the old body after he was well settled and adjusted to his Tamilian cowherd’s body, with the boon that he could now speak fluent Tamil. He realised that now he could effectively give out to the Tamil-speaking world the truths of the Shaiva Agamas and the precious Vedas, uniting Siddhanta with Vedanta for all time. Lord Shiva decided to deliver the Vedha Agamam through the cowherd Moolan’s body, which could only speak the Tamil language (South Indian language) at a level that a layperson can easily understand. It was Lord Shiva’s grace that had made his body disappear to engage Thirumoolar into the sacred undertaking of writing Vedas, scriptures, and the true meaning of Lord Shiva Himself in the Tamil language. Thus, he decided to accept the task Lord Shiva had bestowed on him. Rishi Thirumoolar then traveled towards the Thiruvavaduthurai temple, sat under a Peepal tree (Ficus Religiosa), and went into his yogic samadhi state. He composed the THIRUMANDIRAM with 3,000 hymns uttered whenever he came out of samadhi states and written on palm leaves. Tradition holds that composing one hymn per year took him 3,000 years to compose these hymns. It contains fourfold ways of attaining salvation: SARIYAI (service), KIRAYI (creation), YOGAM (meditation), GYANAM (True Knowledge). Along with 3,000 hymns given by Thirumoolar, 300 mantras were given by him, and 30 preachings. These three revelations will remain forever. However, Thirumoolar did not release his hymns to the world immediately as he thought the world was not yet ready to receive their true nature. He hid (buried) the palm leaves under the earth on which Thirumandiram was written, near the flag pillar near Thiruvavaduthurai temple. After 4,000 years, a highly respected Naayanmaar, one of the four Nayanmars (the teachers of Shiva) named Thirugnana Sambanathar (Respected True Knowledge Scholar), born in South India, went on an epic pilgrimage to all Shiva temples singing various hymns to Lord Shiva. When he reached Thiruvavadudurai, he perceived the fragrance of the divine Tamil hymns. When he asked others for its source, they started digging where the divine fragrance was intense and found the palm leaves of Thirumandiram hymns. He read the marvelous scriptures and understood with great joy the sheer genius and amazing beauty of Thirumandiram. He then decided to spread the Thirumandiram to the world and started singing its hymns to the world. There are other accounts that say Thirumoolar Siddhar wrote a single verse each day for 3,000 days. Whatever actually happened, even a year’s meditation would be insufficient to comprehend the subtle and complete Jnana (Absolute Truth) contained in the four-line stanza of each verse in Thirumandiram. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ https://mydattatreya.com/thirumoolar/ - [Chandesvara Nayanar (20) Mukthi Place, Sree Paaluganthanathar, Thiruvoippadi, Tamil Nadu](https://sannidhi.net/sannidhi/chandesvara-nayanar-20-mukthi-place-sree-paaluganthanathar-thiruvoippadi-tamil-nadu/) - This Temple is mukti place of Chandesvara Nayanar. How to get there: The temple is located 17 kms North of Kumbakonam. Map: https://goo.gl/maps/ku7RSwZ6v56kEzhc9 About Chandesvara Nayanar Vichara Sarman (who was later known as Chandesvara Nayanar) was born in Tiruchaijnanallur, which was famous for Vedic recitations, Tapas, and Siva Bhakti. He was a prodigy. At the age of five he had learnt the Vedas, and all the Agamas, by himself, on account of previous Samskaras. After his Upanayanam (sacred thread ceremony), he learnt the Vedas, under a Guru: but the Gurus were wonder-struck at the intelligence of the disciple. He wanted to attain Final Emancipation in that birth. One day Vichara Sarman, with his friends, was walking along a road. He noticed a cowherd severely beating a cow because it had slightly pushed him with its horn. Vichara Sarman could not endure this. He was greatly moved and spoke to the cowherd: ‘Oh ignorant man? Do you not know that the cow is worshipful and divine. All the Devas dwell in her. She is indispensable for all religious activities. It is our sacred duty to tend and protect the cows. Whoever harms the cow is hurled into the Naraka. Whoever worships the cow wins a place in heaven or in Siva’s Abode. You have committed a great sin today. Hereafter, you need not tend to the cows: I will do that myself.’ Vichara Sarman took the work upon himself from that day. The cows grew healthier. They liked Vichara Sarman very much. The Brahmins who got more milk thereafter were able to fulfil their religious duties very well, and they were pleased with Vichara Sarman. There was so much of surplus milk now, that Vichara Sarman, who loved Lord Siva and His worship, decided to perform Abhishekam for Lord Siva. He used to sit under an Atti tree on the bank of the river, construct a temple from the mud, and also make a mud-image of Siva Lingam and offer the milk, to bathe the Lingam. Then he would perform Archana with the Atti flowers. The cows were giving plenty of milk both to Vichara Sarman and to the Brahmins. One day, when Vichara Sarman was doing this Puja, a villager happened to pass by, and he watched all this. He reported the matter to the owners of the cows, and complained that Vichara Sarman was pouring precious milk on mud and river sand. These Brahmins summoned Vichara Sarman’s father, Echhadattan, and passed the complaint on to him in rather strong terms. The father was naturally shocked. He came home, but did not speak to Vichara Sarman. He wanted to find out for himself. So, the next day, he followed Vichara Sarman at a distance without his knowledge. When Vichara Sarman began pouring milk on the improvised Siva Lingam, the father, without understanding the son’s wonderful devotion, hit him with a stick. The boy was so much absorbed in his Puja that he did not even feel pain. Then, the father, getting still more angry, knocked the milk-pot down. It was then that Vichara Sarman realised that his father was interfering with his worship and had committed an unpardonable offence against Lord Siva (Siva Aparadham). He at once took a stick and hit his father’s leg: by the will of the Lord, the stick was transformed into an axe. Again, by His will, it killed the father. It was to test the depth of Vichara Sarman’s devotion. He was so engrossed in the worship, that he did not mind what had happened and continued the worship. Lord Siva was immensely pleased with the intensity of Vichara Sarman’s devotion and appeared before him, with Parvathi. Vichara Sarman prostrated before the Lord. The Lord embraced Vichara Sarman and fondled him. That very instant, Vichara Sarman attained the divine Form of Lord Siva. The Lord removed a garland from His own neck and put it around Vichara Sarman’s. He had attained Saroopya Mukthi (liberation, with the attainment of the form of the Lord). The Lord said: ‘My child, you cut your own father’s leg for My sake. Now, I am Your Father. You will soon attain Chandikesvarar’s Abode. You worshipped Me with food, clothes and flower garlands. In the same manner, you will also be worshipped.’ The Lord disappeared. Vichara Sarman also went to the Abode of Chandesvarar. No sin attached to him, for having killed his own father, because of his supreme devotion to the Lord. His father, too, because he was killed by such a great devotee of the Lord, was purged of the sin of interfering with His worship, and reached the Abode of Lord Siva. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Ilayankudi Mara Nayanar (4) Mukthi Place, Ilayangudi Maranayanar Madam, Ilayangudi, Tamil Nadu](https://sannidhi.net/sannidhi/ilayankudi-mara-nayanar-4-mukthi-place-ilayangudi-maranayanar-madam-ilayangudi-tamil-nadu/) - This Temple is mukti place of Ilayankudi Mara Nayanar. How to get there: The temple is located 74 kms South East of Madurai, on the way to Rameshwaram. Map: https://goo.gl/maps/VtVsdoLQ9gTcGg9eA About Ilayankudi Mara Nayanar Ilayankudi Mara Nayanar was a farmer. Maranar was his name: he lived in a village called Ilayankudi. He was a great devotee of Lord Siva and His devotees. He took the greatest pleasure in serving them. This Sadhana was known as Maaheswara Puja (or worship of the devotees of Mahesvara or Lord Siva). It is described as follows: ‘On seeing a devotee of Lord Siva, with the external marks of Vibhuti, Rudraksham, etc., taking him as Lord Siva Himself, welcoming him, prostrating before him, washing his hands and feet, drinking that water (Charanamrit), giving him a seat, worshipping him with flowers, Doopa, Deepa, and Naivedya, pleasing him with sweet words, thanking the Lord for the opportunity, and accompanying the guest for some distance while sending him away–these constitute Maaheswara Puja. This is also included in Chariyai (one of the main Saivite disciplines).’ Offering food to the Lord’s devotees had purified his heart and made him a fit receptacle for the grace of God. As Tiruvalluvar has said in the Kural: Fortune dwells with a delighted heart in the house of the man who honours his guest with a pleasant countenance. Nayanar had been blessed with all the wealth of the world. But, he considered that the wealth belonged to the Lord, to be utilised for the benefit of His devotees. Lord Siva was highly pleased with the Nayanar’s devotion. He wanted to show to the world that His devotee would be undaunted by the worst calamity and would remain unshaken in his virtue. Nayanar’s wealth melted away. His wealth had left him, but not his virtue. On the contrary, his devotion to the Lord and His devotees grew more and more intense. Nayanar sold all his property and had to sell even himself in order to be able to serve the devotees of the Lord. One day it was raining heavily. Nayanar and his wife were starving. No one came forward to help them. Finally, he bolted the door and was about to fall asleep. Just then he heard a knock at the door, and, on opening it, found a Siva Bhakta standing in front of the house, drenched with rain. Nayanar at once took the guest inside, dried his body and gave him fresh clothes to wear. ‘Rest awhile, Swami, while we prepare some food for you to appease your hunger,’ said Nayanar and told his wife of his predicament: there was nothing to offer the devotee of the Lord. But, the devout wife suggested that Nayanar could go into the backyard and collect the grain-seeds that they had just sown that very day. Nayanar accepted the suggestion. On account of the heavy rain, the grains were floating and it was easy to collect them in a basket. As soon as he brought the grains, the wife fried and crushed them, and with the help of some greens that grew in their own backyard, cooked a nice dinner for the guest. Nayanar was supremely happy. And, as he went to awaken the guest, he discovered that he had disappeared. At the same time, Nayanar saw in sky, Lord Siva Who had come in the form of the devotee and Mother Parvathy showering Their blessing on him and his wife. The Lord said: ‘Oh noble souls, I am highly pleased with your devotion. You will soon attain My Abode and live there for ever.’ Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Murkha Nayanar (32) Mukthi Place, Mottai Gopura Vasal Athi Kumbeshvarar Temple, Kumbakonam, Tamil Nadu](https://sannidhi.net/sannidhi/murkha-nayanar-32-mukthi-place-mottai-gopura-vasal-athi-kumbeshvarar-temple-kumbakonam-tamil-nadu/) - This Temple is mukti place of Murkha Nayanar. How to get there: The temple is located at center of Kumbakonam. Map: https://goo.gl/maps/qChxrypnjpdYSEed8 About Murkha Nayanar This saint was a Vellala by caste and he belonged to Tiruverkat in Thondai Nadu. He was a great devotee of Lord Siva and was doing Maahesvara Puja by regularly feeding His Bhaktas at any cost. He had spent all his wealth in such feeding. So, he resorted to a strange way. He used to gamble and use the money for feeding Siva Bhaktas. He went away from his village in search of gamblers! He would not spare anybody: if someone refused to gamble with him, he would resort to violence! (So the name Murkha Nayanar which means wicked Nayanar!) But, he would never utilise the money for his own expenses. It was all for His Bhaktas. So, the Lord, the Indweller, showered His blessings on him. This is an extraordinary illustration of the nature of supreme devotion or Para Bhakti. It is its own law. The devotee knows nothing but God and is actually oblivious of the world and its manners. He lives in God, for God and he is of God. At such a stage, God Himself takes charge of him! The completeness of the surrender is severely tested before this. It is the extreme difficulty of this path that made Sage Narada exclaim that even a saint should not violate the canons of morality. Hence, so long as you are aware of your own individuality, stick to the code of right conduct: do not foolishly imitate the sages who dwell in a plane of consciousness, to which you are a complete stranger. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Amaraneedi Nayanar (7) Mukthi Place, Sri Kalyana Sundareswarar Temple, Nallur, Tamil Nadu](https://sannidhi.net/sannidhi/amaraneedi-nayanar-7-mukthi-place-sri-kalyana-sundareswarar-temple-nallur-tamil-nadu/) - This Temple is mukti place of Amaraneedi Nayanar. How to get there: The temple is located 12 kms East of Kumbakonam. Map: https://goo.gl/maps/KXz58r68TFnS4Zbt8 About Amaraneedi Nayanar Amaraneedi Nayanar was a Vaisya by caste. He belonged to Pazhaiyaarai in the Chola Kingdom. Pazhaiyaarai was a very fertile place, surrounded on all sides by gardens and green fields. In those days this place was very famous. Amaraneedi Nayanar was a trader in gold, diamonds, silks and cotton goods. He used to import these goods from foreign countries and was selling them at reasonable prices. He earned money honestly and became rich. Though he was engaged in worldly activities, his mind was fixed on Lord Siva. He was an ardent Siva Bhakta. He would invite Siva Bhaktas to his house and worship them. He would give the Kowpeenam, cloth, etc., and feed them nicely and send them away happy, with other gifts. He used to visit the sacred temple of Tirunallur during festivals and worship Lord Siva with intense faith and repeat Panchakshara Mantra daily with Bhava. Not being satisfied with this visit during festivals only, he wanted to settle down there once for all, always enjoying the Lord’s Darshan, and feeding Siva Bhaktas. So he left Pazhaiyaarai and migrated with his family and relatives, to Tirunallur. He built a beautiful Mutt there to accommodate Siva Bhaktas who visited the temple. Daily he used to invite Siva Bhaktas and offer Kowpeenam, etc. Lord Siva was highly pleased with Amaraneedi Nayanar’s Kowpeena charity and extreme kindness to Siva Bhaktas. He wanted to show to the world His Bhakta’s greatness and also shower His blessings on him. So, one day Lord Siva in the guise of a Brahmachari, with beautiful matted locks on his head, sacred ashes on his forehead, with a staff on his shoulder, appeared before Amaraneediar’s Mutt. Two Kowpeenams and a small ash-bag were tied to one end of the staff. He had a charming face. His eyes were glittering. He walked gracefully into the Mutt. Amaraneediar, with extreme joy, welcomed him and worshipped him. The Brahmachari said: ‘Oh friend, you are a noble soul. People are highly praising your Kowpeena charity. I have come to you for Darshan.’ Amaraneediar begged of him to take Bhiksha. He readily agreed and said: ‘I shall go to the river and return after finishing my bath and Nitya Karmas. Rain may drench my Kowpeenams. So, please keep this dry Kowpeenam safely with you, and I shall come back for it. The Kowpeenam is very precious, as you already know. So, please keep it safe.’ The Brahmachari went away, and Amaraneediar kept the Kowpeenam safely inside the house. But, the Lord willed that it should disappear! Soon after the Brahmachari came back after his bath, etc., and asked for the dry Kowpeenam as rain had drenched the Kowpeenam he had on the staff. Amaraneediar could not find it. He prayed hard to the Lord. Yet, he could not find it. He approached the Brahmachari, trembling, with another Kowpeenam, and explained his predicament to him. But, the Brahmachari was in no mood to take any explanation. Amaraneediar offered much wealth, etc., in compensation. But, the Brahmachari said: ‘What have I to do with all this wealth? All these are of no use to me. I only need a Kowpeenam.’ And, in saying so, the Lord in the guise of the Brahmachari, uttered a very great truth. He continued: ‘I have got another Kowpeenam: you can give me another of the same weight.’ Amaraneediar was greatly relieved when he heard this. He brought a balance. He put the Kowpeenam on one side and another piece on the other. The Brahmachari’s scale went down. Whatever Amaraneediar put on his side, the Brahmachari’s scale was heavier. Amaraneediar was amazed: and he understood that it was God’s own Lila. All his wealth could not equal the Brahmachari’s Kowpeenam! How could it? Lord Siva’s Kowpeenam represents the Vedas. The fibres of His Kowpeenam represent the Shastras. Amaraneediar was on the horns of a dilemma. He fell at the Brahmachari’s feet and asked him to allow himself, his wife, and his child to be weighed against the Brahmachari’s Kowpeenam. The Brahmachari agreed. Amaraneediar got on the scale with his wife and his child, saying: ‘If I have truly served the Siva Bhaktas, with faith and sincerity, let this sca1e be equal in weight to the other one.’ Immediately the two scales were equal. The merit of Amaraneediar’s selfless service of the Siva Bhaktas was equal to the merit of Lord Siva’s Kowpeenam. The people who witnessed this were wonderstruck. They prostrated before Amaraneediar and praised him. Devas from the heaven showered Parijatha flowers. The Brahmachari disappeared and Lord Parameswara and Mother Parvathi appeared on Their Rishabha before Amaraneediar, his wife and child. He blessed them: ‘I am immensely pleased with your whole-hearted and sincere service of My Bhaktas. I am immensely pleased with your Kowpeena charity. You three will come to My Abode and live there happily for ever.’ On account of the Lord’s grace, the balance itself turned into a celestial car in which Amaraneediar, his wife and his child attained Siva’s Abode. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Enadinatha Nayanar (9) Mukthi Place, Enanallur Sivan Temple, Enanallur, Tamil Nadu](https://sannidhi.net/sannidhi/enadinatha-nayanar-9-mukthi-place-enanallur-sivan-temple-enanallur-tamil-nadu/) - This Temple is mukti place of Enadinatha Nayanar. How to get there: The temple is located 8.4 kms South East of Kumbakonam. Map: https://goo.gl/maps/nrojqhobDjv37oyR7 About Enadinatha Nayanar Enadinatha Nayanar was a Shanar (toddy tapper). He was born in Eyinanur in Chola Kingdom. It was situated to the south-east of Kumbakonam on the bank of the river Arisol. It was very fertile and rich. Enadinathar was an ardent devotee of Lord Siva. Like Maiporul Nayanar, however, he was devoted even to the external marks of Siva Bhakti. To Enadiar, the three white lines of Vibhuti or sacred ash on one’s forehead were sufficient to evoke his own reverence. It would not be out of place here to say a word about this mark on the forehead of devotees of Siva. Through this mark Lord Siva teaches silently that the spiritual aspirant should destroy the three types of impurities, viz., Anavam (I-ness), Karma (selfish activity), and Maya (illusion): the three desires or Eshanas, viz., desire for worldly goods, for son and for wife: the three Vasanas or subtle tendencies, viz., Lokavasana (worldliness), Dehavasana (attachment to the body) and Shastravasana (blind faith in the scriptures and polemics), and that he should transcend the three bodies (physical, astral and causal), and the three states, viz., waking, dreaming and deep sleep,–and eventually attain union with Lord. The Shastras assure us that the Bhasma or sacred ash is a divine healer. It cures all diseases, including the disease of birth and death, and bestows on the devotee who wears it, the highest wealth, viz., Moksha. Such is the glory of the sacred ash: and, no wonder Enadiar worshipped whoever came to him with the ash on his forehead. Enadiar saw Lord Siva in him. He was ready to give even his own life at the feet of the devotee who wore the ash. Enadinatha Nayanar was a very good swordsman. He was a tutor to the princes in fencing. He earned a good income from his profession. He spent all his income in the service of the Siva Bhaktas. He became very popular, too. This evoked the jealousy of another man belonging to the same profession, by name Atisuran. Contrary to his name (which means a great hero), he was not at all skilful and not strong either, because he was full of vices. Yet, he wanted to fight with Enadinathar and defeat him. One day Atisuran marched towards Enadinathar’s house, with all his relatives, fully armed: he hoped to defeat Enadinathar, with the help of his relatives. He stood in front of Enadinathar’s house and challenged him to a fight–jackal coming to fight the lion. Enadinathar accepted the challenge and came forward to fight. Atisuran got frightened. He asked Enadinathar to come to the nearby grove to fight with him. The relatives of Atisuran were waiting in the grove. In the mean time, the friends of Enadinathar had also gathered around him. The two parties fell on each other, and in the terrible fight that ensued many lives were lost. Atisuran ran away from the grove. He wanted to kill Enadinathar, not in open fight (which was impossible), but by strategem. The next day, he sent a message to Enadinathar: ‘Let us fight again, but without any assistance this time: otherwise, many innocent people die on our account. Let us go to a lonely place, without anyone’s knowledge and fight.’ Enadinathar accepted it. The next morning, Enadinathar went away secretly and was awaiting Atisuran’s arrival at the stipulated place. Atisuran, with the sacred ashes on his forehead (which was cleverly hidden by his shield) approached Enadinathar. Enadinathar pounced upon him, with a big roar. In a moment, Atisuran removed the shield, revealing the sacred ashes. Enadinathar quickly lowered his sword and thought: ‘What a sin I was about to commit! He has become a Siva Bhakta now. I must not harm him. Let him achieve his object of killing me.’ Endinathar wanted to throw the sword away, but kept it in his hand, else he would be compelling his opponent (a Siva Bhakta!) to incur the sin of killing an unarmed person. As he was mutely standing thus, Atisuran killed him. Lord Siva was highly pleased with this self-sacrificing devotion that Enadinathar had for the ashes. He appeared before Enadinathar as he fell, and took him to His Abode. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Pugazh Tunai Nayanar (56) Mukthi Place, Sri Swarnapureeswarar Temple, Azhagaputhur, Tamil Nadu](https://sannidhi.net/sannidhi/pugazh-tunai-nayanar-56-mukthi-place-sri-swarnapureeswarar-temple-azhagaputhur-tamil-nadu/) - This Temple is mukti place of Pugazh Tunai Nayanar. How to get there: The temple is located 7 kms South East of Kumbakonam. Map: https://goo.gl/maps/28dQCvDPvebSTRK68 About Pugazh Tunai Nayanar This saint was a pious Adi Saiva of Seruviliputhur. He was an ardent Siva Bhakta. He was a Pujari (priest) in the temple. His daily duty was to bathe the image, uttering the Mantras and do the Puja, according to the Siva Agamas. Once a famine swept over the land and he had no money to buy food. He loved the deity and his daily duty so much that he did not like to leave the place in spite of the starvation. He stuck to that place and continued the Puja. His body was emaciated. One day, in spite of his weakness, he fetched water for the Lord’s Bath (Abhishekam) and, when he was pouring the water on the Lingam, the water-pot slipped from his hand and fell on Him. Nayanar forgot himself in sheer exhaustion and fainted away. The Lord appeared in his dream and said that He would leave one coin in the temple every day till the famine was over so that he could procure the necessary food with that money and appease his hunger. Nayanar woke up and found that the dream was true! The Lord thus enabled His Bhakta to get over the famine. He continued his daily Puja in the temple and finally reached the Lord’s Abode. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Tiru-Navukkarasar (Appar) Nayanar (21) Mukthi Place, Agnipureeswarar Temple, Thirupugalur, Tamil Nadu](https://sannidhi.net/sannidhi/tiru-navukkarasar-appar-nayanar-21-mukthi-place-agnipureeswarar-temple-thirupugalur-tamil-nadu/) - This Temple is mukti place of Tiru-Navukkarasar or Appar Nayanar. How to get there: The temple is located 30.8 kms South of Mayiladuthurai. Map: https://goo.gl/maps/Qa2EsBhcqaXZbyncA About Tiru-Navukkarasar or Appar Nayanar Appar or Tiru Navukkarasar flourished in the 7th century A. D. He is one of the four Saiva Samaya Acharyas (Saivite spiritual teachers). He was born in Tiruvamoor in Tirumunaipadi Nadu. Pukalanar was his father; Mathiniyar, his mother. Mathiniyar gave birth to a daughter whom they named Tilakavathi. After some years, Mathiniyar had a son whom they called Marulneekiar, the dispeller of darkness or ignorance. Early in life he mastered all the Shastras. When Tilakavatiar reached her twelfth year, she was betrothed to Kalaipahayar, a military commander in the Pallava army. Before the wedding, however, he was sent by the king to fight another, and he died in battle. Pukalanar fell seriously ill and died. Mathiniyar committed Sati (died on the husband’s funeral pyre). As the children were recovering from this shock, the news of Kalipahayar’s death reached Tilakavathiar: and as she, since her betrothal, had regarded him as her husband, she decided to commit Sati, too. But, Marulneekiar pleaded with her reminding her that now she was his mother, and also threatened to die if she would not change her mind and live. Tilakavathiar changed her mind for the young brother’s sake. Even though she was young, she led the life of an ascetic. She was highly devoted to Lord Siva. Her glorious ascetic life has been sung by Sekizar, the author of Tirumurai. She was mother to Appar. Marulneekiar, even while young, had realised the unreality of the world. He engaged himself in all kinds of charitable works. He was eager to find out the best religion and to follow it. He had heard much about Jainism and its wonderful practice of Ahimsa. He believed that Jainism would give him emancipation and so became a convert. He even went to Pataliputra (in South Arcot district) and joined the Jain school. He attained mastery over all their scriptures. Tilakavathiar was heart-broken over this change in her brother. She abandoned her native place and settled in Tiruvadigai Virattanam, in a Mutt she built there. She prayed fervently to Lord Virattaneswarar to save her brother and shower His grace upon him. The Lord appeared in her dream one day and said: ‘My child, your brother has already done severe Tapas in order to attain Me. I will surely turn his mind, by making him suffer from severe colic, and then take him to My fold.’ Marulneekiar fell a victim to severe colic. He could not bear the pain. The Jains tried their best but could not relieve the pain. He felt intuitively that it was an eye-opening experience. He lost faith in Jainism. He thought of his sister. He threw away the Jain garb and without informing anybody, returned to his sister. He fell at her feet and prayed to her to protect him. She understood it was His Lila, and said that by the grace of Lord Siva, he would be all right. She smeared the holy ashes on his forehead and repeated the Panchakshara Mantra. His ignorance vanished. She took him to the temple of Virattanesvarar. He worshipped the Lord and sang a hymn: ‘Oh Lord, I have insulted You and Your religion. I have committed many evil acts. Once on the bank of Godavari, I argued with the saints and established the superiority of Jainism. For all this evil, Lord Yama himself has come to me in the form of this excruciating pain. Oh Lord, You are my sole prop and refuge. Save me. I will ever keep Your Lotus Feet in my heart.’ When he concluded the song, the pain disappeared. A celestial voice said: ‘From now on you will be known as Tiru Navukkarasar, ‘Lord of Speech’. Your glory will spread everywhere.’ Thus Lord Siva’s grace restored his faith in Saivism. Tilakavathiar was immensely happy, too. Tirunavukkarasar became a staunch devotee of Lord Siva and lived in Him repeating the Panchakshara Mantra. The Jains at Pataliputra were afraid that, if the king came to know that because of their inability to treat Tirunavukkarasar (to whom they had given the name Dharmasenar) he had left them and gone back to Saivism, he would take them to task. So they concocted a new story and showed Tirunavukkarasar as a traitor against the king and the royal religion, viz., Jainism. The king ordered his ministers to produce Tirunavukkarasar before him. They went to Tiruvathikai, with an army. When Tirunavukkarasar heard of the charge against him, he said: ‘Oh Ministers! I am no longer your king’s subject. I am the subject of Lord Siva, the protector of all beings, the destroyer of all sins, the Lord of all gods, the bestower of immortality and eternal bliss. Disobedience to the king may amount to treason in the case of other people, not mine, because I am under His protection. Fear cannot approach me, because I am under the protection of one who once kicked Lord Yama, to save His (Siva’s) Bhakta.’ The Ministers recognised his greatness: but were afraid to return without him. They, therefore, begged of him to come with them out of his supreme compassion, and to establish the glory of Saivism. Tirunavukkarasar went with them. The very sight of Tirunavukkarasar enraged the king who asked the Jain heads to decide upon the proper punishment to be meted out to him. They suggested that he be thrown into a burning lime kiln. Accordingly, he was shut up in a kiln for seven days. He remained there, fixing his mind on the Lord and repeating His Name. By His grace, the heat of the kiln was transformed into a cool breeze. At the end of seven days, the Jains, to their surprise, found Tirunavukkarasar alive, and absorbed in deep meditation. They attributed this to the power acquired by him when he was a Jain: and advised the king to poison him. Again, by the grace of Lord Siva the poison was transformed into nectar. Again, the Jains attributed this to the efficacy of the Jain Mantras which Tirunavukkarasar had learnt from them, and advised the king to have him trampled by the elephant. Tirunavukkarasar, boldly facing the elephant sang a hymn in praise of the Lord. Tirunavukkarasar’s loving look transformed the elephant’s nature and it went round him and prostrated to him. The Mahouts goaded it: but it got wild and attacked the Mahouts and the Jains and killed some of them. Those who escaped ran to the king and fell at his feet. This was a great disgrace. The king was greatly worried. The Jains finally advised the king to have Tirunavukkarasar tied to a stone and thrown into the sea. In accordance with the king’s orders, this was done. Tirunavukkarasar fixed his mind on Lord Siva and was continually repeating the Panchakshara. He sang hymns in praise of the Panchakshara. As soon as he finished the song the stone began to float. Tirunavukkarasar sat on the stone and was happily borne on the waves and safely taken to the shores of Tiruppapuliyur. Thus did the Lord save His Bhakta. At Tiruppapuliyur, there was a huge congregation of Siva Bhaktas to welcome him. He worshipped the Lord and sang hymns in praise of the Lord. ‘Oh Lord, the unseen Protector: You are my guide and saviour. You are my father, mother, sister and everything. Oh Lord of Mercy, You saved me from all dangers. Due to Your grace and love alone I am alive.’ Addressing the mind, he says: ‘Oh mind, when you have totally surrendered yourself to Him, why do you fear any danger? None can harm you. Fear not.’ Again, turning to the Lord, he says: ‘Oh Lord of Mercy, I want no more birth. If I take birth at all, owing to past Karma, let me remember Your Name always. Even if I take birth as a worm, let me not forget Your Name. Let me find delight in uttering Your Name.’ Then Tirunavakkarasar returned to Tiruvathikai, after visiting many holy places on the way. When Pallava king who persecuted him came to know this, and when he recalled the many miracles he had witnessed, he was convinced of the superiority of Saivism. He went to Tiruvathikai, fell at Tirunavukkarasar’s feet, and begged his pardon. Tirunavukkarasar embraced the king with all love and affection, and the king embraced Saivism and built the magnificient temple of Siva called Gunabharaveechuram at Tiruvathikai. Tirunavukkarasar then spent his days in worshipping and serving the Lord in various ways, to set an example even to saints that they should not relax their eternal spiritual vigilance, lest they should fall a prey to Maya and to exhort them to lead the ideal life of a humble devotee for the guidance of others. He also visited many sacred shrines, thus emphasising the glory of pilgrimage. The thought that he had lived for some time with the Jains, eating their food and mixing with them made Tirunavukkarasar feel that his body was still impure, for the worship of Lord Siva. He prayed to Lord Siva: ‘I do not want to live any more in this impure body. Let me have the stamp of Your Trident and Nandi on my body, and then I shall regard it as fit for Your worship.’ At once a divine servant of Lord Siva approached Tirunavukkarasar and put the stamp of the Trident and Nandi (one of the Saivite rituals of initiation, according to the Agamas) on Tirunavakkarasar’s shoulders. He experienced supreme bliss immediately. Tirunavukkarasar then went to Chidambaram. The very sight of the temple tower sent him into a trance. He sang thrilling hymns here and prayed: ‘Let me serve You. Your Bhaktas know no want nor fear. Even Lord Yama cannot dare to approach them. I have come to Your Abode where no sin can approach. I have surrendered myself to You. I have enshrined Your Lotus Feet in my heart.’ At Chidambaram, he heard of the glory of Tiru Jnanasambandar and how he was blessed by Parvathy. He was eager to meet the great saint who was at Shiyali. As Tirunavukkarasar was proceeding towards Shiyali, Sambandar also was happy and was eagerly looking forward to this meeting. When Tirunavukkarasar reached the outskirts of Shiyali, Sambandar went forward to receive him. They fell at each other’s feet, and set an example in saintly conduct. They went to the temple and worshipped the Lord. At Sambandar’s request, Tirunavukkarasar sang a hymn here: ‘When the whole world was submerged during Pralaya, Lord Thoniappar was seated with His Consort in the boat of Pranava (OM) surrounded on all sides by Devas in the form of birds.’ Even now the temple of Lord Thoniappar is in the form of a boat. They who cling to His feet are protected. Along with Sambandar Tirunavukkarasar visited the temple at Tirukkolaka. He then took leave of Sambandar and left the latter’s Ashram and after visiting many shrines, reached Tiruvavaduthurai. He sang a hymn here expressing intense Vairagya: ‘Oh Lord, I am caught in the wheel of births and deaths. I am tired of this. Show me a way to get out of it.’ Then he came to Sattimutham. He prayed to the Lord: ‘Oh Lord, place Thy Lotus Feet on my head before I leave this body.’ The Lord said: ‘Come to Tirunallur. I will fulfil your wish.’ Tirunavukkarasar accordingly went to Tirunallur and worshipped the Lord Who placed His Feet on the head of Appar. He sang: ‘Oh Lord, Thy Holy Feet are adored by men on earth and the gods in heaven. Even great Tapaswins cannot touch Your Feet, if their devotion to You is tainted. But They are easily accessible to the real devotees who serve with faith and devotion. The sacredness of Your divine Feet cannot be understood by ordinary men. They are the bestowers of all prosperity and immortal bliss.’ After visiting some more places of pilgrimage, Tirunavukkarasar went to Tingalur, where he formed a miracle and brought saint Appudi Adigal’s son back to life–we shall read this in Appudi Adigal’s life. At Tiruvarur, he was given a rousing welcome by the Siva Bhaktas. He had the Lord’s Darshan there. His heart was overflowing with love. He shed tears of love. He danced in joy. He was immersed in divine bliss. He sang hymns expressing regret for his mistake in joining Jainism. He felt that he would have been blessed with the Lord’s Darshan earlier had he remained a Saivite and carried on His worship, with devotion. He also sang a hymn praising the sincere devotion and greatness of Nami Nandi Adigal who lighted the lamp with water in this sacred shrine when he could not get oil anywhere. Then Tirunavukkarasar went to Tirupukalur, after visiting other shrines on the way. Tiru Jnana Sambandar was there, too, and the two saints met each other for the second time. At Appar’s instance, Sambandar went to Tiruvarur and had the Lord’s Darshan there. Both the saints remained at Tirupukalur for some time: and many other saints took this golden opportunity of having the Darshan of these two great Acharyas (spiritual preceptors) together. Tiru Neelakantha Nayanar, Siruthondar, Muruga Nayanar and many others came to Tirupukalur, and the place was converted into a divine realm during the stay of the two Acharyas. The two saints then moved on to Tiruveezhimalai. Famine raged there at that time. Appar (another name for Tirunavukkarasar) and Sambandar were greatly moved by the suffering of the people and prayed to the Lord for relief. The Lord promised to give them a golden coin each every day, with which they could feed the people. Lord Siva placed two coins, one at the western entrance and the other at the eastern entrance to the temple: the Nayanars collected the coins and relieved the suffering of the people. The famine soon came to an end. Both the saints praised the glory of the Lord and left. Then they came to Tirumaraikadu or the present Vedranyam. Once upon a time, the Vedas themselves used to worship the Lord here. When people neglected the study of the Vedas, this was discontinued. From that time, the door by which the Vedas used to enter, remained closed. There was another door by which people would go in and worship. Appar and Sambandar heard of this when they came there. Sambandar desired to enter through the door which remained closed. He requested Appar to sing a song. The doors opened by themselves, by the Will of God. They went in and worshipped the Lord. When they returned to that entrance, Appar requested Sambandar to sing a song, so that the door could close again. Sambandar sang and the door closed again. At night one day, Lord Siva appeared and commanded Appar to come to Tiruvaimoore. The Lord appeared before him and walked in front of him. Appar followed Him, but could not approach Him. Suddenly the Lord entered the local temple and disappeared. Appar went inside the temple but could not find the Lord. In the meantime, Sambandar, learning of Appar’s departure, followed him and came to the temple. Appar entreated the Lord to bless Sambandar with His Darshan. The Lord fulfilled Appar’s wish. Then, they went to Tiruvaimoore and from there returned to Tirumaraikadu. Mangayarkarasiar and Kulachirai Nayanar, the queen and the minister of the Pandyan king, sent messengers from Madurai to Sambandar, reporting the evil influences of the Jains and urging for his immediate presence in Madurai. Sambandar wanted to go there immediately. Appar, in the meantime, told him of all that happened to him and tried to stop him from going. But, so great was Sambandar’s eagerness to serve the Lord, that he went. Tirunavukkarasar then visited Tiruvavaduthurai, and came to Pazhaiyarai. Here he came to the Vadathalai temple and worshipped the Lord from outside. He came to know that the Jains had converted this into a Jain temple, and that they had removed the Siva Lingam to an unknown place. He prayed to the Lord: ‘Oh Lord, I will not proceed an inch from here till I have the Darshan of Your image which has been removed by the Jains to an unknown place.’ The Lord appeared before the king in his dream and said: ‘Oh king, My Bhakta Tirunavukkarasar is fasting, to have My Darshan. Go at once and drive out the Jains, so that Tirunavukkarasar could enter the temple and have My Darshan.’ He also told the king where the Lingam lay hidden. The king woke up and immediately summoned his ministers. He went to the temple, drove away the Jains and fell at the feet of Tirunavukkarasar. The temple was immediately reconverted into a Siva temple and the Lingam installed once again. Tirunavukkarasar worshipped the Lord and was happy. During another pilgrimage, Tirunavukkarasar felt the pangs of hunger as he was approaching Tirupainjeeli. Lord Siva wanted to appease his hunger and thirst. He created a tank and a garden on the way, so that Tirunavukkarasar could quench his thirst and rest in the garden. The Lord Himself waited there in the guise of a Brahmin, with food in hand and gave it to Tirunavukkarasar as soon as he arrived there. Appar took the food, drank the water and was resting when the Brahmin enquired where he was going. He said that he was going to Tirupainjeeli. They both started to walk. When they were near the place, the Brahmin suddenly disappeared, and Appar understood that it was none other than the Lord Himself. He wept bitterly for not recognising Him earlier and rolled on the ground on account of His separation. After visiting Tiruvannamalai, Kancheepuram, and Kalahasthi, where he sang the glories of Kannappar, Appar felt a desire to go to Kailasa. He went to Banaras, and worshipped Lord Viswanath. He turned northwards and crossed many thick forests infested by wild animals. By his mere look, the wild animals became tame! He walked night and day. His feet were sore. Then he crawled with his hands. His elbows began to bleed now. Then he used his chest and crawled on. His chest also began to bleed and the ribs began to break. Still, Appar, undaunted, continued his journey to Kailasa, rolling on the ground. Appar wanted to go to Kailasa: but the Lord wanted that he should live in the world for many more years singing His glories. The Lord created a tank nearby and appeared before Appar in the form of a saint, with matted locks, Rudraksham and holy ashes. The saint found out from Appar that he was proceeding to Kailasa, and said: ‘Oh friend, the Lord of Kailasa cannot be seen by human beings. So, turn back.’ Appar said: ‘So long as I have this body, I will not turn back, without going to Kailasa,’ and turned towards the saint again after bowing to him: but the saint was not there. Appar understood it was the Lord Himself. The Lord afterwards kept Appar invisible company, giving him encouraging words now and then. Appar mentally prayed to the Lord: ‘Oh Lord, give me a fresh body, so that I may continue the journey.’ The Lord directed him to take bath in a near-by tank and said: ‘You will see Me and My Abode, Kailasa in Tiruvayar.’ Appar, repeating the Panchakshara, took a dip in the tank. He came out of the tank, and found himself in the tank at Tiruvayar, hundreds of miles away, to the south! He came outside and saw everywhere Siva and Sakti. He entered the temple and saw Mount Kailasa there. He saw Lord Siva seated with Mother Parvathy, surrounded by gods, and celestial servants praising His glory. He went into a trance and sang His glories and danced. Then, Appar had a Mutt built for him at Tirupoonthurai and remained there. Sambandar had, in the meantime, defeated the Jains at Madurai and was coming to Tirupoondurai. Appar went forward to receive him. Without Sambandar’s knowledge, Appar quietly joined those who were carrying his palanquin. On reaching Tirupoonthurai, Sambandar cried out: ‘Where is Appar?’ and Appar, from below the palanquin coolly announced himself. At once Sambandar jumped out of the palanquin and fell at the feet of Appar who had, by his example, demonstrated the humility of a true saint. They embraced each other and shed tears of love. (Incidentally, it is interesting to note that Appar was advanced in age and Sambandar was only seven years old at the time.) Then, Tirunavukkarasar wanted to see the state of Saivism in the Pandyan kingdom, for himself and left for Madurai. The king, Ninra Sheer Nedumara Nayanar, the queen Mangayarkarasiar, and the minister Kulachirai Nayanar welcomed him with devotion. Appar remained there for some days, worshipping the Lord. Then he went to Rameswaram and other sacred places before returning to Tirupukalur. Lord Siva wanted to test him here. When Appar was doing his services in the temple, the Lord made the entire floor appear as though it was strewn with gold and diamonds. To Appar, gold and diamonds were worthless ‘straw’. He collected all of them and threw them in a near-by tank. Again, the Lord made celestial damsels appear before him and tempt him with their charms. Appar remained undisturbed. His entire heart and soul was centred on the Lotus Feet of the Lord. Appar spent the rest of his life there and at the age of 81 merged himself in Lord Siva. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Siruthonda Nayanar (36) Mukthi Place, Sri Uthirapasupatheeshwarar Swamy Temple, Thiruchengattangudi, Tamil Nadu](https://sannidhi.net/sannidhi/siruthonda-nayanar-36-mukthi-place-sri-uthirapasupatheeshwarar-swamy-temple-thiruchengattangudi-tamil-nadu/) - This Temple is mukti place of Siruthonda Nayanar. How to get there: The temple is located 23 kms North West of Nagapattinam. Map: https://goo.gl/maps/ZXJe5EK7ckKMXHWv8 About Siruthonda Nayanar In Tiruchenkattangudi in the Chola kingdom, there lived a Siva Bhakta by name Paranjyoti. His was a family of army commanders. He himself was the Commander-in-Chief of the Chola king. He realised that devotion to the Feet of Lord Siva was the best means of obtaining Liberation from Samsara and so, he clung to Them. Once, at the instance of his king, he waged war with a North Indian king, defeated him and returned with a big booty. The king was highly pleased. The minister informed the king that Paranjyotiar was able to achieve the victory because of his intense devotion to Lord Siva. This shocked the king, who was a Siva Bhakta himself: he regretted having compelled a Siva Bhakta to wage a bloody war. He called Paranjyotiar, apologised for having sent him, a Siva Bhakta to war, and, after giving him rich presents, sent him back to his village, with the request that he should henceforth engage himself in His Puja. Paranjyotiar returned to his village and from that time was engaged in the worship of the Lord and His Bhaktas. He would not eat without first feeding a Siva Bhakta. He regarded himself as the lowly servant of the Lord and His Bhaktas: hence the name Siruthondar (small servant). Lord Siva wanted to bring out the glory of this noble saint. So, one day He appeared in front of Siruthondar’s house, in the guise of a Vairavar (a special class of Siva Yogis). He enquired of Siruthondar’s maid-servant, Sandana Nangaiyar, whether her master was at home. She said: ‘No, he has gone in search of a Siva Bhakta, without feeding whom he would not take his food.’ But, afraid lest this Siva Yogi should go away, she entreated him to come into the house. The mendicant would not: ‘I shall not enter the house in which a woman is alone.’ Siruthondar’s wife Tiruvengattu Nangaiyar heard these words and came out hurriedly and prayed to the Vairavar to stay in the house till the husband returned. The Vairavar repeated his objection and said: ‘When he comes back tell him I am under the tree near the temple.’ The Vairavar went away. Immediately afterwards, Siruthondar returned. His wife told him all that had happened in his absence. Siruthondar was overjoyed because he was unable to find any other Bhakta that day. At once he ran to the temple and fell at the feet of the Vairavar and invited him to the house for Bhiksha. The Vairavar, however, hesitated and remarked: ‘I doubt whether you will be able to fulfil the exacting conditions I shall demand for accepting your Bhiksha: so, better leave me alone.’ Siruthondar was greatly grieved. He had thought that this mendicant had been specially sent by God to enable him to adhere to his vow and feed a Bhakta every day. He was prepared to meet any demand from the Bhakta, if only he agreed to take the Bhiksha. Now, the mendicant revealed his condition: ‘Oh devotee, it is my habit to eat once in six months the fresh meat of a Pasu. That time has now come. I doubt whether you will satisfy me.’ This word Pasu has two meanings: an animal and a human being. Siruthondar thought that the mendicant only meant animal meat: and readily agreed! To his surprise, however, the mendicant revealed that meant human flesh! He also added: ‘Oh friend, it should be the meat of a child. The child should be five years of age. He must be healthy. He should be the only son of his parents. Such a boy must be held by the mother and cut into pieces by his father. This meat must be cooked nicely and offered to me.’ Without the least hesitation, Siruthondar accepted conditions and took the mendicant home. How to find a boy of the mendicant’s description? Siruthondar thought of his own son who fitted the description. The noble wife agreed, too, and asked him to get the child from school. As soon as he came the mother held him on her lap. The innocent child was laughing when Siruthondar, with one stroke cut his throat. The head is generally unfit for cooking, and is not fit for being offered to the Lord. So, they gave it away to the maid-servant and began to cook, the rest of the meat. After worshipping the mendicant, Siruthondar was preparing to offer him Bhiksha. The mendicant ascertained the method adopted by them in cooking the meat and Nayanar explained everything (except the fact that it was their own son that they had sacrificed). The mendicant said he would eat the head, too. The maid-servant had anticipated this and had the head cooked and ready. Once again, Siruthondar requested the Yogi to have his meal. Now, the Yogi wanted another Siva Bhakta to eat with him: and there was no one except the Nayanar himself. So, he sat with the Yogi, ready to eat the flesh of his son, to please the Yogi. Yet, one more condition had to be fulfilled! The Yogi said that unless the host’s son ate with him, he would not eat! Nayanar tactfully explained that his son was not in the house and so could not join with them. But, the Yogi insisted: ‘Go out and call for him: he will come.’ Nayanar wanted to obey the Yogi and did as the Yogi had asked to do. Wonder of wonders: the young boy came running to the father as soon as the father had cried aloud: ‘Sirala, come here: the Yogi wants you to eat with him.’ The parents were astonished to see their child, Siralan come back to life. They entered the kitchen, but could not find the Yogi there. The meat had also disappeared! As they were searching for the Yogi, the Lord appeared before them, blessed them and took them to His Abode. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Adipattha Nayanar (42) Mukthi Place, Kayarohana Swami Temple, Nagapattinam, Tamil Nadu](https://sannidhi.net/sannidhi/adipattha-nayanar-42-mukthi-place-kayarohana-swami-temple-nagapattinam-tamil-nadu/) - This Temple is mukti place of Adipattha Nayanar. How to get there: The temple is located in center of Nagapattinam. Map: https://goo.gl/maps/kGdFHBib5DksUDag8 About Adipattha Nayanar This saint was a fisherman born in Nulaipadi near Nagapattinam. It was his practice to let go one fish from his catch daily, as an offering unto the Lord. The Lord wanted to reveal his greatness to the world. Once it so happened that for many consecutive days he could catch only one fish. He let it go, in the name of Lord Siva, and went without food. One day he caught a golden fish, again only one for the day. And, he stuck to his vow and let it go, in the name of Lord Siva. The Lord appeared before him and blessed this illiterate, fisherman saint! Not indeed by vast erudition, nor by breath-taking austerities, nor by hearing and talking a lot, but by unflinching devotion alone can God be realised. This humble, simple, fisherman saint has proved that beyond the least trace of doubt. But, look at his steadfastness, Nishta! It is not easy to acquire, unless you have living faith in God. Otherwise, the mind will bring up all sorts of reasons (lame excuses!) for breaking the vow. This supreme faith and devotion is itself the highest Jnana. Only an ignorant man studies books: what need is there for a great scholar to study an elementary book on grammar? What need is there for one to whom God is a living presence, to stuff himself with words? Intellect is a help, if it serves faith: it is a hindrance if it shakes it. Devotion is indispensable for attaining Him. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Aashapuri Mahadev Temple, Suryavinayak, Bhaktapur, Nepal](https://sannidhi.net/sannidhi/aashapuri-mahadev-temple-suryavinayak-bhaktapur-nepal/) - This is a consecrated linga of Shiva. You can make offerings and go close to the Deity. you can go and sit close. You can go to meditation states effortlessly. How to get there The temple is located 9.4 kms south on the top of hill from Bhaktapur. Map: https://goo.gl/maps/NJz4FSCW9D7HA9Rm6 About Aashapuri Mahadev Temple: Ashapuri Mahadev Temple is a Hindu temple located in Bhaktapuri, Nepal. As the name of the temple itself can be known that this temple is completely dedicated to Lord Shiva. Ashapuri Mahadev Temple is also known as Ashapureshwar Mahadev Temple. This temple of Lord Mahadev, the god of gods, is situated amidst the hills. The natural scenery around the temple is very beautiful. There are two small natural springs near the temple, the sound of water is heard in the temple. Ashapuri Mahadev Temple is located at a distance of about 6 kms from Doleshwar Mahadev Temple. This temple of Mahadev is small but a large number of devotees come to see Mahadev. Near the Ashapur Mahadev Temple, there is a Shiva Linga with many lines of Lord Shiva. Before entering the temple, there are sources of water stream, from which water flows continuously. Devotees purify themselves with water before having darshan of Lord Shiva. Story of Ashapuri Mahadev Temple There is a story related to the construction of Ashapuri Mahodav Temple. It is believed that during the Mahabharata period when the Pandavas were in exile. Mahadev then commanded the Pandavas to stay at the place and blessed that Mahadev would fulfill everyone's inner desires and hopes, it is still believed that when one comes to this temple for hope and fulfillment of inner desire So fulfill their wishes. Lord Shiva makes everything possible. There is also a small stream near the temple where people light a lamp and let it flow there with desire. Source: https://www.thedivineindia.com/ashapuri-mahadev-mandir-bhaktapur-nepal/7115 - [Satti (Sakthi) Nayanar (45) Mukthi Place, Vedapureeswarar Temple, Irinjiyur, Tamil Nadu](https://sannidhi.net/sannidhi/satti-sakthi-nayanar-45-mukthi-place-vedapureeswarar-temple-irinjiyur-tamil-nadu/) - This Temple is mukti place of Satti Nayanar, also known as Sakthi Nayanar. How to get there: The temple is located 17 kms South West of Nagapattinam. Map: https://goo.gl/maps/Kx9qn6AUBLx4ux6V6 About Satti Nayanar Satti Nayanar was a Vellala by caste. He was born in Varinjiyur in the Chola kingdom. He was a sincere devotee of Lord Siva and honoured His devotees. He could not tolerate anyone speaking ill of them. If anyone did so, he would cut off the slanderer’s tongue. Lord Siva understood his pure inner Bhav and showered His grace on him. Besides revealing the glory of the Nayanar’s devotion, this simple life also holds for us a great object lesson–never speak ill of the saints or devotees of God. They have attained union with God: and, so, if you vilify them, you are vilifying God Himself. It is the greatest sin, the greatest, Himalayan blunder. You cannot judge them: they live on a different plane of consciousness from yours. Our scriptures contain numerous illustrations of the strange behaviour of saints, sages and Yogis. Sometimes they behave as little children: sometimes as mad-men; sometimes as fools. Mysterious is the nature of saints. Always worship and adore them: you will be benefited. Do not criticise them or speak ill of them or find fault with their conduct. Our scriptures say that he who blames the conduct of the sages, gets their bad Karma, and suffers doubly in consequence. Beware! If anyone speaks ill of a saint or devotee of God, in your presence, leave that place at once. Otherwise, your own moral and spiritual structure will be dangerously undermined. Beware! Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kazharsinga Nayanar (53) Mukthi Place, Arulmigu Thiyaagaraaja Swaamy Temple, Thiruvarur, Tamil Nadu](https://sannidhi.net/sannidhi/kazharsinga-nayanar-53-mukthi-place-arulmigu-thiyaagaraaja-swaamy-temple-thiruvarur-tamil-nadu/) - This Temple is mukti place of Kazharsinga Nayanar. This is also the mukti place of Perumizhalai Kurumba Nayanar, Nami Nandi Adigal, Dandi Adigal Nayanar, Somasira Nayanar, Seruthunai Nayanar, and Viralminda Nayanar. How to get there: The temple is located 2 kms North of Thiruvarur Junction. Map: https://goo.gl/maps/FXJop5Fm8cnjJHkF6 About Kazharsinga Nayanar Kazharsinga Nayanar was an ardent devotee of the Lord. He was a Pallava monarch, belonging to the family of Kadavar. Due to God’s grace he defeated the kings of the northern country and established Saivism there. He went on many pilgrimages. Once he came to Tiruvarur with his queen and visited the temple. The queen, coming round the temple, came to the place where flowers had been kept for Siva’s worship, and she smelt a flower which had accidentally fallen on the floor. Seruthunai Nayanar, a pious Vellala of Tanjore, who was doing the service in the temple, was annoyed by her action. He at once cut off the nose of the queen that smelt the flower. The king, hearing the pitiable cry of the queen, rushed to the spot. He was terribly angry with the man who was responsible for the brutal act. Seruthunai Nayanar explained to him the queen’s action which was an insult to Lord Siva (Siva Aparadham). The king at once gave an additional punishment to her, by cutting off her hand which picked up the flower! Both the king and Seruthunai Nayanar were glorified by the people and the celestials rained flowers on them. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Viralminda Nayanar (6) Mukthi Place, Arulmigu Thiyaagaraaja Swaamy Temple, Thiruvarur, Tamil Nadu](https://sannidhi.net/sannidhi/viralminda-nayanar-6-mukthi-place-arulmigu-thiyaagaraaja-swaamy-temple-thiruvarur-tamil-nadu/) - This Temple is mukti place of Viralminda Nayanar. This is also the mukti place of Perumizhalai Kurumba Nayanar, Nami Nandi Adigal, Dandi Adigal Nayanar, Somasira Nayanar, Kazharsinga Nayanar, and Seruthunai Nayanar. How to get there: The temple is located 2 kms North of Thiruvarur Junction. Map: https://goo.gl/maps/FXJop5Fm8cnjJHkF6 About Viralminda Nayanar Viralminda Nayanar was born in Sengunru, a hilly place. He was a Vellala by caste. He was a staunch devotee of Lord Siva. Through His grace, he was free from ‘I’-ness and ‘mine’-ness. He had equal vision. He served His devotees and attained purity of mind. To him worship of Siva Bhaktas was equal, if not even superior to the worship of Lord Siva Himself. He felt that no one could get Siva’s grace without first worshipping Siva Bhaktas, and that he who worships even the Siva Lingam with all faith and devotion, would not attain salvation if he insults Siva Bhaktas. Daily he used to visit the temple. Before worshipping the Lord, he used to worship the Siva Bhaktas who might be found there. He left Sengunru on a pilgrimage and came to Tiruvarur. One day when he was worshipping the Lord, Sundaramurthi Nayanar came to the temple. Sundarar by-passed the Bhaktas who were in temple and went into the sanctum sanctorum to worship the Lord. This upset Viralmindar, who was observing this. He could not tolerate this insult to His Bhaktas. He said to Sundarar: ‘You have insulted the Siva Bhaktas. By this act you have rendered yourself unfit to remain in the holy circle of Siva Bhaktas. Hence, you are excommunicated from this circle.’ He added further: ‘And, Siva, for having so thoughtlessly accepted such improper worship at your hands, He, too, shall be regarded as an outcaste from the divine fold.’ So firm was he in his conviction that he could thus ‘reprimand’ God Himself! In fact, it was Siva Himself Who spoke through him to instruct His Bhaktas in the proper attitude they should have towards His Bhaktas. Sundarar immediately understood Viralmindar’s inner Bhav towards the Bhaktas as well as towards Lord Siva, and prostrated before him. He then sang a Padigam praising him. The Padigam melted Viralmindar’s heart so much that he greeted Sundarar and said: ‘Your mind is well established in the service of Siva Bhaktas. You have got sincere devotion to them.’ Lord Siva was greatly pleased with Viralmindar’s great steadfastness in his devotion to Siva Bhaktas. Thus had the Lord revealed the great glory of the Bhakta. He was then elevated to the blessed plane of the Siva Ganas where the Lord made him leader of the Ganas. Glory to such Bhaktas! Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Perumizhalai Kurumba Nayanar (23) Mukthi Place, Arulmigu Thiyaagaraaja Swaamy Temple, Thiruvarur, Tamil Nadu](https://sannidhi.net/sannidhi/perumizhalai-kurumba-nayanar-23-mukthi-place-arulmigu-thiyaagaraaja-swaamy-temple-thiruvarur-tamil-nadu/) - This Temple is mukti place of Perumizhalai Kurumba Nayanar. This is also the mukti place of Viralminda Nayanar, Nami Nandi Adigal, Dandi Adigal Nayanar, Somasira Nayanar, Kazharsinga Nayanar, and Seruthunai Nayanar. How to get there: The temple is located 2 kms North of Thiruvarur Junction. Map: https://goo.gl/maps/FXJop5Fm8cnjJHkF6 About Perumizhalai Kurumba Nayanar Guru is God. The same Lord Who is never separate from us, Who is our sustainer and support appears to us as the visible form of the Guru. He who adores the Guru with faith and devotion will attain all Siddhis (psychic powers) and eternal bliss. Perumizhalai Kurumba Nayanar excelled in Guru Bhakti. He was an ardent devotee of Lord Siva and Siva Bhaktas, too. He heard of Sundaramurthi Nayanar’s greatness and mentally accepted him as his Guru. To him, Sundarar was the sole refuge. He adored the Guru in thought, word and deed. By the Guru’s grace, he attained all the Siddhis. He was immersed in Siva Bhakti and Guru Bhakti. In the meantime, Sundarar came to Tiruvanchaikalam from where he was taken to the Lord’s Abode. Kurumba Nayanar, through his Yogic powers, came to know that this would happen. He did not like to remain in this world after the Guru: and, therefore, through the method of Siva Yoga, Nayanar cast off his mortal coil and reached the Abode of Siva, a day before Sundarar’s departure. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Nami Nandi Adigal Nayanar (27) Mukthi Place, Arulmigu Thiyaagaraaja Swaamy Temple, Thiruvarur, Tamil Nadu](https://sannidhi.net/sannidhi/nami-nandi-adigal-nayanar-27-mukthi-place-arulmigu-thiyaagaraaja-swaamy-temple-thiruvarur-tamil-nadu/) - This Temple is mukti place of Nami Nandi Adigal Nayanar. This is also the mukti place of Perumizhalai Kurumba Nayanar, Viralminda Nayanar, Dandi Adigal Nayanar, Somasira Nayanar, Kazharsinga Nayanar, and Seruthunai Nayanar. How to get there: The temple is located 2 kms North of Thiruvarur Junction. Map: https://goo.gl/maps/FXJop5Fm8cnjJHkF6 About Nami Nandi Adigal Nayanar In Emaperur in the Chola kingdom there lived a Brahmin called Nami Nandi Adigal. Daily he used to go to Tiruvarur and worship Lord Siva, his sole refuge. One day, he felt an intense desire to light many lamps in the temple, which is an act highly extolled in the Siva Agamas. So, Nandi Adigal went to a near-by house and asked for ghee to light the lamps with. It was a Jain’s house: and the Jain said scornfully: ‘I have no ghee: if you are so eager, you may as well use water, instead.’ Nandi Adigal was filled with anguish to hear this. He went to the temple and prayed to the Lord. He heard a voice: ‘Don’t grieve. Bring water from the near-by tank and light the lamps with it.’ With great joy Nandi Adigal did so. Through the supreme grace of the Lord, all the lamps burned brightly! All the Jains were amazed to witness this miracle. Nandi Adigal did so on several days continuously. By that time, people’s faith in Jainism was lost through the miracles of Nandi Adigal of Tiruvarur. People embraced Saivism. The Chola king, hearing of Nandi Adigal’s greatness, appointed him as the head of the temple. He used to celebrate the Panguni Uttaram festival on a grand scale. The Lord would be taken to a place called Tirumanali where people of all castes would flock around and worship Him. On one such occasion, after finishing his duties, Nandi returned home. Feeling that the touch of people of all castes had polluted him, he did not enter the house and do the usual worship before he went to bed. He asked his wife to bring some water so that he could bathe and then enter the house. But, before the water came, he was overpowered by sleep. In a dream, Lord Siva said: ‘Oh Nandi! All those who are born in Tiruvarur are my Ganas (servants). They cannot be regarded as impure. You yourself will see this with your own eyes.’ Nandi Adigal woke up from sleep and told all this to his wife. He repented for his wrong notion. He at once performed the worship. In the morning he went to Tiruvarur. There he saw that all the people who were born there had the same form as Lord Siva Himself. Nandi Adigal prostrated before them all. They resumed their original forms: Nandi Adigal understood it was the Lila of the Lord. Then, Nandi Adigal settled down in Tiruvarur. He served the Lord and His Bhaktas so nicely that Appar praises him as ‘Anipon’ (pure gold). Ultimately he attained the glorious realm of the Lord. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Dandi Adigal Nayanar (27) Mukthi Place, Arulmigu Thiyaagaraaja Swaamy Temple, Thiruvarur, Tamil Nadu](https://sannidhi.net/sannidhi/dandi-adigal-nayanar-27-mukthi-place-arulmigu-thiyaagaraaja-swaamy-temple-thiruvarur-tamil-nadu/) - This Temple is mukti place of Dandi Adigal Nayanar. This is also the mukti place of Perumizhalai Kurumba Nayanar, Nami Nandi Adigal, Viralminda Nayanar, Somasira Nayanar, Kazharsinga Nayanar, and Seruthunai Nayanar. How to get there: The temple is located 2 kms North of Thiruvarur Junction. Map: https://goo.gl/maps/FXJop5Fm8cnjJHkF6 About Dandi Adigal Nayanar In Tiruvarur, in the Chola kingdom, there was a pious Bhakta by name Dandi Adigal. He was born blind. But, he always repeated the Panchaksharam and visualised the Lord with his inner eyes. He would daily go to the temple, do circumambulation, and worship the Lord. There was a tank on the western side of the temple which was surrounded by Jain dwellings. Dandi Adigal wanted to extend the area of the tank. But, how could he, a man born blind, do it? But, with a determination and complete faith in the Lord, he decided to do it. He erected a post inside the tank where it was to be dug and tied a rope to it. The other end of the rope was tied to the other post which was fixed on the bank. Then guided by the rope he would go to where the digging had to be done. He would dig with a spade, collect the earth in a basket and again with the help of the rope, he would go to the bank and throw the earth away. The Jains were watching the blind man’s miracle. They were jealous of his achievement, too. So, they wanted to disturb his faith. They put forward a cunning argument. ‘You are blind and you cannot see. While digging, you are killing many insects which is a great sin. So, give up this foolish act.’ Nayanar explained to them the sacredness of the work, which was highly pleasing to the Lord, and also that by His grace, he was sure no insect would be injured. He went on with work. The Jains were insulting in their behaviour now. They said: ‘You were born blind: but now you are deaf, too. Even though we are giving you good counsel, you are not listening.’ Nayanar replied: ‘Oh ignorant people, what do you know of the Lord’s glories? To me He is the sole refuge. I live only to serve Him. Do not mock at His grace. By His grace, if I regained my eye-sight and you lost yours, what will you do?’ This reply greatly annoyed them: they snatched the spade and the basket from his hands. With a broken heart, Dandi Adigal went to the temple and expressed his grievances to the Lord. The Lord appeared in his dream that night and assured him of His help. He also appeared before the king in his dream and asked him to redress the grievances of Nayanar. The king summoned the Jains. Dandi Adigal was also there. The king addressed Dandi: ‘Oh devotee, you said that by God’s grace you could get your eye-sight back and the Jains would lose theirs. Prove this.’ Dandi Adigal said: ‘Lord Siva is the real God. He is my sole refuge and prop. I am only His slave. If this is true, let me regain my eye-sight and let the Jains lose theirs.’ He then uttered the Panchaksharam and went into the tank. When he came out, his eye-sight had been restored and at the same time, the Jains lost their eye-sight. All were amazed at this. The king banished the Jains from his kingdom and restored people’s faith in the Lord. Dandi Adigal attained God-realisation. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Somasira Nayanar (31) Mukthi Place, Arulmigu Thiyaagaraaja Swaamy Temple, Thiruvarur, Tamil Nadu](https://sannidhi.net/sannidhi/somasira-nayanar-31-mukthi-place-arulmigu-thiyaagaraaja-swaamy-temple-thiruvarur-tamil-nadu/) - This Temple is mukti place of Somasira Nayanar. This is also the mukti place of Perumizhalai Kurumba Nayanar, Nami Nandi Adigal, Dandi Adigal Nayanar, Viralminda Nayanar, Kazharsinga Nayanar, and Seruthunai Nayanar. How to get there: The temple is located 2 kms North of Thiruvarur Junction. Map: https://goo.gl/maps/FXJop5Fm8cnjJHkF6 About Somasira Nayanar Somasira Nayanar was a Brahmin by caste. He lived in Tiruvambur. He was a great devotee of the Lord and served His Bhaktas, irrespective of their caste. He did Yagas and worshipped the Lord, without expecting any reward. He went to Tiruvarur and lived with Sundaramurthi Nayanar to whom he had totally surrendered himself. Thus he got His grace. Here is a simple life of saintliness. On the face of it there does not seem to be anything spectacular about this Nayanar. But, we have to bear in mind the conditions that prevailed in South India in the Nayanar’s days. It was almost impossible for a Brahmin in those days to mix with people of other castes, however devoted they might be to God. For a Brahmin to serve them was unthinkably difficult. It required very great will power, determination and devotion to God and His Bhaktas. Again, in those days no one would even think of performing a Yaga without expectation of a reward. Yagas were performed only with a specific selfish desire. That Nayanar performed them selflessly and desirelessly, shows that he had already reached a high stage of Jnana or spiritual insight. He was a true Jnani and Karma Yogi. Over and above all these, he was highly devoted to the Guru, Sundaramurthi Nayanar. What cannot Guru Bhakti achieve? And, yet, foolish and arrogant man speaks lightly of it and ridicules Guru Bhakti! Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Seruthunai Nayanar (54) Mukthi Place, Arulmigu Thiyaagaraaja Swaamy Temple, Thiruvarur, Tamil Nadu](https://sannidhi.net/sannidhi/seruthunai-nayanar-54-mukthi-place-arulmigu-thiyaagaraaja-swaamy-temple-thiruvarur-tamil-nadu/) - This Temple is mukti place of Seruthunai Nayanar. This is also the mukti place of Perumizhalai Kurumba Nayanar, Nami Nandi Adigal, Dandi Adigal Nayanar, Somasira Nayanar, Kazharsinga Nayanar, and Viralminda Nayanar. How to get there: The temple is located 2 kms North of Thiruvarur Junction. Map: https://goo.gl/maps/FXJop5Fm8cnjJHkF6 About Seruthunai Nayanar Kazharsinga Nayanar was an ardent devotee of the Lord. He was a Pallava monarch, belonging to the family of Kadavar. Due to God’s grace he defeated the kings of the northern country and established Saivism there. He went on many pilgrimages. Once he came to Tiruvarur with his queen and visited the temple. The queen, coming round the temple, came to the place where flowers had been kept for Siva’s worship, and she smelt a flower which had accidentally fallen on the floor. Seruthunai Nayanar, a pious Vellala of Tanjore, who was doing the service in the temple, was annoyed by her action. He at once cut off the nose of the queen that smelt the flower. The king, hearing the pitiable cry of the queen, rushed to the spot. He was terribly angry with the man who was responsible for the brutal act. Seruthunai Nayanar explained to him the queen’s action which was an insult to Lord Siva (Siva Aparadham). The king at once gave an additional punishment to her, by cutting off her hand which picked up the flower! Both the king and Seruthunai Nayanar were glorified by the people and the celestials rained flowers on them. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Arivattaya Nayanar (13) Mukthi Place, Thandalaicheri Shiva Temple, Velur, Tamil Nadu](https://sannidhi.net/sannidhi/arivattaya-nayanar-13-mukthi-place-thandalaicheri-shiva-temple-velur-tamil-nadu/) - This Temple is mukti place of Arivattaya Nayanar. How to get there: The temple is located 25 kms South of Thiruvarur. Map: https://goo.gl/maps/aaJfZvTGwZxzDr3u6 About Arivattaya Nayanar There once lived in Kannamangalam in the Chola kingdom a rich Vellala by name Thayanar. He was leading the life of an ideal Grihastha (householder) of whom the saint Tiruvalluvar has sung: He will be placed among the gods in heaven who in this world follows the law of the householder’s life. Thayanar was a great devotee of Lord Siva. His devotion took the form of a daily offering to the Lord of food prepared with red rice, a sauce made of red herb, and mango pickle. He considered this as an act of great devotion to the Lord. The Lord was highly pleased with Thayanar’s devotion. He wanted to put it to the test, in order to manifest it to the world in all its glory. By His Will, poverty struck Thayanar. Thayanar got himself employed and earned his wages in kind (red rice). He himself would not eat this red rice, but lived on the inferior khar rice. The Lord tested him further. All the fields in the place grew only red rice. But, Thayanar would not touch it. His wife cooked for him some green leaves from their garden. Thayanar was content and was intent on his usual offering to the Lord. The Lord put His devotee through more severe tests. Even the green leaves withered away and there was nothing left. Thayanar was not at all perturbed. He happily lived on mere water: his mind was full of the bliss of the worship of the Lord and he felt neither hunger nor thirst. One day, Thayanar, now emaciated and weak, was taking his usual offering to the Lord, followed by his wife. He stumbled on the way and fell down. The offering he had, was spilt on the ground. Thayanar was greatly upset. He began to weep bitterly: ‘Oh Lord, today the food intended for You has been spilt on the ground. What great sin have I committed to deserve this? Please forgive me. Have mercy on this poor creature. You are omnipotent, omniscient and omnipresent. If this is true, You must be present here also. Kindly come and accept the offering here. If You do not eat this, I will give up my life.’ With these words, he began to cut his throat with an Arival (sickle). Hence, the name Arivattaya Nayanar. Lord Siva was highly pleased with his devotion. His Lila was over. He at once stretched His hand and caught hold of Nayanar’s, thus preventing him from cutting his own throat. Nayanar did not realise what was happening. At that time, he heard the sound of someone biting a mango pickle. He understood the Lord’s Lila, sang His glories and danced. The Lord and Mother Parvathi appeared before him and blessed him: ‘Oh noble soul, I am immensely pleased with your devotion. You and your chaste wife will soon come to My Abode and live happily there.’ Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kootruva Nayanar (39) Mukthi Place, Kalappal Sivan Temple, Azhagiya Nathar, Kalappal, Tamil Nadu](https://sannidhi.net/sannidhi/kootruva-nayanar-39-mukthi-place-kalappal-sivan-temple-azhagiya-nathar-kalappal-tamil-nadu/) - This Temple is mukti place of Kootruva Nayanar. How to get there: The temple is located 40 kms South of Thiruvarur. Map: https://goo.gl/maps/EbQyFB8CETRM1Zo99 About Kootruva Nayanar This saint was a chieftain of Kalandai. He was extremely devoted to Lord Siva. Daily he would repeat the Panchakshara Mantra, and serve the Bhaktas. The Lord made him more powerful, and bestowed on him all wealth and strength. Nayanar captured many places in the Chola and Pandyan kingdoms. He wanted that the three thousand Brahmins of Tillai should crown him king: they refused, because they owed allegiance to the Chola king. All of them even left Tillai fearing his wrath. Only one was left to do the Puja. Even he refused to accede to Nayanar’s request. One day Nayanar prayed to the Lord: and, in answer, the Lord Himself appeared before him and crowned him by placing His Feet on his head. Nayanar continued to worship the Lord and finally attained Him. The Lord, the Indweller of our hearts knew that, when the Nayanar asked the three thousand Brahmins to crown him, it was only to spiritualise the coronation and to enable him to feel that the crown was but a symbol of the Feet of the Lord. When the Brahmins feared political repercussions, the Lord Himself fulfilled the devotee’s wish. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kochengat Chola Nayanar (60) Mukthi Place, Sri Kanthimathi Samedha Panchavarneswarar Temple, Tiruchirappalli, Tamil Nadu](https://sannidhi.net/sannidhi/kochengat-chola-nayanar-60-mukthi-place-sri-kanthimathi-samedha-panchavarneswarar-temple-tiruchirappalli-tamil-nadu/) - This Temple is mukti place of Idangazhi Nayanar. How to get there: The temple is located 43 kms North East of Tiruchirappalli. Map: https://goo.gl/maps/QsJ3bcCuxVvpAYFc7 About Idangazhi Nayanar This saint was the king of Velas in Kodumbalur. He was a staunch devotee of Lord Siva. He had made arrangements with all the Siva temples to perform worship according to the Siva Agamas. There was another Siva Bhakta in the same locality doing Maaheshwara Puja. He became very poor and so he could not continue his Puja and feeding of Bhaktas. So, one day he entered Idangazhi Nayanar’s granary at night and began to steal paddy. The watchman caught him red-handed and took him to the king. The king learnt on enquiry that the Siva Bhakta’s motive for stealing was to feed the devotees of the Lord. The king let him go. This incident opened the eyes of the king. He realised that nothing belonged to him and that the real owners of his property were Lord Siva and His Bhaktas. So, he gave permission to all Siva Bhaktas to enter his palace and granary and take whatever they wanted. Thus he displayed his zeal for the spread of Saivism. Thus he earned Lord Siva’s grace, too. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Idangazhi Nayanar (55) Mukthi Place, Idangazhi Nayanar Temple, Kudumbalur, Tamil Nadu](https://sannidhi.net/sannidhi/idangazhi-nayanar-55-mukthi-place-idangazhi-nayanar-temple-kudumbalur-tamil-nadu/) - This Temple is mukti place of Idangazhi Nayanar. How to get there: The temple is located 43 kms North East of Tiruchirappalli. Map: https://goo.gl/maps/QsJ3bcCuxVvpAYFc7 About Idangazhi Nayanar This saint was the king of Velas in Kodumbalur. He was a staunch devotee of Lord Siva. He had made arrangements with all the Siva temples to perform worship according to the Siva Agamas. There was another Siva Bhakta in the same locality doing Maaheshwara Puja. He became very poor and so he could not continue his Puja and feeding of Bhaktas. So, one day he entered Idangazhi Nayanar’s granary at night and began to steal paddy. The watchman caught him red-handed and took him to the king. The king learnt on enquiry that the Siva Bhakta’s motive for stealing was to feed the devotees of the Lord. The king let him go. This incident opened the eyes of the king. He realised that nothing belonged to him and that the real owners of his property were Lord Siva and His Bhaktas. So, he gave permission to all Siva Bhaktas to enter his palace and granary and take whatever they wanted. Thus he displayed his zeal for the spread of Saivism. Thus he earned Lord Siva’s grace, too. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kotpuli Nayanar (57) Mukthi Place, Manikkavannar Temple, Thirunattiyathankudi, Tamil Nadu](https://sannidhi.net/sannidhi/kotpuli-nayanar-57-mukthi-place-manikkavannar-temple-thirunattiyathankudi-tamil-nadu/) - This Temple is mukti place of Kotpuli Nayanar. How to get there: The temple is located 12 kms South of Thiruvarur. Map: https://goo.gl/maps/FQb7HuurP4ynYTL19 About Kotpuli Nayanar This saint was a Vellala by caste. He was the Commander-in-Chief of a Chola king. He was highly devoted to Lord Siva. He was very pious and virtuous. It was his practice to purchase paddy out of his income and give it to Siva temples for the Lord’s food. He was doing this for a long time. Once he had to go out on military duty. So, he stocked a sufficient quantity of paddy for the temple use, handed it over to his relatives, with clear instructions that it was meant only for the Lord and that they should not touch it for their own use. During his absence, there was a famine and his relatives had to suffer for want of food. So, they laid their hands on the paddy meant for the Lord and appeased their hunger. The Nayanar returned from his duty and heard of his relatives’ action. He was annoyed with them. He called them to his house and killed them, including his parents, for this crime. His supreme love for the Lord had so completely overshadowed his love for his own near and dear ones! The Lord appeared at once before him and blessed him, and also all the relatives who had died at his hand, and took them all to His Abode. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Sri Sadasiva Brahmendra Jeevasamadhi, Nerur, Tamil Nadu](https://sannidhi.net/sannidhi/sri-sadasiva-brahmendra-jeevasamadhi-nerur-tamil-nadu/) - This is a Jeevasamadhi of Sri Sadasiva Brahmendra. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The jeevasamadhi is 12.4 kms east of Karur. The samadhi is inside the Arulmigu Sadasiva Brahmendra Adhishtanam. The tree is growing out of the Jeevasamadhi. Map: https://goo.gl/maps/5cn5wMeThqzPqByy9 About Sadashiva Brahmendra There was a yogi by the name of Sadashiva Brahmendra in South India, who was a nirkaya – he had no sense of body. Wearing clothes does not even occur to a person who has no sense of body, so he just walked naked; He had no sense of boundary and property either, and one day, he happened to walk into the king’s garden on the banks of the River Cauvery. The king was relaxing with his queens, when he saw Sadashiva Brahmendra walking into the garden naked in front of the women. Sadashiva Brahmendra had no sense of who is a man or a woman. The king got angry, “Who is this fool walking naked in front of my women?” He sent his soldiers and ordered them, “Find out who this fool is.” The soldiers ran behind him and called the yogi. He did not turn back and simply kept walking. The soldiers got angry, took out their sword and struck at him, severing his right arm. But he did not even break his stride. He just kept walking. Seeing this, the soldiers were terrified. They realized this was no ordinary man. Even if his arm is chopped, he keeps walking! The king and soldiers ran behind him, fell at his feet, and brought him back to the garden. He lived in that garden for the rest of his life and left his body there. (Sadhguru) Read More https://isha.sadhguru.org/us/en/wisdom/article/the-devotees-of-the-dhyanalinga-parikrama - [Sri Santhananda Avadootha Swamigal Jeevasamadhi, Skandasramam Murugan Temple, Salem, Tamil Nadu](https://sannidhi.net/sannidhi/sri-santhananda-avadootha-swamigal-jeevasamadhi-skandasramam-murugan-temple-salem-tamil-nadu/) - This is a Jeevasamadhi of Sri Swayamprakash Saraswathi Avadootha Swamigal. His jeevasamadhi is inside the Thathagiri Ashramam. He was a disciple of Judge Swamigal There is a place of sit and mediate close to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The jeevasamadhi is located 1.5 kms south of Senthamangalam. Map: https://goo.gl/maps/oYcaC86uTahwUiBj7 About Shri Swayamprakash Avadootha Swamigal: Swamigal was born in a village ‘kalpattu’ (a village at a distance of around 16 kms from Vilupuram and close Thirukovilur in Tamilnadu) on 28-11-1871. He was born with 3 brothers and 2 sisters. His parents were Sriramaswamy Sastrigal and Smt. Janaki Ammal. Swamigal’s purvashrama name was ‘Krishnamurthy’. During his childhood, his father moved from Kalpattu to a small village ‘Aduthurai’ on the banks of Cauvery in Tanjore district. After resigning the job, Krishnamurthy reached Kashi and became a student of Sri Dakshinamurthy Swamigal. He learnt more about the vedhas for 3 years. During this time, Krishnamurthy’s health also deteriorated. The ashram informed his parents about the same and they rushed to Kashi and requested him to come back with them. Krishnamurthy informed and assured them that he will come back to their village on the 96th day from then. His parents’ heavy heartedly left Kashi without knowing what was in the store! Though Krishnamurthy assured his parents that he will return on 96th day, his mind was restless and was thinking more about Sanyasam (sainthood). He requested his guru to give ‘Deeksha’ which is a ritual process to recognize a person as ‘Sanyasi’. In Hindu rituals, Sanyasam can be granted only by a ‘Guru’ and that too by following proper rituals. His Guru smiled at him and told that he should get the blessings and permission from his parents to attain the Sanyasam which is mandatory. Krishnamurthy wrote a letter to his parents to grant him the required permission for becoming Sanyasi. But his parents asked him to come to his native first and hence Krishnamurthy decided to go to the village in person to get their permission. Krishamurthy heard about a Mahan ‘Judge Swamigal’ who was staying in Madurai that time. Judge Swamigal got this name because of his earlier profession as a judge. He resigned his post and took up the Sanyasam following the ‘Avadootha school of Ashram’. He was well respected for his strict disciplines and his determinations. Krishnamurthy reached Madurai and met Judge Swamigal and detailed about his thoughts and his preparedness to take up Sanyasam. He also requested Judge Swamigal to take him as a disciple and provide ‘Deeksha’ to take up the Sanyasam. Being a Mahan, Judge Swamigal realized the fire inside Krishnamurthy. He also felt that this Krishnamurthy had the required potential to follow ‘Avadootham’ and Sanyasam. He enquired about Krishnamurthy’s family members and asked him to get the permission of his mother on the spot and can take up the Sanyasam before his mother only. He also gave the instructions that need to be followed before and after taking the Sanyasam. Krishnamurthy walked 72 miles to reach his mother. At that time, he was wearing only a ‘loin cloth’. He did a ‘Prathakshanam’ (going around) around his mother for 3 times and fell flat (Namaskaram) before his mother. When he got up, the cloth fell down due to his guru’s blessings and he stood there as ‘Avadootha Swamigal’ and he became ‘Sri Swayam Prakasa Saraswath Avadootha Swamigal’ (henceforth referred here as ‘Swamigal’). Swamigal as Avadootha Sanyasi Avadootha Ashram is not an easy approach for Sanyasis’. It may be a way that was used to the public people living around Himalayas where several saints perform their penance without dress and people are used to it. But following such a practice in South India cannot be imagined at all. In a society where dresses play an important role and half naked itself is considered as a nuisance. After taking up the Sanyasam, Swamigal planned to visit the temples around and first decided to visit Nerur Sadhasiva Brahmendra Saraswathi Swamigal ‘Adhishtanam’ (Adhishtanam is a place where a saint is usually buried). Swamigal used to walk very fast. Avadootha sect does not require its followers to take daily bath & perform pooja like other saints and hence Swamigal was perceived as a ‘lunatic’ by the public at many places as his body was covered with mud & dust. Some people at some places considered him as a person creating nuisance and hence threw stones at him. Swamigal did not have consciousness about his body & wounds and used to walk ignoring all oppressions and take food either by Bhiksha or with the fruits available on the way. Swamigal visited Nerur and worshipped Sadashivar who is considered as Guru of Judge Swamigal. After this, he visited the temples in Tanjore, Kumbakonam, Virudhachalam, and Chidambaram and reached Thiruvannamalai. At Thiruvannamalai, he met ‘Ramana Maharishi’. Both of them performed penance together at the hilltop under a mango tree. Ramana Maharishi mentions about our Swamigal as a ‘Vairaghya Purushar’ (Deterministic & Dedicated saint) (Reference: from his table: Ramananda Swarnagiri). Swamigal liked the ambience of Thiruvannamalai as it is like a citadel of saints in South India. At this time, his relatives learnt about his presence in Thiruvannamalai and started visiting him (like the same experience of Ramana Maharishi). Our Swamigal could not bear the visitors influences in Thiruvannamalai and hence decided to move to Kolli hills in Salem district of Tamilnadu. Kolli hills are considered to be mysterious hills equivalent to the ‘Chathuraigiri’ in south Tamilnadu. Our Swamigal began his walk towards Kolli hills and was arrested by the police at Salem for creating nuisance and an advocate who happened to be his devotee appeared for him and relieved him from the clutches of the arrest by detailing the court about the sanctity attached with the Avadootha Ashram. After this, Swamigal stayed in Salem for few days and proceeded to Kolli hills. At Kolli hills, Swamigal noticed various Sanyasis in deep meditation across the hilly areas and reached a place called ‘Senthamangalam’ located at the foothills of Kolli hills. Swamigal at Senthamangalam Senthamangalam was a big village wherein Hindus & Muslims formed the majority of the population. Swamigal faced hardships when he was walking in the streets of Muslims and they pelted stones at him. One of the stone hit the throat of Swamigal very badly. He never bothered about the wounds but the set of people who threw stones at him died within a short period due to their internal rivalries and by getting wounds in their throats. This surprised many in the village and they realized that a big Mahan is among them. The news spread like a wildfire and thousands of devotees thronged to get his blessings. Though Swamigal wished to perform meditation and get into a deep penance, the devotees’ crowd grew larger day by day and hence he moved from Senthamangalam to deep forests inside Kolli hills to get his loneliness and privacy. At that time, a lady was found murdered in Kolli hills and some people created rumors that Swamigal was the reason behind the same. This frustrated our Swamigal and he decided to end his life through ‘Nirvikalpa Samadhi’. But true devotees got him back to Senthamangalam and made him to stay at a place called ‘Sanyasi Karadu’ – a small hillock near Senthamangalam. Swamigal’s gratitude for his Guru. During this period, Judge Swamigal (the guru of our Swamigal who gave Deeksha to our Swamigal) attained Samadhi at a place called ‘Narthamalai’ in Pudukottai district in Tamilnadu (around 130 kms from Senthamangalam). Some devotees brought his body to Pudukottai to build his Adhishtanam with the help of the contributions from the king of Pudukottai and rich people of the kingdom. In due course, people slowly forgot about the place and also stopped pooja. Our Swamigal learnt about this through his supernatural power and went there one night to find the place of his guru. He also created the instinct among many good people in Pudukottai about this. Hence suddenly many people started talking about this and tried to find out the place of Adhishtanam (buried place) of judge Swamigal as it got submerged under various plants & bushes. Some people came to our Swamigal in Senthamangalam to help them to show them the place. Swamigal pointed them in a map about the place. Soon, the activities picked up to renovate judge Swamigal temple and the Kumbabhishekam happened on 31-05-1936. He also sent hone his prime disciple – Sri Santhananda Swamigal to Pudukottai to take charge of the Adhishtanam. Shri Santanandar went to Pudukottai and undertook ‘Mouna Vratham’ (oath of silence) for 1 year and ate only the neem leaves and did a penance. Goddess Bhuvaneswari appeared in his dream and asked him to build a temple in that place and now people of Pudukottai witness the famous ‘Bhuvaneswari Ashram’ in Pudukottai with Judge Swamigal Adhishtanam. Mahasamadhi It was exactly December 29, 1948 (29-12-1948). Swamigal’s breath started going inwards slowly and got immersed in his body only. This is the highest form of Samadhi and Swamigal did that. Before that, he created a Sannidhi (place) before the Dattatreya statue for burying his body as Jeeva Samadhi. Source: http://anantahimalayas.blogspot.com/2014/12/shri-swayam-prakasha-avadootha-swamigal.html - [Judge Swamigal Jeevasamadhi, Sri Bhuvaneshwari Amman Temple, Pudukkottai, Tamil Nadu](https://sannidhi.net/sannidhi/judge-swamigal-jeevasamadhi-sri-bhuvaneshwari-amman-temple-pudukkottai-tamil-nadu/) - This is a Jeevasamadhi of Judge Swamigal. Judge Swamigal was a Guru of Sri Swayam Prakasa Saraswathi Avadootha Swamigal. His jeevasamadhi is inside the Sri Bhuvaneshwari Amman Temple, in front of the deity. There is a place of sit and mediate close to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The house is located eastern part of Pudukkottai. Map: https://goo.gl/maps/wUcuM8RLLDMZGWSD9 About Judge Swamigal: Judge Swamigal & ‘Sanyasam’ Krishamurthy heard about a Mahan ‘Judge Swamigal’ who was staying in Madurai that time. Judge Swamigal got this name because of his earlier profession as a judge. He resigned his post and took up the Sanyasam following the ‘Avadootha school of Ashram’. He was well respected for his strict disciplines and his determinations. Krishnamurthy reached Madurai and met Judge Swamigal and detailed about his thoughts and his preparedness to take up Sanyasam. He also requested Judge Swamigal to take him as a disciple and provide ‘Deeksha’ to take up the Sanyasam. Being a Mahan, Judge Swamigal realized the fire inside Krishnamurthy. He also felt that this Krishnamurthy had the required potential to follow ‘Avadootham’ and Sanyasam. He enquired about Krishnamurthy’s family members and asked him to get the permission of his mother on the spot and can take up the Sanyasam before his mother only. He also gave the instructions that need to be followed before and after taking the Sanyasam. Krishnamurthy walked 72 miles to reach his mother. At that time, he was wearing only a ‘loin cloth’. He did a ‘Prathakshanam’ (going around) around his mother for 3 times and fell flat (Namaskaram) before his mother. When he got up, the cloth fell down due to his guru’s blessings and he stood there as ‘Avadootha Swamigal’ and he became ‘Sri Swayam Prakasa Saraswath Avadootha Swamigal’ (henceforth referred here as ‘Swamigal’). Source: http://anantahimalayas.blogspot.com/2014/12/shri-swayam-prakasha-avadootha-swamigal.html - [Sri Vivekananda Swamigal Jeevasamadhi, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-vivekananda-swamigal-jeevasamadhi-madurai-tamil-nadu/) - This is a Jeevasamadhi of Sri Vivekananda Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is in Madurai, 2.8 kms South West of Meenakshi Amman Temple. Map: https://goo.gl/maps/setzkRWZuDd7h73q6 - [Sri Kuttaiyar Swamikal Jeevasamadhi, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-kuttaiyar-swamikal-jeevasamadhi-madurai-tamil-nadu/) - This is a Jeevasamadhi of Sri Kuttaiyar Swamikal. This Mutt (Madam) has multiple jeevasamadhis (at least five). There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is in Madurai, 1 km South of Meenakshi Amman Temple. Map: https://goo.gl/maps/z4AgXHVF91N57N367 - [Arulmigu Mayandi Swamigal Jeevasamadhi, Thiruparankundram, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-mayandi-swamigal-jeevasamadhi-thiruparankundram-madurai-tamil-nadu/) - This is a Jeevasamadhi of Arulmigu Mayandi Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there The Jeevasamadhi is located 1 km Nort East of Arulmigu Subramaniya Swami Temple at Thiruparankundram hill. Map: https://goo.gl/maps/VXiKMogERXs3Hkpi8 About Mayandi Swamigal Mayandi Swamigal was born in 1858 in Kattikuklam, a village about 40 km from Madurai on the route to Rameswaram. He was born due to the boon granted by Maha Siddha Purushar Soottukkol Ramalinga Swamigal to his parents Pitchai Velar and Kooththayi Ammal. Even as a child he revealed divine qualities; many times snakes used to roll over his body and spread their hoods over his head. As any other child he also went to school and helped his parents in making earthen pots. He read the writings of Siddha Purushas, available in the palm leaves in his house, and through constant japam and meditaton he attained Ashta Siddhis. He also visited Madurai Meenakshi Temple many times. Disturbed by the religious practices at his young age itself, his parents got him married to a relative, Meenakshi. Mayandi got one daughter, Meenakshi, and one son, Ganapathy. With this his family life came to an end. When Chellappa Swamigal, a disciple of Soottukkol Ramalinga Swamigal, came to his village, Mayandi became his disciple and took sanyasa. Though his family members did not permit, he left his home. He traveled to many holy places, and realized Nirvikalpa Samadhi at the Pothihai Hills in the south. Later he served his guru, Chellappa Swamigal, for some time. When his guru attained Mahasamadhi, Mayandi Swamigal finally settled in Thirukkoodal Malai in Thirupparankundram. Mayandi Swamigal has done yeoman service to spread bhakthi among the people of this region. During one of his visits to Madurai, Irulappa Konar prayed to him for a long life, in spite of the prediction of a shorter life of 26 years. Irulappa Konar is the only son of Karuppana Konar who was one of afew wealthy persons in Madurai. Mayandi Swamigal took Irulappa Konar to Karuppanendal at Kattikulam. There Swamigal laid himself down for 48 days and underwent the death sufferings of Irulappa Konar. Thus Swamigal saved him from early death. From that moment onwards Irualappa Konar became an ardent devotee of Swamigal. He spent all his wealth in the services of Swamigal. He built temples (one such temple is the Dhandapani Temple at the top of Thirukkoodal Malai) , Samadhis for other Siddha Purushas, Mandapams, etc. at Thirukkoodal Malai under the instructions of Swamigal. He also got the vision of Kasi Kshetram at Karuppanendal through the grace of Swamigal. Mayandi Swamigal celebrated all the important festivals in Thirupparankundram and other places by establishing mandapams at various places. He nominated local hereditary trustees for each mandapam. He himself conducted the one month long Navaneedha Perumal utsav every year during Tamil Adi Month, by taking the deity in different vahanas from Thirukkoodal Malai and upto Manamadurai though many villages. Because of His grace many families were benefited in terms of wealth, children, etc. He also helped many devotees attain Mukthi. Once He was traveling in a train to Manamadurai. Since he was not having ticket, the ticket examiner, an English man, got him down at some intermediate point by pulling the emergency chain. But the train could not be restarted, though nothing was wrong in the engine. After all the passengers prayed to Him, He got into the train. Then only the train could be started. This was reported by all dailies the next day, and the Railways made it free for all sanyasis to travel up to Rameswaram. Swamigal has also built many temples in different villages, and unearthed a Siva temple in a village called Marnadu. After establishing bhakthi cult among common people He attained Mahasamadhi in 1930. His Jeevasamadhi is at the foot-hill of Thirukkoodal Malai. This temple is maintained by the hereditary Trustees belonging to Irulappa Konar’s family. At the temple daily annadanam to about 60 sanyasis, and many annual festivals as established by Mayandi Swamigal are going on. At present thiruppani is going on to replace the 100 years old delapidated brick structure of Dhandapani Temple by a granite structure as per the written instruction of Swamigal. The cost estimate is around Rs.50 lakhs. Liberal donations are expected from devotees to complete the above task. Read More https://www.soottukkole.org/history/mayandi-swamigal/ - [Arulmigu Somappa Swamigal Jeevasamadhi, Thiruparankundram, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-somappa-swamigal-jeevasamadhi-thiruparankundram-madurai-tamil-nadu/) - This is a Jeevasamadhi of Arulmigu Somappa Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is located on the Thirukkoodal Malai, 1.2 kms away from Arulmigu Subramaniya Swami Temple at Thiruparankundram. It is very close to Arulmigu Mayandi Swamigal Jeevasamadhi. Map: https://goo.gl/maps/1jHGBgo24ovehhvDA About Somappa Swamigal Somappa Swamigal, a great Siddha Purushar, came around 1920 to Thirukkoodal Malai, when Mayandi Swamigal has well settled in Thirukkoodal Malai under the affectionate care of Thiru Irulappa Konar. His arrival was sensed by Mayandi Swamigal, and Mayandi Swamigal asked Irulappa Konar to take full care of Somappa Swamigal. Since then and upto the Maha Samadhi of Somappa Swamigal in 1968 Irulappa Konar and his descendents Sethumadhava Konar and Ramalinga Konar fed Somappa Swamigal with the same care and respect as they did for Mayandi Swamigal. Many devotees including Muthuramalinga Thevar used to visit Somappa Swamigal in Thirukkoodal Malai. Somappa Swamigal used to call all the devotees by his own name “Somappa”. He has blessed many devotees with children, professional glory, and wealth. When Mayandi Swamigal attained Mahasamadhi, Somappa Swamigal stood near the body and looked at the body intensively. At that time people noticed a smile at the lips of Mayandi Swamigal. Then Somappa Swamigal fled away towards the hill shouting “Somappa never dies”. His Samadhi Koil is on the Thirukkoodal Malai at a height of around 50 feet. It is on the path way to Thandapani Temple at the top of the hill. His aradhana day is celebrated every year in the Tamil month of Aani by a large of his devotees. Read More https://www.soottukkole.org/history/somappa-swamigal/ - [Arulmigu Mookkaiah Swamigal Jeevasamadhi, Thiruparankundram, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-mookkaiah-swamigal-jeevasamadhi-thiruparankundram-madurai-tamil-nadu/) - This is a Jeevasamadhi of Arulmigu Mookkaiah Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is behind Thiagarajar College of Engineering at Madurai., 1.6 kms East of Arulmigu Subramaniya Swami Temple at Thiruparankundram. Map: https://goo.gl/maps/rwWuFaQtSP9vvtCv8 About Mookkaiah Swamigal Mookkaiah Swamigal belongs to Madurai North Masi Street. Initially he was doing yogas along with Kattangudi Reddy Swamigal. He became a disciple of Mayandi Swamigal, when the latter visited Madurai. He brought K.Irulappa Konar to Mayandi Swamigal in order to save Irulappa Konar from an early death. Later Irulappa Konar became a staunch devotee, and spent all his wealth in building temples and mandapams as per the instruction of Mayandi Swamigal. Mookkaiah Swamigal attained Mukthi on 14.10.1916 in the presence of Mayandi Swamigal and Reddy Swamigal. His Samadhi Koil is behind Thiagarajar College of Engineering at Madurai. Read More https://www.soottukkole.org/history/arulmigu-mookkaiah-swamigal/ - [Sri Mounaswamy Jeevasamadhi, Thiruparankundram, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-mounaswamy-jeevasamadhi-thiruparankundram-madurai-tamil-nadu/) - This is a Jeevasamadhi of Sri Mounaswamy. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there This Jeevasamadhi is located 1 kms North East of Arulmigu Subramaniya Swami Temple at Thiruparankundram. Map: https://goo.gl/maps/GLWLLY1T7Qkg23tj6 The Jeevasamadhi temple contains the images of Soottukkole Yogis as well as Siddhars. No information is available about Sri Mounaswamy to us. - [Arulmigu Meenakshi Sundaraswarar Temple, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-meenakshi-sundaraswarar-temple-madurai-tamil-nadu/) - Arulmigu Meenakshi Sundaraswarar Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ How to get there: The temple is located 11 kms North of Madurai Airport. Map: https://goo.gl/maps/AKUB9LuoaeLY6NLLA About Arulmigu Meenakshi Sundaraswarar Temple Meenakshi Amman Temple, also known as Minakshi-Sundareshwara Temple, is one of the oldest and most important temples in India. Located in the city of Madurai, the temple has a great mythological and historical significance. It is believed that Lord Shiva assumed the form of Sundareswarar (the handsome one) and married Parvati (Meenakshi) at the site where the temple is currently located. Renowned for its astonishing architecture, Meenakshi Temple was nominated as one of the wonders of the world, but couldn’t make it into the list of ‘Seven Wonders of the World’. However, the temple is definitely one of the ‘Wonders of India’. It is also one of the main attractions of South India with thousands of devotees thronging it every day. During the ‘Tirukalyanam Festival,’ which takes place over a period of 10 days, the temple attracts more than a million devotees. Mukthi Sthalam of Four Nayanmars Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. Jeevasamadhi of Sundarnandar Siddhar The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ Source: https://www.culturalindia.net/indian-temples/meenakshi-temple.html - [Arulmigu Subramaniya Swami Temple (Muladhara), Thiruparankundram, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-subramaniya-swami-temple-muladhara-thiruparankundram-tamil-nadu/) - Arulmigu Subramaniya Swami Temple is a Murugan Temple for Muladhara Chakra. There is no place to sit and meditate next to the shrine, However, you can go into meditative states here effortlessly. How to get there: The temple is located located at the north base of Thiruparankundram hill, 9 Kms North of Madurai Airport. Map: https://goo.gl/maps/2SaTb2JrpdRPPAcf7 About Arulmigu Subramaniya Swami Temple Arulmigu Subramaniya Swamy Temple, Thiruparankundram is a Hindu temple dedicated to the god Murugan (also known as Kartikeya and Subramaniya Swamy) at Thiruparankundram, Tamilnadu, India. It is regarded as one of the "six Abodes of Murugan". The temple is built in rock-cut architecture and believed to have been built by the Pandyas during the 6th century. According to the legend. it is where Murugan slayed the demon Surapadman and married Deivayanai, the daughter of the king of heaven, Indra. Also, Murugan is said to have worshipped his father Shiva here as Parangirinathar. Source: https://en.wikipedia.org/wiki/Subramaniya_Swamy_Temple,_Thiruparankundram - [Arulmigu Pazhamudhircholai Murugan Temple (Agna), Alagar Hills R.F., Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-pazhamudhircholai-murugan-temple-agna-alagar-hills-r-f-tamil-nadu/) - Arulmigu Pazhamudhircholai Murugan Temple or Arulmigu Solaimalai Murugan Temple is a Murugan Temple for Agna Chakra. There is no place to sit and meditate next to the shrine, However, you can go into meditative states here effortlessly. How to get there: The temple is located located at Alagar Hills R.F., 25 Kms North East of Madurai City. Map: https://goo.gl/maps/B4ffFuwHFPhFqrHw8 About Arulmigu Pazhamudhircholai Murugan Temple It is a Hindu temple dedicated to the god Murugan (also known as Kartikeya and Subramaniya Swamy) at Thiruparankundram, Tamilnadu, India. It is regarded as one of the “six Abodes of Murugan“. According to a popular legend associated with this temple, a great Tamil poet Avvaiyar, who was also an ardent devotee of Lord Muruga was tested by Lord here under a tree near the temple. This tree is still being worshipped with the devotees who come to visit the temple. As per the legend, Avvaiyar, while travelling under hot sun had taken refuge under a fruit tree. She didn’t have anything to eat or drink while she rested under this tree. It is then Lord Muruga, in the guise of a young boy, appeared in front of her and asked her if she wanted roasted or unroasted fruits. Being highly well-informed herself, Avvaiyar sneered at the idea of roasted fruits and asked the boy to just pick unroasted fruits for her. Later she picked up the fruits fallen out of the tree. As she was blowing off the dust from the fruits, young boy asked if she was cooling down her roasted fruits. Hearing such as intelligent play of words and poetic knowledge by a small village boy left her astonished. She when realising it is not something common, asked the boy to let her know his true identity. After her fervent pleading, Lord Muruga appeared and blessed her. Source: https://maduraitourism.co.in/pazhamudircholai-pazhamudhir-solai-temple-madurai - [Murthi Nayanar (15) Mukthi Place, Arulmigu Meenakshi Sundaraswarar Temple, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/murthi-nayanar-mukthi-place-arulmigu-meenakshi-sundaraswarar-temple-madurai-tamil-nadu/) - Arulmigu Meenakshi Sundaraswarar Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Meenakshi Amman Temple is mukti place of four out of 63 Nayanars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ How to get there: The temple is located 11 kms North of Madurai Airport. Map: https://goo.gl/maps/AKUB9LuoaeLY6NLLA About Murthi Nayanar To adore Lord Siva with sandalwood paste, smearing it all over the Lingam is regarded as a great form of His worship. This kind of worship was done by Murthi Nayanar. He was born in Madura in Pandya kingdom. He was a Vaisya by caste. He was a great devotee of Lord Siva. Daily he used to offer sandalwood paste to the Lord. At that time, the city was invaded by a Karnataka king. In the battle the Pandya king was defeated. The Karnataka ruler became the Pandya king. He was a follower of Jainism. He wanted to exterminate Saivism and to spread his religion. He began to persecute Saivas. ‘Murthi Nayanar also had to bear a lot of sufferings. But, he was undaunted. He continued his worship of the Lord, with sandalwood. The king, with a view to convert Murthi Nayanar forcibly to Jainism, made it impossible for anyone in Madura to obtain sandalwood. This greatly upset the Nayanar. He prayed to the Lord: ‘Oh Ocean of Mercy, this country is ruled by a tyrant and he is bent upon exterminating Your devotees. When will we be fortunate enough to get a king who will be devoted to You?’ He knew that the people would follow the king, out of fear and in an effort to win his favour. He, therefore, wanted a Saivite king! He searched throughout the day for a little sandalwood to offer his worship. He could not get any. With a broken heart, he went to the temple: and he had a wonderful idea. He began to rub his own elbow (in the place of sandalwood!). The hand was bleeding profusely. Lord Siva was highly pleased with his devotion. A heavenly voice said: ‘Oh noble soul, I am immensely pleased with your devotion. Kindly stop rubbing your elbow. All your grievances will be redressed. Kindly take up the reins of the kingdom. After ruling the country justly and wisely for a long time, you will come to My Abode.’ Nayanar was amazed to hear this and to see that his elbow regained its original shape. Murthi Nayanar did not aspire for kingship, but it was the Lord’s will. That night the cruel king died. The next day, the Ministers sent the palace elephant to choose their king, in accordance with an ancient custom. The elephant proceeded towards the temple. Murthi Nayanar had come there for his worship. The elephant bowed to him and placed him on his back and returned to the palace. The Ministers begged of Nayanar to become their king. Nayanar stipulated this condition: ‘If I become king, I will not have any luxury bath, but will bathe only with the sacred ashes. My jewel will be only Rudraksham and my crown will only be matted locks. I shall strive to let the love of Lord Siva be enthroned in the hearts of all.’ The Ministers accepted these conditions with great joy and satisfaction. Nayanar ruled the country justly and wisely for a long time, and eventually attained Siva’s Abode. Mukthi Sthalam of Four Nayanars Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. Jeevasamadhi of Sundarnandar Siddhar The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Kulacchirai Nayanar (22) Mukthi Place, Arulmigu Meenakshi Sundaraswarar Temple, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/kulacchirai-nayanar-22-mukthi-place-arulmigu-meenakshi-sundaraswarar-temple-madurai-tamil-nadu/) - Arulmigu Meenakshi Sundaraswarar Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ How to get there: The temple is located 11 kms North of Madurai Airport. Map: https://goo.gl/maps/AKUB9LuoaeLY6NLLA About Kulacchirai Nayanar In devotion to Siva Bhaktas, Kulacchirai Nayanar excelled. He was born in Manamerkudi, in the Pandyan kingdom. This place was frequently graced by Siva Bhaktas. Kulacchirai Nayanar was the leader as well as the supporter of the people. To him adoration of Siva Bhaktas was equal to adoration of Lord Siva Himself. He saw no difference between Siva Bhaktas and Siva. He was the Prime Minister of the Pandyan king. Yet, he regarded himself as the slave of Siva Bhaktas. He was the richest man in the place: yet, to him wealth was only dust. Nothing belonged to him: it was the property of Siva Bhaktas. Even Sambandar extolled his virtuous qualities in a song. Nayanar was an able soldier and administrator. Yet, his mind was ever absorbed in the Lord. He helped the queen in stemming the tide of the evil influence of Jainism. Nayanar invited Sambandar to Madurai to fight this evil influence. The Jains set fire to Sambandar’s camp. Sambandar sang a song. The fire was extinguished. The Pandyan king had high fever, which the Jains could not cure, but which was cured by the sacred ash which Sambandar applied on him. Sambandar argued with the Jains and defeated them. Kulacchirai sent the defeated Jains to the gallows. He served the Siva Bhaktas and finally attained Siva’s Abode. Mukthi Sthalam of Four Nayanmars Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. Arulmigu Meenakshi Sundaraswarar Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ How to get there: The temple is located 11 kms North of Madurai Airport. Map: https://goo.gl/maps/AKUB9LuoaeLY6NLLA About Arulmigu Meenakshi Sundaraswarar Temple Meenakshi Amman Temple, also known as Minakshi-Sundareshwara Temple, is one of the oldest and most important temples in India. Located in the city of Madurai, the temple has a great mythological and historical significance. It is believed that Lord Shiva assumed the form of Sundareswarar (the handsome one) and married Parvati (Meenakshi) at the site where the temple is currently located. Renowned for its astonishing architecture, Meenakshi Temple was nominated as one of the wonders of the world, but couldn’t make it into the list of ‘Seven Wonders of the World’. However, the temple is definitely one of the ‘Wonders of India’. It is also one of the main attractions of South India with thousands of devotees thronging it every day. During the ‘Tirukalyanam Festival,’ which takes place over a period of 10 days, the temple attracts more than a million devotees. Mukthi Sthalam of Four Nayanmars Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. Jeevasamadhi of Sundarnandar Siddhar The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ Source: https://www.culturalindia.net/indian-temples/meenakshi-temple.html The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Ninra Seer Nedumara Nayanar (49) Mukthi Place, Arulmigu Meenakshi Sundaraswarar Temple, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/ninra-seer-nedumara-nayanar-49-mukthi-place-arulmigu-meenakshi-sundaraswarar-temple-madurai-tamil-nadu/) - Arulmigu Meenakshi Sundaraswarar Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ How to get there: The temple is located 11 kms North of Madurai Airport. Map: https://goo.gl/maps/AKUB9LuoaeLY6NLLA About Ninra Seer Nedumara Koon Pandyan, the Pandyan king, was ruling in Madura. He was called Koon Pandyan because of his hunchback. He was himself a poet and he patronised the Tamil poets and established a Tamil Sangam. His wife was Mangayarkarasiyar. She was the daughter of a Chola king. She was an ardent devotee of Lord Siva. Kulacchirai Nayanar was his minister: and he was also a staunch devotee of Lord Siva. Tiru Jnana Sambandar has sung Padigams in praise of both. Koon Pandyan had fallen a victim to the influence of Jainism. The queen and the minister feared that unless something was done, Saivism would be wiped out. When Sambandar came to Madura and was staying outside the city, Kulacchirai Nayanar invited him into the city. The Jains tried in vain to destroy Sambandar. When Sambandar sang a song, the king’s hunchback was cured, as also his burning pain. He came back to Saivism. Since then he was known as Ninra Seer Nadumara Nayanar, as his hunchback had disappeared and he stood erect and tall. The Pandyan king then defeated the northern kings at Tirunelvely and spread Saivism there. Mangayarkarasiyar helped her husband a lot in this. Both the husband and the wife worshipped Sambandar with great faith and devotion. Their devotion to the Guru and love of Saivism earned His grace for them. Mukthi Sthalam of Four Nayanmars Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. Arulmigu Meenakshi Sundaraswarar Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ How to get there: The temple is located 11 kms North of Madurai Airport. Map: https://goo.gl/maps/AKUB9LuoaeLY6NLLA About Arulmigu Meenakshi Sundaraswarar Temple Meenakshi Amman Temple, also known as Minakshi-Sundareshwara Temple, is one of the oldest and most important temples in India. Located in the city of Madurai, the temple has a great mythological and historical significance. It is believed that Lord Shiva assumed the form of Sundareswarar (the handsome one) and married Parvati (Meenakshi) at the site where the temple is currently located. Renowned for its astonishing architecture, Meenakshi Temple was nominated as one of the wonders of the world, but couldn’t make it into the list of ‘Seven Wonders of the World’. However, the temple is definitely one of the ‘Wonders of India’. It is also one of the main attractions of South India with thousands of devotees thronging it every day. During the ‘Tirukalyanam Festival,’ which takes place over a period of 10 days, the temple attracts more than a million devotees. Mukthi Sthalam of Four Nayanmars Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. Jeevasamadhi of Sundarnandar Siddhar The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Mangayarkarasiyar Nayanar (50) Mukthi Place, Arulmigu Meenakshi Sundaraswarar Temple, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/mangayarkarasiyar-nayanar-50-mukthi-place-arulmigu-meenakshi-sundaraswarar-temple-madurai-tamil-nadu/) - Arulmigu Meenakshi Sundaraswarar Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ How to get there: The temple is located 11 kms North of Madurai Airport. Map: https://goo.gl/maps/AKUB9LuoaeLY6NLLA About Mangayarkarasiyar Nayanar Koon Pandyan, the Pandyan king, was ruling in Madura. He was called Koon Pandyan because of his hunchback. He was himself a poet and he patronised the Tamil poets and established a Tamil Sangam. His wife was Mangayarkarasiyar. She was the daughter of a Chola king. She was an ardent devotee of Lord Siva. Kulacchirai Nayanar was his minister: and he was also a staunch devotee of Lord Siva. Tiru Jnana Sambandar has sung Padigams in praise of both. Koon Pandyan had fallen a victim to the influence of Jainism. The queen and the minister feared that unless something was done, Saivism would be wiped out. When Sambandar came to Madura and was staying outside the city, Kulacchirai Nayanar invited him into the city. The Jains tried in vain to destroy Sambandar. When Sambandar sang a song, the king’s hunchback was cured, as also his burning pain. He came back to Saivism. Since then he was known as Ninra Seer Nadumara Nayanar, as his hunchback had disappeared and he stood erect and tall. The Pandyan king then defeated the northern kings at Tirunelvely and spread Saivism there. Mangayarkarasiyar helped her husband a lot in this. Both the husband and the wife worshipped Sambandar with great faith and devotion. Their devotion to the Guru and love of Saivism earned His grace for them. Mukthi Sthalam of Four Nayanmars Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. Arulmigu Meenakshi Sundaraswarar Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ How to get there: The temple is located 11 kms North of Madurai Airport. Map: https://goo.gl/maps/AKUB9LuoaeLY6NLLA About Arulmigu Meenakshi Sundaraswarar Temple Meenakshi Amman Temple, also known as Minakshi-Sundareshwara Temple, is one of the oldest and most important temples in India. Located in the city of Madurai, the temple has a great mythological and historical significance. It is believed that Lord Shiva assumed the form of Sundareswarar (the handsome one) and married Parvati (Meenakshi) at the site where the temple is currently located. Renowned for its astonishing architecture, Meenakshi Temple was nominated as one of the wonders of the world, but couldn’t make it into the list of ‘Seven Wonders of the World’. However, the temple is definitely one of the ‘Wonders of India’. It is also one of the main attractions of South India with thousands of devotees thronging it every day. During the ‘Tirukalyanam Festival,’ which takes place over a period of 10 days, the temple attracts more than a million devotees. Mukthi Sthalam of Four Nayanmars Meenakshi Amman Temple is mukti place of four out of 63 Nayanmars, namely Merchant Murthi who later became king, Minister Kulacchirai, King Ninra Seer Nedumara and Queen Mangayarkarasiyar. Jeevasamadhi of Sundarnandar Siddhar The temple premises also has the Jeevasamadhi of Sundarnandar Siddhar on the East side inside the temple. https://sannidhi.net/sannidhi/sundaranandar-siddhar-jeevasamadhi-meenakshi-amman-temple-madurai-tamil-nadu/ Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Sri Kulandai Ananda Swamigal Jeevasamadhi, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-kulandai-ananda-swamigal-jeevasamadhi-madurai-tamil-nadu/) - This is a Jeevasamadhi of Sri Kulandai Ananda Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. The Sri Yantra temple is next to the jeevasamadhi. How to get there His Samadhi Koil is in Madurai, 3.8 kms north west of Meenakshi Amman Temple. Map: https://goo.gl/maps/Ku5jKL8wMXTKxDow9 About Sri Kulandai Ananda Swamigal He is considered to be a reincarnation of the famous Trilanga Swami of Kasi. This small yet powerful shrine has the Samadhi of the saint with a Shiva Linga on top. A Sri chakra Meru has also been installed nearby, to which Puja was performed by the saint himself. There are innumerable tales of the greatness of this saint, who was brought up inside the Meenakshi temple itself. It is surprising that most of the Madurai devotees are themselves are not aware of this place. This samadhi was sanctified by none other than Sadguru Seshadri Swamigal of Tiruvannamalai. People who are interested in meditation must visit this shrine which radiates calmness and peace. There is a version that this swami is same as Sri Trilinga Swami of Kashi. Some of his life story is depicted in the Tamil movie "Sri Kanchi Kamakshi". He also established the Jayaveera Anjaneya temple at Madurai. Life History: He is considered as the son of Goddess Meenakshi. His parents(Sri AnnaSwami and Smt. TripuraSundari, who lived in Samayanallur near Madurai) had prayed to Goddess Meenakshi of Madurai to bless them with a child. The Goddess blessed them with twins. She instructed them in a dream that the eldest child, which the divine marks on his body, had to offered in her temple. As per the wishes of the Goddess with much reluctance, the child was left in the temple.The next day the parents wondered who would feed the child and visited the temple. They were surprised to see the child drinking milk when on one was nearby. The Goddess then instructed them that she would take full care of the child. From that day on, the child remained in the temple eating the food offered to the goddess. It was the time of king Tirumala Nayaka at Madurai. One of his ministers visited the temple and was surprised to see this child consuming the offerings to the goddess. The priests informed him that he was considered as the son of the goddess. He replied saying that if he was indeed the son of the Goddess then he should be able to walk on the water of the holy tank. The kid who was 5 years at that time, laughingly went and walked on the Pottramarai temple tank casually. The minister then apologized.He then informed the king Tirumala Nayaka who came to visit the Swami and seek his blessings. After a few years, the bodily parents of the Swami passed away. Swamiji moved away to Kashi. This incident needs a special mention. The mother of Swamigal was known by the name of Tripurasundari and both her parents were initiated into Sri Vidya worship. His mother had showered a lot of affection on all those who lived nearby. There was another child from a different family who grew up along by name Chokkalingam. When the mother died, Chokkalingam was not in the town and he came just after cremating the body. When the Chokkalingam felt very bad, Swami instructed that the mother had left some items for hin. When he went there and saw in the cremation ground - a portion of the dress and some jewels were left unburnt. He took them and kept it with him. The mother again came in his dream and asked him to keep those items and do puja every year by him and his family descendants. This tradition is still being carried forward for more than 350 years. There is a huge box which contains the items and it is taken out only once a year. The descendants of the family offer their puja and keep it back. There is also a small temple located in the place where the mother's items are placed. Trilinga Swami Swamiji then moved to Kashi at the age of 16 and became the must famed Trilinga Swami. He remained in Nirvikalpa Samadhi and stayed at Banaras for 150 years. He then travelled to Mount Kaliash, Badrinath, Kedarnath,Nepal and various other himalayan regions. He was worshipped by the king of Nepal. Hence, he is called as "Raja Poojitha".Then he came south to Sittalangudi near Madurai.He attained Samadhi there and it is said he took up another body. His Samadhi temple is still there at Sittalangudi and Pujas are being performed. Kadir Velappar In Tenkashi town in Tirunelveli district, he took the name of Kadir Velappar. His Mahasamadhi can be still seen in Kanni maramman koil street.Then he went back to Kashi, where he was instrumental in restoring the Kashi Viswanath and Bhairav temples. He also met the great saint Sri Ramakrishna Paramahamsa. In the year 1887, he instructed this disciples to put him in a big wooden box and drop it in the Ganga river. After this incident, he was seen again in south India.In 1919, he settled down in Batalagundu in a house which later became a temple. Regular pujas are being conducted along with the Maha meru to which Swamiji had performed puja. There are multiple versions of the story here. Some say, Swami reincarnated and some say he remained the same. Lot of research and discussions are going on this topic and this article will not get into any of it. Today the 7th or 8th generation of the Swami are still there is Batalagundu and it is their strong claim that the Trilinga Swami and Kulandai Ananda are one and the same. Mayamma One of the disciples of Swamiji who lived in human form till very recently was Mayamma of Kanyakumari. Her actual name was "Mayamayi". Even today, several of the older generation of the town of Kanyakumari remember her miracles. Several of my friends and relatives was seen her strange ways. Sri M (Mumtaz Ali) , the author of "Apprenticed to a Himalayan Master" mentions about meeting Mayamma and getting her blessings. She used to always sit near the sea in kanyakumari accompanied by a huge number of dogs. She used to go into the sea and come back after a long time. She would never go to any house or shop. But on very few occasions she entered any shop, the shop would see a hug business that day. Sri Gnananda Swamigal of Tapovanam has mentioned that she was a great yogi and more than 200 years old. Read More http://www.orientalzenz.com/2011/02/jeeva-samadhi-of-sri-kuzhanthaiananda.html - [Velliah Swamy Jeevasamadhi, Madurai, Tamil Nadu](https://sannidhi.net/sannidhi/velliah-swamy-jeevasamadhi-madurai-tamil-nadu/) - This is a Jeevasamadhi of Velliah Swamy. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is in Madurai, 350 m North of Meenakshi Amman Temple. Map: https://goo.gl/maps/1N6FqYc9rEvkRrms5 - [Arulmigu Ramalinga Swamigal Jeevasamadhi, Mannargudi, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-ramalinga-swamigal-jeevasamadhi-mannargudi-tamil-nadu/) - This is a Jeevasamadhi of Arulmigu Ramalinga Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is in Mannargudi. Map: https://goo.gl/maps/cZdktytCc4icNspb8 About Ramalinga Swamigal It seems around 1800 Ramalinga Swamigal was in the three nearby villages: Puthukkulam, Kuvalai Veli, and Kattikulam. Chellappa Swamigal was the disciple of Ramalinga Swamigal, and Mayandi Swamigal was the disciple of Chellappa Swamigal. Hence Mayandi Swamigal used to call himself as the hereditary of Soottukkol Ramalinga Swamigal. Soottukkol is a metallic stick, and it was always with Ramalinga Swamigal. When it was placed on the head of any bad person, it would burn the skin. Hence bad people were afraid to go near Ramalinga Swamigal. In Kattikulam he created five branches of different trees sprouting from the same trunk. Hence he was called “Anju Marathan” by the people. Even today the trunk portion is there in the Ramalinga Swamigal Temple at Kattikulam. It is at this temple that the parents of Mayandi Swamigal prayed for a male child, and got Mayandi Swamigal as their child. Once he was playing with other youths of the village. At the end of the game every one felt thirsty. To quench the thirst Ramalinga Swamigal just pressed a wooden stick into the ground, and a perennial spring came up. To day it is called “Ramar Theertham” at the western bank of Kattikulam irrigation Tank. Ramalinga Swamigal was going from Puthukkulam to Kattikulam. Incidentally, he left the bag on the bank of the tank in Puthukkulam. When he realized, he asked the fishermen to fetch the bag for him. But the fishermen did not oblige, since they were busy in trying to catch fishes in the tank water. Then Swamigal uttered “You may not get any fish at all.”Since then there is no fish in the tank even up to this day. His Jeeva Samadhi Temple is at Mannargudi in Thiruvaroor District. Every year his Aradhana is celebrated on Thai Poosam day, and annadhanam is arranged on every new moon day and full moon day. Read More https://www.soottukkole.org/history/ramalingam-swamigal/ - [Arulmigu Kattangudi Reddy Swamigal Jeevasamadhi, Kattangudi, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-kattangudi-reddy-swamigal-jeevasamadhi-kattangudi-tamil-nadu/) - This is a Jeevasamadhi of Arulmigu Kattangudi Reddy Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is in Kattangudi, 7.3 kms north of Aruppukkottai. Map: https://goo.gl/maps/JqZWgEV8hCKt31ea7 About Kattangudi Reddy Swamigal Kattangudi Reddy Swamigal was a guru of Mookiah Swamigal. Read More https://www.soottukkole.org/history/arulmigu-mookkaiah-swamigal/ - [Arulmigu Chellappa Swamigal Jeevasamadhi, Ekkakudi, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-chellappa-swamigal-jeevasamadhi-ekkakudi-tamil-nadu/) - This is a Jeevasamadhi of Arulmigu Chellappa Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is in Ekkakudi. Map: https://goo.gl/maps/gyA41LNZ31wqNyo48 About Chellappa Swamigal Chellappa Swamigal is the guru of Mayandi Swamigal. Chellappa Swamigal is a disciple of Ramalinga Swamigal. He served his guru, when the latter was in ; Chellappa Swamigal was born in Thanjakoor, a village via Thiruppachetti in Sivaganga District. When he came to Kattikulam around 1890, Mayandi Swamigal prayed to Chellappa Swamigal and became his disciple. There is Chellappa Swami Madam in Kattikulam, where sadhus take rest when they go to Rameswaram by walk Chellappa Swamigal was a great yogi and siddha purusha. He has cured illness of many devotees, and granted boons for getting children. He attained Mahasamadhi at Ekkakudi near Utharakosamangai in Ramnad District. Read More https://www.soottukkole.org/history/arulmigu-mookkaiah-swamigal/ - [Arulmigu Mayandi Swamigal Jeevasamadhi, Mannargudi, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-mayandi-swamigal-jeevasamadhi-mannargudi-tamil-nadu/) - This is a second Jeevasamadhi of Arulmigu Mayandi Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there His Samadhi Koil is in Mannargudi, inside the premises of Ramalinga Swamigal Jeevasamadhi temple. Map: https://goo.gl/maps/cZdktytCc4icNspb8 About Mayandi Swamigal Mayandi Swamigal was born in 1858 in Kattikuklam, a village about 40 km from Madurai on the route to Rameswaram. He was born due to the boon granted by Maha Siddha Purushar Soottukkol Ramalinga Swamigal to his parents Pitchai Velar and Kooththayi Ammal. Even as a child he revealed divine qualities; many times snakes used to roll over his body and spread their hoods over his head. As any other child he also went to school and helped his parents in making earthen pots. He read the writings of Siddha Purushas, available in the palm leaves in his house, and through constant japam and meditaton he attained Ashta Siddhis. He also visited Madurai Meenakshi Temple many times. Disturbed by the religious practices at his young age itself, his parents got him married to a relative, Meenakshi. Mayandi got one daughter, Meenakshi, and one son, Ganapathy. With this his family life came to an end. When Chellappa Swamigal, a disciple of Soottukkol Ramalinga Swamigal, came to his village, Mayandi became his disciple and took sanyasa. Though his family members did not permit, he left his home. He traveled to many holy places, and realized Nirvikalpa Samadhi at the Pothihai Hills in the south. Later he served his guru, Chellappa Swamigal, for some time. When his guru attained Mahasamadhi, Mayandi Swamigal finally settled in Thirukkoodal Malai in Thirupparankundram. Mayandi Swamigal has done yeoman service to spread bhakthi among the people of this region. During one of his visits to Madurai, Irulappa Konar prayed to him for a long life, in spite of the prediction of a shorter life of 26 years. Irulappa Konar is the only son of Karuppana Konar who was one of afew wealthy persons in Madurai. Mayandi Swamigal took Irulappa Konar to Karuppanendal at Kattikulam. There Swamigal laid himself down for 48 days and underwent the death sufferings of Irulappa Konar. Thus Swamigal saved him from early death. From that moment onwards Irualappa Konar became an ardent devotee of Swamigal. He spent all his wealth in the services of Swamigal. He built temples (one such temple is the Dhandapani Temple at the top of Thirukkoodal Malai) , Samadhis for other Siddha Purushas, Mandapams, etc. at Thirukkoodal Malai under the instructions of Swamigal. He also got the vision of Kasi Kshetram at Karuppanendal through the grace of Swamigal. Mayandi Swamigal celebrated all the important festivals in Thirupparankundram and other places by establishing mandapams at various places. He nominated local hereditary trustees for each mandapam. He himself conducted the one month long Navaneedha Perumal utsav every year during Tamil Adi Month, by taking the deity in different vahanas from Thirukkoodal Malai and upto Manamadurai though many villages. Because of His grace many families were benefited in terms of wealth, children, etc. He also helped many devotees attain Mukthi. Once He was traveling in a train to Manamadurai. Since he was not having ticket, the ticket examiner, an English man, got him down at some intermediate point by pulling the emergency chain. But the train could not be restarted, though nothing was wrong in the engine. After all the passengers prayed to Him, He got into the train. Then only the train could be started. This was reported by all dailies the next day, and the Railways made it free for all sanyasis to travel up to Rameswaram. Swamigal has also built many temples in different villages, and unearthed a Siva temple in a village called Marnadu. After establishing bhakthi cult among common people He attained Mahasamadhi in 1930. His Jeevasamadhi is at the foot-hill of Thirukkoodal Malai. This temple is maintained by the hereditary Trustees belonging to Irulappa Konar’s family. At the temple daily annadanam to about 60 sanyasis, and many annual festivals as established by Mayandi Swamigal are going on. At present thiruppani is going on to replace the 100 years old delapidated brick structure of Dhandapani Temple by a granite structure as per the written instruction of Swamigal. The cost estimate is around Rs.50 lakhs. Liberal donations are expected from devotees to complete the above task. Read More https://www.soottukkole.org/history/mayandi-swamigal/ - [Sri Walkeshwar Temple, Banganga, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/sri-walkeshwar-temple-banganga-mumbai-maharashtra/) - This is a consecrated linga of Shiva. You can make offerings and go close to the Deity. you can go and sit close. You can go to meditation states effortlessly. How to get there You can take a cab from any train station to the temple. Map: https://goo.gl/maps/U22iHnKSmXsPkTQPA About Walkeshwar Temple: Walkeshwar Temple, also known as the Baan Ganga Temple, is a temple dedicated to Lord Shiva located in Walkeshwar, near Malabar Hill neighbourhood, in South Mumbai precinct of the city of Mumbai, India. It is situated at the highest point of the city,[1] and close to the temple lies the Banganga Tank. Legend has it that Hindu god, Rama paused at that spot on his way from Ayodhya to Lanka in pursuit of the demon king, Ravana who had kidnapped his wife, Sita. Then Lord Rama was advised to worship Shiva lingam and he is said to have constructed the original linga of sand, after getting tired of waiting for his brother, Lakshman to bring an idol. The name is etymologically derived from the Sanskrit word for an idol made of sand -- Valuka Iswar, an Avatar of Shiva. As the story progresses, when Rama was thirsty, as there was no fresh water readily available (only sea water), he shot an arrow and brought Ganges over here. Hence Bana (arrow in Sanskrit) Ganges. The water that feeds the tank stems from an underground spring at that spot, despite its proximity to the sea. Source: https://en.wikipedia.org/wiki/Walkeshwar_Temple - [Babulnath Temple, Malabar Hill, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/babulnath-temple-malabar-hill-mumbai-maharashtra/) - This is a consecrated linga of Shiva. You can make offerings and go close to the Deity. you can go and sit close. You can go to meditation states effortlessly. How to get there You can take a cab from any train station to the temple. Map: https://goo.gl/maps/A3PopSfc5mHTNreTA About Babulnath: Legend has it that about two centuries ago, the southeast portion of the hilly terrain known as the Malabar Hill, where Lord Babulnath’s ancient temple is situated, belonged to one Panduranga, a rich goldsmith. His cattle were grazing around. Being grazing land, there was nothing to be taken care of by Babul, the caretaker of Panduranga’s cattle stock. Once it was noticed that a cow Kapila stopped giving milk. On enquiry, Babul reported that the very cow, before coming home reaches a point and suo-moto puts out all her milk. Babul could not explain the logic behind this, but had made Panduranga inquisitive. The very next day, Panduranga saw the scene again and he was overwhelmed when the said cow, Kapila was repeating her usual act. On reaching there a huge Shivalinga was found. It is the very place where the temple has been built. Source: https://www.babulnath.com/temple-history/ - [Shree Mahalakshmi Temple, Cumballa Hill, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/shree-mahalakshmi-temple-cumballa-hill-mumbai-maharashtra/) - This is a consecrated space of Mahakali, Mahalaxmi and Mahasaraswati in Mumbai, Maharashtra. You can make offerings and go close to the Deity. you can go and sit next to Hanuman shrine in front of the deity. You can go to meditation states effortlessly. How to get there You can take a cab from any train station to the temple. Map: https://goo.gl/maps/A3PopSfc5mHTNreTA About Mahalaxmi Temple: Shri Mahalakshmi Temple is located at the North of the Malbar Hill on Bhulabhai Desai Road, Mumbai 400 026. The beauty of the temple, its mythological importance, its proximity to the seashore and its Dhwjstambha all combine together to make the place a wonderful tourist attraction, as well. Situated within the Municipal ’D’ ward, the Mahalakshmi Temple precinct is bound by the sea on the western and northen edges and Bhulabhai Desai Road on the east and south. This temple is dedicated to the three deities Shri Mahakali or Durga (Destroyer of Demon), Shri Mahalakshmi (Goddesses of Wealth) and Shri Mahasaraswati (Goddesses of Learning). In the month of March/April and September/October i.e.during Chaitra and Ashwin Navaratra , the Sun rays of rising sun fall on the deities for few minutes. On entering into the temple compound one sees about 10.60 meters high single wooden block covered with silver sheets Dhwajstambh and also Deepmala carved in stone. Then on entering the Sabhamandap one sees a Lion (covered with silver) fixed in the centre of the Sabhamandap facing the deities. The area of the Sabhamandap facing the deities is approximately 12.10 meters X 9.10 meters. There are 27 apex tops on the Sabhamandap, two wooden idols of Jay-Vijay covered with silver located on two sides of main door of Gabhara. There are small idols of Shri Ganpati and Vithal - Rukhamini on two sides outside Gabhara or the Sancto Sanatorium. The gabhara is about 11meters X 11 meters. On entering in the Gabhara devotee first gets darshan of three deities (i.e. Mahakali, Mahalakshmi and Mahasarswati and on the top of the simhasana there is Annapurna.). The throne of the deities is beautifully carved and part of it is covered with carved silver sheets. The top i.e Kalash of the temple is about 15 meters in height. On the main gate of Gabhara there is “Shreeyantra” also known as “ Laxmi Yantra”. The entire ‘SIMHASAN’ in the gabhara is covered with beautifully carved silver sheets with elephants and peacocks on the front side pillars. Source: https://mahalakshmi-temple.com/about_temple.asp - [Shree Siddhivinayak Temple, Prabhadevi, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/shree-siddhivinayak-temple-prabhadevi-mumbai-maharashtra/) - This is a consecrated space of Shree Siddhivinayak Temple, Prabhadevi, Mumbai, Maharashtra. You can make offerings and go close to the Deity. This place is very crowded however you can go and sit next to Hanuman shrine in front of the Siddhivinayak shrine. You can go to meditation states effortlessly. How to get there You can take a cab from any train station to the temple. Map: https://goo.gl/maps/qy9txinee4YcknJt7 About Siddhivinayak Temple: Shree Ganesh is the first to be worshipped before beginning any new project or venture as he is the destroyer of obstacles (Vighnaharta). This is Shree Siddhivinayak Ganapati Temple at Prabhadevi in Mumbai, a two-century-old Temple that fulfills the desires of the worshipers. The city of Mumbai is a mute witness to places of worship & historical interest, which are not only popular but also of archaeological importance. Arguably the most popular & significant places of worship are the Shree Siddhivinayak Ganapati Mandir situated at Prabhadevi. This temple was first consecrated on Thursday 19th November 1801, a fact that is noted in government records. The temple then was a small structure housing the black stone idol of Shree Siddhivinayak, which was two and half feet wide. The outstanding feature of this deity is the tilt of the trunk to the right side. The idol has four hands (Chaturbhuj), which contains a lotus in upper right, a small axe in upper left, holy beads in the lower right and a bowl full of Modaks (a delicacy which is a perennial favorite with Shree Siddhivinayak). Flanking the deity on both sides are Riddhi & Siddhi, goddesses signifying sanctity, fulfillment, prosperity and riches. Etched on the forehead of the deity is an eye, which resembles the third eye of Lord Shiva. Shree Ramkrishna Jambhekar Maharaj & Shree Swami Samarth Whenever Shree RamKrishna Jambhekar Maharaj, living in the Prabhadevi area of Mumbai visited Akkalkot for darshan of Shree Swami Samarth, Shree Swami Samarth came out of his Samadhi & greeted him. There used to be a spiritual discussion between the two for hours, Under the banyan tree there. just as a mother waits anxiously for her child, & she rejoices when she meets her child, Shree Swami Samarth had affection for Shree ram Krishna Jambhekar Maharaj. One such night, when Shree Jambhekar Maharaj was sitting with Shree swami Samarth, Shree swami Samarth asked him, “What do you wish to have, Ramakrishna?” At that time Shree Jambhekar asking Shree Swami for nothing for himself said to Swami Samarth, “If you give something, please give glory to my Shree Siddhivinayaka!” On hearing this, Shree Swami Samarth was delighted. The idea of achieving goals in one wish that on giving glory to Shree Siddhivinayak the flow of the devotees will continue to bless the devotes for ever! He blessed Shree Jambhekar with divine arms, took him closer with love and said, “What a wisdom you have! I am lucky to have such a discaple. When you return to Mumbai, visit your Shree siddhivinayaka of Prabhadevi. There you plant a sapling of Mandara. As you Mandar will grow inch by inch, so will Shree siddhivinayak grow. On the day when the Mandar will flourish, Shree siddhivinayak will be flourishing with glory. Shree Swami Samarth said. ‘Tathastu’ & disappeared towards the banyan tree. After a few moments Shree Jambhekar Maharaj came to his mind. Four days after when Maharaj returned to Prabhadevi, he planted a sapling of Mandar on the then coming Tuesday in the temple of Shree siddhivinayak. Joining hands at the place, he prayed, Shree Swami Samartha, I have done my work. You pleace fulfill my wish.” Saying this, Shree Jambhekar Maharaj stood before Shree Shree Siddhivinayaka for a few moments & said “ O Ganaraya, may the word given by Shri Swami Samarth come true and may you attain glory in this world. By the blaze of that glory, may thousands of devotees get attracted towards you. May the wishes of all the devotees come true. Today’s glorious and wish-fulfilling Shree Siddhivinayak gives realization of this event every moment. Source: https://mumbaicity.gov.in/tourist-place/siddhivinayak-temple/ - [H.H Shrimath Madhavendra Thirtha Swamiji Jeevasamadhi, Banganga, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/h-h-shrimath-madhavendra-thirtha-swamiji-jeevasamadhi-banganga-mumbai-maharashtra/) - This is a jeevasamadhi of H.H Shrimath Madhavendra Thirtha Swamiji at Kashi Math, Banganga. You cannot go close to the jeevasamadhi. You can go to meditation states effortlessly. How to get there You can take a cab from any train station to the temple. Map: https://goo.gl/maps/qTN7A3w8nLUFKMD29 About H.H Shrimath Madhavendra Thirtha Swamiji Shrimath Madhavendra Thirtha became the seventh head of Shree Kashi Math Samsthan after the passing away of the earlier head of the Samsthan, Shrimath Devendra Thirtha in Bantwal. He had installed the principal idol in Shri Bindu Madhava Temple in the Math Samsthan premises in Banaras. He had travelled widely and when he was in Gurupur (in South Kanara) he installed Shri Varadaraja Venkataramana in the temple. The relevant Pratistha Shloka is as follows: Every day in the evening Deepa Namaskar Shlokas are recited in the temple. One of them refers to the installation of the idols of the Lords by the Swamiji: This temple was installed some time about 1742. H.H Shri Swamiji purchased some land in Banaras for Math expansion and some land in Walkeshwar, Bombay, more than two hundred years ago. It was he who founded Shree Kashi Math premises in Walkeshwar, where ultimately he entered Jeevanta Samadhi. His Vrindavan is in the Math premises in Bombay. A few stars shine in the spiritual firmament of India, the stars which have entered Samadhi while still alive. Sant Jnaneshwar at Alandi, Raghavendra Swamiji of Mantralaya and Madhavendra Thirtha of Shree Kashi Math Samsthan in Walkeshwar are perhaps the only three personages who had attained Jeevanta Samadhi in India. It is believed by the devotees that these great men are still living in the Samadhi and grant all the wishes of the devotees who seek refuge in them. Earlier, H.H Shri Swamiji had initiated two vatus into sanyasa and named them Shrimath Jnaneendra Thirtha and Shrimath Yadavendra Thirtha III. Since both these Shishya-Swamijis passed away, while the Guru Swamiji was still alive (outside the Vrindavan), he initiated a third one into sanyasa and called him Shrimath Upendra (II) Thirtha. After thus ensuring the continuation of the Guru Parampara of Shree Kashi Math Samsthan H.H Shri Swamiji entered the Samadhi, while still alive on Shravana Shuddha Panchami of Manmath Samvatsara, Sh. Sh. 1667 corresponding to Tuesday, 1st August 1775. A miracle is associated with this Vrindavan in Walkeshwar. It is said that upto a few decades ago, the sound of the wooden padukas of H.H Shri Swamiji walking towards and from the lake lying in’ front of the Math buildings could be heard. It is said that Shrimath Sukrathindra Thirtha Swamiji had heard such sounds many a time. On one specific occasion, when Shrimath Sukrathindra Thirtha was camping in Walkeshwar, he was on the way to take bath early in the morning, and he saw some tapasvi (Shrimath Madhavendra Thirtha) walking towards the lake with wooden padukas on. He had heard the sound of the padukas. This was reported by him to his Shishya-Swami, who had told this to the author. On another occassion, someone by name of Narasimha of Mulki (South Kanara) wanted to test the divine presence of H.H Shri Swamiji by the side of the Vrindavan in Walkeshwar. One night he slept on the raised portion in front of the Vrindavan and blocked the way which Shrimath Madhavendra Thirtha would follow to go to the lake. Next morning he was found to lie below the steps by the side of the Tulsi plant, without a single scratch on his body, as if someone had carefully lifted him while he was asleep and laid him on the ground by the side of the Tulsi plant and cleared the way, which was earlier blocked by him. From that day onwards he believed in the perpetual presence of H.H Shri Swamiji in the Vrindavan. He believed that H.H Shri Swamiji himself lifted him and laid him on the floor. It is the belief of the devotees that if they pray in front of the Vrindavan of H.H Shri Swamiji, he would definitely grant the wish. When Shrimath Sudhindra Thirtha Swamiji was camping in Walkeshwar Kashi Math, a few unemployed youths took refuge in H.H Shri Swamiji and described their plight. H.H Shri Swamiji suggested a solution – “Bow every day in front of the Vrindavan of Shrimath Madhavendra Thirtha Swamiji and perform any seva. Your wishes will be granted”. They did accordingly and they did get suitable employment within a short time. Source: https://www.kashimath.org/h-h-shrimath-madhavendra-thirtha-swamiji/ - [Manmaneshwar Mahadev, Hadigaun, Kathmandu, Nepal](https://sannidhi.net/sannidhi/manmaneshwar-mahadev-hadigaun-kathmandu-nepal/) - This is a linga of Manmaneshwar Mahadev. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The Temple is located in Hadigaun. https://goo.gl/maps/rQm4fnLjrehsCK1x6 - [Katyayani Temple, New Baneshwar, Kathmandu, Nepal](https://sannidhi.net/sannidhi/katyayani-temple-new-baneshwar-kathmandu-nepal/) - This is a consecrated temple of Katyayani Devi, a form of Durga. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located at New Baneshwar Map https://goo.gl/maps/r8inGGVvhcQLguDo8 About Katyayani Katyayani (कात्यायनी) is an aspect of Mahadevi and the slayer of the tyrannical demon Mahishasura. She is the sixth among the Navadurgas, the nine forms of Hindu goddess Durga who are worshipped during the festival of Navaratri.[1] She is depicted with four, ten or eighteen hands. This is the second name given for Goddess Adi Parashakti in Amarakosha, the Sanskrit lexicon (Goddess Parvati names- Uma, Katyayani, Gauri, Kali, Haimavati, Ishwari). In Shaktism, she is associated with the fierce forms of Shakti or Durga, a warrior goddess, which also includes Bhadrakali and Chandika,[2] and traditionally she is associated with the colour red, as with Goddess Parvati, the primordial form of Shakti, a fact also mentioned in Patanjali's Mahabhashya on Pāṇini, written in 2nd century BCE.[3] She is first mentioned in the Taittiriya Aranyaka part of the Yajurveda. Skanda Purana mentions her being created out of the spontaneous anger of Gods, which eventually led to slaying the demon, Mahishasura, mounted on the lion. This occasion is celebrated during the annual Durga Puja festival in most parts of India.[4] Her exploits are described in the Devi-Bhagavata Purana and Devi Mahatmyam, part of the Markandeya Purana attributed to sage Markandeya Rishi, who wrote it in Sanskrit ca. 400-500 CE. Over a period of time, her presence was also felt in Buddhist and Jain texts and several Tantric text, especially the Kalika Purana(10th century), which mentions Uddiyana or Odradesa (Odisha), as the seat of Goddess Katyayani and Lord Jagannath[citation needed].[5] In Hindu traditions like Yoga and Tantra, she is ascribed to the sixth Ajna Chakra or the Third eye chakra and her blessings are invoked by concentrating on this point. Read More https://en.wikipedia.org/wiki/Katyayani - [Baaneshwar Maateshwar Jyotirlinga, Baneshwar, Kathmandu, Nepal](https://sannidhi.net/sannidhi/baaneshwar-maateshwar-jyotirlinga-baneshwar-kathmandu-nepal/) - This is a Baaneshwar Jyotirlinga, one of the 64 Shiva Jyotirlinga. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there The Temple is located inside Ratna Rajya School . Originally the main area of बाणेश्वर is currently Mid - Baneshwor area . As the way of pronouncing बाणेश्वर changed it eventually became Baneshwor (बानेश्वर) . https://goo.gl/maps/VrZxzmSSDGKrapUP8 About Baaneshwar Maateshwar Jyotirlinga Temple It says Baanasur came and meditated here so it is known as Baaneshwar Jyotirlinga. - [Neel Saraswati Temple, Gairidhara, Kathmandu, Nepal](https://sannidhi.net/sannidhi/neel-saraswati-temple-gairidhara-kathmandu-nepal/) - This is a consecrated temple of Goddess Neel Saraswati, one of the forms of Tara Goddess. Tara is one of ten Dasmahavidhya goddesses. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located at Neel Saraswati Than in Gairidhara https://goo.gl/maps/1QBgRuMfXSJ2WF9n9 About Neel Saraswati Temple The temple of Neel Saraswati located in Lazimpat, Kathmandu. The temple of Nilsaraswati, the presiding deity of the legislature, is very famous for the students. These idols of Saraswati are seen holding harps, books and garlands in their hands. According to the Devmala genealogy, Gunakamdev is said to have established this temple. Some people have said that this idol is from the end of Mallakal period. This idol has been worshiped by Buddhists as Manjushri and by Hindus as Saraswati. On the day of Basant Panchami or Shri Panchami, worship is performed by Tantric method. In this temple, Saraswati Puja is also performed on the same day, so the students are very crowded in this temple. About Tara In Hinduism, the goddess Tara (Sanskrit: तारा, Tārā) is the second of the Dasa (ten) Mahavidyas or "Great Wisdom goddesses", and is a form of Adishakti, the tantric manifestation of Parvati. Her most famous centre of worship is the temple and the cremation ground of Tarapith in West Bengal, India. Her three most famous forms are Ekajaṭā, Ugratara, and Nīlasarasvatī (Neelasaraswati or Neela Saraswati or Neelsaraswati).[1] The commonly known origin of Tara is from the 17th chapter of the Rudrayāmala which describes the initial unsuccessful attempts of the brahminical sage Vasiṣṭha in the worship of the deity (his initial locations are usually placed by the ocean or in Kāmākhyā according to the Brahmayāmala) and the subsequent meeting of Vishnu in the form of Buddha in the region of Mahācīna and his eventual success by the means of kaula rites which employ the five makāras of Shaakta kaula tantra. She is also described as the form of the Atharvaveda (atharvavedaśākhinī).[2] Her Bhairava is described as Akṣobhya in the Todala tantra because he drank the deadly halāhala poison without agitation (a-kṣobha).[3] According to the Svatantra Tantra, Tara protects her devotees from difficult (ugra) dangers and so she is also known as Ugratārā.[4] The goddess is all-pervading and also manifests on Earth.[4] A devotee who attains success in her mantra is said to get the ability to create poems, gain a complete understanding of all the Shastras and attain moksha.[4] Read More https://en.wikipedia.org/wiki/Tara_(Mahavidya) - [Shantikar Acharya Samadhi, Shantipur, Swayambhunath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/shantikar-acharya-samadhi-shantipur-swayambhunath-kathmandu-nepal/) - This is a Samadhi of Shantikar Acharya. You cannot enter the temple beyond the first gate which is also accessible only during full moon nights. But there is a place to sit and meditate outside the temple. You can go into meditative states here effortlessly. How to get there Shantipur is 1 minute walk north of Swayambhunath Mahachaitya. Swayambhunath is located on the eastern side of Kathmandu Valley next to ring road. Map: https://goo.gl/maps/cb8pZnNA6c6dQZrRA About Shantikar Acharya, First Vajracharya The inconspicuous temple of Shantipur, “City of Peace,” is located on the north side of Swayambhu Hill. Shantipur is regarded as the most sacred and secret of all the esoteric shrines of Newar Buddhism. Dedicated to Chakrasamvara, it is said to cover the entrance to an underground network of rooms that connects with the hidden inner core of the Swayambhu Stupa. The first vajracharya of Newar Buddhism, the tantric master Shantashri or Shantikar Acharya, is believed to still reside in these caves to this day, in a rainbow body or as a Chakrasamvara icon. No one is allowed to enter the temple other than vajracharya priests, although visitors are permitted to enter as far as the porch. King Prachanda Dev becomes Shantikar Acharya to protect Swayambhu Dharmadhatu It was when King Prachanda Dev was meditating on the Vajrakuta Parvata, Manjushri appeared to him, and explaining that in the next era, the Kali Yuga, it would be difficult to preserve the Swayambhu Dharmadhatu, he instructed the king to build a stupa to cover and protect it. Accordingly the king took the Vajracharya ordination as a necessary prerequisite for building the stupa and was thereafter known as Shantikar Acharya. Then he covered the Swayambhu Dharmadhatu with a precious stone and built a stupa with the images of the five tathagatas around it. He also built the temples of the five elements Vayupur, Vasupur, Agnipur, Nagpur, and Akasapur (Currently known as Shantipur), and retired to the Akasapur Temple to meditate. It is said that he is still there in samadhi, in one of the lower rooms of that temple. 1500 Years and Counting Northwest of the main stupa is another important shrine known as Shantipur. It is also called Akashpur (Sky Place) which represents the fifth element and has a fascinating legend. It looks like a simple structure but it carries huge cultural importance. This pur is made as a sky element so it is named ‘Samwarpur‘ and later ‘Santipur‘. This pur is popular by the name of Shantikar Acharya who requested king Gunakamdev to build Swayambhu. Shantikar was a king named Prachanda dev before he became saint. He came here on a pilgrimage and later became saint practicing various tantras. Shantipur a box shaped temple is a place where it is believed to be a underground chamber. Here, you’ll feel different vibes, mysterious atmosphere when you enter this temple infront of the door to the underground chamber. It’s a secret place which is always locked and concealed, door to the underground chamber. It is believed that immortal Shantikar Acharya lives in this underground chamber doing meditation. He is the 8th century Tantric master who is believed to be in a mystic living state from many centuries with his tantric powers. It is said that Shantikar Acharya has locked himself in a underground chamber since 5th century and vowed to remain inside until he is needed by the people of Kathmandu. He has been there for 1500 years and has the power over the weather. Before he went into Shantipur he said “I’ll come out only when there will be no Buddhist in Kathmandu valley”. It is believed that when there is no rain in Kathmandu, the King must enter the underground chamber and Shantikar will give a secret mandala. This mandala needs to be brought outside of the temple and shown to the sky then rain begins to fall. Frescoes painted on the inside temple walls depict when last this occurred in 1658. Read More https://www.nekhor.org/padmasambhava/nepal/swayambhu https://fpmt.org/mandala/archives/older/mandala-for-1987/october/secrets-of-the-kathmandu-valley/ http://www.swayambhunath.com/shantipur/ - [Vatsaleshwari Temple, Pashupatinath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/vatsaleshwari-temple-pashupatinath-kathmandu-nepal/) - This is a consecrated temple of Shree Vatsaleshwari Devi, Parvati at Pashupatinath Kshetra, Kathmandu. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located near the Bagmati bridge on top of ghats. Map https://goo.gl/maps/L2CRf1cQhLXBFMBU8 About Vatsaleshwari Vatsaleshwari temple near the bridge of Bagmati on the Pashupatinath of Kathmandu. This pagoda style temple built in a unique pattern of woodwork is very attractive. There is no idol inside this temple. There is only a mechanical pavilion. It is believed that Mother Parvati has invisible power in that mandapa. Vatsaleshwari is mentioned as another name of Parvati in Nepal Mahatma. Under the mandapa of this temple, worship is done by invoking Bhairav. Parvati's other name is Vatsaleshwari and she is also worshiped as Siddhalakshmi. In this temple, on the day of Chaite Oushi, Naxal Bhagwati is brought and Vatsaleshwari is worshiped. According to the Nepal Mahatmya Pashupatipuran, Gauri Devi expressed her desire to live with Pashupatinath on the side of Bagmati. It seems that Gauri named Vatsaleshwari was there by the order of Lord Shankara. Patsupatinath was renamed Vatsaleshwari after Kailash refused to return to this place and expressed her desire to stay with her husband. Before worshiping Pashupatinath, the elders still bathe in Bagmati and visit Vatsaleshwari only after visiting Pashupatinath from the east gate. According to the Devmala genealogy, after the appearance of Guhyeshwari along with her gang, these goddesses have remained in the form of Tejasvi and Ugrapeeth. In the time of King Shivadev, the tradition of worshiping on the day of Baishakh Shukla Ekadashi was established. - [Shree Bhuwaneshwori Temple, Pashupatinath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/shree-bhuwaneshwori-temple-pashupatinath-kathmandu-nepal/) - This is a consecrated temple of Shree Bhuwaneshwori Devi, one of ten Dasmahavidhyas at Pashupatinath Kshetra, Kathmandu. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located just outside of the western gate of Pashupatinath temple outer perimeter. Map https://goo.gl/maps/tGvsdQuwAYnwbq5P9 About Katyayani Bhuvaneshvari (Sanskrit: भुवनेश्वरी, IAST: Bhuvaneśvarī) is a Hindu goddess. She is the fourth amongst the ten Mahavidyagoddesses in Shaktism, and one of the highest aspects of Mahadevi. She is identified as Adi Parashakti in the Devi Bhagavatam. The word Bhuvaneshvari is a compound of the words Bhuvana Iśwari, meaning "Goddess of the world" or "Queen of the universe", where the worlds are the tri-bhuvana or three regions of bhūḥ (Earth), bhuvaḥ (atmosphere) and svaḥ (Heavens). Read More https://en.wikipedia.org/wiki/Bhuvaneshvari - [Shri Galeshwar Baba Samadhi, Galeshwar Ashram, Devghat, Nepal](https://sannidhi.net/sannidhi/shri-galeshwar-baba-samadhi-galeshwar-ashram-devghat-nepal/) - This is Samadhi of Shri Galeshwar Baba (Shri Iswarananda Brahmachari). There is a place to sit and meditate next to the Samadhi. You can go into meditative states here effortlessly. How to get there The Samadhi is located at holy place of Devghat, 2 mins walk south of Siddheshwar Mahadev Temple inside the Galeshwar Ashram premises. The Samadhi temple is located 6 km North of Narayagarh, Bharatpur. Local buses are available from Narayangarh to Devghat brigde. Map: https://goo.gl/maps/91ABC31YEttERkMJ7 About Galeshwar Baba He was Astanga Yoga Siddha. He founded Galeshwar Ashram and Veda Vedanga School at Devghat. He performed 24 times Gayatri Purashcharan and consecreated Jyotirlingeshwar Temple. He used to Practice Yoga Trikal Mantra Sadhana. He used to take the form of a tiger and python. People who were in company of the Baba say that he had a large clay pot which could supply rice continuously. Even if it was finished, it would be full if they went back and checked the pot again. Read More https://galeshwarashram.org.np/ - [Barahakshetra Temple, Barahakshetra, Nepal](https://sannidhi.net/sannidhi/barahakshetra-temple-barahakshetra-nepal/) - This is a consecrated temple of Baraha Deity. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe temple is located on the way to Barahakshetra, 22 kms North West of Dharan. The best way is to take your own vehicle or take an auto. Map: https://goo.gl/maps/xrHytH6475LSGxUo6 About Barahakshetra Barahachhetra (also Barahakshetra or Varahakshrata; Nepali: वराहक्षेत्र) is a Hindu and Kirat piligram site[1] which remains between the confluence of Koka and Koshi rivers in Barahakshetra, Sunsari of Koshi Province, Nepal. This place is one of Nepal's oldest shrines mentioned in Puranas including Brahma Purana, Varaha Purana and Skanda Purana and even mentioned and glorified in the Mahabharata epic. In Barahachhetra, the Varah, an incarnation of Vishnu is worshiped. Barahachhetra is one of the Char Dham in Nepal.[2][3] This place is located at about 5 km North West from Dharan in Sunsari district. The present appearance of the original temple of Barahachhetra was made in 1991 BS. The temple was rebuilt by Juddha Shamsher for the last time in 1991 BS after the temple was demolished by the earthquake of 1990 BS. There are 9 temples including that of Laxmi, Panchayan, Guruvarah, Suryavarah, Kokawarah and Nageshwar and many hospices in Barahachhetra. Statues of more than 1500 years old have been found in this place. Pilgrims come all seasons but special fete is organised in occasions of kartik purnima and makar sakranti. People from India prefer to come Barahachhetra in kartik purnima and people from hilly Nepal generally come at makar sakranti. Except this, huge number of pilgrims arrive at rishi panchami, byas panchami, fagu purnima and other ekadashis or other fasts and festive days. Each day seems like a fete due to regular flow of people. Lord Vishnu, by taking the incarnation of Varaha or Baraha protected the earth from being submerged into Patala (underworld) with his long tusk. Then the Lord sat with his wife Laxmi at the bank of Koshi River in the lap of Himalayas and hills. So, the place bore its name after that event. There is a big and beautiful image of the Baraha incarnation of Lord Vishnu. Sourcehttps://en.wikipedia.org/wiki/Barahakshetra - [Chinnamasta Temple, Chatara, Barahakshetra, Nepal](https://sannidhi.net/sannidhi/chinnamasta-temple-chatara-barahakshetra-nepal/) - This is a consecrated temple of Chhinnamasta Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe temple is located on the way to Barahakshetra, 15 kms West of Dharan. The best way is to take your own vehicle or take an auto. Map: https://goo.gl/maps/L3pQMP1SJuX9bqUe9 About Chhinnamasta Chhinnamasta (Sanskrit: छिन्नमस्ता, Chinnamastā, "She whose head is severed"), often spelled Chinnamasta, and also called Ch(h)innamastika and Prachanda Chandika and Jogani Maa (in western states of India), is a Hindu goddess (Devi). She is one of the Mahavidyas, ten goddesses from the esoteric tradition of Tantra, and a ferocious aspect of Mahadevi, the Hindu Mother goddess. The self-decapitated nude goddess, usually standing or seated on a divine copulating couple, holds her own severed head in one hand and a scimitar in another. Three jets of blood spurt out of her bleeding neck and are drunk by her severed head and two attendants. Chhinnamasta is a goddess of contradictions. She symbolises both aspects of Devi: a life-giver and a life-taker. She is considered both a symbol of sexual self-control and an embodiment of sexual energy, depending upon interpretation. She represents death, temporality, and destruction as well as life, immortality, and recreation. The goddess conveys spiritual self-realization and the awakening of the kundalini – spiritual energy. The legends of Chhinnamasta emphasise her self-sacrifice – sometimes coupled with a maternal element – sexual dominance, and self-destructive fury. Chhinnamasta is worshipped in the Kalikula sect of Shaktism, the Goddess-centric tradition of Hinduism. Though Chhinnamasta enjoys patronage as one of the Mahavidyas, temples devoted to her (found mostly in Nepal and eastern India) and her public worship are rare. However, she is a significant Tantric deity, well known and worshipped among esoteric Tantric practitioners. Chhinnamasta is closely related to Chinnamunda – the severed-headed form of the Tibetan Buddhist goddess Vajrayogini. Sourcehttps://en.wikipedia.org/wiki/Chhinnamasta - [Mahakali Temple, Bhaktapur, Nepal](https://sannidhi.net/sannidhi/mahakali-temple-bhaktapur-nepal/) - This is a consecrated space of Mahakali Devi. There is a place to sit and meditate. You can go into meditative states here effortlessly. The temple premises also contains the Jeevasamadhi of a Yogi. How to Get thereThe temple is located 11.6 kms East of Tribhuvan International Airport. Map: https://goo.gl/maps/K2AtMeAi1GKgYBQ36 About Mahakali Mahakali (Sanskrit: महाकाली, romanized: Mahākālī) is the Hindu goddess of time and death in the goddess-centric tradition of Shaktism. Similar to Kali, Mahakali is a fierce goddess associated with universal power, time, life, death, and both rebirth and liberation. She is the consort of Bhairava, the god of consciousness, the basis of reality and existence. Mahakali, in Sanskrit, is etymologically the feminised variant of Mahakala, or Great Time (which is interpreted also as Death), an epithet of the deities Narasimha and Shiva in Hinduism. Mahakali's origin is contained in various Puranic and Tantric Hindu Scriptures (Shastras). In the texts of Shaktism, she is variously portrayed as the Adi-Shakti, the Primeval Force of the Universe, identical with the Ultimate Reality, or Brahman. She is also known as the (female) Prakriti or World as opposed to the (male) Purusha or Consciousness, or as one of three manifestations of Mahadevi (The Great Goddess) that represent the three Gunas or attributes in Samkhya philosophy. In this interpretation Mahakali represents Tamas or the force of inertia. A common understanding of the Devi Mahatmya ("Greatness of the Goddess") text, a later interpolation into the Markandeya Purana, considered a core text of Shaktism (the branch of Hinduism which considers Durga to be the highest aspect of Godhead), assigns a different form of the Goddess (Mahasaraswati, Mahalakshmi, and Mahakali) to each of the three episodes therein. Here, Mahakali is assigned to the first episode. She is described as an abstract energy, the yoganidra of Vishnu. Sourcehttps://en.wikipedia.org/wiki/Mahakali - [Shree Bagalamukhi Temple, Lalitpur, Nepal](https://sannidhi.net/sannidhi/shree-bagalamukhi-temple-lalitpur-nepal/) - This is a consecrated space of Goddess Shree Bagalamukhi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe temple is located inside the premises of Kumbheswar Mahadev Temple premises. It is located 6 kms South West of Tribhuvan International Airport. Map: https://goo.gl/maps/Zp8j2zbiBX8hfCuT8 About Shree Bagalamukhi TempleOne of the famous temples of Devi in Kathmandu, the temple of Baglamukhi is situated in Patan (Lalitpur). There are various other small temples inside the Baglamukhi temple premises and this temple is specially crowded on Thursdays as it is considered as the day of Bhagwati. According to the legend, a demon named Bagala had tortured and threatened the lives of the people. The people worshipped and prayed to the goddess Baglamukhi who, pleased by their prayers, came to their rescue and killed the demon. Hence, the people built the temple as a tribute to the goddess and used to call it Bagala. Later, the name of the temple was changed to Baglamukhi. The temple is ruled by the planet Jupiter and Thursday is considered as the special day for worshiping at the temple. It is also said that worshiping here silences the gossip of the people (enemy). She is also considered as Bhairavi, a type of Matrika Devi, the mother of all speech as she puts an end to the evil gossips that comes out of every speech. Sourcehttp://bossnepal.com/baglamukhi-temple-patan/ - [Bhairavnath Temple, Bhaktapur, Nepal](https://sannidhi.net/sannidhi/bhairavnath-temple-bhaktapur-nepal/) - This is a consecrated temple of Bhairavnath and Bhairavi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereIt is located at Taumadhi Square next to Nyatapola Temple in Bhaktapur. It is 11.6 kms East of Tribhuvan International Airport. Map: https://goo.gl/maps/LHDT7UUVVjkHYSFi6 About Bhairavnath Temple Bhairavanath temple is one sacred temple of Bhaktapur that lies at the central square of Bhaktapur, Taumadhi Square. This temple devoted to lord bhairava is one of the rectangular based temples of Bhaktapur. One could easily recognize this temple as it lies right behind the giant Nyatapola temple. The Bhairavanath established in this temple is a formidable incarnation of lord shiva, who also prefers to name Kasi Vishwanath and Aakash bhairava. He is somehow famous for his obstreperous and stubborn character. The anecdote about Bhairavanath With a renovative history, this temple also owns an interesting anecdote, passed orally by our ancestors. According to this, the lord bhairava of Varanasi once visited Bhaktapur to see Bisket jatra. Bisket jatra is one of the biggest jatras of the newar people. During the festival, the lord Bhairava somehow was recognized by a priest and he just cast a decoy spell on him. As a quick reaction, he started to sink into the terra firma to go back to Varanasi. But the priest didn’t let him go. As if, he grabs the head of Bhairava in his hand and decollates him with his sword. That’s why people say that the head doesn’t match the body of Kasi Vishwanath. It is also believed that the head is still treasured in a box of this temple. Sourcehttps://www.bhaktapur.com/discover/bhairavanath-temple/ - [Dattatraya Temple, Bhaktapur, Nepal](https://sannidhi.net/sannidhi/dattatraya-temple-bhaktapur-nepal/) - This is a consecrated temple of Dattatreya. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereIt is located at Dattatreya Square in Bhaktapur. It is 12 kms East of Tribhuvan International Airport. Map: https://goo.gl/maps/VpnbqraBmKcsPGWC7 About Dattatreya Temple Dattatraya temple is a circular styled (mandala-styled) temple that holds the prestige of being the only shrine, devoted to Dattatreya in Nepal. Though there is no such image of Dattatraya in the temple as normally, common people perceive (the image of Datttraya with three heads in one body- a combined form of Lord Shiva, Vishnu, and Bramha). Instead, there lies the three images of Lord Dattatraya- Som, Durbasha, and Dutt accordingly on the left, middle, and right of the temple. This is the temple of Dattatreya yet, the symbols like garuda, conch, and chakra in front of the standing pillars of the temple show the priority of Lord Vishnu over there. In spite of that, the festivals and celebrations related to Lord Shiva seem to attract more devotees over here. Every year, a large number of devotees from nearby districts Kathmandu, Lalitpur, and Kavre throng to Dattatreya temple for the worship of Lord Shiva every Monday in the month of Shrawan and every Wednesday in the month of Poush. History of Dattatraya temple The Dattatraya temple is also considered one of the major as well as oldest temples of Bhaktapur. King Yaksha Malla, who ruled over the entire Nepalmandal from 1428 A.D. to 1482 A.D. is supposed to be the erector of this temple. As per the book, Illustrated Biography of Lord Duttatreya And His 24 Mentors, this temple was built in Nepal Sambat 590 (1470 A.D.) and was only single-storeyed then. However, it is mentioned that the temple was opened to the public onward 1486 A.D, only after the demise of King Yakshya Malla, of course, before the reconstruction made by King Raya Malla (the son of King Yakshya Malla). He made it more attractive by adding stories to it in Nepal Sambat 615 (1495 A.D). Wanna know more about the contributions of Malla Kings? Then the following link must be of your interest. Malla Kings of Bhaktapur Furthermore, the name of King Visva Malla also took its place when we talk about the overhanging balcony of the temple that was set up by him in 1548 AD. Besides these dates of erections, there are other dates that enrol the history related to the Dattatraya temple. It is presumed that in 1769 A.D. when King Prithivi Narayan Shah conquered both Kathamndu and Patan before Bhaktapur, the king of those kingdoms, King Jaya Prakash Malla and Narsimha Malla respectively took shelter in this temple. However, there is no documentation found about this statement that particularly mentions whether they hide in the Dattatraya temple or in the Bhaktapur Palace Complex. But, yes, they were given shelter in Bhaktapur. Sourcehttps://www.bhaktapur.com/discover/dattatraya-temple/ - [Bhindyo Temple (Bhimsen), Bhaktapur, Nepal](https://sannidhi.net/sannidhi/bhindyo-temple-bhimsen-bhaktapur-nepal/) - This is a consecrated temple of Bhimsen. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereIt is located at Dattatreya Square in Bhaktapur. It is 12 kms East of Tribhuvan International Airport. Map: https://goo.gl/maps/maHcNE2hUACjqKUC9 About Bhindyo Temple The Bhimsen temple is often called Bhisindyo or Bhindyo by the local people. This Bhimsen temple is extraordinarily large in length unlike any other temple in Bhaktapur. Plus, there are 7 pinnacles crowning in the tiny and pretended tier of the temple. The windows, doors, and struts alike are filled with beautiful carvings. For instance, the temple is not only blessed with the Bhimsen but also with the statue of Draupati. Here, Draupati is one of the main characters of Mahabharata, who was also the wife of Panch Pandava. Adding more, the ground floor of its looks like a resting place. Since it is open to everyone and has nothing except a big space. Within the same series, there is a doorway guarded by two stone images. Ultimately, that portal guides to the main temple of Bhimsen. About the Lord Bhimsen Bhimsen is a god with a red face, angry eyes, and a thick dark moustache. He is worshipped as the god of trade and commerce. Perhaps, because of that, every household has had its portrait, especially in the shops. They believe that the praying of Lord Bhimsen would bring good fortune and success in business. Usually, the local people come and worship in the temple but the traders often come on Saturday to do worship. It seems Saturday is one special day to worship Bhimsen. Besides that, the bhimsen is worshipped especially on Holi Purnima and Yomari Purnima. Sourcehttps://www.bhaktapur.com/discover/bhimsen-temple-the-temple-of-bhaktapur/ - [Bhindyo Temple (Bhimsen), Lalitpur, Nepal](https://sannidhi.net/sannidhi/bhindyo-temple-bhimsen-lalitpur-nepal/) - This is a consecrated temple of Bhimsen. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereIt is located near Patan Durbar Square. It is 6 km south west of Tribhuvan International Airport. Map: https://goo.gl/maps/3xiFs7gU3mDxwPo37 About Bhindyo TempleThe Bhimsen (or Bhimasena) temple is the northernmost of the major monuments in the Mangal Palace square, located directly adjacent to the Vishveshvar (Vishwanath) temple and diagonally opposite the Mani Mandapa pavilions and fountain to the southeast. Dedicated to Bhimsen, the god of trade among the Newars, the monument is of uncertain age but was rebuilt in 1682 by Shrinivas Malla (r. 1661-85) following a fire. Later reconstructions took place in 1934, following the great earthquake, and again in 1967. Although the temple was significantly damaged (though not leveled) in the April 2015 earthquake, it reopened in early 2022 after a thoroughgoing reconstruction that retained much material from its pre-earthquake form. Like all Bhimsen temples, its ground floor plan is rectangular, with Bhimsen himself residing on the first floor (i.e., one floor above ground level). According to Michael Hutt, the temple is managed by the Kapali-Jogi, a Newar caste of Shaiva renouncers who perform services such as death rituals and religious music for community members. The shrine to Bhimsen, which they maintain, is strictly off-limits to foreigners, who are barred from entering the sanctum via its steep staircase (see image 62), but visitors are otherwise welcome to approach the building's exterior from all angles. Bhimsen is traditionally understood as one of five brothers (collectively, the Pandavas) who were fathered by Pandu, as described in the Mahabharata, the ancient Sanskrit epic. However, as Ronald Bernier notes, in Nepal, "...here, he has been elevated to the status of a major god and his image is central to the temple's main shrine" (Bernier, p. 69). The deity is fashioned with a long skirt, legs astride, cloaked in mail, and grasping a large club. He is helmeted with headgear described as "Grecian." As noted by Bal Gopal Shreshtha, Newar traders traditionally believe that anyone who can please Bhimsen is compensated with profitable business arrangements, and images of Bhimsen are typically carried to wherever the Newar business community operates. The association of Bhimsen with commerce is, as described by Mary Slusser, an "unexplained metamorphosis" (Slusser, p. 258) from his traditional role as a hero in the Indian tradition, where commerce is generally the realm of Ganesha. She notes that Bhimsen may also be worshiped as a god of love, perhaps due to his affection for Draupadi, the Pandava brothers' shared wife. Several features of the Bhimsen temple are unusual. First, it is the only monument in the Mangal palace (Darbar) square decorated with long pataka strips, which traditionally are thought to represent a divine ladder allowing deities to descend to-and-fro from their celestial abode. Second, the east-facing balcony is entirely covered in shiny gilding, including the various wooden brackets that depict Shiva, Parvati, Bhairava, and Ganesh. Finally, each roof tier is given its own metal finials; while not unusual, it is not a standard feature. As noted by Michael Hutt, one other unusual aspect is that the dedicatory inscription from Srinivas Malla's period records all three of the valley's kingdoms (Patan/Lalitpur, Kathmandu, and Bhaktapur) were at peace—a rare enough occurrence that it was worth memorializing. Sourcehttps://www.orientalarchitecture.com/sid/1628/nepal/patan/bhimsen-temple-of-lalitpur - [Hiranya Varna Mahavihar Kwa Baha: (Golden Temple), Lalitpur, Nepal](https://sannidhi.net/sannidhi/hiranya-varna-mahavihar-kwa-baha-golden-temple-lalitpur-nepal/) - This is a consecrated space of Shakyamuni Buddha. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereIt is located 6 kms South West of Tribhuvan International Airport. Map: https://goo.gl/maps/FuRnDVPHk1i4cdnL6 About Hiranya Varna MahaviharThis golden pagoda of Shakyamuni Buddha was built in the twelfth century by King Bhaskar Varman. Inside the upper storey of the pagoda is the golden image and a large prayer wheel.[3] Sourcehttps://en.wikipedia.org/wiki/Hiranya_Varna_Mahavihar - [Sri Jothi Mounaguru Nirvana Swamigal Jeevasamadhi, Dindigul, Tamil Nadu](https://sannidhi.net/sannidhi/sri-jothi-mounaguru-nirvana-swamigal-jeevasamadhi-dindigul-tamil-nadu/) - This is a Jeevasamadhi of Sri Jothi Mounaguru Nirvana Swamigal. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there This Jeevasamadhi is located 18 kms West of Dindigul Junction. Map: https://goo.gl/maps/bmER9SLyYM9ZAw4R7 About Sri Jothi Mounaguru Nirvana Swamigal In days of yore, a little boy came to this place. He was ever nude and wore no clothes. The villagers did not take this seriously as he was a little boy and gave him clothes. He simply tore and threw the clothes offered. People began to realize that he was an enlightened soul understanding the falsities and uncertainties of worldly needs and began to respect him. They called him Perumalsami and later began to call him Nirvanaswami meaning a nude man. As he maintained strict silence and was very economical in his words when need arose, people began to call him Mounaguru Nirvana Swami. Sri Swamigal took only simple liquid foods called Koozh in Tamil and palak, keerai in Tamil. He had the habit of smoking. It is believed that the fire of the cigarette would burn the hardships of the devotees and vanish in the smoke. During the four pujas, a lighted cigarette is placed in the hands of the Swami. It is done as a prayer commitment for relief from sins of the past birth and debt burdens. The Prasad is a blend of sacred ash and cigarette ash. They write their grievance in paper and stand before the Swami with the chit. Mouna means silence. He attained Samadhi-salvation also here. The temple was built then. Read More https://temple.dinamalar.com/en/new_en.php?id=1146 - [Arulmigu Dhandayuthapaniswamy Temple (Manipuraka), Palani, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-dhandayuthapaniswamy-temple-manipuraka-palani-tamil-nadu/) - Arulmigu Dhandayuthapaniswamy Temple (Manipuraka), Palani is a Murugan Temple for Manipuraka Chakra. There is no place to sit and meditate next to the shrine, However, you can go into meditative states here effortlessly. How to get there: The temple is located on top of Palani Hill. Map: https://goo.gl/maps/B4ffFuwHFPhFqrHw8 About Arulmigu Dhandayuthapaniswamy Temple Palani Arulmigu Shri Dhandayuthapani temple is one of the Six Abodes of Murugan. It is located in the town of Palani in Dindigul district, 100 kilometres (62 mi) southeast of Coimbatore and northwest of Madurai in the foot-hills of the Palani hills, Tamil Nadu, India. Legend Sage Narada once visited the celestial court of Shiva at Mount Kailash to present to him a fruit, the gyana-palam (literally, the fruit of knowledge), that held in it the elixir of wisdom. Upon Shiva expressing his intention of dividing the fruit between his two sons, Ganesha and Murugan,the sage counseled against cutting it. He decided to award it to whichever of his two sons first circled the world thrice. Accepting the challenge, Karthikeya started his journey around the globe on his mount peacock. However, Ganesha, who surmised that the world was no more than his parents Shiva and Shakti combined, circumambulated them. Pleased with their son’s discernment, Shiva awarded the fruit to Ganesha. When Kartikeya returned, he was furious to learn that his efforts had been in vain. He left Kailash and took up his abode in Palani hills in South India. As per another legend, once all sages and gods assembled in Kailash, the abode of Shiva. It resulted in the tilting of earth towards one direction. Shiva asked sage Agathiyar to move towards South to balance the tilt. Agastya employed a demon by name Ettumba to carry two hills in his shoulders to be placed in the South. The demon carried the hills down south and rested in a place. When he tried to lift one of the hills, it didn’t budge and he found a young man standing at the top of the hill not allowing it to be moved. The demon tried to attack the young man, but was defeated. Sage Agastya identified the young man as Karthikeya and asked him to pardon the demon. Karthikeya readily did so and let the hill remain there at Pazhani. It is a practice followed in the modern times where people carry milk in both their shoulders as a devotion to please Karthikeya. The demon carried the other hill to Swamimalai, which is another abode of Karthikeya. History The idol of the Muruga in Palani, was created and consecrated by sage Bogar, one of aaseevaham’s (Ancient Tamil Culture) eighteen great siddhas out of an amalgam of nine poisons or navapashanam. The legend also holds that, the sculptor had to work very rapidly to complete its features, but that he spent so much time in creating the face, he did not have time to bestow but a rough grace upon the rest of the body, thus explaining the contrast between the artistic perfection of the face and the slightly less accomplished work upon the body. A shrine to Bhogar exists in the southwestern corridor of the temple, which, by legend, is said to be connected by a subterranean tunnel to a cave in the heart of the hill, where Bhogar continues to meditate and maintain his vigil, with eight idols of Muruga. The deity, after centuries of worship, fell into neglect and was suffered to be engulfed by the forest. One night, Perumal a king of the Chera Dynastys, who controlled the area between the second and fifth centuries A.D., wandered from his hunting party and was forced to take refuge at the foot of the hill. It so befell, that the Subrahmanyan, appeared to him in a dream, and ordered him to restore the idol to its former state. The king commenced a search for the idol, and finding it, constructed the temple that now houses it, and re-instituted its worship. This is commemorated by a small stela at the foot of the staircase that winds up the hill. Source: https://dindigul.nic.in/tourist-place/arulmigu-dhandayuthapani-swamy-temple-palani/ - [Sri Swami Shivananda Paramahamsa Home, Palani, Tamil Nadu](https://sannidhi.net/sannidhi/sri-swami-shivananda-paramahamsa-home-palani-tamil-nadu/) - This is a place where Sri Swami Shivananda Paramahamsa lived and was in Samadhi. His Jeevasamadhi is in Vatakara, Kerala. There is a place to sit and meditate next to the Jeevasamadhi. You can go into meditative states here effortlessly. How to get there This Jeevasamadhi is located south of Arulmigu Dhandayuthapani Swamy Temple, Palani. Please note you have to wear cotton clothes while entering the Jeevasamadhi room. Map: https://goo.gl/maps/G9rdYyFeyQqzDfiF8 About Sri Swami Shivananda Paramahamsa He is Siddha Vidya tradition's main Guru 'Adi guru'. His prior name was Raman Nambiar. Born in a vegetarian Kshatriya family in sacred city Vatakara or Badagara, Kojikod Dist, Kerala. Since childhood he was a very straight forward kid, so he took up a job as a policeman as he grew up. After he got married his wife wrote him a letter requesting him to take leave from work and come home. Once he came she washed his feet, took him inside had him sit on a seat. She then laid her head in his lap and left her mortal coil. This unimaginable event shocked and surprised Sri Raman Nambiar. "where did the one that asked me to come home go now? 'I am going to find out' with this intent and in total dispassion he left his job and home. When he was doing 'giri pradakshina' walking around the mountain of Subrahmanya temple in Palani, as he was going to take bath in river 'vartiar' two Siddha yogis did the upadesha of Siddha Vidya in his ear and disappeared. That is why the guru parampara of Sri Shivananda Paramahamsar started from him only. But he himself in his previous avatar was Sri Jyoti Ramalinga Swamy ( Vallalar ) of Vadalur, Shri Bhogar Mahashaya of Palani, Shri Konkana Maharshi of Tirupati, Shri Kakabhushunda Maharshi, Jagadguru Adi Shankaracharya, Shri Jesus Christ and Shri Mahammad. Nara and Narayana are the two Siddha Purushas that came and initiated him into Siddha Vidya. He immediately went into samadhi, his body was covered with anthills and plant vines. He was found by a British forest officer Kalam as 'Apara Valmiki'. He was cutting down the forest when he found Shri Shivananda Paramahamsar in samadhi, with his eyes rolled up, only the whites of the eyes are seen. He brought some herbs rubbed on Sri Shivananda Paramahamsar's head and served him, that brought his eyeballs down. For the welfare of this world he woke up from samadhi and initiated Shri Kalam into Siddha Vidya. It was a blessing that Sri Kalam could serve Shri Shivananda Paramahamsar to bring him out of samadhi, else he would have been burnt for disturbing a siddha purusha's penance (tapa). Later Shri Shivananda Paramahamsar travelled entire Bharat and also to Singapur, Burma, Thailand, Malaysia etc, initiated around 6 lakhs people into Siddha Vidya. He established Siddha Samaj at Vatakara or Badagara as main center and Kayanna, Iyyuru, Mannurkara, Ammampalayam (Tamilnadu) as branches. Shri Swamy Shivananda Paramahamsar is an avatar who realized that the same 'jiva shakti' is in human, animals, birds in the form of air equally. Birds and animals have more 'jnana' than human beings because their respirations are single directional 'eka gati'. Even in human beings prana is in 'ekagati' in sleep. He proved that respirations move in single direction in the spinal cord 'shushumna' with Siddha Vidya. His experiences are recorded in the book "Siddha Vedam", Moksha Soothram. He taught that these many religions are not there in the world, there is only one religion that is Ishwara Matham. Service to this Ishwara is to supress the life force that is in the form of air internally upward and downward. This air when it is moving, is called karma, maya, sin, sharira, creating this world. Once this air is stilled with Siddha Yogam that is Karma Yogam, merit 'punyam', 'sukrutam', knowledge 'jnana' and 'rasamani'. Iswara and jiva are same, all these beings are not different, I am the one that is all pervasive and omnipresent. All the worlds came out of me, all the 9 openings are in the head, the 6 chakras are only the changes in the mind. Arguments between scriptural educated people with no experience is like dogs fighting for food thrown in trash. The sun, moon etc that are seen outside are only reflections on the egg of ego. I am the center point for everything. The meaning of Veda Vakyas 'Aham Brahmasmi' etc. is to merge one's own life force in oneself. There might be many 'karya' Gurus in the world, but the Guru for all the Gurus is only the mind. That is why mind is the 'Karana Guru'. In his book Life for World Peace, 4th chapter he stated that to create equanimity and independence and to remove the worldly view of Guru and disciple a saint has done this Siddha upadesha. He fortified the relationship of Guru and disciple saying no one should misunderstand. Even though he has thousands of disciples, he used to say he has only two or three disciples. He himself said in an occasion one of them is His Holiness Sri Swamy Ramananda Paramahamsar and second one is Bhagawan Nityananda. He was travelling by foot preaching Siddha Vidya along with disciples, when he came to a Vinayaka Temple in Saluru, A.P. among all the disciples he called upon Shri Ramananda and said I will show you "Brahmananda". He said during union of man and woman life force travels inward through spinal cord 'shushumna' and touches the 'Brahma randhra' creating momentarily the 'Brahmananda'. He explained that Brahmananda will be permanent when the life force is merged into oneself. He showered special blessings on our Gurudev His Holiness Sri Swamy Ramananda Paramahamsar and proclaimed that he is his main disciple. Shri Shivananda Paramahamsar displayed many miracles as needed, but cautioned the disciples that these are obstacles to attain jnanam. During second world war Dr. Rangarao (disciple of Shri Ramananda Paramahamsar) visited him in Chennai and asked that if a bomb falls on a yogi's body does it get destroyed?. Shri Shivananda Paramahamsar asked him to bring a spencer knife and asked him to stab him in his elbow. Nothing happend to his elbow but the tip of the knife bent. He proved that he has 'vajra sharira'. He touched 33 K.V. electric line, all the fuses were burnt, still people talk about it in Chennai. When Shri Shivananda Paramahamsar was residing in the home of his disciple Govinda swamy, who was physically very strong person, he sat on the swing and asked him to swing him. He tried his best could not move the swing even an inch. Then Shri Shivananda called a small boy and made him swing the swing with ease. He proved to people that the power of yoga is greater than physical power even atom bomb. Sri Ramananda Paramahamsar our Gurudev wrote down some stories that he actually heard. Read More https://antarmukhananda.org/Sri-Swami-Shivananda-Paramahamsa.html - [Kuleshwar Mahadev Ne Muni Abode, Kuleshwor, Kathmandu, Nepal](https://sannidhi.net/sannidhi/kuleshwar-mahadev-ne-muni-abode-kuleshwor-kathmandu-nepal/) - This is a consecrated temple of Pachali Bhairav. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located near Bishnumati bridge where Bishnumati merges into Bagmati. Map: https://goo.gl/maps/PfVPkUA9EAc5i8Ua9 About Kuleshwar Mahadev Kuleshwar, the abode of Ne Muni, is believed to have made Bhuktaman, the descendant of the herdsmen who were burnt by Pashupatinath's Jyotirlinga, king. This place used to have a forest of 13 ropanis. The Buddha Stupa was also built a few years ago at this place which has Guthiche, the ancient goddess Jagalaju, Kumar, Ganesh, Guhriyeshwari Mahadev and Shivalingas built around 200 years ago. This temple of Kuleshwar Mahadev is located on a high hill on the left near Vishnumati after going a little further to the left from Kalimati. - [Shree Pachali Bhairav, Teku, Kathmandu, Nepal](https://sannidhi.net/sannidhi/shree-pachali-bhairav-teku-kathmandu-nepal/) - This is a consecrated temple of Pachali Bhairav. You can make offerings and go close to the Deity. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located at Teku, near the Bagmati River. Map: https://goo.gl/maps/q3CvVXwTCs8izrd26 About Pachali Bhairav Pachali Bhairav is another Bhairav mandir in the Kathmandu valley. This one is located in Teku. Pictures of Bhairav can be found in Buddhist religious communities just as in Hindu sanctuaries. Bhairav likewise abides in houses, fields, incineration grounds, wells, road intersections, the four wheels of the chariot of Macchendranath at Patan, etc. Bhairav speaks to pollution, over all the contamination of death. His quality is additionally accepted to have the ability to ensure the region around him. The majority of the accounts clarify that it was the Thakuri ruler Gunakamadev (924-1008 A.D.) who built up the love of Pachali Bhairav. The god is particularly related – in any event in the Newari creative mind – with the establishing of Kathmandu, since it was King Gunakamadev who is generally accepted to have established both the city and the celebration of Bhairav. He is additionally credited with bringing the Nava Durga (the goddess revered during the celebration of Dahsain) to the Kathmandu Valley, beginning the celebration of Indra Jatra, the Lakhe moves, etc. He likewise initiated, supposedly on the counsel of the god Karttikeya-Skanda, the custom clash – including human penances – that occurred between the north (Yambu) and the south (Yangal) of the town during the celebration of Sithi-nakha, so as to keep his subjects from revolting. The political establishment of the twofold realm was abrogated by 1484, when Ratna Malla made Kathmandu his realm, yet a portion of the related ceremonies and social structures remain. The Kings of Patan were associated with the yearly celebration of Pachali Bhairav and a puja plate is as yet sent in his respect to the sanctuary by their relatives, living in Mangal Bazaar at Patan, who are called Bhairav Malla. One of the most antiquated sanctuaries of Bhairav in Kathmandu is arranged in the south of the advanced town close Tekudovan at the conversion of the Bagmati and Vishnumati waterways. It is near the incineration ghat on the Bagmati, the Ganga of the Kathmandu Valley. Under the shade of a major pipal tree, on the special stepped area of the open haven, there is a stone speaking to Pachali Bhairav, with encompassing stones that represent his orderlies (gana). Confronting the special stepped area is the betal on which blood penances are performed. In light of the comparability of the Pachali Bhairav stone to the human bottom, individuals originating from the fields of India ridiculed the conciliatory acts of the Newar. So in the seventeenth century, King Pratap Malla secured a large portion of the first token and now just an area of the stone is noticeable. As indicated by legend, Pachali Bhairav was the lord of Pharping (a town toward the south of Kathmandu), and had the propensity for securing himself a room of his royal residence to eat tremendous amounts of rice and a goat at one sitting. One night, his better half demanded coming and sharing his feast. The ruler acknowledged however educated her that he would have very another appearance, and that she would need to toss a few grains of rice on him so as to reestablish his human viewpoint. At the point when she saw his actual structure, his significant other was so frightened at seeing Bhairav that she fled, neglecting to toss the grains. Scared of being found by his subjects, the uncovered ruler assumed shelter in the position where the sanctuary of Pachali Bhairav stands today. His significant other faltered somewhat further on and became Lumarhi, the perilous goddess Bhadrakali whose sanctuary remains at the edge of the Tundikhel field. In another rendition, Pachali Bhairav had the propensity for leaving Pharping every morning to wash in the Ganga at Banaras and coming back to Kathmandu as an attractive man. Thusly, he enticed a little youngster of the butcher position (kasai) who tended pigs close to the sanctuary site. (In certain records, he was rather a jyapu [farmer] who in this manner defied the norms of station.) Before long, she excessively got inquisitive and he at last consented to uncover himself, if she tossed a few grains of rice when she saw his genuine character. She also overlooked and fled when she was gone up against by her twisted darling. Bhairav sought after her as the night progressed, however when day started to sunrise he looked to conceal himself. He arrived at an incineration ground and wrapped a bamboo tangle, for example, the Newars use for their dead, around himself. This one had in certainty been accustomed to carry a body to the incineration ghat. He needed more an ideal opportunity to vanish absolutely underground – the stone loved today is his unconcealed butt cheek! Another rendition clarifies the cozy relationship of the Kasai standing with the god Ganesh. The lured butcher young lady got pregnant and her dread at the odd appearance of her darling incited the untimely birth of the youngster, who was received by the Kasai. The youngster is in all honesty Ganesh, who is revered by the butchers of South Kathmandu as a little bronze sculpture appended to a drum that they play during various functions. There is one more record in which Bhairav was not a lord but rather a rancher: Bhairav strolled with his girl Kumari and his child Ganesh during the celebration of Indra. Bhairav’s better half, Ajima (likewise of Jyapu position) was desirous on the grounds that she was not with them, and asked Bhairav to walk around her around Kathmandu. He concurred, yet not during the Indra Jatra. That is the reason during the Pachali Bhairav celebration, a parade is held where a man picked to wear the veil of Bhairav and someone else wearing the cover of Ajima walk together through Kathmandu. During Indra Jatra, the parade of Kumari the virgin-goddess is in certainty joined by Ganesh and Bhairav, however in this unique situation, Read More https://www.nepal-travel-guide.com/pachali-bhairav/ - [Maitidevi Ajima, Maitidevi, Kathmandu, Nepal](https://sannidhi.net/sannidhi/maitidevi-ajima-maitidevi-kathmandu-nepal/) - This is a consecrated temple of Maitidevi Ajima at Maitidevi. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located at 3 kms west of Tribhuvan International Airport. Map: https://goo.gl/maps/7HSj4MRSYSvXkxy27 About Maitidevi Ajima Maitidevi Temple, the parental home of all goddesses (Devi) is believed to be a very powerful temple located by the side of the road in Maitidevi, Gyaneshwor. The delicate woodwork and metal craft structure of the Maitidevi temple is considered different in comparison to the pagoda-style structure like most of the Hindu temples in Kathmandu valley. According to the legend, the temple was formed after a divine peacock appeared and turned everything it touched into gold. The Mayur Kunda, the brahmana can also be found by the side of the temple. The two stones lions guarding the entrance of the temple, the huge peepal tree with its expanding branches arching over the temple is considered as a divine architecture that shelters the temple from heat and rain. A crematorium (Shamshan Ghat) lies a few feet away on the right-hand side of the temple which is considered as the most integral part of the temple by the priest of the Maitidevi Temple. According to the priest, the prayer in its original form requires them to burn the human skulls but since nowadays it is considered as monstrously cruel and crime so they make a human face on a large dollop of ghee and burn it instead. It is said that offering Jal (water) to Maitidevi before darshan of the popular temple in Gorkha District Manakamana Devi ensures the fulfillment of the pilgrim’s wish. The present structure of the temple was built at the beginning of the 20th Century by Rana Prime Minister Chandra Shumsher while the earlier structure was built by Anshu Verma, a warrior under Lichhavi King Shiva Dev. Read More https://ktmguide.com/listing/maitidevi-temple/ - [Pasikwa Ajima, Teendhara, Kathmandu, Nepal](https://sannidhi.net/sannidhi/pasikwa-ajima-teendhara-kathmandu-nepal/) - This is a consecrated temple of Pasikwa Ajima at Teendhara, close to Durbar Marg. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located at Teendhara, close to Durbar Marg, at the center of Kathmandu. Map: https://goo.gl/maps/NQLdYhoBsgHHBQ7r8 - [Manamaiju Ajima, Manamaiju, Kathmandu, Nepal](https://sannidhi.net/sannidhi/manamaiju-ajima-manamaiju-kathmandu-nepal/) - This is a consecrated temple of Manamaiju Ajima at Manamaiju. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located at Tarakeswar, 5 kms north of Kathmandu. Map: https://goo.gl/maps/V4rRwCuuQYKJcEkV8 About Manamaiju Ajima Once there lived a hunter in a forest. One day, after a daylong useless effort, he found a deer on the way back home. He chased the deer in order to hunt, and managed to injure it. The injured deer fell near a shrine by chance. The hunter heard the dear make a wish of revenge against him in the next birth after drinking sacred water. In his next birth, the deer got birth as a tiger in Sabutak Hill, whereas the hunter took rebirth as a boar in the same hill. In their play, they came to meet one another once. The tiger ran towards the boar to take revenge. There was a great fight between them. Eventually, after a long fight, they died drinking the same sacred water. At the time of death, they made a wish to be born as sons of God. They took rebirth in heaven and Lord Indra asked reasons for their arrival in heaven. On knowing the importance of the sacred water, Lord Indra himself came down to the place for the same religious act. At the same time, a girl was found in penance, wishing to have Lord Indra as her husband. She had not got married due to her ugly face, though her sisters had already been married. Being insulted and ignored, the girl told others that her husband would be none other than Lord Indra. Indra came to see the girl still in penance. Knowing the fact that Lord Indra had come to her— guised into a man—, she converted herself into a beautiful girl. Lord Indra too changed himself into a common man to coax the girl. He wanted to know about the girl. The girl said, “My name is Manamayaju. I live nearby. Welcome to my house.” Fascinated, Lord Indra spent the night at the girl’s. Next day he revealed the secrecy that he was Lord Indra, the king of heaven. He also said, he won’t be able to take her to heaven, but whoever took bath in the sacred pond and dovoted to Triratna could go to heaven as mentioned in Swayambhu Puran. (Bishwabhumi Sukrabar Tapasau, Nepal Sambat 1113 Analathwa 11). Due to the strong impact of the penance of that girl, Lord Indra managed a place for her after naming her Manamayaju. She received a blessing that whoever worshipped her would have his or her wish fulfilled. The name ‘Manamayaju’ changed into the popular name ‘Manamaiju’. In Newar community, ‘Manamayaju’ means a goddess with special power to fulfill any wish. The archives indicate that the religious procession of this goddess was started by Gunakamadev, a king of the Lichchhavi dynasty. Read More: https://thegorkhatimes.com/2021/02/11/religious-procession-of-goddess-manamaiju-ajima-and-its-importance-in-human-life/ - [Harati Ajima, Swayambhunath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/harati-ajima-swayambhunath-kathmandu-nepal/) - This is a consecrated temple of Harati Ajima at Swayambhunath. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states effortlessly here. How to get there This temple is located next to Swayambhunath, on the top of hill. Map: https://goo.gl/maps/2MsHykgYctT9aPT26 About Harati Ajima On the northwest side of the Swoyambhu stupa stands traditional nepali multi roofed (Pagoda) style temple where resides the Goddess hariti (harati maa) and also called “Ajima”. The word “Ajima” comes from two Nepal Bhasa words, “Aji” meaning grandmother and “Ma” meaning mother. Yet she is sometimes called Sitalamaju, the deity of smallpox. Female Yaksha and Lord Buddha Once upon a time when Lord Buddha was residing at Rajgir, a powerful female Yaksha was creating much trouble and causing suffering to local people by stealing their children and devouring them. She used to feed her large family at least 500 children daily and thus local people were greatly terrified and were in a state of despair and distress. At that time, people rushed to that place, requesting the Buddha to protect them from the demon, the Great Yakshani Hariti. Buddha then consoled them by saying that he would definitely subdue Hariti and proceeded to visit Hariti’s residence. He took her dearest son Dhanabhaju and concealed him in his alms bowl. When Hariti came back to her residence and could not find her beloved son anywhere, she searched for him everywhere, even in the mountains and seas, but of no avail. She cried sheathed tears for the loss of her beloved son for a long time and finally she approached Buddha to find out where her beloved son was. At this the Buddha replied to her that since children are so dear to every parent, it would be unwise to cause suffering to people by devouring their children. Buddha then instructed the Yakashni Hariti about the value of compassion. Hariti accepted Buddha’s instruction heartily and made a commitment that she would never again harm or steal children, but instead protect them in future. At this Buddha returned her son Dhanabhaju and made her a guardian of the Buddha’s doctrine. Henceforth, she refrained from killing children and any sentient beings whatsoever and became a protector of them. Consort of Pancika According to Pancharaksha Sutra, The deity Hariti is the consort of Pancika. She had five hundred childrens. Yet she is generally seen with five children: two in her lap, one on her back, one under her armpit and one near her legs. She is depicted in sitting posture and seems to be very powerful within the yaksha community. She is regarded as the protector of children as well as the Swoyambhu region. Regarded as a dakini, she visits different places and takes care of children under twelve years of age. She can bestow accomplishments, counteract evil omens, exert control over evil and also can punish those who desecrate Swoyambhu Mahachaitya(Stupa). She can also eliminate the poverty of devotees who have faith and devotion to her. She is also said to be Ratnajpitha, i.e. the treasure of jewels over which Swoyambhu Stupa was erected and stands as it is day. Protector of Buddhism Hariti the female deity is believed to be protector of Buddhism. So we can find her status in many Buddhist Asian countries. In this temple, many Buddhist as well as Hindu devotees come to worship her. The devotees offer their worship by ritual offerings (Chahayek Puja, Kalah Puja, Bhakal Puja etc.) to the Goddess to protect their children from diseases or epidemics. The whole temple is covered with gold gilded provided by the generous charity of various donors with deep faith and devotion to Hariti Maa. This temple is one of the various monuments of the Swoyambhu hill. Shantikar Acharya According to Swoyambhu Puran, the Great Guru Shantikara Acharya consecrated the Swoyambhu Stupa with rituals according to Vajrayana tradition, but the pinnacle of the stupa was slightly tilted at this. Guru Shantikara felt extremely disappointed for not being able to erect in spite of his manifold efforts. In order to find the answer, he meditated. As a result, he found an answer that the Great Yakshani Hariti was residing here with view to serve the Stupa. But, Shantikara avoided her, since he thought she was a Yakshani. But she actually cherished great aspirations for the cause of Buddha’s doctrine and for the cause of protecting the region. That is why the golden pinnacle on the top of the stupa was bent. Knowing that Guru Shantikar Acharya fulfilled all the wishes of Hariti Maaju and asked her what sort of responsibility she wanted to shoulder. She made following commitments: I will take care of any destination that represent the embodiment of Body, Speech and Mind of Tathagata three times a day. I will dedicate myself towards the protection of Vihara, monasteries from Mara’s influence. I will take care of children under the age of 12 years as much as I do for my own children. I will take care of Swoyambhu region by paying homage to lord Swoyambhu. I will freely move through space and visit the destinations where Buddha is honored, worshipped and celebrated. Overjoyed at the earnest pledges of Hariti Mahayaksini, Guru Shantikar gratified her with the methods of the high tantras of the Vajrayana and subsequently instituted the custom of Ritual offering called “Chahayeke bali puja” for peace and happiness of the country and people to the goddess Hariti will have their wishes fulfilled. Read More: https://swoyambhustupa.com/harati-ajimaa-temple/ - [Jal Binayak, Chobhar, Kirtipur, Nepal](https://sannidhi.net/sannidhi/jal-binayak-chobhar-kirtipur-nepal/) - This is a temple dedicated to both Lord Ganesh and lord Bhairav. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereIt is 10 kms south of Kathmandu. Map: https://goo.gl/maps/gAL7Lb2zbq2m7Tig9 About Jal Binayak Jal Binayak is a Hindu Temple of Lord Ganesh located in the Chobhar of Kathmandu District. The Jal Binayak temple is one of the most important Ganesh shrines in Kathmandu. It is one of the four Ganesh shrines in the Kathmandu valley. Jal Binayak is the eldest of the four, according to legend. The stone statue of Lord Ganesh is said to have appeared out of the water, according to the intriguing history of Jal Binayak temple. As a result, the deity was given the name Jal Binayak, as "Jal" means "water." According to legend, the temple was first established in 723 Nepal Sambat by King Shiva Singh Malla. King Sri Nivas Malla of Patan added a gold-plated Gajur (pointed design on roof-top center) after 66 years in 789 Nepal Sambat. In the year 871 Nepal Sambat, King Rajya Prakash Malla of Kathmandu renovated the temple in Pagoda style. it is believed that Lord Ganesh carried Lord Bhairab and sat in water. So it is the temple of both Lord Ganesh and Lord Bhairab. Sourcehttps://www.nepalnews.com/s/gallery/in-pictures-jal-binayak-the-oldest-ganesh - [Bagh Bhairab, Kirtipur, Nepal](https://sannidhi.net/sannidhi/bagh-bhairab-kirtipur-nepal/) - This is a temple of Bagh Bhairab. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereIt is located in the center of Kirtipur. Map: https://goo.gl/maps/4YSFRDRNRqQqFLtB8 About Bagh BhairabOrigin of the Deity's Image Popular legend holds that the image of the deity manifested itself long ago, either when a bored shepherd (per Dowman) or a group of shepherd girls (per Shrestha) fashioned a makeshift tiger image out of clay (or burrs). To complete the likeness, they set off in search of a poinsettia leaf use as its tongue, but when they returned, they discovered that their sheep were missing and the mouth of their "tiger" was filled with blood. As this indicated that Bhairab had taken refuge in the idol (and consumed the sheep), the image was moved to the present temple and kept as an object of veneration. However, as punishment for eating the sheep, the girls (or the shepherd) refused to affix the tongue to the image, and to this day, the idol is represented with a wide, open mouth, sans tongue. This image of Bhairab in Kirtipur is particular to this location. It should not be confused with other manifestations of Bhairab, such as the Akas Bhairab (sky Bhairab) in Bhaktapur, or other Bhairab temples in Lalitpur (Patan), Kathmandu, and elsewhere. Dowman notes that Kiritipur's Bhairab claims Newar farmers (Jyapus) as his main devotees, though the god is worshiped widely as a fearsome protector of Kirtipur as a whole. Evidence of his terrifying nature and his role as guardian can be found on the front (south) facade of the temple, where many dozens of terrible knives, swords, and other weaponry are nailed to the wall. There is some ambiguity regarding their origin. Dowman notes that they were captured from Gorkhali attackers during a siege of the city in the late 18th century, while Hutt mentions that Kirtipur's Newar defenders surrendered them. Adjacent to the weaponry is a helmet thought to belong to Kalu Pande, the commander of the unsuccessful 1757 invasion. Although the Gorkhalis eventually broke through Kirtipur's defenses by 1768—resulting in the wholesale amputation of civilian noses and ears as punishment—the defenders fought bravely; they were only forced to surrender when one of the key defenders of nearby Lalitpur switched sides. Bagh Bhairab Temple (early 16th century onward in present form) (Nepali: बाघ भैरव मन्दिर) The Bagh Bhairab temple is located near the center of the peanut-shaped hill that defines Kirtipur and forms the beating heart of the district's religious community. It is the only temple in the Kathmandu valley dedicated to the "Tiger" form of Bhairav, which is manifested in the form of a small clay tiger that is remade every 15-25 years as the old image grows fragile. Although the site is most notable for its massive three-story temple tower (rectangular, like all Bhairav temples), its grounds house numerous smaller shrines housing various images, some dating back to as early as the 3rd-4th centuries. The age of the temple is not known with any certainty. According to Shrestha, the site's oldest inscription dates to 1503 and is found on the Mana Binayak shrine in the temple's front courtyard. Hutt notes that the main building was clearly present in something like its current form as early as 1515, as records indicate a restoration in that period. He also notes that the temple's founding may extend back to the reign of King Shivadeva III (1099-1126), the founder of Kirtipur, but this remains to be supported by archaeological evidence (the single reference to this date is from a local chronicle). The site comprises a roughly 30 x 50-meter quadrangle bounded by high walls. It is roughly aligned north-south but is canted somewhat to the east, aligned with the local topography. The main entrance is from the road to the south, while subsidiary buildings bound the site's western edge. On the north and to the east, the temple's vistas open up to a sweeping view of the Kathmandu valley and the central city. The unobstructed view from the east is important from a religious standpoint as a small hole in the east wall known as a dyo pvah allows a single ray of sunlight to glance upon the face of the deity each day. Sourcehttps://www.orientalarchitecture.com/sid/1488/nepal/kirtipur/bagh-bhairab-temple - [Sheshnarayan Temple, Pharping, Nepal](https://sannidhi.net/sannidhi/sheshnarayan-temple-pharping-nepal/) - This is a temple dedicated to Vishnu. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereIt is inside the Shesh Narayan Temple complex 20 kms south of Kathmandu. Map: https://goo.gl/maps/YmbBLZrhnFuwiVFD8 About Sheshnarayan TempleThe temple is one of the four Narayana temples of the Kathmandu Valley, a World Heritage Site. The other three are Icchangu Narayan, Bishanku Narayan and Changu Narayan. These temples, which stand in the four cardinal directions, are believed to be built during the reign of the Licchavi king Vishnugupta. Their locations in the cardinal directions and on hilltops was to guard the Kathmandu Valley. Sourcehttps://en.wikipedia.org/wiki/Sheshnarayan_Temple - [Padmashambhava Yangleshö Cave, Pharping, Nepal](https://sannidhi.net/sannidhi/padmashambhava-yanglesho-cave-pharping-nepal/) - This is a place where Guru Rinpoche (Guru Padmashambhava) was in Sadhana. There is a place to sit and meditate up to 5 people at once inside the cave at once. You can go into meditative states here effortlessly. How to Get thereYanglesho Cave is situated nearby to Shesh Narayan Mandir and Rigpa Shedra. Map: https://goo.gl/maps/QtcyYbZsxg6PQUgU7 Yangleshö cave (Tib. ཡང་ལེ་ཤོད་ཀྱི་བྲག་ཕུག, Wyl. yang le shod kyi brag phug) — a sacred cave of Guru Rinpoche in Pharping, near Kathmandu, Nepal. In A Great Treasure of Blessings it says:Then at Yangleshö, present day Pharping in Nepal, he practised the sadhana of Yangdak Heruka with the consort Shakyadevi, daughter of a king of Nepal. When practicing the Vishuddha Essence of Great Bliss together with the Nepalese Shakya Devi at Yangleshö in Nepal, he manifested the vidyadhara level of Mahamudra which belongs to the path of meditation.[1] About PadmashambhavaPadmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Sourcehttps://www.rigpawiki.org/index.php?title=Asura_cavehttps://www.nekhor.org/padmasambhava/nepal/asura-yangleshohttp://www.tamqui.com/buddhaworld/Padmasambhava - [Padmashambhava Asura Cave, Pharping, Nepal](https://sannidhi.net/sannidhi/padmashambhava-asura-cave-pharping-nepal/) - This is a place where Guru Rinpoche (Guru Padmashambhava) was in Sadhana. There is a place to sit and meditate up to 5 people at once inside the cave at once. You can go into meditative states here effortlessly. How to Get there Start climbing towards the Pharping view point. Ask the locals about the location of Asura Cave as it has no markers or pointers to the cave. Take the door to the right before reaching the Pharping View Point. The cave goes through a narrow passage between the monastery buildings. Map: https://goo.gl/maps/y7eKKw6yipfL83kP8 Asura cave (Tib. ཨ་སུ་རའི་བྲག་ཕུག་, a suré drakpuk, Wyl. a su ra’i brag phug) — a cave sacred to Guru Rinpoche, located above the village of Pharping, near Kathmandu, Nepal. It is also known as the ‘Upper cave of Yangleshö‘. On the upper left side of the entrance door is the imprint of a hand in the rock. About Padmashambhava Padmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Source https://www.rigpawiki.org/index.php?title=Asura_cave https://www.nekhor.org/padmasambhava/nepal/asura-yanglesho http://www.tamqui.com/buddhaworld/Padmasambhava - [Milarepa Cave, Sankhu, Nepal](https://sannidhi.net/sannidhi/milarepa-cave-sankhu-nepal/) - This is a cave where Milarepa was in Sadhana. There is a place to sit and meditate up to 5 people at once inside the cave at once. You can go into meditative states here effortlessly. How to Get There: On the way towards Varjrayogini temple in Sankhu, ask people about 'Milarepa Meditation Village Pvt. Ltd.'. This center is on the left of the road. The cave lies 100 m behind the meditation center. Map: https://goo.gl/maps/dc4VVMmaHcWBsSoB9 About Milarepa Jetsun Milarepa (c. 1052-c. 1135 CE) is generally considered one of Tibet's most famous yogis and poets, a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka'-brgyud) school of Tibetan Buddhism. The essence of Milarepa lies in his writings rather than the legends that have grown up around him. The writings, often referred to as the Songs of Milarepa, are canonical Mahayana Buddhist texts and in particular emphasize the temporary nature of the physical body and the need for non-attachment. In contrast, the legends of Milarepa's life are full of references to magic and lack the same sense of devout non-attachment. They are popularly known from the romanticized biography Mi-la-rnam-thar by Gtsang-smyon he-ru-ka rus-pa'i-rgyan-can (1452-1507); although they may be of questionable historic validity, the biographical details given in this article are based upon this account or its derivatives. Source: https://www.britannica.com/biography/Milarepa - [Milarepa Sadhana Place, Saraswatisthan, Mahamanjushree Nagarkot, Nepal](https://sannidhi.net/sannidhi/milarepa-sadhana-place-saraswatisthan-mahamanjushree-nagarkot-nepal/) - This is a place where Milarepa was in sadhana. This place is 100m hike north of Saraswatisthan. Climb the stairs from the left side of the premises. You will reach a huge rock with a shrine, and a huge tree next to the rock. This is a shrine where Milarepa was in Sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. The Saraswatisthan premises also has Milarepa cave on the right side of Manjushree temple. The small building is now built at the location of the cave, which is taken care by the nuns. You can go into meditative states here effortlessly. How to Get There: The cave is located 100m hike north of Saraswatisthan. The place has a shrine on the top of huge rock and huge tree. A bike is best option to reach there. Map: https://goo.gl/maps/hdXrcQscEHfiioMp9 About Milarepa Jetsun Milarepa (c. 1052-c. 1135 CE) is generally considered one of Tibet's most famous yogis and poets, a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka'-brgyud) school of Tibetan Buddhism. The essence of Milarepa lies in his writings rather than the legends that have grown up around him. The writings, often referred to as the Songs of Milarepa, are canonical Mahayana Buddhist texts and in particular emphasize the temporary nature of the physical body and the need for non-attachment. In contrast, the legends of Milarepa's life are full of references to magic and lack the same sense of devout non-attachment. They are popularly known from the romanticized biography Mi-la-rnam-thar by Gtsang-smyon he-ru-ka rus-pa'i-rgyan-can (1452-1507); although they may be of questionable historic validity, the biographical details given in this article are based upon this account or its derivatives. Source: https://www.britannica.com/biography/Milarepa - [Milarepa Cave, Saraswatisthan, Mahamanjushree Nagarkot, Nepal](https://sannidhi.net/sannidhi/milarepa-cave-saraswatisthan-mahamanjushree-nagarkot-nepal/) - This is a cave where Milarepa stayed for 12 Years. There is a place to sit and meditate. You can go into meditative states here effortlessly. The small building is now built at the location of the cave, which is taken care by the nuns. Apart from the cave, climb the stairs from the left side of the premises. As you hike for 100m, you will reach a huge rock with a shrine, and a huge tree next to the rock. This is a shrine where Milarepa was in Sadhana. You can go into meditative states here effortlessly. How to Get There: The cave is located in the premises of Saraswatisthan. The cave is on the right hand side of the Saraswati and Mahamanjushree temple. A bike is best option to reach there. Map: https://goo.gl/maps/iHPS9o6XJ5tAAdix5 About Milarepa Jetsun Milarepa (c. 1052-c. 1135 CE) is generally considered one of Tibet's most famous yogis and poets, a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka'-brgyud) school of Tibetan Buddhism. The essence of Milarepa lies in his writings rather than the legends that have grown up around him. The writings, often referred to as the Songs of Milarepa, are canonical Mahayana Buddhist texts and in particular emphasize the temporary nature of the physical body and the need for non-attachment. In contrast, the legends of Milarepa's life are full of references to magic and lack the same sense of devout non-attachment. They are popularly known from the romanticized biography Mi-la-rnam-thar by Gtsang-smyon he-ru-ka rus-pa'i-rgyan-can (1452-1507); although they may be of questionable historic validity, the biographical details given in this article are based upon this account or its derivatives. Source: https://www.britannica.com/biography/Milarepa - [Rishi Vasistha Cave, Devghat, Nepal](https://sannidhi.net/sannidhi/rishi-vasistha-cave-devghat-nepal/) - This is a place where Rishi Vasistha was in meditation. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe cave is located at holy place of Devghat, towards the Tribeni. The Cave is located 6 km North of Narayagarh, Bharatpur. Local buses are available from Narayangarh to Devghat bridge. It is located just above the Sita Cave. Map:https://maps.app.goo.gl/ZMuaK67JpfFdEwps8 About Rishi Vasistha Vasishtha (Sanskrit: वसिष्ठ, IAST: Vasiṣṭha) is one of the oldest and most revered Vedic rishis or sages,[3][4] and one of the Saptarishis (seven great Rishis). Vashistha is credited as the chief author of Mandala 7 of the Rigveda.[5] Vashishtha and his family are mentioned in Rigvedic verse 10.167.4,[note 1] other Rigvedic mandalas and in many Vedic texts.[8][9][10] His ideas have been influential and he was called the first sage of the Vedanta school of Hindu philosophy by Adi Shankara.[11] The Yoga Vasishtha, Vasishtha Samhita, as well as some versions of the Agni Purana[12] and Vishnu Purana are attributed to him. He is the subject of many stories, such as him being in possession of the divine cow Kamadhenu and Nandini her child, who could grant anything to their owners. He is famous in Hindu stories for his legendary conflicts with sage Vishvamitra.[4][13][14] In the Ramayana, he was the family priest of the Raghu dynasty and teacher of Rama and his brothers.[15] Read More:https://en.wikipedia.org/wiki/Vasishtha - [Padmashambhava Tsang Khala, Kapileshwar Mahadev, Kabilash, Nepal](https://sannidhi.net/sannidhi/padmashambhava-tsang-khala-kapileshwar-mahadev-kabilash-nepal/) - This is a place where Guru Rinpoche (Guru Padmashambhava) which is where Guru Rinpoché, as Kyepar Pakpé Rigdzin, placed the genyen of the dralha under oath. There is a place to sit and meditate. You can go into meditative states here effortlessly. The location where Padmashambhava was in sadhana is just in front of the Nandi on the ground. How to Get thereThe Kapileshwar Mahadev is located 42.4 kms north of Kathmandu. The ride is better with jeep or bikes. Map: https://goo.gl/maps/igTecTyCVpv2K9XG8 Kapileshwar MahadevKapileshwar Mahadev temple is also the place where Kapil Muni, Galeshwar Mahadev, and Naraharinath came for sadhana. About PadmashambhavaPadmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Sourcehttps://www.nekhor.org/padmasambhava/nepal/tsawaronghttp://www.tamqui.com/buddhaworld/Padmasambhava - [Humkara's Cave (Sita Cave), Devghat, Nepal](https://sannidhi.net/sannidhi/humkaras-cave-sita-cave-devghat-nepal/) - This is a place where Humkara was in Sadhana. There is a place to sit and meditate inside the cave at once. You can go into meditative states here effortlessly. Humkara was a disciple of Padmashambhava, Guru Rinpoche. Humkara’s Cave is the central place of pilgrimage in Devghat for Buddhists. This cave was recognized by Kyapjé Chatral Rinpoché as the site of Humkara’s practice. Hindu devotees know it as the Sita Cave, where Valmiki led the Goddess Sita to reunite with her beloved Ram. How to Get thereThe cave is located at holy place of Devghat, towards the Tribeni. The Cave is located 6 km North of Narayagarh, Bharatpur. Local buses are available from Narayangarh to Devghat bridge. It is located just below the Vashisth Cave. Map: https://goo.gl/maps/5oiBigib5uxAEEXz6 About HumkaraHumkara (Skt. Hūṃkāra; Tib. ཧཱུྃ་ཀ་ར་, ཧཱུྃ་མཛད་, Wyl. hUM ka ra or hUM mdzad) — one of the eight vidyadharas of India; he received the Shri Heruka (Tib. Yangdak Heruka) tantra from the Kagyé cycle.Guru Padmasambhava and Princess Mandarava travelled throughout India, until their eventual return to Nepal. Mandarava arrived first, settling in the area of Ngatupchen, where she entered into retreat. When the Mahaguru arrived, Mandarava introduced him to a girl named Dakini. At that time, he also met a young boy named Ratna. Dakini was destined to become the great yogini Kalasiddhi, and Ratna the powerful vidyadhara Humkara. Both would play a vital role in laying the foundations for Vajrayana practice in Tibet. All this began humbly in Nepal’s land of weavers. The Pema Kathang leads us to the lowlands of southern Nepal in our journey to Ngatupchen, Land of Drummers. In recent times, Kyapjé Chatral Rinpoché recognized Ngatupchen to be an area on the borders of the Tanahun and Chitwan districts, at the confluence of the Kali Gandaki and Trisuli rivers, where the hills of Mahabharat meet the Terai plains. In particular, Rinpoché specified the Sita cave near the rivers’ confluence, surrounded by hills of tropical forest, as the meditation cave of the vidyadhara Humkara. Sourcehttps://www.nekhor.org/padmasambhava/nepal/ngatupchenhttps://www.rigpawiki.org/index.php?title=Humkara - [Gautam Buddha's Relics, Ramagram, Parasi, Nepal](https://sannidhi.net/sannidhi/gautam-buddhas-relics-ramagram-parasi-nepal/) - This pagoda contains the relics of Gautama the Buddha. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there It is 29 kms from Bhairahawa and 41 kms away from Butwal. You can take a cab from there. Map: https://goo.gl/maps/KYe7UtA62VtcrGXz6 About Ramagram Relics Stupa The Ramagrama Stupa is said to be one of the eight places where the relics of Buddha’s body were put after his cremation. It is the only one that has never been opened. It’s said that when Buddha died, his body was cremated and the remains were distributed to eight kingdoms. Each of these kingdoms buried the relics of Buddha in their own stupa. In the years since, all but one of them have been opened and the contents distributed across the world. The stupa that has never been opened is here at Ramagrama. Legend says that Emperor Asoka came to the stupa at Ramagrama in 249 BC and planned to open it and retrieve the relics of Buddha. But, when he arrived, he had a vision of a snake god that told him not to interfere with the site, and so he left it alone and worshipped at it instead. Today, all you’ll be able to see is a grassy mound but excavation work has determined that there is a stupa within it. Although experts have studied the site, there is an agreement to not open the stupa, to maintain its sanctity. When you visit, you’ll also notice a large tree rising up from the mound. In fact, if you look closely, you’ll realise there are actually four trees of different species, intertwined and living in harmony. For pilgrims, it’s an important symbol that reflects the ideal of Buddhism. Source https://visitworldheritage.com/en/buddha/ramagrama-stupa/c0b00737-7dd2-4817-9449-0ff69f78125a - [Mhepi Ajima Yogambar Gyaneswari, Kathmandu, Nepal](https://sannidhi.net/sannidhi/mhepi-ajima-yogambar-gyaneswari-kathmandu-nepal/) - This is a consecrated temple of Mhepi Ajima Yogambar Gyaneshwari. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states effortlessly here. The original position of the deity was on the slope. Since many devotees faced difficulties, the deity is now moved to a new temple close to the original location. How to get there This temple is located 2 kms north of Swayambhunath, on the top of hill. Once you reach there, there are two hiking paths leading to the top of the hill. One is short but steep and another winding but not steep. Map: https://goo.gl/maps/4od8oaRYumupbYVX8 About Mhepi Ajima The temple is strongly connected with Shantikar Acharya who sacrificed his son for the deity. The child body was buried in this hill. Today, the statues of the deities in the valley are made only by using the soil from that place. About Shantikar Acharya, First Vajracharya The inconspicuous temple of Shantipur, “City of Peace,” is located on the north side of Swayambhu Hill. Shantipur is regarded as the most sacred and secret of all the esoteric shrines of Newar Buddhism. Dedicated to Chakrasamvara, it is said to cover the entrance to an underground network of rooms that connects with the hidden inner core of the Swayambhu Stupa. The first vajracharya of Newar Buddhism, the tantric master Shantashri or Shantikar Acharya, is believed to still reside in these caves to this day, in a rainbow body or as a Chakrasamvara icon. No one is allowed to enter the temple other than vajracharya priests, although visitors are permitted to enter as far as the porch. King Prachanda Dev becomes Shantikar Acharya to protect Swayambhu Dharmadhatu It was when King Prachanda Dev was meditating on the Vajrakuta Parvata, Manjushri appeared to him, and explaining that in the next era, the Kali Yuga, it would be difficult to preserve the Swayambhu Dharmadhatu, he instructed the king to build a stupa to cover and protect it. Accordingly the king took the Vajracharya ordination as a necessary prerequisite for building the stupa and was thereafter known as Shantikar Acharya. Then he covered the Swayambhu Dharmadhatu with a precious stone and built a stupa with the images of the five tathagatas around it. He also built the temples of the five elements Vayupur, Vasupur, Agnipur, Nagpur, and Akasapur (Currently known as Shantipur), and retired to the Akasapur Temple to meditate. It is said that he is still there in samadhi, in one of the lower rooms of that temple. Read More: http://mhayepiajima.org.np/en/ - [Bhutesvara Pratapesvara, Adi Shankaracharya Temple, Pashupatinath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/bhutesvara-pratapesvara-adi-shankaracharya-temple-pashupatinath-kathmandu-nepal/) - This is Shankaracharya temple with possible samadhis. There is a place to sit and meditate next to the shrine. You can go into meditative states here effortlessly. How to get there: The temple is just 2.5 kms away from the Tribhuvan International Airport. You can reach there by cab. Map: https://goo.gl/maps/L5TRTQB7pJoTMduw9 About Pashupatinath Temple: Pashupatinath Temple (Nepali: श्री पशुपतिनाथ मन्दिर) is a Hindu temple dedicated to Lord Pashupati, and is located in Kathmandu, Nepal near the Bagmati River. This is currently the largest temple in the world.[citation needed] This temple was classified as a World Heritage Site in 1979. This "extensive Hindu temple precinct" is a "sprawling collection of temples, ashrams, images and inscriptions raised over the centuries along the banks of the sacred Bagmati river", and is one of seven monument groups in UNESCO's designation of Kathmandu Valley.[1] It is built on an area of 246 hectares (2,460,000 m²) and includes 518 mini-temples and a main pagoda house. The temple is one of the Paadal Petra Sthalams on the continent. History The exact date of the temple's construction is uncertain, but the current form of the temple was constructed in 1692 CE.[2] Over time, many more temples have been erected around the two-storied temple, including the Vaishnava temple complex with a Rama temple from the 14th century and the Guhyeshwari Temple mentioned in an 11th-century manuscript. Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It is not known for certain when Pashupatinath Temple was built. But according to Nepal Mahatmaya and Himvatkhanda,[3] the deity here gained great fame there as Pashupati. Pashupatinath Temple's existence is recorded as early as 400 CE.[4] The ornamented pagoda houses the linga of Shiva. There are many legends describing how the temple of Aalok Pashupatinath came into existence here. One legend says that Shiva and Parvati took the form of antelopes in the forest on the Bagmati river's east bank. The gods later caught up with him and grabbed him by one of his horns, forcing him to resume his divine form. The broken horn was worshipped as a linga, but over time it was buried and lost. Centuries later a herdsman found one of his cows showering the earth with milk, and after digging at the site, he discovered the divine linga of Pashupatinath. According to Gopalraj Aalok Vhat, the temple was built by Prachanda Deva, a Licchavi king. Another chronicle states that Pashupatinath Temple was in the form of Linga shaped Devalaya before Supuspa Deva constructed a five-storey temple of Pashupatinath in this place. As time passed, the temple needed to be repaired and renovated. It is known that this temple was reconstructed by a medieval king named Shivadeva (1099–1126 CE). It was renovated by Ananta Malla adding a roof to it.[5][6] Source: https://en.wikipedia.org/wiki/Pashupatinath_Temple - [Unmatta Bhairav, Pashupatinath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/unmatta-bhairav-pashupatinath-kathmandu-nepal/) - This is a consecrated bhairav, Chhetrapalaka - protector of Pashupatinath. It is located at southern door of Pashupatinath Temple. There is a place to sit and meditate next to the shrine. You can go into meditative states here effortlessly. How to get there: The temple is just 2.5 kms away from the Tribhuvan International Airport. You can reach there by cab. Map: https://goo.gl/maps/cM4PP4sGMaJPmL4F6 About Pashupatinath Temple: Pashupatinath Temple (Nepali: श्री पशुपतिनाथ मन्दिर) is a Hindu temple dedicated to Lord Pashupati, and is located in Kathmandu, Nepal near the Bagmati River. This is currently the largest temple in the world.[citation needed] This temple was classified as a World Heritage Site in 1979. This "extensive Hindu temple precinct" is a "sprawling collection of temples, ashrams, images and inscriptions raised over the centuries along the banks of the sacred Bagmati river", and is one of seven monument groups in UNESCO's designation of Kathmandu Valley.[1] It is built on an area of 246 hectares (2,460,000 m²) and includes 518 mini-temples and a main pagoda house. The temple is one of the Paadal Petra Sthalams on the continent. History The exact date of the temple's construction is uncertain, but the current form of the temple was constructed in 1692 CE.[2] Over time, many more temples have been erected around the two-storied temple, including the Vaishnava temple complex with a Rama temple from the 14th century and the Guhyeshwari Temple mentioned in an 11th-century manuscript. Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It is not known for certain when Pashupatinath Temple was built. But according to Nepal Mahatmaya and Himvatkhanda,[3] the deity here gained great fame there as Pashupati. Pashupatinath Temple's existence is recorded as early as 400 CE.[4] The ornamented pagoda houses the linga of Shiva. There are many legends describing how the temple of Aalok Pashupatinath came into existence here. One legend says that Shiva and Parvati took the form of antelopes in the forest on the Bagmati river's east bank. The gods later caught up with him and grabbed him by one of his horns, forcing him to resume his divine form. The broken horn was worshipped as a linga, but over time it was buried and lost. Centuries later a herdsman found one of his cows showering the earth with milk, and after digging at the site, he discovered the divine linga of Pashupatinath. According to Gopalraj Aalok Vhat, the temple was built by Prachanda Deva, a Licchavi king. Another chronicle states that Pashupatinath Temple was in the form of Linga shaped Devalaya before Supuspa Deva constructed a five-storey temple of Pashupatinath in this place. As time passed, the temple needed to be repaired and renovated. It is known that this temple was reconstructed by a medieval king named Shivadeva (1099–1126 CE). It was renovated by Ananta Malla adding a roof to it.[5][6] Source: https://en.wikipedia.org/wiki/Pashupatinath_Temple - [Sri Ambaji Shaktipeeth (Heart), Ambaji, Gujarat](https://sannidhi.net/sannidhi/sri-ambaji-shaktipeeth-heart-ambaji-gujarat/) - This is a consecrated space of Sri Maa Ambaji Shaktipeeth where Mata Sati's heart fell off. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there The temple is at walkable distance from Ambaji bus station. Map: https://goo.gl/maps/QDhoV7Cr89duCRDZ9 About Harsiddhi: Shri Arasuri Ambaji Mata Temple is the origin of the Supreme Cosmic Power of the Universe. This Temple is one of the 51 (Fifty One) famous ancient Shakti Piths Tirth of Shri Adhya Shakti Devi. The Great Miracle of this Holy Place is that there is no idol or picture in the Nij Mandir of Shri Arasuri Mata Ambaji, but a simple cave like Gokh in the inner wall, in which A Gold Plated Holy Shakti Visa Shree Yantra, having kurma back convex shape and 51 Bijpatra(Letters) therein, like that of the original Yantras of Nepal and Ujjain Shakti Piths, is ritually installed in such a way it can be visible for devotion, but it was never photographed in past nor in future. Source: http://www.ambajitemple.in/page_content.php?cid=22¤t=3 - [Rasalinga, Suryakund, Isha Yoga Center, Coimbatore](https://sannidhi.net/sannidhi/rasalinga-suryakund-isha-yoga-center-coimbatore/) - In December 2012, the Suryakund was consecrated by Sadhguru through prana pratishtha. Here are highlights from the two-day process that was attended by 10,000 participants. These pools are energized by rasalingas, which have been consecrated by Sadhguru. To increase receptivity to the energies of the Dhyanalinga, visitors can take a dip in one of the two Theerthakunds (energized water bodies) on the premises. About Suryakund The Chandrakund, for women, is consecrated with a slightly feminine energy and the Suryakund, for men, is more masculine in nature. Taking a dip in these energized water bodies straightens out pranic imbalances, enhancing physiological and psychological wellbeing as well as heightening spiritual receptivity. The tremendous healing power of these waters has been attested by thousands of visitors each year. The Suryakund is 20 feet below ground level, contains three rasalingas and lies underneath a stunning 20 ft brass and copper sculpture of the sun. About Chandrakund The Chandrakund, for women, is consecrated with a slightly feminine energy and the Suryakund, for men, is more masculine in nature. Taking a dip in these energized water bodies straightens out pranic imbalances, enhancing physiological and psychological wellbeing as well as heightening spiritual receptivity. The tremendous healing power of these waters has been attested by thousands of visitors each year. The Chandrakund is embedded 30 feet below the ground, and approached by a descent of thirty-two massive steps. It is framed by gigantic granite stones and vaulted by a colorful mural depicting the Mahakumbha Mela. Map: https://goo.gl/maps/FHLMDamWi4uK7D9m6 Map: How to Get There The Isha Yoga Center is situated 30 kilometers (20 miles) west of Coimbatore, Tamil Nadu. Coimbatore, a major industrial city in southern India, is well connected by air, rail and road. Major airlines operate regular flights to Coimbatore from Chennai, Delhi, Mumbai and Bangalore. Train services are available from all major cities in India.There are direct buses between Coimbatore and the Isha Yoga Center (view the timetable). Taxis can be booked from the airport as well as therailway station. Alternatively, contact the Yoga Center’s travel desk to book a taxi to the center. The desk is open 24 hours a dayPhone: 091-83000 83111 Email info@dhyanalinga.org About Dhyanalinga “Dhyana” in Sanskrit means meditation and “linga” means the form. Dhyanalinga is a profound meditative space that does not ascribe to any particular belief or faith, and requires no ritual, prayer or worship. A powerful and unique energy form, Dhyanalinga is a doorway to enlightenment and spiritual liberation. In the metaphysical sense, Dhyanalinga is a guru, offering spiritual seekers the opportunity to do spiritual practices in the utmost intimacy of a live guru, something traditionally available only to a few. Though it has always existed in the yogic lore, there is no reference to a Dhyanalinga in the scriptures. It has always been the dream of many enlightened beings, but the complexities involved in its creation are such that it rarely materialized. The closest attempt to consecrate a Linga like this took place almost one thousand years ago in Bhopal, India. The process, though grand, failed in the final stages. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/theerthakund - [Rasalinga, Chandrakund, Isha Yoga Center, Coimbatore](https://sannidhi.net/sannidhi/rasalinga-chandrakund-isha-yoga-center-coimbatore/) - Chandrakund was consecrated by Sadhguru through prana pratishtha. These pools are energized by rasalingas, which have been consecrated by Sadhguru. To increase receptivity to the energies of the Dhyanalinga, visitors can take a dip in one of the two Theerthakunds (energized water bodies) on the premises. About Chandrakund The Chandrakund, for women, is consecrated with a slightly feminine energy and the Suryakund, for men, is more masculine in nature. Taking a dip in these energized water bodies straightens out pranic imbalances, enhancing physiological and psychological wellbeing as well as heightening spiritual receptivity. The tremendous healing power of these waters has been attested by thousands of visitors each year. The Chandrakund is embedded 30 feet below the ground, and approached by a descent of thirty-two massive steps. It is framed by gigantic granite stones and vaulted by a colorful mural depicting the Mahakumbha Mela. Map: https://goo.gl/maps/AhMVd7LSeEkutL6V7 How to Get There The Isha Yoga Center is situated 30 kilometers (20 miles) west of Coimbatore, Tamil Nadu. Coimbatore, a major industrial city in southern India, is well connected by air, rail and road. Major airlines operate regular flights to Coimbatore from Chennai, Delhi, Mumbai and Bangalore. Train services are available from all major cities in India.There are direct buses between Coimbatore and the Isha Yoga Center (view the timetable). Taxis can be booked from the airport as well as therailway station. Alternatively, contact the Yoga Center’s travel desk to book a taxi to the center. The desk is open 24 hours a dayPhone: 091-83000 83111 Email info@dhyanalinga.org About Dhyanalinga “Dhyana” in Sanskrit means meditation and “linga” means the form. Dhyanalinga is a profound meditative space that does not ascribe to any particular belief or faith, and requires no ritual, prayer or worship. A powerful and unique energy form, Dhyanalinga is a doorway to enlightenment and spiritual liberation. In the metaphysical sense, Dhyanalinga is a guru, offering spiritual seekers the opportunity to do spiritual practices in the utmost intimacy of a live guru, something traditionally available only to a few. Though it has always existed in the yogic lore, there is no reference to a Dhyanalinga in the scriptures. It has always been the dream of many enlightened beings, but the complexities involved in its creation are such that it rarely materialized. The closest attempt to consecrate a Linga like this took place almost one thousand years ago in Bhopal, India. The process, though grand, failed in the final stages. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/theerthakund - [Linga Bhairavi, Isha Yoga Center, Coimbatore, Tamil Nadu](https://sannidhi.net/sannidhi/linga-bhairavi-isha-yoga-center-coimbatore-tamil-nadu/) - Unique in her manifestation in the form of a linga, the eight feet tall Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity, on the auspicious full moon day of January 2010. You can go close, make offering to the Linga Bhairavi. You can sit and meditate next to the Linga Bhairavi. Map: https://goo.gl/maps/q7by1Fkv3HyUqLzu6 How to Get There Linga Bhairavi is situated 30 kilometers (20 miles) west of Coimbatore, Tamil Nadu.Coimbatore, a major industrial city in southern India, is well connected by air, rail and road. Major airlines operate regular flights to Coimbatore from Chennai, Delhi, Mumbai and Bengaluru. Train services are available from all major cities in India.There are direct buses between Coimbatore and the Isha Yoga Center (view the timetable). Taxis can be booked from the airport as well as the railway station. Alternatively, contact the Yoga Center’s travel desk to book a taxi to the center. The desk is open 24 hours a day.Ph: +91 8300083111. About Linga Bhairavi Unique in her manifestation in the form of a linga, the eight feet tall Devi was consecrated by Sadhguru as a powerful energy form with a solidified mercury core. The consecration of Linga Bhairavi was conducted through prana pratishtha, a rare mystical process that uses life energies to transform mere stone into a deity. Refined and raw, powerful and colorful, earthy, humane and mother-like, Linga Bhairavi is an absolute woman of ultimate proportions, fierce and compassionate at once. Representing the creative and nurturing aspects of the universe, she is the ultimate manifestation of the Mother Goddess – powerful and all-encompassing. Whether a devotee seeks to acquire, enjoy, or transcend the physical and material aspects of life – Devi is the Ultimate Giver of all that and more. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path and delivers them to the realm of Ultimate Liberation. Various offerings are available in this space to allow devotees to benefit from Devi’s abundant Grace. There are unique rituals that assist in every step that one takes in life, from birth to death and in-between. These rituals are designed to ensure that every life experience becomes a possibility to be touched by the Divine. The energy of Linga Bhairavi strengthens the three basic chakras in the human system; thus stabilizing one’s body, mind and energy system. For all those who seek to live life intensely, Devi’s Presence and Grace will assist in the process. If one allows her Grace to function, life will happen in such exuberance that the longing to transcend the physical and touch the spiritual will naturally arise. For those who aspire for spiritual wellbeing, the benevolent Goddess helps in overcoming obstacles on the path. Source: https://isha.sadhguru.org/us/en/center/consecrated-spaces/linga-bhairavi https://lingabhairavi.org/ - [Sri Ramana Maharshi Samadhi, Ramanasramam, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-ramana-maharshi-samadhi-ramanasramam-thiruvannamalai-tamil-nadu/) - This is a Samadhi Temple of Ramana Maharshi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is located on the south side of Arunachala hill in Thiruvannamalai. Buses are available from Bengaluru and Chennai. Map: https://goo.gl/maps/KtPFm5V2DuxDVsw7A About Ramana Maharshi: Ramana Maharshi (“Bhagavan”) was a 20th century South Indian sage who continues to radiate peace and Self-awareness to the global community of spiritual seekers. You do not need to join any organisation, adopt any belief system, or worship anyone or anything to experience this transmission of bliss and clarity. Bhagavan simply points you towards your innermost Self, the unchanging reality underlying all that exists. It is as if your life and the world is a movie; Bhagavan’s practice of asking Who Am I? allows you to find real happiness through the realisation you are the screen itself, not the projected movie. The turning point in Venkataraman’s life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows: It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle’s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ‘I am going to die,’ and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there. The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ‘Now death has come; what does it mean? What is it that is dying? This body dies.’ And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ‘I’ or any other word could be uttered, ‘Well then,’ I said to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.’ All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ‘I’ was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ‘I’. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ‘I’ continued like the fundamental sruti note that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ‘I’. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it. The effect of the death experience brought about a complete change in Venkataraman’s interests and outlook. He became meek and submissive without complaining or retaliating against unfair treatment. He later described his condition: One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me. Source: https://www.sriramanamaharshi.org/home-3-2-11/ https://www.sriramanamaharshi.org/ramana-maharshi/death-experience/ - [Yogeshwar Linga, Adiyogi the Source of Yoga, Isha Yoga Center, Coimbatore, Tamil Nadu](https://sannidhi.net/sannidhi/yogeshwar-linga-adiyogi-the-source-of-yoga-isha-yoga-center-coimbatore-tamil-nadu/) - Yogeshwar Linga, which was consecrated by Sadhguru, as manifestation of five of the major chakras in the human system. Adiyogi, with the presence of the Yogeshwar Linga, has become a living entity. You can go close, make offering to the Yogeshwar linga in front of Adiyogi. You can sit and meditate next to the linga. The world's largest bust sculpture by the Guinness World Records, the face of Adiyogi is 112 feet high, representing the 112 ways he offered for one to attain to wellbeing and one's Ultimate nature. Map: https://goo.gl/maps/uudyffhohBbEiPiJ8 How to Get There: Adiyogi - The Source of Yoga is situated 30 kilometers (20 miles) west of Coimbatore, Tamil Nadu. Coimbatore, a major industrial city in southern India, is well connected by air, rail and road. Major airlines operate regular flights to Coimbatore from Chennai, Delhi, Mumbai and Bengaluru. Train services are available from all major cities in India.There are direct buses between Coimbatore and Adiyogi (view the timetable). Taxis can be booked from the airport as well as the railway station. Alternatively, contact the travel desk to book a taxi to the center. About Yogeshwar Linga: The Yogeshwar Linga has five chakras – muladhara, swadhishthana, manipura, vishuddhi, and agna. Each one of them has sixteen dimensions. No anahata – a heartless yogi. One reason is the linga is essentially created for sadhana, not worship. Of course, people are going to worship him, but that is not the main purpose. I decided to pull the heart out of the Yogeshwar Linga because anahata sadhana is too confusing for most people. This yogi is sheer Intensity and Inclusiveness – no love affair. About Adiyogi: Over 15,000 years ago, predating all religion, Adiyogi, the first Yogi, transmitted the science of Yoga to his seven disciples, the Saptarishis. He expounded 112 ways through which human beings can transcend their limitations and reach their ultimate potential. Adiyogi’s offerings are tools for individual transformation, as individual transformation is the only way to transform the world. His fundamental message is that “in is the only way out” for human wellbeing and liberation. Source: https://isha.sadhguru.org/in/en/wisdom/sadhguru-spot/yogeshwar-a-heartless-yogi https://isha.sadhguru.org/global/en/center/consecrated-spaces/112-feet-adiyogi - [Adiyogi Linga, Adiyogi Alayam, Isha Yoga Center, Coimbatore, Tamil Nadu](https://sannidhi.net/sannidhi/adiyogi-linga-adiyogi-alayam-isha-yoga-center-coimbatore-tamil-nadu/) - Adiyogi Alayam has been specially consecrated and structured by Sadhguru to revive the science of classical yoga in all its glory and purity. At the core of the Alayam is the Adiyogi, a linga made of solidified mercury. The energy of this consecrated form fuels ones inner exploration of the yogic sciences. The vibrant space of the Adiyogi Alayam supports the Hatha Yoga Teacher Training Program, a 21 week intensive program held annually in which participants from around the world are trained to teach classical Hatha Yoga. In addition, the Alayam provides a venue for introductory to advanced courses including Samyama, an 8-day silence program which enables participants to reach heightened levels of consciousness and experience explosive states of meditativeness. PROGRAMS AT ADIYOGI ALAYAM Hatha Yoga Teacher Training Samyama Program Map: https://goo.gl/maps/gnZNK2H9YJwxyKCL8 How to Get There: The Isha Yoga Center is situated 30 kilometers (20 miles) west of Coimbatore, Tamil Nadu. Coimbatore, a major industrial city in southern India, is well connected by air, rail and road. Major airlines operate regular flights to Coimbatore from Chennai, Delhi, Mumbai and Bangalore. Train services are available from all major cities in India. There are direct buses between Coimbatore and the Isha Yoga Center (view the timetable). Taxis can be booked from the airport as well as the railway station. Alternatively, you can contact the Yoga Center’s travel desk to book a taxi to the center. The desk is open 24 hours a day. Source: https://isha.sadhguru.org/global/en/center/consecrated-spaces/adiyogi-alayam - [Sri Ramana Maharshi Virupaksha Cave, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-ramana-maharshi-virupaksha-cave-thiruvannamalai-tamil-nadu/) - This is the cave where Ramana Maharshi stayed longest (17 years), Virupaksha Cave, is on the south-east slope. There is a place to sit and meditate. You can go into meditative states here effortlessly. During the early years on the Hill, Ramana was mostly silent. His radiance had already drawn a group of devotees around him. Not only seekers of Truth were drawn to him but also simple people, children, and even animals. Young children from the town would climb up the hill to Virupaksha Cave, sit near him, play around him, and then go back feeling happy. Squirrels and monkeys would come up to him and eat out of his hand. How to get there You can reach the cave by hiking for around 30 minutes from behind the Sri Ramanasramam. You can also reach the cave by climbing 1o minutes on Arunachala hill from Arunachaleswarar temple. Map: https://goo.gl/maps/aovvh8wP6gaiDwKC8 About Ramana Maharshi: Ramana Maharshi (“Bhagavan”) was a 20th century South Indian sage who continues to radiate peace and Self-awareness to the global community of spiritual seekers. You do not need to join any organisation, adopt any belief system, or worship anyone or anything to experience this transmission of bliss and clarity. Bhagavan simply points you towards your innermost Self, the unchanging reality underlying all that exists. It is as if your life and the world is a movie; Bhagavan’s practice of asking Who Am I? allows you to find real happiness through the realisation you are the screen itself, not the projected movie. The turning point in Venkataraman’s life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows: It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle’s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ‘I am going to die,’ and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there. The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ‘Now death has come; what does it mean? What is it that is dying? This body dies.’ And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ‘I’ or any other word could be uttered, ‘Well then,’ I said to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.’ All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ‘I’ was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ‘I’. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ‘I’ continued like the fundamental sruti note that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ‘I’. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it. The effect of the death experience brought about a complete change in Venkataraman’s interests and outlook. He became meek and submissive without complaining or retaliating against unfair treatment. He later described his condition: One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me. Source: https://www.sriramanamaharshi.org/ramana-maharshi/at-arunachala/ https://www.sriramanamaharshi.org/home-3-2-11/ https://www.sriramanamaharshi.org/ramana-maharshi/death-experience/ - [Sri Ramana Maharshi Skandasramam, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-ramana-maharshi-skandasramam-thiruvannamalai-tamil-nadu/) - This is a place where Ramana Maharshi stayed from 1916 to 1922 for seven years. There is a place to sit and meditate. You can go into meditative states here effortlessly. Soon after his mother’s arrival, Ramana moved from Virupaksha to Skandasramam, a little higher up the Hill. Here Mother received intense training in spiritual life. She started to cook for the small group of devotees who were staying there. Nagasundaram became a sannyasin, assuming the name Niranjanananda Swami. In 1920 the mother’s health failed and Ramana tended her with utmost care and affection, sometimes spending sleepless nights sitting up with her. The end came in 1922 and Alagammal attained liberation at the moment of death, through the effort and grace of her son. As tradition demands in the case of a liberated being, Algammal’s body was not cremated but buried. Since no burial is allowed on the Hill she was interred at its foot on the southern side. It was less than an hour’s walk down from Skandasramam, and Ramana would go there frequently, until one day he settled for good. Thus Sri Ramanasramam came into being. He said: “Not of my own accord I moved from Skandasramam. Something placed me here and I obeyed.” How to get there You can reach the cave by hiking for around 30 minutes from behind the Sri Ramanasramam. You can also reach the cave by climbing 1o minutes on Arunachala hill from Arunachaleswarar temple. Map: https://goo.gl/maps/FcCSffRt7wUwHWEf6 About Ramana Maharshi: Ramana Maharshi (“Bhagavan”) was a 20th century South Indian sage who continues to radiate peace and Self-awareness to the global community of spiritual seekers. You do not need to join any organisation, adopt any belief system, or worship anyone or anything to experience this transmission of bliss and clarity. Bhagavan simply points you towards your innermost Self, the unchanging reality underlying all that exists. It is as if your life and the world is a movie; Bhagavan’s practice of asking Who Am I? allows you to find real happiness through the realisation you are the screen itself, not the projected movie. The turning point in Venkataraman’s life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows: It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle’s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ‘I am going to die,’ and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there. The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ‘Now death has come; what does it mean? What is it that is dying? This body dies.’ And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ‘I’ or any other word could be uttered, ‘Well then,’ I said to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.’ All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ‘I’ was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ‘I’. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ‘I’ continued like the fundamental sruti note that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ‘I’. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it. The effect of the death experience brought about a complete change in Venkataraman’s interests and outlook. He became meek and submissive without complaining or retaliating against unfair treatment. He later described his condition: One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me. Source: https://www.sriramanamaharshi.org/ramana-maharshi/at-arunachala/ https://www.sriramanamaharshi.org/home-3-2-11/ https://www.sriramanamaharshi.org/ramana-maharshi/death-experience/ - [Sri Ramana Maharshi Patala Lingam, Arulmigu Arunachaleswarar Temple, Thiruvannamalai, Tamil Nadu](https://sannidhi.net/sannidhi/sri-ramana-maharshi-patala-lingam-arulmigu-arunachaleswarar-temple-thiruvannamalai-tamil-nadu/) - The first place that Ramana stayed in Tiruvannamalai was the Arulmigu Arunachaleswarar Temple. For a few weeks he remained in the thousand-pillared hall. But he was soon troubled by the urchins who pelted him with stones as he sat silently. He shifted to an underground vault known as Patala Lingam, where the sunlight never penetrated. Without moving he sat deeply absorbed in the Self and was unaware of being bitten up by the ants and vermin living there. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there The Patala Lingam is inside the Arulmigu Arunachaleswar Temple. It is located on the right side of the Large Nandi through the entrance from Eastern Gopuram. Map: https://goo.gl/maps/eUMqYbtTcT1aPVvG9 About Ramana Maharshi: Ramana Maharshi (“Bhagavan”) was a 20th century South Indian sage who continues to radiate peace and Self-awareness to the global community of spiritual seekers. You do not need to join any organisation, adopt any belief system, or worship anyone or anything to experience this transmission of bliss and clarity. Bhagavan simply points you towards your innermost Self, the unchanging reality underlying all that exists. It is as if your life and the world is a movie; Bhagavan’s practice of asking Who Am I? allows you to find real happiness through the realisation you are the screen itself, not the projected movie. The turning point in Venkataraman’s life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows: It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle’s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ‘I am going to die,’ and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there. The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ‘Now death has come; what does it mean? What is it that is dying? This body dies.’ And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ‘I’ or any other word could be uttered, ‘Well then,’ I said to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.’ All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ‘I’ was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ‘I’. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ‘I’ continued like the fundamental sruti note that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ‘I’. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it. The effect of the death experience brought about a complete change in Venkataraman’s interests and outlook. He became meek and submissive without complaining or retaliating against unfair treatment. He later described his condition: One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me. Source: https://www.sriramanamaharshi.org/ramana-maharshi/at-arunachala/ https://www.sriramanamaharshi.org/home-3-2-11/ https://www.sriramanamaharshi.org/ramana-maharshi/death-experience/ - [Sri Somnath Jyotirlinga, Somnath, Gujarat](https://sannidhi.net/sannidhi/sri-somnath-jyotirlinga-somnath-gujarat/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. You cannot sit next to the linga however there is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can reach Veraval bus stand or train station. From there you can take an auto to reach Somnath Jyotirlinga. Map: https://goo.gl/maps/kCYeekvxYAy2MQLL7 About Sri Somnath Jyotirlinga Shree Somnath is first among the twelve Aadi Jyotirlings of India. It has a strategic location on the western coast of India. Ancient Indian traditions maintain a close relationship of Somnath with release of Chandra (Moon God) from the curse of his father-in-law Daksha Prajapati. Moon was married to Twenty-Seven daughters of Daksha. However, he favoured Rohini and neglected other queens. The aggrieved Daksha cursed Moon and the Moon lost power of light. With the advice of Prajapita Brahma, Moon arrived at the Prabhas Teerth and worshipped Bhagvan Shiva. Pleased with the great penance and devotion of Moon, Bhagvan Shiva blessed him and relieved him from the curse of darkness. Pauranic traditions maintain that Moon had built a golden temple, followed by a silver temple by Ravana, Bhagvan Shree Krishna is believed to have built Somnath temple with Sandalwood. The research based on ancient Indian classical texts show that first Somnath Jyotirling Pran-Pratistha was done on the auspicious third day of brighter half of Shravan month during the tenth Treta yug of Vaivswat Manvantar. Swami Shri Gajananand Saraswatiji, Chairman of Shrimad Aadhya Jagadguru Shankaracharya Vedic Shodh Sansthan, Varanasi suggested that the said first temple was built 7,99,25,105 years ago as derived from the traditions of Prabhas Khand of Skand Puran. Thus, this temple is a perennial source of inspiration for millions of Hindus since time immemorial. The Moon God is said to have been relieved from the curse of his father-in-law Daksha Prajapati by the blessings of Bhagvan Somnath. In the Shiva Purana and Nandi Upapurana, Shiva said, `I am always present everywhere but specially in 12 forms and places as the Jyotirlingas`. Somnath is one of these 12 holy places. This is the first among the twelve holy Shiva Jyotirlings. The later sources of history account for several desecrations by Muslims invaders during eleventh to eighteen century A.D. The temple was rebuilt every time with the reconstructive spirit of the people. The modern temple was reconstructed with the resolve of Sardar Patel who visited the ruins of Somnath temple on November 13 1947. Then President of India, Late Dr.Rajendra Prasad, performed the Pran-Pratistha at the existing temple on 11 May 1951. Source: https://somnath.org/somnath-darshan/ - [Sri Omkareshwar Jyotirlinga, Omkareshwar, Madhya Pradesh](https://sannidhi.net/sannidhi/sri-omkareshwar-jyotirlinga-omkareshwar-madhya-pradesh/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. You cannot sit next to the linga however there is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can reach Omkareshwar from Indore via bus. The first bus starts at 6 AM. Map: https://goo.gl/maps/1tjYV4K94s1grHts9 About Sri Omkareshwar Jyotirlinga Omkareshwar Jyotirlinga of Lord Shiva is situated at a distance of 77 km from Indore and 13 km from Mortakka on the banks of river Narmada in Madhya Pradesh. Here the river Narmada divides into two parts to form an island called Mandhata or Shivpuri. This island or island is about 4 km long and 2 km wide. The shape of this island is similar to the visual representation of Om or Omkar. According to the Puranas, Vindhya mountain worshiped Lord Shiva in the form of Parthiv Linga and did penance and Lord Shiva appeared and blessed him and incarnated in the form of Pranav Linga. It got divided and one part was called Omkareshwar and the other part was called Mamleshwar. It is said that Jyoti Linga is located in Omkareshwar and Parthiv Linga is located in Amareshwar/Mamleshwar. According to another story, King Mandhata of Ikshvaku dynasty did severe penance here, then Lord Shiva blessed him and appeared here, since then Lord is sitting in the form of Omkareshwar. The main temple of Omkareshwar is made of North Indian architecture with high spire. This temple is the main attraction of the visitors. There is no authentic information about the construction of the temple. Who made it and when it is unknown. The sanctum sanctorum of the temple basically looks like a small temple made in the old construction style, its dome has been built by accumulating layers of stone. Since this small temple is built on the south side very close to the straight deep bank of the river at a height and the large part of the north side seems to be built in the new construction style, probably because of this, neither the sanctum sanctorum nor the main deity is directly in front of the main gate. Nor are they located just below the spire of the new construction. The temple has a huge assembly hall which is about 14 feet high and is based on 60 huge pillars. The temple has 5 floors in total and different deities are installed on all. Which are Shri Omkareshwar, Shri Mahakaleshwar, Shri Siddhnath, Shri Gupteshwar, and Dhwajadhari Shikhar deity respectively from bottom to top. Source: https://www.shriomkareshwar.org/HMainTemple.aspx - [Sri Nageshwar Jyotirlinga, Daarukavanam, Gujarat](https://sannidhi.net/sannidhi/sri-nageshwar-jyotirlinga-daarukavanam-gujarat/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. You cannot sit next to the linga however there is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can reach Nageshwar Jyotirlinga by taking an auto from Dwarka station. Map: https://goo.gl/maps/G2Fg6T3PFj12dwhY7 About Sri Nageshwar Jyotirlinga Nageshwar Nagnath Temple is located on the route between Gomati Dwarka and the Bait Dwarka Island on the coast of Saurashtra in Gujarat. The Jyotirlinga enshrined in the Temple of Nagnath is known as Nageshwar Mahadev and attracts thousands of pilgrims all round the year. Nageshwar Temple is one of the 12 jyotirlinga of Lord Shiva, the holiest of holy shrines of Lord Shiva . This powerful Jyotirlinga symbolizes protection from all poisons. It is said that those who pray to the Nageshwar Linga become free of poison. The Rudra Samhita sloka refers to Nageshwar with the phrase 'Daarukaavane Naagesham'. There once lived a rakshasa called Daruka, who was extremely cruel and tortured the good ones. But yet he was a great devotee of Lord Siva. A Siva devotee, Supriya who was a merchant reached the Darukavanam, where Daruka lived with his wife Daruki, while sailing with his goods. Daruka asked Supriya to teach him the path of devotion to Siva, the norms of performing pooja and penance. Fearing that Daruka would use any additional powers gained by such penance, to bad use, Supriya refused to guide him. The enraged Daruka began to torture Supriya. Supriya however was staunch is his faith in the Lord and was unmoved by any torture. Lord Siva was pleased and appeared and killed the demon Daruka. Daruki, Darukas wife, now started giving even more trouble than her husband. Siva vanquished her too and gives darshan to his devotees at this place as Nageshwar. Nageshwar Jyotirlinga manifestation of Shiva is worshipped as Nageswara. Two other sites in India, one near Audhgram near Purna in Andhra Pradesh and another near Almora in Uttar Pradesh also enshrine temples to Nageswara Jyotirlingam. According to the Shiv Purana, any one who ever with devotion reads the birth and greatness of this Jyotirlinga shall beget all material happiness and divine status in the end . Source: https://jyotirlingatemples.com/article/id/579/temple/51/nageshwar-nagnath-temple/nagnath-temple--nageshwar - [Sri Mamleshwar Jyotirlinga, Omkareshwar, Madhya Pradesh](https://sannidhi.net/sannidhi/sri-mamleshwar-jyotirlinga-omkareshwar-madhya-pradesh/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. You cannot sit next to the linga however there is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can reach Omkareshwar from Indore via bus. The first bus starts at 6 AM. Map: https://goo.gl/maps/FuRb5rNd6hifqzm88 About Sri Mamleshwar Jyotirlinga The ancient name of Mamaleshwar Jyotirlinga is Amareshwar. Both Omkareshwar and Mamaleshwar are the form of the same Jyotirlinga. Mamaleshwar jyotirlinga is on the south bank of the Narmada, and Omkareshwar Jyotirlinga sits on the Omkar Parvat towards the north bank of the Narmada. Maa Narmada is in the middle of both temples. According to the verse of Shiva Puranokta Dwadash Jyotirlinga Stroth, the names of all the 12 Jyotirlingas are known as their place area. सौराष्ट्रे सोमनाथंच श्री शैले मल्लिकार्जुनम् | उज्जयिन्यां महाकालमोंकारममलेश्वरम् || In this verse, Mamleshwar has been described as Jyotirlinga in the Omkareshwar region. Ma Narmada is the daughter of shiva. The father has a special affection for his daughter, which is why Sakshat Omkareshwar and Mamaleshwar are seated on both sides of Maa Narmada. If Omkareshwar is the soul of Shiva, then Mamaleshwar is the body of Shiva, in short together they fulfill the recognition of a Jyotirlinga. Source: https://www.jagghoomiya.com/omkareshwar/mamleshwar/ - [Sri Baidyanath Jyotirlinga, Deoghar, Jharkhand](https://sannidhi.net/sannidhi/sri-baidyanath-jyotirlinga-deoghar-jharkhand/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. You cannot sit next to the linga however there is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can reach Baidyanath Jyotirlinga by taking an auto or taxi from Deoghar airport. Map: https://goo.gl/maps/TgEfLA6493eS1PFM6 About Sri Baidyanath Jyotirlinga World famous pilgrimage Baidyanath Dham is situated in the district headquarter of Deoghar in the state of Jharkhand. Of the revered twelve Joytirlingas it stands at the fifth position. In ancient time this land was very pious and picturesque. It is inscripted in Shiv Purana as Haritaki or Ketaki wood. A prevalent story goes on to state, that heart of Sati had fallen here. Which was happened as the dead body of Sati was dissected by God Vishnu with his Sudarshan Chakra. In this way Shiva and Shakti are conjugally immanent in this Joytirlinga. The Matsyapuran narrates the place as Arogya Baidyanathitee, the holy place where Shakti lives and assists Shiva in freeing people from incurable diseases. This whole area of Deoghar was under the rule of the Kings of Gidhaur who were much attached with this temple. While there are several such legends associated with this sacred land, history too proves its importance. A mention of the temple can be found from 8th century AD, during the rule of the last king of the Gupta dynasty, Adityasena Gupta. During the Mughal period, Raja Man Singh, the ruler of Amber, is said to have built a pond here, which is known as Mansarovar. The temple faces the east and is a plain stone structure with a pyramidal tower, which is 72 ft high. Atop it are three compactly set gold vessels, along with a Panchshula (five knives in a trident shape). There is also an eight-petaled lotus called Chandrakanta Mani. Mythology: According to mythology during Baidyanath Joytirlinga transportation by demon king Ravana to Lanka, mid way on his route was this holy land. As depicted Ravana had got this Shivalinga as boon by offering extreme meditation and had he installed this Joytirlinga in Lanka no would have been succeed in killing him. Due to Ravana’s cruelty lord Shiva handed over the Joytirlinga to him on the condition that if he would ever put the Jyotirlinga on the ground, it would not be possible to lift it again. During the course of his journey, with the intent to create hurdles, deities got water and lord Barun entered into Ravana’s belly and with its effect Ravana felt pee experience and was compelled to land for being free from natural call. He landed down his Puspak Vimana and gave the Joytirlinga to a nearby herd boy who was lord Vishnu in disguise. After having been freed from natural call as Ravana came to take Joytirlinga, he was astonished to see that herd boy had disappeared and the Joytirlinga was put on ground. As per conditions Ravana could not lift the Joytirlinga after making so many attempt. Consequently with extreme anger he thrusted the linga with his thumb and went away. In original Joytirlinga the mid part of it was warped. Source: https://babadham.org/ - [Gautam Buddha's Vulture Peak, Gridhakuta Hill, Rajgir, Bihar](https://sannidhi.net/sannidhi/gautam-buddhas-vulture-peak-gridhakuta-hill-rajgir-bihar/) - This is an ancient site where Buddha gave sermon to the monks. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there From Rajgir, you can take a horse tonga to the base of Gridhakuta hill, then take maximum 30 mins hike to the hill. Map: https://goo.gl/maps/XFFPAJNGSfF7xJhdA About Gautam Buddha's Vulture Peak, Gridhakuta Hill This is one of the most ancient sites where the Buddha is said to have preached his Lotus Sermon. Quite true to the meaning of its name as Vulture Peak indeed the peak appears as a shape of vulture head with a natural stone formation. The place is also referred as “Gujjhakut” in Buddhist text. One of the most ancient sites where the Buddha is said to have preached his Lotus Sermon was amongst the favorite meditating place of the Buddha. Even today one can feel the deep sense of spiritual power at the peak that is devoid of any man-made grandeur. A statue of the Buddha (600 BCE) was found here and currently housed at Archeological Museum of Nalanda. During the Buddha's time Rajgir, then known as Rajagaha, was the capital of Magadha and the largest city in north India. Spread out over a fairly wide area you will find the cool and shady Bamboo Grove, Devadatta's Cave at Makdum Kund, the Sattapanna Cave where the First Council was held, Jivaka's Mango Grove, Ajatasattu's stupa, the Pipphili Cave where Maha Kassapa liked to stay and the Boar's Grotto where Sariputta was enlightened, to name but a few. Source https://bodhi.travel/blog/rajgir-and-vulture-peak https://www.buddhanet.net/e-learning/pilgrim/pg_23.htm - [Ananda Cave, Vulture Peak, Gridhakuta Hill, Rajgir, Bihar](https://sannidhi.net/sannidhi/ananda-cave-vulture-peak-gridhakuta-hill-rajgir-bihar/) - This is Ananda's sadhana cave in an ancient site where Buddha gave sermon to the monks. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there From Rajgir, you can take a horse tonga to the base of Gridhakuta hill, then take maximum 30 mins hike to the hill. This is the first cave you will encounter while going towards Vulture Cave. Map: https://goo.gl/maps/XFFPAJNGSfF7xJhdA About Ananda Ananda was born in Kapilavatthu and was the Buddha's cousin, being the son of Amitodana, the brother of the Buddha's father, Suddhodana. It was during the Buddha's first trip back to Kapilavatthu after his enlightenment that Ananda, along with his brother Anuruddha and his cousin Devadatta, became a monk. He proved to be a willing and diligent student and within a year he became a Stream-Winner. The monk's life gave Ananda great happiness and his quiet, unassuming nature meant that he was little noticed by the others until he was selected to be the Buddha's personal attendant. While some people develop the qualities that lead to enlightenment through meditation or study, Ananda did it through the love and concern he had for others. Just before the Buddha attained final Nirvana, Ananda began to cry, saying to himself: "Alas, I am still a learner with much still to do. And the teacher is passing away, he who was so compassionate to me." The Buddha called Ananda into his presence and reassured him that he had developed his mind to a very high degree through his selflessness and love and that if he made just a bit more effort he too would attain enlightenment. Ananda's selflessness expressed itself in three ways - through his service to the Buddha, through his unstinting kindness to his fellow disciples, both ordained and lay, and also to future generations through the crucial role he had to play in the preservation and transmission of the Dharma. About Gautam Buddha’s Vulture Peak, Gridhakuta Hill This is one of the most ancient sites where the Buddha is said to have preached his Lotus Sermon. Quite true to the meaning of its name as Vulture Peak indeed the peak appears as a shape of vulture head with a natural stone formation. The place is also referred as “Gujjhakut” in Buddhist text. One of the most ancient sites where the Buddha is said to have preached his Lotus Sermon was amongst the favorite meditating place of the Buddha. Even today one can feel the deep sense of spiritual power at the peak that is devoid of any man-made grandeur. A statue of the Buddha (600 BCE) was found here and currently housed at Archeological Museum of Nalanda. During the Buddha’s time Rajgir, then known as Rajagaha, was the capital of Magadha and the largest city in north India. Spread out over a fairly wide area you will find the cool and shady Bamboo Grove, Devadatta’s Cave at Makdum Kund, the Sattapanna Cave where the First Council was held, Jivaka’s Mango Grove, Ajatasattu’s stupa, the Pipphili Cave where Maha Kassapa liked to stay and the Boar’s Grotto where Sariputta was enlightened, to name but a few. Source https://bodhi.travel/blog/rajgir-and-vulture-peak https://www.buddhanet.net/e-learning/pilgrim/pg_23.htm https://www.buddhanet.net/e-learning/buddhism/disciples09.htm - [Bhagwan Swaminarayan Relics, BAPS Akshardham Temple, Gandhinagar, Gujarat](https://sannidhi.net/sannidhi/bhagwan-swaminarayan-relics-baps-akshardham-temple-gandhinagar-gujarat/) - The relics of Bhagwan Swaminarayan is kept in a museum located under the Statue of Swaminarayan, the main temple. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there This relics is located inside the BAPS Akshardham Temple, Gandhinagar. It is 21 kms north of Ahmedabad Airport. Map: https://goo.gl/maps/hmxvJYWjVUuERJsm7 About Bhagwan Swaminarayan Bhagwan Swaminarayan (1781 - 1830 CE) was born as Ghanshyam in the tiny village of Chhapaiya near Ayodhya in North India. Renouncing his home at the tender age of 11 after a deep study of Hindu scriptures, He performed an arduous seven year pilgrimage through Nepal, Eastern and Southern India before settling down in the Western state of Gujarat. Appointed as the spiritual successor of His Guru when He was just 21, Bhagwan Swaminarayan asked two boons from the Guru – "If your devotee is destined to suffer a single scorpion bite then let me, instead, suffer the pains of millions of scorpion bites on every pore of my body. And if your devotee is destined to take to the begging bowl then let it be my fate but your devotee should not suffer from want of food and clothing." Holy relics of Lord Swaminarayan When God incarnates Himself on earth, all things and people who come into contact with Him become holy. The Holy relics of Bhagwan Swaminarayan, preciously preserved by generations, have been most historically and honorably displayed at the ground floor of Akshardham Monument at Gandhinagar, India. The museum houses a treasure of rare divine objects related to Bhagwan Swaminarayan's life and times, from the clothes and footwear he wore, and a historic letter written by Him to His hair and tooth. The various items are displayed attractively in the museum. The organizers began the painstaking task of obtaining precise details of things as soon as Pramukh Swami Maharaj expressed his desire for such a historical museum. They also had to ensure that all the things were authentic. Adequate measures had to be taken for the long term preservation and protection of such a rare and historical collection of things. Many other items from the Lord's time had survived in the homes of various devotees and passed down over the generations. The organizers located these devotees and obtained some of the things with their cooperation. The contribution of these devotees has helped to enrich the museum. Once the things were obtained, a detailed historical sketch of each and every item was documented and its authenticity verified. The things are displayed today in such a way that the minimum of deterioration will take place due to atmospheric effects as well as external lighting effects.Scietifically restored and treated, the holy objects satisfy the spiritual thirst of the visitors. As they pay their homage, the visit turns into a private pilgrimage! Read More http://www.swaminarayan.org/introduction/history/index.htm http://www.swaminarayan.org/lordswaminarayan/holyrelics/index.htm - [Dakshinkali Aama Temple (Vaishnavi), Pharping, Nepal](https://sannidhi.net/sannidhi/dakshinkali-aama-temple-vaishnavi-pharping-nepal/) - This is a consecrated space also known as mother (Aama) of Dakshina Kali Devi. The temple is now named as Vaishnavi temple. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states effortlessly. How to get there This temple is located behind the Dakshina Kali temple, on top of hill, about 22 km from Kathmandu. You need hire a vehicle or go on a car or bike from Kathmandu. Map: https://goo.gl/maps/V1RuPuSVBXdMX5Js5 About Dakshinkali Temple: Dakshinkali Temple is a temple dedicated to Kali, a goddess of Hindu religion, which is one of the famous temples of Nepal. Dakshinkali Temple is also known as Dakshin Kali Temple or Dakshina Kali Temple. This temple is located in the village of Pharping, about 22 km from Kathmandu, the capital of Nepal. The importance of the Dakshinkali temple is special in Nepal. Dakshinakali Devi is considered to be an incarnation of Goddess Parvati. Natural forests and hills surround the Dakshinakali temple. The idol of the Mother Goddess in the Dakshinakali temple is black in color and depicted with her right foot on the chest of Lord Shiva - whereas mostly Goddess Kali is depicted with the left foot on Lord Shiva's chest. The four hands of Goddess Kali symbolize the power of the mother spreading in all the four directions. Mother holds the severed head of a human in one hand and a drawn sword in the other. However, his two other arms signify the blessings of protection and assurance to his devotees. They symbolize the elemental energy, which Kali specifically represents. Significance: The Dakshin Kali Temple also has the same religious significance as the Pashupatinath Temple and Mankamna Temple in Nepal. The temple has high tourist attraction as it is a popular hiking destination located near Pharping village in Nepal. Maa Dakshinakali is the most popular form of Kali. She is the merciful mother, who protects her devotees and children from misfortunes. Sacrifice: Balipratha in the Dakshinakali temple is considered a special feature of this temple. In the Dakshinakali temple, devotees sacrifice animals according to their condition and desire. Mostly buffalo, goat, rooster, duck and sheep are sacrificed. Pancha Puja related to sacrifice is performed in the Dakshinakali temple. In which five types of animals are sacrificed. Devotees worship Goddess Kali in the Dakshinakali temple on every Tuesday and Saturday and most of the animals are sacrificed on these days. Story: There are various stories explaining the origin of the name Dakshinakali. Dakshina refers to a gift given before performing a ritual or to one's guru. Such gifts are traditionally given with the right hand. The two right hands of Dakshinakali are usually depicted in gestures of blessing and granting boons. One version of the origin of her name comes from the story of Yama, the lord of death, who lives in the south. When Yama heard Kali's name, he ran away in fear, and hence it is said that those who worship Kali are able to conquer death themselves. This temple is also located in the southern part of Kathmandu Valley. Source: https://www.thedivineindia.com/dakshinkali-temple-nepal/7118 - [Milarepa Sadhana Place, Saraswatisthan, Nuwakot, Bidur, Nepal](https://sannidhi.net/sannidhi/milarepa-sadhana-place-saraswatisthan-nuwakot-bidur-nepal/) - This is a place where Milarepa was in sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: The sadhana place is next to Saraswati Shrine. This place is 400m north east of Nuwakot Durbar Square. It is just above the Tundikhel. Map: https://goo.gl/maps/Z4VvUrLaRRy829PMA About Milarepa Jetsun Milarepa (c. 1052-c. 1135 CE) is generally considered one of Tibet's most famous yogis and poets, a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka'-brgyud) school of Tibetan Buddhism. The essence of Milarepa lies in his writings rather than the legends that have grown up around him. The writings, often referred to as the Songs of Milarepa, are canonical Mahayana Buddhist texts and in particular emphasize the temporary nature of the physical body and the need for non-attachment. In contrast, the legends of Milarepa's life are full of references to magic and lack the same sense of devout non-attachment. They are popularly known from the romanticized biography Mi-la-rnam-thar by Gtsang-smyon he-ru-ka rus-pa'i-rgyan-can (1452-1507); although they may be of questionable historic validity, the biographical details given in this article are based upon this account or its derivatives. Source: https://www.britannica.com/biography/Milarepa - [Padmashambhava Chumik Changchup (Spring of Enlightenment) Risheshwar Mahadev, Thaha, Nepal](https://sannidhi.net/sannidhi/padmashambhava-chumig-jangchub-spring-of-enlightenment-risheshwar-mahadev-thaha-nepal/) - This is a place where Guru Rinpoche (Guru Padmashambhava) was in Sadhana. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereThe Spring of Enlightenment is located 1 kms hike inside the forest in Thaha. The path starts from the Gate of Rishishwar Mahadev. Map: https://goo.gl/maps/iN9bebDJ19SozP2X7 To the west of the Kathmandu Valley, beyond the winding roads of the seemingly endless Pahari hills, there lies a realm in which the very stones are etched with Guru Padmasambhava’s heroic efforts to curb the savage spirits of the land. The Mahaguru’s journey to Tibet brought him through this place, and he displayed incredible feats here as he brought down haughty demons and led them to the Dharma. Here, known as Kyechok Tsulzang, Eminent Noble Being, he left an outpouring of power and blessings that remain available for everyone to this day. The sacred spring itself is at the heart of this site, as we can tell from its name, Chumik Changchup, Spring of Awakening. About PadmashambhavaPadmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Sourcehttps://www.nekhor.org/padmasambhava/nepal/chumik-changchuphttp://www.tamqui.com/buddhaworld/Padmasambhava - [Pagla Baba Samadhi, Devghat, Nepal](https://sannidhi.net/sannidhi/pagla-baba-samadhi-devghat-nepal/) - This is Samadhi of Pagla Baba who was a Siddha Aghori. There is a place to sit and meditate next to the Samadhi temple. You can go into meditative states here effortlessly. A Yagna house is also next to the temple where there is Akhanda agni in the Hawan. You cannot see fire but if you stir it, smokes will come out. This is where he cut parts of his arm into the Yagna continually in span of months. The Hawan kunda was built by King Mahendra. It is said that he has locked the energy so no negative forces can enter that area. How to get there The Samadhi is located at holy place of Devghat, towards the Tribeni. The Samadhi temple is located 6 km North of Narayagarh, Bharatpur. Local buses are available from Narayangarh to Devghat bridge. Map: https://goo.gl/maps/5aUXMs2sGAW8EMad7 About Pagla Baba Pagla Baba was a Siddha Aghori. There is a place to sit and meditate next to the Samadhi temple. You can go into meditative states here effortlessly. A Yagna house is also next to the temple where there is Akhanda agni in the Hawan. You cannot see fire but if you stir it, smokes will come out. This is where he cut parts of his arm into the Yagna continually in span of months. The Hawan kunda was built by King Mahendra. It is said that he has locked the energy so no negative forces can enter that area. Read More Visit Pagal Baba Aghori Ashram in Devghat - [Sri Ramanujacharya Samadhi, Sri Ranganatha Swamy Temple, Srirangam, Tamil Nadu](https://sannidhi.net/sannidhi/sri-ramanujacharya-samadhi-sri-ranganatha-swamy-temple-srirangam-tamil-nadu/) - This is a mummified preserved body of Sri Ramanujacharya in sitting position. There is a place to sit and meditate next to the Samadhi. You can go into meditative states here effortlessly. How to get there The Samadhi is located at the South Eastern corner of Sri Ranganatha Swamy Temple premises. The temple is located 1 km west of Srirangam train station. Map: https://goo.gl/maps/FzSFMZ6Wvnk4KoU79 About Sri Ramanujacharya Ramanuja or Ilaya Perumal (as he was called in Tamil) was born in the year 1017 A.D. in the village of Perumbudur, located twenty-five miles west of Chennai. His father Somayaji passed away very early, and mother Kantimathi, a pious and virtuous lady, raised him alone. Ramanuja pursued the study of Vedas in Kanchipuram under Yadavaprakasha, a teacher of Advaita philosophy. Later in his life, Srirangam Ramanujar became a philosopher, social reformer and a prominent name in the Sri Vaishnavism sect within Hinduism. This sect holds Goddess Lakshmi and Lord Vishnu with great reverence and dedicates their version of the Vedas to Lord Vishnu alone. Although the foundation of Vaishnavism was laid by another scholar, Periyanambi (Mahapurna), Ramanujacharya is said to be the exponent of the Vaishnava tradition within Hinduism. It is also believed that Ramanujacharya renounced his married life and became a priest at Varadaraja Perumal Temple at Kanchipuram. There Srirangam Ramanujar continued preaching about attaining moksha. An interesting fact about Sri Ramanujacharya is that he was born in the Pingala year and also left the world in the Pingala year. It means that is he was present on earth for 120 years, which is the duration between two Pingala years. Ramanuja lived for two complete cycles of Tamil years. According to the legends, Sri Ramanujacharya also performed several miracles. One such miracle occurred while his devotees in Sriperumpudur (Srirangam Ramanujar’s birthplace) were installing his idol in the temple. On an auspicious day, while they were doing the ‘pranpratistha’, Ramanujar himself was preaching to his disciples in Srirangam. Suddenly, he became as still and silent as a statue and came back to his usual self after some time. When a disciple asked him what happened, he replied, saying that his statue was being installed in Sriperumpudur. He had just visited his devotees in that village there while they were conducting the eye-opening ceremony. Sri Ramanujacharya’s idol in Sriperumpudur is known as Than Uganda Thirumeni. Such were his miracles performed on earth. Ramanujar had revolted against the caste system and discrimination. He aided the hapless and untouchables and encouraged them to achieve spiritual enlightenment through the worship of Lord Vishnu. His motto was to include the lower caste and non-Brahmin within the society and involve them in the Vaishnava worship. Ramanujacharya’s liberal views changed many rituals within the Srirangam temple. He also reformed the religious practices in the Sri Ranganathaswamy Temple to worship Sri Vishnu-Lakshmi. However, because of this, many attempts were made on his life. But Ramanujar’s divine power and unadulterated devotion to Lord Vishnu always protected him in such situations and even turned his enemies into disciples. In fact, it is said that his theories and philosophies have been influenced by poets and saints of the Bhakti Movement. Sri Ramanujacharya is also said to have reinstated the idol of Govindaraja in Tirupati, which the Saivaite, Kulotthunga Chola, has initially thrown into the sea. Ramanujar was conferred with the title of Udayavar by Lord Nam Perumal himself. He then attained his Acharyan Thiruvadi (the lotus foot of his Acharya) in the Sri Ranganathaswamy Temple. He was the chief priest of the temple for twenty-five years and made it his headquarters. His body is presently mummified and preserved there. Read More https://www.srirangapankajam.in/blogs/ramanujacharya-body-preserved.php - [Thiruvanchikulam Mahadeva Temple, Kodungallur, Kerala](https://sannidhi.net/sannidhi/thiruvanchikulam-mahadeva-temple-kodungallur-kerala/) - Thiruvanchikulam Mahadeva Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Thiruvanchikulam Mahadeva Temple is mukti place of two out of 63 Nayanmars, Sundaramurthi Nayanar and Cheraman Perumal Nayanar. The mukthi place is inside the temple premises on the right side from the main entrance. How to get there: The temple is located 27 kms West of Kochi International Airport. Map: https://goo.gl/maps/pmMv6hR9pZjVrgsy8 About Thiruvanchikulam Mahadeva Temple The known Kerala history begins with Cheras. The Siva of Tiruvanchikulam temple is their tutelary deity. History of Kerala is broadly divided into four divisions. First division among them is Vanchi Epoch. In ‘sangam’ period Tiruvanchikulam is known as Vanji. Dr. S. Krishna Swamy Iyengar, K.G. Sesha Iyer and other historians located Vanchi at Tiruvanchikulam. 27 Sangam poets have sung about Cheras, who are believed to have visited this temple and the nearby Cheraman Palace in ancient days. Cheraman Perumal, the legendary king of Kerala, is believed to have visited ‘Kailasa’ with his companion Saiva saint, Sundaramoorthi Nayanar from this temple premises. This event is celebrated by the Tamil community on ‘Swathi’ asterism day of Malayalam month ‘Karkatakam’ in this temple even now. According to Tamil Saiva traditions, Tiruvanchikulam temple is the only Saiva Tirupati temple in Kerala. Source: https://thiruvanchikulammahadevatemple.org/ - [Sundaramurthi Nayanar (1) Mukthi Place, Thiruvanchikulam Mahadeva Temple, Kodungallur, Kerala](https://sannidhi.net/sannidhi/sundaramurthi-nayanar-1-mukthi-place-thiruvanchikulam-mahadeva-temple-kodungallur-kerala/) - Thiruvanchikulam Mahadeva Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Thiruvanchikulam Mahadeva Temple is mukti place of two out of 63 Nayanmars, Sundaramurthi Nayanar and Cheraman Perumal Nayanar. The mukthi place is inside the temple premises on the right side from the main entrance. How to get there: The temple is located 27 kms West of Kochi International Airport. Map: https://goo.gl/maps/pmMv6hR9pZjVrgsy8 About Sundaramurthi Nayanar Sundaramurthi Nayanar flourished in the 8th century. He was a great devotee of Lord Siva. He is one of the Tamil Samaya Acharyas (four Tamil religious Teachers). Sundaramurthi Nayanar sang the glories of Lord Siva at all the sacred places that he visited. These hymns are called Thevaram. They have been collected into a book-form. All devotees sing the Thevaram even today. The hymns sung by Sundarar, Appar or Tirunavakkarasu, and Tirujnana Sambandar are called Thevaram. The hymns of Manickavachagar are called Thiruvachagam. Sundarar had the Sakhya Bhava or the attitude of a friend towards the Lord. He freely demanded of the Lord whatever he wanted. He did not do so with selfish desire, however. Whatever he asked for was for the sake of those who were dependent on him. He lived only eighteen years. Sundaramurthi Nayanar was born in Thiru Navalur where the entire atmosphere was full of spiritual vibrations and Saivism was well established. In this place, there lived a pious, devout and respected Brahmin by name Sadaiyanar whose ancestors were all ardent devotees of Lord Siva. Isaignaniar was his dutiful wife. She gave birth to a divine child whom the parents named ‘Nambi Arurar’ after its grandfather. In his previous incarnation Arurar was Alala Sundarar, who was an ardent devotee of Lord Siva. When the Milky Ocean was being churned by Devas and Asuras, a deadly poison began to spread on the surface of the ocean threatening the existence of all beings. Then Alala Sundarar collected that poison in his hand and gave it to Lord Siva Who drank it for the protection of the world. Hence, Sundarar got the word Alala (for Halahala, the poison) prefixed to his name. Once when Alala Sundarar was living by the side of Lord Siva in the Mount Kailas, serving the Lord and bringing flowers from the garden for His worship, he cast a lustful look at Aninditi and Kamalini, the attendants of Goddess Parvathi who had also gone to the garden to collect flowers for the divine Mother’s worship. They, too, fell in love with him. Lord Siva, through His divine vision, understood all that had happened in the garden. He called Alala Sundarar and said: ‘Sundarar, since you fell in love with these girls, you and they, too, will go down to the earth and take a human birth. You will marry them and enjoy the pleasures of the world.’ Sundarar wept bitterly, regretting his folly which had resulted in his separation from the Lord. He prayed to the Lord: ‘Oh Lord! It is due to my evil thought that I have to undergo this separation from Thee. I am afraid lest I should be steeped in ignorance and forget Thee. Oh Lord of mercy! Let this not happen to me. Oh Lord of compassion! Dispel my ignorance soon and take me back to Your lotus feet.’ Lord Siva granted this wish. There was another cause for Sundarar’s human birth. To an ordinary man it may appear that Sundarar was a victim to lust, even in the divine realm of Kailasa. It was not so. Sundarar was only an instrument in the hands of God. It was Lord Siva’s wish that Sundarar should sing Tiru Thonda Thogai for the benefit of mankind. So, Lord Siva entered his mind and created a desire for these two girls. Also, the Lord wanted to teach mankind a great lesson. Lust is extremely powerful. It can delude even a great devotee of the Lord like Sundarar, if he is not ever vigilant. Maya’s charms are powerful. Unless this evil quality is burnt, the Jiva cannot reach Siva. Yet another lesson. The lustful eye was the cause of Sundarar’s downfall. But, when it is used in the service of the Lord (for looking at the holy shrines, holy images of God, saints, and study of scriptures) the very same organ will help towards our emancipation. Sundarar was, therefore, born as Arurar. The king of that place, Narasinga Munaiyar, happened to see the beautiful child. He liked him. He wanted to bring him up himself and asked for the parents’ permission, Sadaiyanar, whose mind was full of dispassion and who was not attached to anything in this world, immediately complied with the king’s wish. As we shall see later, he and his devout wife are also regarded as Nayanars. The boy grew up under royal care. At the proper age, the parents wanted to get their son married. Sadaiyanar sought Sandakavi Sivachariar’s consent to obtain his daughter’s hand for his son, Arurar. Sivachariar gladly agreed. But, the wedding was not to take place. Just when the ceremony was to begin, an old Brahmin, with sacred ashes on his body, Rudraksha around his neck and matted locks on his head appeared and said: ‘This man, Arurar, is my bond-slave. I have a document to that effect executed by his grandfather. He cannot marry.’ This put an end to the ceremony. Sundarar and the Brahmin left the place. The young bride fixed her mind on the holy feet of Sundarar, shed her mortal coil and attained the immortal abode of Lord Siva. Sundarar and the old man had a heated argument. Sundarar asked him: ‘Who are you and from where have you come?’ To which the Brahmin replied: ‘I belong to Tiruvennai Nellur.’ Sundarar called him a liar and said: ‘Come, let us go to Tiruvennai Nellur and get this dispute settled by the wise men there.’ At Tiruvennai Nellur, before an assembly of wise men the old Brahmin produced the document which read as follows: I, Aruran, the Adi Saivite of Tirunavalur, execute this bond of slavery with heart and soul. I and my progeny for all time to come are bond-slaves to Pithan of Tiruvennai Nellur, and we are bound to serve him by all means. Pithan means Lord Siva who delights to be called a ‘mad man’, to exemplify the state of the highest Yogi whose behaviour resembles that of a mad man but who teaches us that there is nothing in this world worth taking any notice of and the worldly ‘wise men’ are all mad people in truth. After examining the witnesses cited in the document and verifying the grandfather’s signature, the assembly confirmed the old man’s claim. Sundarar had to accept it as God’s will. Followed by all of them the Brahmin entered the temple of Tiru Arul Turai on the pretext of showing them his house, and promptly vanished. Arurar understood that it was the Lord Himself who had appeared as the old man to save him from the shackles of Samsara. He was afflicted very much at heart that he had not recognised Him earlier. He cried aloud. The Lord appeared before him and blessed him: ‘Oh noble soul. You are already My Bhakta. You were in My Abode in Kailasa before this birth as a man. A wrong thought made you take this birth. Now I have Myself come to save you.’ Because Sundarar had quarrelled with Him, the Lord Himself called him Vanthondan (the devotee who used harsh words) and asked him to sing His glories. ‘My clear child, you called Me Pithan (madman) during your quarrel. So, begin with this word and compose a poem.’ Sundarar did so: the result was that inspiring poem Pitha Pirai Soodi. The Lord Himself came to be known as Taduthatkonda Iswar (the Lord prevented and saved him from Samsara). Sundarar later visited a number of holy places and sang the praise of the Lord in all of them. He came to Adigai Virattanam, the sacred place where Appar served the Lord Viratteswarar and was blessed. Sundarar did not like to place his foot on the sacred ground and so stayed on the outskirts of the village. That night when Sundarar was asleep, the Lord in the guise of an old man entered the Mutt. He lay down close to where Sundarar was sleeping and pretended to sleep. He then placed His feet on the head of Sundarar. When Sundarar objected to this, the old man apologised. Sundarar went over to another corner of the room. There, too, the old man repeated the same action. Sundarar did not lose his temper. He calmly asked him for his identity and explanation for the abnormal behaviour. ‘Oh friend, don’t you know me?’ asked the Lord and disappeared. Sundarar realised that it was again the Lord Himself. Since he had not gone into the place for His Darshan, the Lord Himself had come out to where the devotee was! Sundarar prayed: ‘Oh Lord! How kind and merciful You are! Even devotees who are well versed in Vedas and Agamas cannot touch Your feet. Out of love towards this poor creature, You left Your abode and came here to bless me with Your Holy Feet.’ Sundarar again continued his pilgrimage. At Tillai (Chidambaram), he went into a trance even as he saw the temple tower. In his ecstasy he rolled on the ground and shed profuse tears of love. He had the Darshan of Lord Nataraja. A heavenly voice commanded him to go to Tiruvarur. He then visited many other shrines and came to Tiruvarur. The Lord appeared to the Brahmins of Tiruvarur and asked them to receive Sundarar with due honours. They did so. As Sundarar was worshipping the Lord in the temple, he heard a heavenly voice: ‘Sundarar! I have made you My friend. I prevented you from getting married. Hereafter you will appear for ever as a bridegroom and sport on earth.’ Immediately, Sundarar became a handsome bridegroom. People called him Tambiran Thozhar (friend of God). In Tiruvarur, there was a chaste woman by name Paravayar who was none other than Kamalini, the attendant of Parvathi in Kailasa. Daily she would go to the temple and worship the Lord with faith and devotion and sing His glories. One day, she came to the temple, as usual, with her friends, to worship the Lord. At the same time, Sundarar, with his devotees entered the temple. Prompted by past Karma, Sundarar was attracted by Paravayar’s beauty. He wanted to marry her, and entered the shrine of the Lord with this thought. The Lord was his friend, and so, he expressed his desire to Him! Paravayar who had seen Sundarar in the temple also fell in love with him and wanted to marry him. The marriage was pre-ordained by Lord Siva Himself and it was now His duty to bring it about. He appeared to both of them in their dreams and told them that they would get married. He also commanded His devotees in dream to arrange for the wedding of Paravayar and Sundarar the very next day. This was done accordingly, to the joy of both Paravayar and Sundarar. One day, Arurar went into the temple and found a number of devotees of the Lord there. He wanted to sing their glories. The Lord Himself sang the first line of the famous poem Tiruthonda Thogai and by His grace, Sundarar completed it. During his stay at Tiruvarur, a Vellala by name Kundaiyur Kizhar who was very highly devoted to him, was regularly supplying Paravayar with enough grains and groceries for the maintenance of Sundarar and the devotees. Suddenly there was famine in the district and people suffered for want of food. Kundaiyur Kizhar was also affected. He was afflicted at heart because he could not supply the needs of Sundarar. Lord Siva appeared in his dream and promised enough grain! Kubera, the God of wealth, did the needful, as commanded by the Lord. The next morning, Kundaiyur Kizhar found huge heaps of grain. At the same time the Lord appeared before Sundarar and informed him of the incident. At once Sundarar left for Kundaiyur to meet Kizhar. They met half-way. Sundarar saw the heaps of grain at Kundaiyur and knew that it was His Lila. He went to a nearby Koili and sang the praise of the Lord, and entreated Him to have the grain removed to Tiruvarur. A celestial voice immediately assured him of this. Sundarar returned to Tiruvarur and informed Paravayar of all that happened. That night the Bhuta Ganas, the servants of Lord Siva, removed the heaps of grain and filled the entire town of Tiruvarur with it! Paravayar offered repeated prostrations to the Lord and sang His glory. She asked the people to take the grain to appease their hunger. Thus the famine came to an end. All the people glorified the Lord and Paravayar. Kotpuli Nayanar of Tirunattiyattankudi, the Commander-in-chief of a Chola King, and an ardent devotee of Lord Siva came to Sundarar and entreated him to grace his house with his presence. Sundarar agreed to this and went. After worshipping Sundarar, Kotpuli Nayanar prostrated himself at Sundarar’s feet along with his two daughters, Singadiyar and Vanappahaiyar, and pleaded that Sundarar should marry the two daughters. Sundarar, however, placed them on his lap and fondled them, treating them as his own daughters. Then Sundarar went to the temple and sang in praise of the Lord, a song in which he called himself Singadiappan, since he took Singadiyar as his daughter. Sundarar then returned to Tiruvarur. It was Paravayar’s custom to distribute plenty of money and other articles in charity on Panguni Uttaram, a festival day. Sundarar went to Tirupugalur and prayed to the Lord to give him gold for the sake of Paravayar. That night he slept there with a few bricks as his pillow. The next morning, he woke up to find that all the bricks had been converted into gold. Sundarar was surprised at this miracle of Lord Siva and sang His glory and returned to Tiruvarur. On the way he had a vision of the Lord at Tiru Panaiyur. After visiting many holy places again and singing hymns in praise of the Lord, Sundarar came to Tiru Pachilasramam. There he worshipped the Lord and asked for a gold coin. He did not get it immediately. He sang a Padigam (song) and the Lord at once gave him a heap of gold. The Lord was so fond of hearing Sundarar sing. Then, Sundarar left for Vridhachalam, visiting a number of holy places on the way. He had omitted Tiru Koodalaiyarrur. So, the Lord came to him as a Brahmin of whom Sundarar enquired the way to Vridhachalam. The Brahmin led the way up to a certain distance, and then suddenly disappeared. It was close to Tiru Koodalaiyarrur which Sundarar now visited and sang a song in praise of the Lord there. Then Sundarar came to Vridhachalam. He worshipped the Lord, and sang a Padigam expressing his desire for gold coins. The Lord gave him 12,000 pieces of gold. Sundarar prayed to the Lord to remove these gold pieces to Tiruvarur. The Lord asked him to throw them into the river Manimukta and to receive them back at Tiruvarur. Sundarar did so, keeping a piece for identification. On return to Tiruvarur, Sundarar and Paravayar went to the tank to get back the gold pieces. Sundarar dived into the eastern side of the tank and searched for the gold, as though he had put them there. He could not find them. Sorely afflicted at heart, he sang a song. That was what the Lord wanted. Sundarar got the gold. All were amazed. But, on identification, it was found that the gold was inferior in value to the piece that Sundarar had kept back with him. He sang a song: and the Lord restored to them their original value. So fond was He of hearing Sundarar sing a song. Sundarar went out on another pilgrimage again. On the way, he was afflicted with hunger and thirst. The Lord Who is the Indweller of our hearts, erected a water-shed and was waiting for Sundarar there in the guise of a Brahmin. Sundarar and the devotees entered the shed, singing the Panchakshara. The Brahmin offered him food and water and asked him to rest awhile. All of them appeased their hunger, but the quantity of the food remained the same. When they were resting, after food, the Lord disappeared. They knew that it was none other than the Lord Himself. Sundarar sang a song alluding to this incident. On another occasion, soon after this, while on a visit to Tirukachur, Sundarar went to the temple, worshipped the Lord and was resting outside the temple, feeling hungry. The Lord understood it: and so, in the guise of a Brahmin came to Sundarar and said: ‘It appears that you are hungry. Please wait here. I will give you food.’ The Lord at once went out in the scorching sun, begged from each and every house, and offered the food so obtained, to Sundarar. As Sundarar and the devotees were eating, the Brahmin disappeared: and they understood that it was the Lord Himself. Sundarar sang a song alluding to this incident, revealing the Lord’s supreme mercy. Later on, he went to Tiruvotriyur and stayed there for some time, worshipping the Lord there. Aninditiyar, the other maid-servant of Parvathi in Kailasa, who had also taken a human birth, was now Sangilyar in Jnayiru in Thondai Nadu. Her father was Jnayiru Kizhar, a Vellala by caste. He was also a staunch devotee of Lord Siva. Sangiliyar was devoted to Parvati from her very childhood. Once her parents mentioned that she should get married, but the very word ‘marriage’ made her faint. Later, a respectable Vellala wanted to marry her. He sent some people to approach the girl’s father. Jnayiru Kizhar did not like even to speak to his daughter about it. He sent them away with an evasive reply. Soon after, the boy who wanted to marry Sangiliyar, and the party that went to negotiate,–all of them died. When Jnayiru Kizhar heard this, he understood the greatness of his daughter. He took her to Tiruvotriyur and built a small Ashram for her there. It was part of Sangiliyar’s Sadhana to make garlands for the Lord in the temple. She regularly visited the temple and worshipped the Lord. One day Sundarar and the devotees went to the temple. After the worship, they came to the place where some devotees were making garlands for the Lord. Sangiliyar was also there. Sundarar was attracted by her beauty, due to past Samskaras. He wanted to marry her, and expressed this wish to the Lord. The Lord promised to fulfil his wish. The Lord appeared in Sangiliyar’s dream and said: ‘Oh noble soul, I am highly pleased with your devotion. Now I tell this for your own good. Sundarar wants to marry you. He is My friend. He asked Me to arrange the marriage. So, marry him. You will be happy.’ Sangiliyar prostrated before the Lord and said: ‘Oh Lord, I will obey Your command and marry him. But, he may desert me since he is already married.’ The Lord asked her to get a promise from Sundarar that he would not part from her under any circumstance. Then the Lord appeared before Sundarar and said that Sangiliyar had agreed to marry him on condition that he would not part from her. Sundarar said: ‘Oh Lord, how can I agree to this condition since I am constantly moving about visiting many holy shrines? But, if You so desire, then assure me that You will withdraw Your presence from the Lingam in the temple and will take Your abode in the nearby tree, when I take the oath before Your image.’ The Lord granted him this wish and disappeared. He again appeared before Sangiliyar and said: ‘Oh noble soul, Sundarar has agreed to your condition. But, ask him to make this promise, not before the Lingam in the temple, but in front of the nearby tree.’ The next morning Sangiliyar came to the temple. Sundarar was waiting there for her. Sangiliyar’s friends told him that she wished the promise to be given in front of the nearby tree. He was taken aback, but accepted the proposal. The promise was given. The marriage was immediately solemnised. In Tiruvarur, Vasanta Utsavam was being celebrated on a grand scale. Sundarar remembered the festival and longed to go there. He also recollected that Paravayar would sing and dance there in front of the Lord. At the same time, he could not part from Sangiliyar. For a long time, he struggled between the two conflicting duties. Finally, he decided to leave. When he crossed the border of Tiruvotriyur, he suddenly lost his eye-sight and fell down on the ground. The Lord is impartial. None can escape the operation of the Law of Divine Justice. Sundarar slowly regained his consciousness. Immediately he realised his fault and prayed to the Lord for forgiveness, asking for the grant of the eye-sight. ‘Oh Lord, I take complete refuge in You. I always repeat Your Name. Even when I fell down losing my eye-sight, I remembered You only. Oh Lord of Mercy, even if I commit a crime, is it not Your duty to forgive me? Oh Lord of Compassion, save me.’ In spite of the blindness, however, his thirst for the Darshan of the Lord at Tiruvarur did not abate. With the help of some people on the way he came to Tiru Mullaivayil. Here, again, he prayed to the Lord to give him eye-sight. At Tiruvembakkam he again prayed to the Lord in a similar strain. In the temple, he prayed and asked: ‘Oh Lord Who accepted me into His fold, prostrations unto Thee. Oh Lord Who cleverly played a trick on me, are You inside the temple?’ The Lord gave a stern reply: ‘I am here; you can go.’ and gave him a blind-man’s stick. This attitude of indifference on the part of the Lord pained Sundarar and he pleaded for mercy. ‘Oh Lord of Mercy, have I not taken You as my sole refuge and support? I committed a mistake thinking that You will pardon me. You are even indifferent to public criticism. Will they not accuse You for turning a deaf ear to a devotee who is sincerely weeping at Your feet, accepting his fault and craving for pardon? Oh Lord, can You not understand suffering? Like a loving child that has been separated from its mother for a long time and wants to hug her, I have come to You: but, instead, You treat me like a stranger. Oh Lord, You deceived me, who asked You to remain for a while near the tree, by cleverly informing Sangiliyar of the same and asking her to get the promise from me near the tree. Oh Lord, You gave me Sangiliyar and all the pleasures. But, now You give me the blind-man’s staff and say ‘You can go’. Oh Lord, am I unfit to receive Your mercy? Pardon me and relieve me of my sufferings.’ Then, completely resigning himself to God, Sundarar came to Conjeevaram, after visiting many holy places on the way. He worshipped Mother Kamakshi and expressed his sufferings to her and pleaded to her to relieve him of his sufferings. Sundarar then worshipped Lord Ekambareswarar. Mother Who is seated on His left side, had already been moved by Sundarar’s prayers and wanted to shower Her grace on him. Lord Siva understood this. He at once restored vision to Sundarar’s left eye. In ecstasy he rolled on the ground, shedding profuse tears of love. After spending some days there, singing the glories of the Lord, Sundarar proceeded to go to Tiruvarur. At Tiruvavaduthurai, he again prayed to the Lord to forgive him and restore sight to the other eye, too. Sundarar then came to Thiruthurithi. The Lord asked him to take a dip in the northern tank there. Sundarar did so, and came out of it. To the surprise of all, his body had become as bright as polished gold. People were amazed at this change. Sundarar went into the temple and prayed. Sundarar reached the outskirts of Tiruvarur. He grieved that, due to his partial sight, he could not get a complete Darshan of the Lord. The very sight of the temple tower entranced him. Sundarar wanted to feast both his eyes on the beauty of the Lord and so prayed to Him to restore vision to his other eye also. Sundarar’s supreme devotion and lamentation moved the Lord’s heart. He at once cured the other eye also. Sundarar was extremely happy. He worshipped the Lord and remained completely absorbed in divine bliss. In the mean time, people whom Paravayar had sent to greet Sundarar and inform him of her eagerness to meet him, found out that he had married Sangiliyar. They went back and told Paravayar about this. Paravayar was sunk in grief. She was annoyed, too. Paravayar’s people refused to allow Sundarar’s devotees to enter the house. When Sundarar heard of this, he was afflicted at heart. He sent some elderly devotees to Paravayar, to bring about a reunion. They failed. At midnight when all the devotees were asleep, he prayed to the Lord for His help in pacifying Paravayar. The Lord appeared before him and assured him of His help. The Lord disguised Himself as Sundarar’s messenger, a Brahmin priest, and went to Paravayar’s house. The Brahmin pleaded Sundarar’s cause and asked her to accept him back. She refused, though she herself was grief-stricken at the separation from Sundarar. Her annoyance at his second marriage was so great! The Lord coolly returned to Sundarar, who was anxiously awaiting His return. When the Lord informed Sundarar of all that had happened, Sundarar fell down on the ground, in grief. ‘If You do not help me, Oh Lord, I will give up my life.’ The Lord seeing Sundarar’s pitiable condition, assured him of help and again set out to go to Paravayar’s house. In the mean time, the devout Paravayar had understood that the Brahmin was no other than the Lord Himself and was suffering from terrible anguish for not recognising Him. The Lord again went to her house: and this time He appeared before her in His real form. Paravayar at once prostrated before Him. The Lord said: ‘O Paravayar, I have again been sent by Sundarar to plead his case. Do not refuse this time. He is undergoing terrible agony on account of separation from you. Accept him and allow him to come to your house.’ Paravayar prostrated to the Lord again, with folded palms and said: ‘Oh Lord, first You came in the guise of a Brahmin but I did not recognise You. Again You have come and have shown me Your real form. Oh Lord, how kind You are! You have graced my hut and showered Your grace on me. You have taken so much trouble this midnight, for the sake of Your friend. How can I go against Your wish? I will accept and obey Your command.’ The Lord was immensely pleased with her. He blessed her and returned to Sundarar. The Lord informed him that he had pacified Paravayar and that he could now return to her. He then disappeared. Sundarar was overwhelmed with joy and sang the Lord’s glories. In the mean time, Paravayar had decorated her house beautifully and was eagerly waiting for her Lord. Sundarar, with his devotees, entered the house. Paravayar fell at his feet. Thus they were re-united after a long separation. Yet, this was not all. The news that Sundarar had sent Lord Siva Himself as his messenger, had reached the ears of Eyarkon Kalikama Nayanar of Tiru Perumangalam in Ponni Nadu. He was a great devotee of Lord Siva. He was terribly angry with Sundarar for treating the Lord as a messenger to settle a domestic quarrel. How, in a wonderful and mysterious manner Lord Siva brings about a reconciliation between the two Nayanars, both of them greatly devoted to Him, we shall see, when we describe the life of Kalikama Nayanar. Equally interesting is the way in which the Lord unites in friendship Sundarar and Cheraman Perumal Nayanar, another royal devotee of the Lord. We shall describe it in detail when we come to the life of Cheraman Perumal Nayanar. When, along with Cheraman Perumal, Sundarar was proceeding to Madurai, they arrived at Tirunagaikkoronam. Here Sundarar sang a song in which he asked the Lord to give him a pearl garland, precious stones, musk, spectacles, fragrance, clothes, jewelry, one-third of the wealth of Tiruvarur, horses which ran as fast as the wind, golden flowers, palanquin, etc. How wonderful is the relation between the devotee and the Lord! Sundarar regarded God as his friend, because God Himself had wanted it to be so. He adopted towards God the Sakhya Bhava (attitude of a dear friend). In the company of Cheraman Perumal, Sundarar went on several pilgrimages, and met many of the kings of South India. Once, when they were at Tiru Kandiyur, they saw Tiruvaiyar on the opposite bank of the river. Cheraman desired to visit that place also. The river was in flood, and it was impossible to cross it. Sundarar sincerely prayed to the Lord to help them. He sang one of his songs which easily pleased the Lord. At once the river gave way, leaving a sandy tract through which they could walk across to the other bank. As soon as they reached the other bank, the river resumed its former form. They were delighted at this miracle of the Lord. Even the five elements are ever ready to serve the devotees of the Lord, at His command. Cheraman then took Sundarar to his own place, with great honour and pomp. Sundarar stayed with Cheraman for some time. He suddenly remembered the Lord of Tiruvarur and wanted to go there. Cheraman could not accompany him and was therefore grief-stricken. Sundarar consoled him and asked him to stay behind and rule the country wisely and justly. Cheraman prostrated himself before him and gave him rich presents. He sent his own people to carry these presents, and to accompany Sundarar. It was the Lord’s wish that Sundarar should receive gifts only from Him! How could His friend receive from others? Hence, He desired to deprive Sundarar of what Cheraman had given him. When Sundarar and his retinue were passing through Tirumuruganpondi, the Lord sent His Servants to rob Sundarar of all the riches that he had received from Cheraman. The Lord’s Servants disguised themselves as hunters and attacked the party that was carrying the presents. The party dropped all and fled. They went to Sundarar and reported to him what had happened. Sundarar went to the local temple and sang a Padigam. He came out of the temple and to his surprise he saw there all that they had been robbed of. Now, it was a gift from the Lord Himself, and so Sundarar, God’s friend, could have it. Wonderful are the Lilas of the Lord. After some time, Sundarar again desired to see Cheraman Perumal. On the way to Kundakolur, he went to Tiru Pukkoliyur Avinasi. As he entered this place, he heard simultaneously auspicious as well wailing sounds emerging from different houses. On enquiry, he learnt how two Brahmin boys of the same age, from these two houses went to tank for a bath; and how one of them was caught by a crocodile, and the other escaped, providentially. The latter was being invested with the sacred thread that day, and hence the auspicious sound from that house. The people in the deceased boy’s house were bemoaning the loss of the boy, sore at the feeling that, had he been alive, he would also be celebrating the sacred thread ceremony that day. Sundarar wanted to console the bereaved family. As he stood in front of the house, the people stopped wailing and came out to receive Sundarar. They were eager for a long time to get his Darshan, and so, forgetting their sorrow, they came to welcome him. Their devotion moved Sundarar’s heart. He was prompted by the Lord to bring the dead boy back to life. So, he went to the same tank and sang a song on the Lord of Avinasi to give the child back to the parents. The Creator, pleased with Sundarar, entered the stomach of the crocodile and re-constituted the body of the boy, though it had already been digested. Lord Yama, too, for his part, released from his custody, the life he had once removed and the crocodile vomitted the boy! To the wonder of all, the boy was much more handsome than when he met with the accident, and he showed signs of growth, appropriate to the lapse of time. All were amazed at this miracle of Sundarar. The parents of the boy were immensely pleased and embraced Sundarar’s feet. Sundarar took the boy to the temple and worshipped Lord Avinasiappar. He himself performed the sacred thread ceremony for him. At Kodunkolur, Cheraman, who had already come to know of the crocodile miracle, received Sundarar with still greater love and veneration than before. Sundarar stayed with the king for some time. One day Sundarar visited the temple alone and worshipped the Lord. The very sight of the Lord sent him into trance. He rolled on the ground shedding tears of God-love. The hairs on his body stood on end and his mind was filled with rapture. He regained consciousness after a long time. He was tired of worldly existence and so requested the Lord to take him back to Kailasa. He sang a Padigam. The Lord, desiring to take Sundarar back to His Abode, commanded the celestials to bring him to Kailasa on a white elephant. He also informed Sundarar of this. Sundarar came out of the temple. The white elephant was waiting for him there. He mentally wished to take Cheraman Perumal also with him to Kailasa. Then he climbed the elephant and proceeded towards Kailasa. In a Padigam he sang on this occasion, Sundarar himself reveals that this departure for Kailasa was not in his physical body, but in his spiritual body. The physical body was discarded here in this world itself, and the elements of which it was composed were returned to their sources. Cheraman learnt by intuition of Sundarar’s departure for Kailasa. At once, he mounted a horse and came to Tiru Anchaikalam. There he saw Sundarar going along the sky on the celestial elephant. At once Cheraman pronounced the Panchakshara in the ears of the horse. The horse flew up and reached Sundarar. Cheraman worshipped Sundarar there. Both of them went to Kailasa in their spiritual body. At the Gate of Kailasa, Sundarar was allowed to enter, while Cheraman was not. Sundarar went into His presence and praised His mercy: ‘Oh Ocean of Mercy, You have pardoned my sins and released me from the quagmire of Samsara. You have taken me back into Your fold, and bestowed on me the Immortal Bliss. How kind and merciful You are!’ He then informed the Lord that Cheraman was outside the Gate. To please His friend, Lord Siva sent His Mount, Nandikesvarar to bring Cheraman also in. The Lord asked Cheraman how he could come to Kailasa without His permission. Cheraman replied that when he saw Sundarar proceeding to Kailasa, he could not bear separation from him and so accompanied him. Now, by the good offices of Sundarar which earned for him the Lord’s grace he had been admitted into the Lord’s Abode. In these words, Cheraman expressed a very great truth: that even if the devotee is undeserving, if he is devoted to a saint (the Guru), he will also gain a place in the kingdom of God, through the intercession of the Guru. Sundarar, as before, engaged himself in His service with all his heart and soul. Paravayar and Sangiliyar, being purged of their Karmas, also reached Kailasa. They resumed their original duty as the servants of Mother Parvathi. Mukthi Sthalam of Two Nayanmars Thiruvanchikulam Mahadeva Temple is mukti place of two out of 63 Nayanmars, Sundaramurthi Nayanar and Cheraman Perumal Nayanar. The mukthi place is inside the temple premises on the right side from the main entrance. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Cheraman Perumal Nayanar (37) Mukthi Place, Thiruvanchikulam Mahadeva Temple, Kodungallur, Kerala](https://sannidhi.net/sannidhi/cheraman-perumal-nayanar-37-mukthi-place-thiruvanchikulam-mahadeva-temple-kodungallur-kerala/) - Thiruvanchikulam Mahadeva Temple is located in the middle of the city. There is no place to sit and meditate next to the shrine. However, you can go into meditative states here effortlessly. Thiruvanchikulam Mahadeva Temple is mukti place of two out of 63 Nayanmars, Sundaramurthi Nayanar and Cheraman Perumal Nayanar. The mukthi place is inside the temple premises on the right side from the main entrance. How to get there: The temple is located 27 kms West of Kochi International Airport. Map: https://goo.gl/maps/pmMv6hR9pZjVrgsy8 About Cheraman Perumal Nayanar Cheraman Perumal Nayanar was born in Kodunkolur. It was the capital city of Malai Nadu or the present Kerala. He was born in the royal family of Kothayars, otherwise known as the Uthiyan family. The name Cheraman was the common name for all Cheras. Perumal was the title adopted by him after his coronation. His original name was Perum-Ma-Kothayar. He was endowed with good Samskaras. He had great devotion to the Lord even as a child. As he grew, his devotion also grew. He had a remarkable degree of dispassion and discrimination. He did not like to rule the country: and so, when he came of age, he renounced the world and went to Tiru Anchaikalam and engaged himself in the worship of the Lord there. The country was ruled by Sengol Porayan. He, too, soon realised the evanescence of worldly life and renounced the world! He had no issues and the throne was vacant. They went to Tiru Anchaikalam and requested Perum-Ma-Kothayar to ascend the throne. Though he was reluctant, lest it should interfere with his daily worship, he bowed to the divine will. He went to the temple and offered a prayer. The Lord permitted him to accept the rulership. By the Lord’s grace he ascended the throne and ruled the country justly and wisely. He could understand all languages, even the language of the birds. The Lord had bestowed upon him all the Aiswaryas, great strength, royal vehicles, etc. After the coronation, he went to the temple and after worshipping the Lord he was returning to the palace. On the way, he saw a washerman whose body had been smeared with white sand and mud. The very sight enraptured Cheraman who saw in him the image of Lord Siva with the sacred ash smeared all over the body. He was raised to God-consciousness. He descended from the elephant and fell at the feet of the washerman, in spite of the latter’s protest. All were wonderstruck to witness the supreme devotion of Cheraman. By his many acts of devotion and piety, he earned the grace of Lord Siva. The Lord sent to him a renowned musician and devotee, Banapatirar, with a palm leaf on which was the Lord’s own song in praise of Cheraman! It read: ‘Oh king who honours great poets with rich presents, who rules his subjects with love! Glory to you! I am very highly pleased with your devotion and charitable nature. The bearer of this message is Banapatirar who is a great devotee like you. He is a great musician and always sings My glories on his favourite instrument, Yazh. He has come to see you. Welcome him with due respect and honour him with plenty of riches.’ Cheraman welcomed the musician with great love and devotion. When he read the song of the Lord, he was overjoyed and rolled on the ground. He said to Banapatirar: ‘Oh noble soul, kindly take possession of all these and accept my kingdom also.’ Banapatirar was astounded to witness the king’s devotion and said: ‘Oh king, I am highly pleased with your Darshan. I shall accept only what is absolutely necessary for me, for that has been the command of the Lord.’ He took what he needed and left Kodunkolur on an elephant. Cheraman escorted him up to the border. Cheraman was greatly devoted to Lord Nataraja. He had surrendered his body, mind and soul to Him. He would daily worship the Lord: and, by His grace, at the time of his prayer, he would hear the musical sound produced by the Lord’s anklets during His dance. One day, however, at the time of the prayer, he did not hear the usual divine sound. Cheraman was greatly afflicted at heart. He thought that he must have been guilty of a great crime and decided to end his life, with his sword. At once he heard the divine sound and a voice in the sky explained: ‘Oh noble soul, My friend Nambi Arurar has come to Tillai and he was singing sweet Tamil songs. I was completely absorbed in that and hence the delay in blessing you with the musical sound of My anklet.’ The Lord wanted to create a friendship between Sundarar and Cheraman and so spoke highly of Sundarar to Cheraman. Cheraman, desirous of worshipping Lord Nataraja and also of meeting Sundarar, at once started for Tillai. The very sight of the Lord in Tillai entranced him. He sang ‘Pon Vannathu Anthadi’ on Lord Nataraja. In appreciation, the Lord blessed him with the musical sound of His anklets. Cheraman was swimming in divine bliss. Before Cheraman reached Tillai, Sundarar had already left the place. Cheraman proceeded to Tiruvarur where he met Sundarar. They embraced each other and fell at each other’s feet. They became fast friends. At Tiruvarur Cheraman composed the famous ‘Tiru Mummanikovai’ on Lord Thiagaraja. Then they went to Vedaranyam. There Cheraman sang his ‘Tiru Anthati’ on the Lord. After visiting many shrines on the way they came to Madura. The Pandyan king welcomed them. The Chola prince who was staying with the Pandyan king also welcomed them. In their company the great saints visited many shrines. Taking leave of the kings, Cheraman and Sundarar returned to Tiruvarur. From there, at the request of Cheraman, Sundarar accompanied him to Kodunkolur. There Cheraman took Sundarar on an elephant and went round the city in procession. When Sundarar returned to Tiruvarur, he had instructed Cheraman to rule the country justly and wisely. Cheraman obeyed the saint’s commands. On the next occasion when Sundarar visited Kodunkolur one day Sundarar suddenly left the place and went to the sacred shrine at Tiru Anchaikalam where he sought the Lord’s grace and attained Liberation. By intuition, Cheraman learnt of Sundarar’s release and he also attained the Lotus Feet of the Lord, as we have already seen, while dealing with Sundaramurthi Nayanar’s life. In Kailasa, Cheraman became the chief of Lord Siva’s Ganas (servants). Mukthi Sthalam of Two Nayanmars Thiruvanchikulam Mahadeva Temple is mukti place of two out of 63 Nayanmars, Sundaramurthi Nayanar and Cheraman Perumal Nayanar. The mukthi place is inside the temple premises on the right side from the main entrance. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Sree Siva Prabhakara Siddha Yogi Mahasamadhi, Omalloor, Pathanamthitta, Kerala](https://sannidhi.net/sannidhi/sree-siva-prabhakara-siddha-yogi-mahasamadhi-omalloor-pathanamthitta-kerala/) - This is a Samadhi of Sree Siva Prabhakara Siddha Yogi who lived for 723 Years in 17 various physical bodies. There is a place to sit and meditate next to the Samadhi. You can go into meditative states here effortlessly. How to get there The Samadhi is located near Omalloor hill in Omalloor 3.4 kms away east of Pathanamthitta Bus Stand. It is better to take an auto or your own vehicle to go and return back as the Samadhi is bit far off from the main road. Map: https://goo.gl/maps/Ct5ALgCCb4avGbVH8 About Sree Siva Prabhakara Siddha Yogi Bramhananda Sree Siva Prabhakar is one of such rare Siddhas, who continued existing on planet earth for 723 years by incarnating himself for 17 times! Brahmananda Prabhakar is also strangely referred to the Siddha tradition of tone of the great 18 Siddhas of South India – Siddha Pambatti. Swami Siva Prabhakar hardly socialized with people. He rather remained aloof and erratic and very indifferent to people or circumstances around him. He even hardly spoke to anyone. He is well known throughout the state of Kerala and many who have been blessed to witness his miracles. Though he was much around in Kerala, he also is known to have lived in many places in North and South India over many centuries, changing bodies with his master over the boon of Parakaya Pravesh (power of exiting and entering into another body at will). Many witnesses exclaimed have even witnessed him flying, while others claimed of witnessing him becoming invisible. Multiple people shared of seeing him levitating in the air in the yogic posture of padmasana. Few spotted him bathing in boiling water, while others saw him with poisonous snakes, while few witnessed him moving immovable objects. Few witnessed him change metals to gold while others knew of his ability to read their thoughts. He also used to predict the future as people mentioned. One of his most precious miracle was his dissolution into light in front of a gathering on the astrological day of his birth, which was published in the leading dailies of Kerala – “Mathrubhumi Manorama” and “Malaala”. He took his mahasamadhi in the year 1986. He is even known to have again appeared to his chosen disciples and given them the sacred knowledge, proving that Siddhas like him surpass all laws of space, time and death. Many claim him to be an avatar of Lord Shiva, many say the great Pulinayaka Swamiyar (according to mythology, Pulinayaka Swamiyar had returned to Kailash with Lord Ayyappa), while some sources mention that he is incarnation of the son of the Surya (Sun God) Red Qarnah and some mention him to be an embodiment of Lord Dattatreya. It is believed that his first avatar was in a place called Oachira in Kerala. His fingers were almost always found to be in the Chinmudra. He often used a cane. It is believed that Sree Siva Prabhakar ji was born in Akavoor Mana in 1263. When he was 9 years of age, Lord Shiva disguised as Goswami took him to a cave in Himalayas, where he was taught Hatha Yoga, Pranayama, etc by Goswami ji, who later merged in Sree Prabhakar. After intense practice in the Himlayas, he achieved all the realizations of Yoga and Meditation. He had lived for 30 years with Nathakuzhiyil Janardhan Nair, who had been his ‘manas putra’ and accomplice in the previous birth. Since his birth then, he lived for a total of 723 years in different bodies and different names, until this last incarnation as Sree Siva Prabhakar. He knew the formula of the medicinal preparation of ‘Kalpam’ which could make the human body strong and indestructible. The great Master even today is known to be available to those who call upon him for he works to lead humanity towards the highest goal of self-realization. How he was found in this incarnation: During the period of the second world war in 1942, the fishermen were fishing in the sea waters of Ernakulam in Kerala while they found a huge lump of something from the deep waters caught up in their fishing net along with the fishes. When they cleared off all the algae, shells and fishes, it looked to them as what seemed like polished black wood. They soon discovered that it was a human body that was strong and in proper shape. The lower part of the body was covered with a loincloth and a country towel. The hair on the head was raised and tied that looked like a Shiva Linga. (Jeda) in the head, tide to upper like Shiva Linga. They found that he was alive! The people and the police soon concluded that he was a Japanese Spy, involved in some activity during the World War. They soon locked him up at Mattancherry Police Station in Eranakulam, Kerala. The Police then began using brutality on him to make him confess the truth, but they could not get anything out of him. Finally, tired, the Police Inspector went home to have his lunch, but to his utter shock he found the man in lockup walking right behind him. The authorities were completely in a dilemma. They then began asking him if he knew anyone in Kerala, to which the man took the name of one Shri. C.P. Ramaswami Iyer from Travancore. The authorities immediately got in touch with Shri. C.P. Ramaswami Iyer, who was found to be the Travancore Divan (the position of Chief Minister to the Royal King during those days). The Divan recognized him and immediately arranged him to be escorted to Trivandrum and sought his pardon. He is told to have mentioned that he was in deep samadhi under the sea for about 50 years until the fishing nets had caught him. This made headlines in the prominent Malayalam Newspapers – Pouradhwani and Mathrubhumi. The Mahasamadhi On April 6, 1986, exactly on the fall of his birthstar, he attained Mahasamadhi on the Pullipara Hill in Omalloor, Kerala. Read More https://themysticalmystics.wordpress.com/2020/05/30/the-yogi-who-lived-for-723-years-sree-siva-prabhakar/ - [Marangali Sree Kasilingam Swamy Jeevasamadhi, Amarvila, Kerala](https://sannidhi.net/sannidhi/marangali-sree-kasilingam-swamy-jeevasamadhi-amarvila-kerala/) - This is a Jeevasamadhi of Marangali Sree Kasilingam Swamy. There is a place to sit and meditate next to the Samadhi. You can go into meditative states here effortlessly. How to get there This Samadhi is located 1.7 kms South of Amarvila train station. Map: https://goo.gl/maps/4XjioTNnrS4giduJ7 About Marangali Sree Kasilingam Swamy We don't have information about Kasilingam Swamy - [Sree Narayana Gurudev Samadhi, Sivagiri Mutt, Varkala, Kerala](https://sannidhi.net/sannidhi/sree-narayana-gurudev-samadhi-sivagiri-mutt-varkala-kerala/) - This is a Samadhi of Sree Narayana Gurudev. The samadhi is inside a temple inside the premises and on the top of Sivagiri Mutt. There is a place to sit and meditate next to the Samadhi. You can go into meditative states here effortlessly. How to get there This Jeevasamadhi is located 3 kms East of Varkala Sivagiri train station. Autos are available from the station. Map: https://goo.gl/maps/CBmgiqapLhE4jmne6 About Sree Narayana Gurudev Sree Narayana Guru was born at 6-15 a.m on August 28, 1855 (1031 chingom 14 / M.E) in “Vayalvaram Veedu” at Chempazhanthy, a village near Trivandrum in a community which possessed no rights and privileges and was totally neglected for far centuries. The then society was laden with many evils like caste system, untouchability and unapproachability. They were denied of freedom even to walk through public places and roads, and educational institutions, places of worship, government services and the like were prohibited to them. They were always persecuted and tortured in the name of caste. During the boyhood days itself Guru could realise this miserable condition of the people. He was very clever at his studies and took a keen interest in reading religious and educational literature. He learnt Sanskrit and became very proficient in it which enabled him teach it to many others. He took a decision to offer himself to redeem the downtrodden and the society as a whole. He left home and retired in the forests of Aruvippuram, in the Trivandrum District, where he lived in the midst of wild animals and reptiles. Occasionally when he came out from the thick forest, people flocked at him as they considered him a divine man, a wonder worker and a great healer. He did effect several miraculous cures. He also displayed extraordinary powers on many occasions. A mystic of dynamic temper, a practical yogi, Sree Narayana Guru went far and wide in his spiritual search for the answer to the problems of life. He studied India’s most sacred books and grew stronger on his will and finally emerged himself as one of the greatest of modern Saints. Having obtained yogic powers and transcendental vision as a result of the penance of arduous and intense austerities,Gurudevan instead of retiring to solitary place as traditional Indian Sanyasins, slowly began to reform the society, keeping in mind the oneness and divinity of mankind and unity in their life. For that he first resolved to bring about a revolution in the methods of worship in temples. He strove to bring up the low caste people on a par with the highest class of people. Guru formulated the fundamental and essential message of Adwaitha Vedanta a practical philosophy of day to day life as “ONE CASTE, ONE RELIGION, ONE GOD FOR MAN ” and declared it on August 28, 1921. Read More https://sivagiri.com/history-of-guru - [Poonthura Shree Thakkalaswamy Jeevasamadhi, Thiruvananthapuram, Kerala](https://sannidhi.net/sannidhi/poonthura-shree-thakkalaswamy-jeevasamadhi-thiruvananthapuram-kerala/) - This is a Samadhi of Poonthura Shree Thakkalaswamy. There is a place to sit and meditate next to the Samadhi. You can go into meditative states here effortlessly. How to get there This Samadhi is located 7 kms South of Thiruvananthapuram Central train station. Map: https://goo.gl/maps/wN7LHTTwoVmCHEGK6 About Poonthura Shree Thakkalaswamy Shree Thakkalaswamy is believed to be the thirteenth Avadoota Siddha Guru of great POONTHURASWAMY tradition. The sacred coastal village Poonthura (at the Trivandrum city suburb in the southern Kerala, India) has a rich spiritual tradition as the land of yogic wisdom and spirituality. It is immensely immersed in the divine vibrations and blessings of many a great yogis, through centuries. Poonthura is situated five kms south-west of the worldly renowned Shree Padmanabhaswamy Temple. Also, the Poonthura Devi temple there is lulled by the breez of Arabian sea, where Shree Thakkalaswamy had been in penance for forty years. Read More http://poonthurashreethakkalaswamy.org/poorvasramam.html - [Sri Thycaud Ayyaguru Samadhi, Thiruvananthapuram, Kerala](https://sannidhi.net/sannidhi/sri-thycaud-ayyaguru-samadhi-thiruvananthapuram-kerala/) - This is a Samadhi of Sree Sri Thycaud Ayyaguru. The samadhi is inside a temple inside the premises. There is a place to sit and meditate next to the Samadhi. You can go into meditative states here effortlessly. How to get there This Samadhi is located 2 kms East of Thiruvananthapuram train station. Map: https://goo.gl/maps/cXvqkXX2wjt78f7z5 About Sri Thycaud Ayyaguru Ayyavu Swamikal was born in 1814 in Nakalapuram in Tamil Nadu.[1] His original name was Subharayan. His parents were Mutthukumaran and Rugmini Ammal. His father and grandfather Sri Hrishikesan were scholars and experts in yoga and spiritual sciences.(Ayyaavu means Father) At the age of twelve, Subharayan received spiritual initiation from two Tamil Saints, Sachidananda Maharaj and Sri Chitti Paradeshi who used to visit his father. They told his family that his life has a specific assignment, he is destined to serve humanity at another place and that when it is time they would come and take him to mould him to fulfil his duty. These avadhutas are said to be connected to great siddhas from Tamil Nadu living in Himalayas who knew the science of immortality. When he was 16, the two siddhas took him with them to Palani where he learned advanced yoga. He travelled with them to Burma, Singapore, Penang and Africa. With them he met teachers of many religions and saints. Subbarayan mastered English during his stay and travel with them. He also acquired proficiency in English, Siddha medicine and alchemy during his wanderings with the siddhas. At the age of nineteen he was sent back home with instructions to look after his parents and brethren. At home he continued worshiping Goddess and yogic practices, often entering the state of Samadhi. His biographers and disciples state that by this time he had acquired the Ashtasiddhies or divine powers including that of astral travel. Occasionally he visited Pazhani, Chennai and other religious places as part of pilgrimages for participating scholarly discussions going on there. He also started writing and composed 'Brahmothara Khandam' and 'Pazani Vaibhavam'. At the age of 27, as suggested by his gurus he visited Kodungalloor Devi Temple in Kerala. It is said that his devotion was so deep and his prayers were so strong that when he recited the keerthans the temples bells rang by themselves and the doors opened to give him darsan. Once in a dream Goddess told him that she will appear before him at Trivandrum and he went there during the period of Swathi Tirunal Maharaja. The king came to know of his scholarship and expertise in Sivaraja Yoga and invited him to the palace and also learned many things from him.[2] One day while a family gathering related to a marriage was going on at the house where he stayed a very old lean women told him that someone will be coming to meet him from his village and asked him to go to the traveller's shed near by on that night. The Goddess gave darsan to him at that travellers' shed that night. Later Thycaud Devi Temple was constructed at this site. Before long he went back to Tamil Nadu. Within a few months his father left to Kasi. The whole responsibility for the family fell on his shoulders and he started a business to support his family. In accordance with the direction of his guru, Subbarayan got married. He used to deliver spiritual discourses at Chennai. As part of his business he was supplying goods to military camp in Chennai, where he came in contact with a British official Mr. McGregor. McGregor became fond of this English speaking Tamil villager and established a friendship with him. He was interested in Indian religion, language and culture and he became his student. During the reign of Maharaja Ayillyam Thirunal, McGregor became the Resident of Travancore. When the selection of a manager for Residency came he appointed him as the Manager of his Residency in Thycaud in 1873. As this post was one of the senior most offices that the British allowed to natives, people respectfully called him 'Superintend Ayyavu'. The term 'Ayyavu' means a respectable or venerable person. Gradually when people understood his yogic powers and scholarship the name changed from Superintend Ayyavu to Ayyavu Swami. Swami kept strict discipline in work and was extremely punctual. He already knew that he had to permanently withdraw from this objective world and enter into Samadhi on that day. When the King knew about his approaching Samadhi he wanted to provide a place for Samadhi near the palace and construct a temple there. But Ayyavu insisted that his Samadhi should be in the Thycaud cremation ground and should be a very simple and small structure. Ayyavu Swami attained Samadhi on 20 July 1909. A Shivalinga was installed over the Samadhi site of Ayyavu Swami in Thycaud in 1943. This temple was improved under the patronage of Sri Chithira Thirunal Maharaja the last king of Travancore. This is now known as Thycaud Siva Temple. Read More https://en.wikipedia.org/wiki/Ayyavu_Swamikal - [Sree Chattambi Swamikal Samadhi, Panmana Ashram, Kollam, Kerala](https://sannidhi.net/sannidhi/sree-chattambi-swamikal-samadhi-panmana-ashram-kollam-kerala/) - This is a Samadhi of Sree Chattambi Swamikal. The samadhi is inside a small temple in the premises of Panmana Ashram. There is a place to sit and meditate next to the Samadhi. You can go into meditative states here effortlessly. How to get there This Jeevasamadhi is located 23 kms North of Kollam. Regular buses are available between Kollam and Panmana Ashram. Map: https://goo.gl/maps/4DhADhxzyynxbF4q9 About Sree Chattambi Swamikal THE DIVINE GLORY OF SREE CHATTAMPI SWAMIKAL PARAMA BHATTARA SREE VIDYADHIRAJA CHATTAMPI SWAMIKAL (1853 – 1924), the great peripatetic scholar, lived in Kerala, the southernmost state of India. His religious quest and discovery, his austere simplicity and great self-denial, his humble sharing with others the light with which he himself was illumined, his loving tenderness for all living creatures are all inspiring and instructive for all time. CHATTAMPI SWAMIKAL, as he is popularly known, was not an organiser or a propagandist. He strictly adhered to the characteristic virtues of an ideal sage practising Ahimsa (Non-violence), Sathya (Truthfulness), Asteya (Non-stealing), Brahmacharya (Celibacy) and Aparigraha (Non-Acquisition) as an exemplar of this mode of life. His influence widened the vision of many and imparted self-confidence to innumerable people, leaving a mark in the religious attitude of a large section of people. Material deprivation failed to dampen his spirit and penury could not hamper Swamikal from becoming a mastermind by his own latent genius and prodigious intellectual industry. In spite of the narrow and restrictive conventions that existed in his times, he mastered many branches of art and learning. His painstaking study of Tamil and Sanskrit from competent scholars outside Kerala gave him remarkable command over Vedanta. His gifted mind found no rest till his proficiency in Yoga measured up to ostensible results. He travelled miles and miles on foot in search of knowledge, and when he acquired it, he wandered again as the inspirer of people. Chattampi Swamikal strove to educate people in egalitarian doctrines and to liberalize traditional religious ritual practices by his writings and example. He was the precursor of many liberal trends, but he was not an avowed social reformer. While exposing the sacerdotal pretensions of the high priests of society and demolishing the arrogant claims of the top rungs in the ladder of caste hierarchy, in his polemical writings, he never precipitated inter-communal envy or bickerings. He was urged by a sense of historical justice rather than personal pride. He always extended his hands to those below him to raise them up. His vision of unity (Samadarsana) was the outcome of his vedantic conviction that Atman is Brahman, that each man is potentially divine and that all existence is one: the essence of Vedantic Wisdom. Saints are the common property of humanity. The Spheres of their activities are, by and large, confined to particular regions. It is for us to make available knowledge of their life and ideas prevalent in one region to others also, across the barrier of language and time. By doing so we aid the emotional integration of mankind. A Perfect Jeevanmukta A Jeevanmukta is the liberated individual who while still living in the physical body is not conditioned by the limitation of his gross constitution and believes the entire universe to be the manifesation of the Absolute or his highest self. Such great souls see and experience Brahma Tattwa in a Brahmin, a cow, an elephant, a dog and the one who eats a dog, all alike without any distinction. They enjoy the Bliss of Self at all times and roam about for the well being of humanity at large. When their Prarabdha Karmas are over, they cast off their bodies, and the Jeevan dissolves in the Absolute Brahman. Sree Chattampi Swamikal was such a Jeevanmukta with Sarvatra Samadarsan. (Experiencing unity in all) His Mahasamadhi Swamikal didn’t settle down at any particular place. Towards the end of his life, he revisited places like Thiruvananthapuram as if bidding farewell to them. He settled down at Panmana, a village 18km north of Kollam, enjoying the services rendered by his disciple Sree Kumpalathu Sanku Pillai, a young and spirited freedom fighter. Hundreds of people used to visit him to have his darshan and seek his advice and blessings. He used to receive them all with warmth. Gradually all the infirmities of old age began to attack him. He used to remind his disciples that all the ills that the flesh is destined to endure have to be endured before the soul would secure its release. He prophesied the time of his final departure though many could not understand it. When the final moment came Swamikal sat himself in Padmasana and mediated on Brahman. In that pose, in a few seconds, Swamikal entered into Eternal Samadhi at 4 pm on 5 May 1924. His mortal body was laid to rest at the place he had already selected for it. At the Samadhi Peedom a Sivalinga was installed as he had instructed. Read More https://www.panmanaashram.com/aspx/viewContent.aspx?linkId=83 - [Hrudayaaleeswarar Temple, Thiruninravur, Tamil Nadu](https://sannidhi.net/sannidhi/hrudayaaleeswarar-temple-thiruninravur-tamil-nadu/) - Sri Hrudayaaleeswarar Sivan temple is a Hindu temple, located at Thirunindravur, Chennai, India. This Temple is mukti place of Pusalar Nayanmar. There is not a place to sit and meditate. You can go into meditative states here effortlessly. The statue of Pusalar is inside the shrine next to the Lingam. How to get there: The temple is located 33 kms North of Chennai International Airport. Map: https://goo.gl/maps/YcktJ4A5zGuswqGp7 About Sri Hrudayaaleeswarar Sivan Temple Thirunindravur once saw the outpour of devotion of a devout heart as well as the reciprocated grace as a result of the intense devotion. Poosalaar, was a poor man in terms of material wealth but rich in dedicated devotion towards Lord Shiva. His heart brimmed with love and devotion for the Lord. He was called Poosalaar as his body was always smeared with the sacred ash, (Tamil-Poosu-Apply). Bhagavan Ramana says that the right kind of desire on the spiritual path will condition an aspirant to become one with the divine ultimately. Poosalaar was not an exception to this and he yearned to erect a beautiful temple for his heart's favourite. However he became the object of people's ridicule for his herculean desire in his impoverished condition. Poosalaar however was not deterred by the words of the people. His heart was large enough to house Shiva's temple and his love served to implement the task with ease. Meanwhile, Rajasimha Pallava, the King of Kanchi had undertaken the task of erecting a temple for Lord Shiva. On the completion of the task, the king wanted it to be named Rajasimeswaram and duly consecrated. Hence the king fixed a date for the consecration. The day before the assigned date the king's heart was brimming with pride of having erected a beautiful temple for the Lord as his eyes shut with his thoughts vanishing into his sleep. The Lord appeared in his dream and stated that He will not be able make present Himself in the consecration ceremony as He will be present in the consecration ceremony of another temple built by an ardent devotee, Poosalaar. Hence the king was asked by the Lord to choose another date to have Him installed ceremoniously on another day in the temple built by him. The surprised king immediately commanded the culmination of the ceremonies associated with the temple consecration and proceeded to check out on the temple of Poosalaar. Coming to know that Poosalaar lived in a nearby town he set out towards Thirunindravur. The king was perplexed on the results of his enquiry that Poosalaar lived in poverty and there was not a sign of a new temple being erected in Thirunindravur. Counting on the Lord's words, the King sought to meet Poosalaar who was meditating under a tree. The king approached Poosalaar and stated the purpose of his visit. Poosalaar replied with joy to have a look at the ceremonious installation of Lord Shiva in the temple that he had built. Lo and Behold! The king witnessed the consecration ceremony of the temple built by Poosalaar within the heart of Poosalaar, with the chanting of the Vedas and other ceremonial activities! It was then that the king realized that the poor devotee had visualized his desire stage by stage within his heart, surrendering his will and wish to his beloved Lord. The pure devotion and the unconditional love for the Lord had led the almighty to be enshrined in his heart forever. The king then materialized the temple that Poosalaar had built in the cavern of his heart before having the temple built by him duly consecrated. He called the deity 'Hrudayaaleeswarar', the one who abides in the heart. Poosalaar is one of the sixty three Nayanmars stated in the Periyapuranam. Source: https://en.wikipedia.org/wiki/Hridayaleeswarar_Temple - [Pusalar Nayanar (58) Mukthi Place, Hrudayaaleeswarar Temple, Thiruninravur, Tamil Nadu](https://sannidhi.net/sannidhi/pusalar-nayanar-58-mukthi-place-hrudayaaleeswarar-temple-thiruninravur-tamil-nadu/) - Sri Hrudayaaleeswarar Sivan temple is a Hindu temple, located at Thirunindravur, Chennai, India. This Temple is mukti place of Pusalar Nayanmar. There is not a place to sit and meditate. You can go into meditative states here effortlessly. The statue of Pusalar is inside the shrine next to the Lingam. How to get there: The temple is located 33 kms North of Chennai International Airport. Map: https://goo.gl/maps/YcktJ4A5zGuswqGp7 About Pusalar Nayanar Pusalar was a Brahmin of Tiru Ninravur in Thondai Mandalam. He excelled in the mental worship of the Lord. Mental worship is thousands of times better than external ritualistic worship: mental worship soon leads to Samadhi (superconscious state) and Self-realisation. He strongly desired to build a temple for Lord Siva, but he did not have the money for it. So, mentally he gathered the necessary materials for the purpose. He laid the foundation stone on an auspicious day. He raised the temple and had even fixed an auspicious day for the installation of the deity in it. The Kadava king who was also a great devotee of Lord Siva had built a magnificent temple in Conjeevaram. By chance he had also fixed the date which Pusalar had mentally chosen, for the installation of the Lord in his temple. The Lord wanted to show the king the superiority of Pusalar’s great devotion. So, the Lord appeared in the king’s dream and asked him to postpone the installation ceremony in his temple, as He would be going to the temple constructed by His devotee at Tiru Ninravur. The king woke up from sleep and was intensely eager to have the Darshan of the devotee mentioned by the Lord and also have a look at the great temple he had built, which he thought would be far superior to his temple. The king came to Tiruninravur and searched all over the place for the temple: he could not find any. Then the king enquired about Pusalar. He found out Pusalar’s house and approached him. Pusalar was stunned when he heard of the king’s dream. Soon, he recovered and was filled with joy. He thought: ‘How kind and merciful is the Lord. I am only a wretched creature and He has accepted my mental shrine as His Abode. I am really blessed.’ He told the king that that temple was only in his mind. The king was greatly surprised to hear this. Admiring Pulasar’s devotion, the king fell at his feet and worshipped him. Pulasar installed the Lord in his mental temple and continued to worship Him till he attained His Abode. About Sri Hrudayaaleeswarar Sivan Temple Thirunindravur once saw the outpour of devotion of a devout heart as well as the reciprocated grace as a result of the intense devotion. Poosalaar, was a poor man in terms of material wealth but rich in dedicated devotion towards Lord Shiva. His heart brimmed with love and devotion for the Lord. He was called Poosalaar as his body was always smeared with the sacred ash, (Tamil-Poosu-Apply). Bhagavan Ramana says that the right kind of desire on the spiritual path will condition an aspirant to become one with the divine ultimately. Poosalaar was not an exception to this and he yearned to erect a beautiful temple for his heart's favourite. However he became the object of people's ridicule for his herculean desire in his impoverished condition. Poosalaar however was not deterred by the words of the people. His heart was large enough to house Shiva's temple and his love served to implement the task with ease. Meanwhile, Rajasimha Pallava, the King of Kanchi had undertaken the task of erecting a temple for Lord Shiva. On the completion of the task, the king wanted it to be named Rajasimeswaram and duly consecrated. Hence the king fixed a date for the consecration. The day before the assigned date the king's heart was brimming with pride of having erected a beautiful temple for the Lord as his eyes shut with his thoughts vanishing into his sleep. The Lord appeared in his dream and stated that He will not be able make present Himself in the consecration ceremony as He will be present in the consecration ceremony of another temple built by an ardent devotee, Poosalaar. Hence the king was asked by the Lord to choose another date to have Him installed ceremoniously on another day in the temple built by him. The surprised king immediately commanded the culmination of the ceremonies associated with the temple consecration and proceeded to check out on the temple of Poosalaar. Coming to know that Poosalaar lived in a nearby town he set out towards Thirunindravur. The king was perplexed on the results of his enquiry that Poosalaar lived in poverty and there was not a sign of a new temple being erected in Thirunindravur. Counting on the Lord's words, the King sought to meet Poosalaar who was meditating under a tree. The king approached Poosalaar and stated the purpose of his visit. Poosalaar replied with joy to have a look at the ceremonious installation of Lord Shiva in the temple that he had built. Lo and Behold! The king witnessed the consecration ceremony of the temple built by Poosalaar within the heart of Poosalaar, with the chanting of the Vedas and other ceremonial activities! It was then that the king realized that the poor devotee had visualized his desire stage by stage within his heart, surrendering his will and wish to his beloved Lord. The pure devotion and the unconditional love for the Lord had led the almighty to be enshrined in his heart forever. The king then materialized the temple that Poosalaar had built in the cavern of his heart before having the temple built by him duly consecrated. He called the deity 'Hrudayaaleeswarar', the one who abides in the heart. Poosalaar is one of the sixty three Nayanmars stated in the Periyapuranam. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ https://en.wikipedia.org/wiki/Hridayaleeswarar_Temple - [Kalia Nayanar (44) Mukthi Place, Arulmigu Thiyagarajaswamy Temple, Chennai, Tamil Nadu](https://sannidhi.net/sannidhi/kalia-nayanar-44-mukthi-place-arulmigu-thiyagarajaswamy-temple-chennai-tamil-nadu/) - Arulmigu Thiyagarajaswamy Temple is located in Tiruvottiyur, Chennai. This Temple is mukti place of Kalia Nayanmar. There is a separate shrine dedicated to Vayilar Nayanar on the left side of the Arulmigu Adipureeswarar shrine inside the premises. Arulmigu Adipureeswarar shrine is on the right side of Thiyagarajaswamy Sannithi shrine. The single large Vayilar shrine is next to 63 nayanars shrines. How to get there: The temple is located 30 kms North East of Chennai International Airport. Map: https://goo.gl/maps/WWX4TZeMHKiaYjsN7 About Kalia Nayanar Kalia Nayanar was an oil monger of Tiruvotriyur. His adoration of the Lord, to Whom he was highly devoted, took the form of lighting the temple lamps daily. He was rich. But, in order to reveal his greatness the Lord made him poor. His family people also refused help. He began to work as a labourer to earn the oil. Even this became impossible. He wanted to sell his wife: but no one would buy. At last, in despair, he wanted to cut his own throat and use the blood instead of oil, to burn the lamps. In that attempt, Lord Siva caught hold of his hand and blessed him. What greatness, and what intensity of devotion is portrayed in this simple life! Self-forgetfulness is the key-note in devotion. Remembering God always, the devotee is so thoroughly absorbed in Him, that nothing but God and His worship matters to him. By all means His worship must go on: no obstacle shall stand in the way. The devotee’s heart and mind are always positive, never letting a negative thought enter them. He sees opportunities in difficulties and is never beaten by any obstacles which serve him as steps to God! About Arulmigu Thiyagarajaswamy Temple Thyagaraja Temple (also called as Vadivudai Amman Temple) is a Hindu temple dedicated to Hindu god Shiva. It is located in Tiruvottiyur in the northern part of Chennai, Tamil Nadu, India. The temple is revered by the Tevaram hymns of Saiva nayanars, the 7th century Tamil saint poets and classified as Paadal Petra Sthalam. All the Three of Thevaram Moovar (Appar, Samandar and Sundarar) has rendered Thevaram songs in this temple. The temple is closely associated with the saint poet Sundarar and Pattinathar. The temple has been in vogue from the Pallava times of the 7th century and widely expanded by Chola kings during the 11th century. The temple has a seven tiered gateway tower, a tank, with the overall temple area covering 1 acre. The temple is administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. The temple draws parallel with the Thygaraja temple in Tiruvarur as both the temples were expanded by Rajendra Chola I and both have the same dance poses of Shiva. The temple is one of the 51 Sakthi Peetams in the country.[1] The temple is also one of the Sakthi triad in the region of Tondaimandalam, the other two being the Kodiyidai Amman Temple or Masilamaniswara Temple at Thirumullaivoyal and the Thiruvudai Amman Temple or Thirumanangeeswarar Temple at Minjur. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ https://en.wikipedia.org/wiki/Thyagaraja_Temple,_Tiruvottiyur - [Vayilar Nayanar (51) Mukthi Place, Arulmigu Kapaleeshwarar Temple, Mylapore, Chennai, Tamil Nadu](https://sannidhi.net/sannidhi/vayilar-nayanar-51-mukthi-place-arulmigu-kapaleeshwarar-temple-mylapore-chennai-tamil-nadu/) - Arulmigu Kapaleeshwarar Temple is located in Mylapore. This Temple is mukti place of Vayilar Nayanmar. There is a separate shrine dedicated to Vayilar Nayanar on the left side of the Kapaleeshwarar temple. How to get there: The temple is located 17 kms North East of Chennai International Airport. Map: https://goo.gl/maps/4cc3HugaMqi8h3wh7 About Vayilar Nayanar He was a Vellala by caste. He belonged to Mylapore. He was a Siva Bhakta. He constructed temples mentally and did Manasic (mental) worship. He built the temple of non-forgetfulness, lit the shining lamp of Self-illumination, bathed the Lord in the waters of immortal Ananda (bliss) and worshipped Him with the elixir of supreme love. Thus he obtained salvation. Here is the life of a Para Bhakta, a supreme devotee. He had transcended the stage of idol worship. He had attained great purity of heart and clarity of inner psychic vision so that, without the aid of a symbol and without the help of rituals, he could raise his mind to the sublime heights of the Abstract. The inclusion of this wonderfully simple life of Vayilar Nayanar is to point out that devotion is of many types, to suit the taste and temperament of different individuals. Whatever be the path the choose, ultimately they reach the same goal, union with the Lord, Siva. The Hindu sages have always declared that the spiritual path is not a stereotyped one, the same drug for all diseases, the same food for all people at all ages (from infancy to old age!), but that the spiritual life is adapted (within broad limits) to the needs of each individual. Everyone pursues the path or the combination of paths suited to him, and ultimately reaches the same goal. About Kapaleeshwarar Temple Kapaleeshwarar Temple is a Hindu temple dedicated to lord Shiva located in Mylapore, Chennai in the Indian state of Tamil Nadu. The form of Shiva's consort Parvati worshipped at this temple is called Karpagambal is from Tamil ("Goddess of the Wish-Yielding Tree"). The temple was built around the 7th century CE and is an example of Dravidian architecture.[1][2] According to the Puranas, Shakti worshipped Shiva in the form of a peacock, giving the vernacular name Mylai (Mayilāi) to the area that developed around the temple – mayil is Tamil for "peacock".[3] Shiva is worshiped as Kapaleeswarar, and is represented by the lingam. His consort Parvati is depicted as Karpagambal. The presiding deity is revered in the 7th-century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the Nayanars and classified as Paadal Petra Sthalam. The temple has numerous shrines, with those of Kapaleeswarar and Karpagambal being the most prominent. The temple complex houses many halls. The temple has six daily rituals at various times from 5:30 a.m. to 10 p.m., and four yearly festivals on its calendar. The Arubathimoovar festival celebrated during the Tamil month of Panguni as part of the ப்ரஹ்மோத்சவம் is the most prominent festival in the temple. Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ https://en.wikipedia.org/wiki/Kapaleeshwarar_Temple - [Arulmigu Kalyana Pasupatheswarar Temple, Karur, Tamil Nadu](https://sannidhi.net/sannidhi/arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/) - Arulmigu Kalyana Pasupatheswarar Temple, is located in Karur and is one of the seven Sivastalams. There is no place to sit and meditate next to the shrine, However, you can go into meditative states here effortlessly. This Temple is mukti place of two out of 63 Nayanmars, Eripatha Nayanar and Pugal Chola. The temple premises also has the Jeevasamadhi of Karuvarur Siddhar on the left side of the temple. https://sannidhi.net/sannidhi/karuvarur-siddhar-jeevasamadhi-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/ How to get there: The temple is located 66 kms South of Erode and 79 kms West of Tiruchirappalli. Map: https://goo.gl/maps/LGHKsbEKvHtUYaRD7 AboutArulmigu Kalyana Pasupatheswarar Temple Pasupateeswarar temple Karur, is located in Karur and is one of the seven Sivastalams. This city was called karuvoor during the time of Sambandar's visit to this temple. From the inscriptions so far deciphered, it is clear that the temple existed during the reign of the king Rajendra Chola (1012-54 CE) since he gifted away land to this temple. For the Kongu Cholas and Kongu Pandyas, the temple was a favourite and, it the drew undivided attention of the Vijayanagar rulers too. Legend says that Kamadhenu, the mythological cow, meditated upon Siva to receive his blessings and the name Aanilai. Brahma is said to have worshipped the presiding deity here. Thus the Sthala Theertham is called the Brahma Theertham. Since Kamadhenu, the cow (locally call Pasu) worshipped the presiding deity, Shiva came to be known as Pasupatheeswarar. Jeevasamadhi of Karuvarur Siddhar The temple premises also has the Jeevasamadhi of Karuvarur Siddhar on the left side of the temple. https://sannidhi.net/sannidhi/karuvarur-siddhar-jeevasamadhi-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/ Source: https://en.wikipedia.org/wiki/Pasupateeswarar_temple,_Karur - [Eripatha Nayanar (8) Mukthi Place, Arulmigu Kalyana Pasupatheswarar Temple, Karur, Tamil Nadu](https://sannidhi.net/sannidhi/eripatha-nayanar-8-mukthi-place-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/) - Arulmigu Kalyana Pasupatheswarar Temple, is located in Karur and is one of the seven Sivastalams. There is no place to sit and meditate next to the shrine, However, you can go into meditative states here effortlessly. This Temple is mukti place of two out of 63 Nayanmars, Eripatha Nayanar and Pugal Chola. The temple premises also has the Jeevasamadhi of Karuvarur Siddhar on the left side of the temple. https://sannidhi.net/sannidhi/karuvarur-siddhar-jeevasamadhi-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/ How to get there: The temple is located 66 kms South of Erode and 79 kms West of Tiruchirappalli. Map: https://goo.gl/maps/LGHKsbEKvHtUYaRD7 About Eripatha Nayanar Eripatha Nayanar was born in Karuvur, one of the main cities of the Chola Kingdom. It was a very sacred place, situated on the bank of the river Ambiravati. On both the banks of this river saints and sages were doing Tapas and were radiating spiritual vibrations. A famous temple was there, too, dedicated to Lord Pasupatheesvarar Who was showering His grace on the king and the people alike. They were all happy. Eripatha Nayanar was daily worshipping Lord Pasupatheesvarar with great faith and devotion. His one aim in life was to serve Siva Bhaktas and to offer them every kind of protection. He always carried a weapon, an axe, for this purpose. With the axe he would punish anyone trying to harm Siva Bhaktas. He was doing by this the Lord’s own work! In that city, there lived a Siva Bhakta by name Sivakami Andar. He was very regular in his daily worship of Lord Siva. Early morning would find him in the garden after bath, collecting flowers, making garlands for taking to the temple and offering to the Lord. This was his routine. On a Maha Navami day when all the people were jubilant, Sivakami Andar was rushing to the temple, as usual, with a basket of flowers. At the same time, the king’s pet elephant was returning from the river, after its bath. On its back were two Mahouts, and three others were escorting it. Suddenly, it went mad and was chasing the people. They were running here and there. It ran towards Sivakami Andar. It caught hold of him, wrenched the basket of flowers from him, threw it on the ground and ran away. The flowers were all scattered on the ground. Sivakami Andar was greatly upset. The elephant had destroyed the flowers he had kept for the worship of the Lord. He chased the elephant. He was very aged and soon fell down exhausted. He was weeping bitterly, crying aloud: ‘Sivada, Sivada’ (a cry expressing agony). Eripatha Nayanar happened to pass that way. He heard Sivakami Andar’s pitiable cry and the cause of it. ‘Where is that elephant?’ asked Eripathar and began to run in the direction indicated by Sivakami Andar. Soon he overtook the elephant and hurled his powerful axe, killing it with one stroke. Then he pounced on the Mahouts and killed them, too. The news of the elephant’s fate reached the king who immediately reached the spot on his horse, surrounded by his soldiers. He could not see who had killed the elephant, for, he could not associate the Siva Yogi Eripathar with such an act. He began to shout: ‘Who killed my elephant?’ When someone pointed to Eripathar, immediately the king’s wrath vanished, for he knew that if the Siva Yogi had done so, there should have been a very valid reason for it. ‘He must have killed it in self-defence,’ thought the king and felt happy that the elephant had done no harm to the Siva Yogi. He addressed Eripathar: ‘Oh Swamin, I did not know that you killed the elephant. Definitely, the elephant and the Mahouts must have done some harm to you and you rightly punished them.’ Eripathar narrated to the king all that had happened, and said: ‘Since the elephant and the Mahouts were guilty of Siva-Aparadham, I killed them.’ The moment the king heard the expression Siva-Aparadhara (sin against Lord Siva) he suffered terrible mental agony. He fell at the feet of Eripathar and said: ‘O Swamin, for what they have done, the punishment awarded by you is not enough. I have committed a great crime by keeping such an elephant and such Mahouts. Now, I do not deserve a death through your holy weapon, the axe. Here is my own sword. Please be gracious enough to cut off my head with it.’ Eripathar was stunned to hear these words. He himself was struck with remorse. ‘What a great pain have I inflicted on the king! What a noble king he is!’ he thought; and, lest the king should execute the punishment on himself, he took the sword from the king. Eripathar felt that he was the cause for the king’s affliction, and in self-punishment, he began to cut his own throat. The king was alarmed. He thought that he would now be guilty of another offence and at once gripped the sword and stopped Eripathar from cutting his own throat. The Lord’s Lila was over. A voice was heard in the sky: ‘Oh noble souls! This is Lord Pasupatheesvarar’s Lila. It is His wish that His Bhakta’s sincere and faithful service to Him must be recognised by the world.’ Immediately, the elephants and the Mahouts got up, as from sleep. Sivakami Andar’s flower basket was full. All were amazed and began to sing Lord Pasupatheesvarar’s glory. Eripathar placed the sword at the king’s feet and prostrated to him. The king also fell at Eripathar’s feet. Both embraced each other and were in great joy. Eripathar wished that the king should mount his pet elephant. The king did so. Eripathar returned to his place. Sivakami Andar went to the temple with the flowers. Eripathar continued to serve Siva Bhaktas. Finally he cast off his mortal coil and reached the Abode of Lord Siva. Jeevasamadhi of Karuvarur Siddhar The temple premises also has the Jeevasamadhi of Karuvarur Siddhar on the left side of the temple. https://sannidhi.net/sannidhi/karuvarur-siddhar-jeevasamadhi-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/ Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Pugal Chola Nayanar (40) Mukthi Place, Arulmigu Kalyana Pasupatheswarar Temple, Karur, Tamil Nadu](https://sannidhi.net/sannidhi/pugal-chola-nayanar-40-mukthi-place-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/) - Arulmigu Kalyana Pasupatheswarar Temple, is located in Karur and is one of the seven Sivastalams. There is no place to sit and meditate next to the shrine, However, you can go into meditative states here effortlessly. This Temple is mukti place of two out of 63 Nayanmars, Eripatha Nayanar and Pugal Chola. The temple premises also has the Jeevasamadhi of Karuvarur Siddhar on the left side of the temple. https://sannidhi.net/sannidhi/karuvarur-siddhar-jeevasamadhi-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/ How to get there: The temple is located 66 kms South of Erode and 79 kms West of Tiruchirappalli. Map: https://goo.gl/maps/LGHKsbEKvHtUYaRD7 About Pugal Chola Nayanar Pugal Chola Nayanar was a king. He was living in Uraiyur in the Chola kingdom. He was greatly devoted to Lord Siva and His Bhaktas. He was an ideal king and people loved him and followed in his footsteps. Once he went to Karur to collect tributes due to him from the kings of Kuda Nadu. All of them paid at once: but the ministers reported that a petty king named Adigan had not. He ordered his troops to invade Adigan’s fort. In the meantime, the king’s elephant was killed by Eripatha Nayanar for a Siva Aparadham (as we have already seen in Eripatha Nayanar’s life). Ultimately, both Eripathar and the king had the Lord’s Darshan. As this drama was being enacted, elsewhere, the king’s troops had demolished Adigan’s fort, killing many of his men, and Adigan himself had run away. Pugal Cholar’s troops returned with a lot of wealth and the heads of men killed. They placed all these at the king’s feet. Among the heads, the king noticed a head with the braid of hair on top–it belonged to a Siva Bhakta. Stricken with terrible remorse the king had a big fire made, went round it having the head on a golden plate in his hand and entered the fire chanting the Panchakshara Mantra. Thus he entered the Lord’s Abode. Jeevasamadhi of Karuvarur Siddhar The temple premises also has the Jeevasamadhi of Karuvarur Siddhar on the left side of the temple. https://sannidhi.net/sannidhi/karuvarur-siddhar-jeevasamadhi-arulmigu-kalyana-pasupatheswarar-temple-karur-tamil-nadu/ Source: https://www.dlshq.org/download/sixty-three-nayanar-saints/ - [Yempi Mahavihar É Vihara Padmashambhava Abode, Lalitpur, Nepal](https://sannidhi.net/sannidhi/yempi-mahavihar-e-vihara-padmashambhava-abode-lalitpur-nepal/) - This is a is the first place where Padmashambhava lived in Nepal. The É Vihara of Lalitpur (Patan), an ancient kingdom of the Kathmandu Valley, is where Guru Rinpoché fearlessly entered horrific realms to rescue the Newar Princess Kunla Kunsashi from evil spirits. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get thereYempi Mahavihar is 5 kms south of Tribhuvan International Airport. Map: https://goo.gl/maps/vF1Yp3A8xL5Pt79N8 Yempi Mahavihar É Vihara temple in Patan Yempi Mahavihar, built 2200 years ago by Khatkuti Aju, is a very important and sacred Buddhist site. This site is mentioned clearly in the biographies of Guru Rinpoche as one of his three main seats, the other two seats being Uddiyana and Samye. As Guru Rinpoche’s main residence and headquarters here in Nepal, it is extremely significant for Buddhists. The mahasiddha (accomplished yogi) Hungkara also stayed here. Within the walls of É Vihara, The Temple of É, Guru Rinpoché laid the foundations for the tantric teachings to flourish in Nepal and beyond. This temple became the Mahaguru’s primary seat in the Kathmandu Valley, a place where he conversed with siddhas and lay people alike in this age-old city of craftsmen and traders. At the same time, É Vihara was a springboard for tantra, as its teachings moved further north. Texts and teachers streamed forth from this site, as did skilled artisans who could depict the vast pantheon of the Vajrayana’s enlightened activity. Guru Padmasambhava’s connection to this place is famously remembered in the way he came to the aid of his disciples, in particular on behalf of the Newar yogi king, the grief-stricken Shilamanju. Evil spirits had kidnapped Shilamanju’s daughter, the Mahaguru’s disciple, Kunla Kunsashi. The entire royal family was calling upon their master to help them. The temple is said to have been the starting point for Guru Padmasambhava’s fearless visit to the terrible realms where she had been taken. It is also said to be the site where he subsequently gave profound teachings to the Newars. About PadmashambhavaPadmasambhava The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and awareness. My name is the Glorious Lotus Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times." He was born into a monarchic Brahmin family. His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain). He is further considered an emanation of Amitabha Buddha and traditionally even venerated as "a second Buddha". Sourcehttps://www.nekhor.org/padmasambhava/nepal/e-viharahttps://www.facebook.com/newarbuddhism/posts/yempi-mahavihar-nepal-home-of-guru-rinpoche-padmasambhav-in-kathmanduyempi-mahav/3364307360461677/ - [Dakshinkali Temple, Pharping, Nepal](https://sannidhi.net/sannidhi/dakshinkali-temple-pharping-nepal/) - This is a consecrated space of Dakshina Kali Devi. You can make offerings and go close to the Devi. However there is no space to sit and meditate as it is always crowded. How to get there This temple is located in the village of Pharping, about 22 km from Kathmandu. You need hire a vehicle or go on a car or bike from Kathmandu. Map: https://goo.gl/maps/E1bjrnEedxikZHrK9 About Dakshinkali Temple: Dakshinkali Temple is a temple dedicated to Kali, a goddess of Hindu religion, which is one of the famous temples of Nepal. Dakshinkali Temple is also known as Dakshin Kali Temple or Dakshina Kali Temple. This temple is located in the village of Pharping, about 22 km from Kathmandu, the capital of Nepal. The importance of the Dakshinkali temple is special in Nepal. Dakshinakali Devi is considered to be an incarnation of Goddess Parvati. Natural forests and hills surround the Dakshinakali temple. The idol of the Mother Goddess in the Dakshinakali temple is black in color and depicted with her right foot on the chest of Lord Shiva - whereas mostly Goddess Kali is depicted with the left foot on Lord Shiva's chest. The four hands of Goddess Kali symbolize the power of the mother spreading in all the four directions. Mother holds the severed head of a human in one hand and a drawn sword in the other. However, his two other arms signify the blessings of protection and assurance to his devotees. They symbolize the elemental energy, which Kali specifically represents. Significance: The Dakshin Kali Temple also has the same religious significance as the Pashupatinath Temple and Mankamna Temple in Nepal. The temple has high tourist attraction as it is a popular hiking destination located near Pharping village in Nepal. Maa Dakshinakali is the most popular form of Kali. She is the merciful mother, who protects her devotees and children from misfortunes. Sacrifice: Balipratha in the Dakshinakali temple is considered a special feature of this temple. In the Dakshinakali temple, devotees sacrifice animals according to their condition and desire. Mostly buffalo, goat, rooster, duck and sheep are sacrificed. Pancha Puja related to sacrifice is performed in the Dakshinakali temple. In which five types of animals are sacrificed. Devotees worship Goddess Kali in the Dakshinakali temple on every Tuesday and Saturday and most of the animals are sacrificed on these days. Story: There are various stories explaining the origin of the name Dakshinakali. Dakshina refers to a gift given before performing a ritual or to one's guru. Such gifts are traditionally given with the right hand. The two right hands of Dakshinakali are usually depicted in gestures of blessing and granting boons. One version of the origin of her name comes from the story of Yama, the lord of death, who lives in the south. When Yama heard Kali's name, he ran away in fear, and hence it is said that those who worship Kali are able to conquer death themselves. This temple is also located in the southern part of Kathmandu Valley. Source: https://www.thedivineindia.com/dakshinkali-temple-nepal/7118 - [Guheshwari Shaktipeeth (Knees), Pashupatinath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/guheshwari-shaktipeeth-knees-pashupatinath-kathmandu-nepal/) - This is a consecrated space of Guheshwari Shaktipeeth where Mata Sati's both knees fell off. You can make offerings and go close to the Devi. However there is no space to sit and meditate as it is always crowded. How to get there This temple is within the area of Pashupatinath Temple. It is just 2.5 kms away from Tribhuvan International Airport. Map: https://goo.gl/maps/rT4BYGfWJBiNsjG97 About Guheshwari Shaktipeeth: In all the Shakti Peeth's, Mata Sati's body parts fell, in the Guhyeshwari temple both the knees of mata fell, so it is called Shri Guhyeshwari Shaktipeeth. This temple is dedicated to Guhyeshwari (Gupta Ishwari), the Devi is also known as Guhyakali. Bhairav ​​of Guhyeshwari Shaktipeeth is Kapali. Before visiting the famous Shri Pashupatinath temple of Nepal, it is considered mandatory to visit Mata Guhyeshwari. This tradition is still followed by the members of the royal family there. That is, first the Guhyeshwari temple is worshipped, only after that other temples are visited. This Shaktipeeth is located about 1 km east of Shri Pashupatinath Temple and is situated near the banks of the Bagmati River in Kathmandu, Nepal. It is an important pilgrimage site for Hindus and especially for Tantric worshippers. Almost all the idols of Garbhagraha are made of gold and silver. Like the Shri Pashupatinath Temple itself, only Hindus and Buddhists of Indian and Tibetan origin are allowed to enter the main temple. Many musical instruments used during the puja-arati were gifted by King Rana Bahadur. The architecture of the temple is made in the Bhutanese Pagoda architectural style. Due to its proximity to the famous Mrigsthali forest and situated on the banks of the Bagmati river, the environment of the Guhyeshwari temple seems to be decorated with greenery and flowers. If you are going from Shri Guhyeshwari Shaktipeeth to Shri Pashupatinath Temple by forest route, then be a little careful from the mischievous monkeys coming on the way. Dashain and Navratri are the main festivals celebrated here, due to the proximity of Shri Pashupatinath temple, on Shivratri and Monday, devotees also come here for darshan. Source: https://en.wikipedia.org/wiki/Bhairavi - [Shivapuri Baba Samadhi, Pashupatinath, Kathmandu, Nepal](https://sannidhi.net/sannidhi/shivapuri-baba-samadhi-pashupatinath-kathmandu-nepal/) - This is a samadhi of Shivapuri Baba Samadhi. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: The ashram is in the middle of the forest next to Pashupatinath Area. Map: https://goo.gl/maps/faqHQoX18Ug8QJHH7 About Shivapuri Baba Shivapuri Baba was born in 1826 AD in Kerala, South India. He lost his parents at the age of 9, so his grandfather Achyutam who was a well known Astrologer in the court of Tipu Sultan and a reputed jeweler and exporter of spices to various countries, looked after him. The family was very learned as well; even the staff working in the house for service used to talk in Sanskrit, which was their family language. When Achyutam retired and wanted to spend the rest of his life in a forest doing his Spiritual Sadhana, SB accompanied him. He stayed with him till his death. Thereafter, he enter deep into the Narmada Forest and started his quest for God. After nearly 25 years of severe penance, he got God Realization, the final destination wich, Shivapuri Baba said, every human being must reach. Then, he set out to travel, as wished by his Grandfather, for the great journey: The round of the world, (80% on foot), and fortified his knowledge about this world. This, I imagine, enable him to synthesize wordly knowledge with Spiritual achievement. Probably, this helped him to explain about Right Life to any sort of seekers belonging to different religions or atheists who could understand his Teaching very well. He becomes omnipresent, omniscient, omnipotent, Eternally Blissfull and Immortal. Shivapuri Baba implores every man to achieve this, reccomanding the practice of the three Disciplines, simultanousely, not dissociated. In the begining, the first two will be predominant. At the end, the third becomes Predominant. Source: http://www.shivapuri-baba.com/ - [Khaptad Baba Mahasamadhi Mandir, Budhanilkantha, Kathmandu, Nepal](https://sannidhi.net/sannidhi/khaptad-baba-mahasamadhi-mandir-budhanilkantha-kathmandu-nepal/) - This is a Mahasamadhi Temple of Khaptad Baba, also known as Swami Sachchidananda. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to get there It is 11 kms North of Kathmandu, in Budhanilkantha Area. You need to go on car or bike as local transport is not available next to the Mahasamadhi temple. Map: https://goo.gl/maps/zpWShtX5rzDEgEip6 About Khaptad Baba: Khaptad Baba, also known as Swami Sachchidananda, was a spiritual saint who traveled along the high mountainous regions of Nepal and settled temporarily in Ilam, Kalinchowk, Swargadwari, Mushikot, Chandannath and ultimately in the Khaptad Valley in the 1940s to meditate and worship. He lived for more than fifty years in the valley, and overlooked the establishment of Khaptad National Park in 1984. He is revered as a Hindu saint. Within the national park, a hermitage, temples, and stone statues remain. Source: https://www.khaptadswami.com.np/ https://en.wikipedia.org/wiki/Khaptad_Baba - [Mumba Devi Temple, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/mumba-devi-temple-mumbai-maharashtra/) - This is a consecrated space of Sri Mumba Devi temple. You can make offerings and go close to the Devi. There is close access to sit and meditate close to the Devi. How to get there You can take a cab from any train station to the temple. Map: https://goo.gl/maps/9JWsa8oVjRriWcRS8 About Mumba Devi Temple: The MumbaDevi Temple honors the goddess Parvati (also known as Gauri) in her fisherwoman form. Goddess Parvati had to gain perseverance and concentration in order to take on the form of Mahakali. At the time, Lord Shiva (Goddess Parvati’s husband) insisted that Goddess Parvati reincarnate as a fisherwoman in order for her to gain the ability of perseverance and concentration, just as a fisherman gains both of these qualities while learning to fish. Goddess Parvati then took the form of a fisherwoman and established a hermitage in a fishing village (the current location of Mumbai). In her early years, Goddess Parvati was known as Matsyaa, and later as Mumba in her Fisherwoman form. Mumba dedicated herself to learning perseverance and concentration from fishermen who were dedicated to their profession of catching fish through concentration and perseverance. When Mumba had mastered the techniques of perseverance and concentration, it was time for her to return to where she had come from. Lord Shiva appeared in the form of a fisherman and married Mumba without realizing who she was. Later, the fishermen requested that she remain in the village indefinitely, and thus she became the village goddess (grama devata). Because the people who lived there referred to her as “Aai” (meaning mother in Marathi), she became known as Mumba Aai. And she was the inspiration for the name Mumbai. Source: https://www.viharadarshani.in/2021/04/mumbadevi-temple-timings-website-address-history.html/ - [Sri Jayadurga Shaktipeeth (Heart), Deoghar, Jharkhand](https://sannidhi.net/sannidhi/sri-jayadurga-shaktipeeth-heart-deoghar-jharkhand/) - This is a consecrated space of Sri Jayadurga Shaktipeeth where Mata Sati's heart fell off. You can make offerings and go close to the Devi. However there is no space to sit and meditate. You can go into meditative states here effortlessly. How to get there This temple is next to Baidynath Babadham. You can reach Baidyanath Jyotirlinga by taking an auto or taxi from Deoghar airport. Map: https://goo.gl/maps/rdJBaVyzud8h8mNK6 About Jayadurga Shaktipeeth: Jayadurga Temple at Baidyanath is the place where Sati’s Heart had fallen. Here Sati is worshipped as Jai Durga and Lord Bhairav as Vaidyanath or Baidyanath. The Shakthi Peeth is popularly known as Baidyanath Dham or Baba Dham. Since the heart of Sati fell here, the place is also called as Hardapeetha. Lord Bhairav as Vaidyanath is worshipped as one of the important twelve Jyotirlingas. Within the campus, Jayadurga Shaktipeeth is present exactly opposite to the main temple of Vaidyanath. Both the temples are connected by red colored silk threads in their tops. There is a belief that the couple who binds these two tops with the silk will have a happy family life by the blessings of Lord Shiva and Parvathi. The temple is 72 feet tall white plain old structure with spreaded small temples dedicated to various Gods. Within the temple the idols of Durga and Parvathi are present on a rock stage. People usually climb it up and offer flowers and milk to the goddesses. Many Tantriks worshiped Jayadurga and got her blessings. Here Jaganmata is worshiped in two forms. The first one being Tripura sundari / Tripura bhairavi and the second one being Chinnamasta. Tripura sundari is worshiped with Ganesh as Rishi and Chinnamasta is worshiped with Ravanasura as Rishi. Jai durga Shakti Peeth is known as Chitabhumi. It is said that while lord Shiva was wandering in the universe with the body of Sati, heart of Sat had fallen at this place. That time, lord Shiva performed the cremation of her heart. Hence, this place is called Chita Bhumi. Baidyanath Shakti Peeth is the not just a Shakti Peeth, but also, an auspicious place where a person gets relieved from disease of leprosy. It is believed that the person who visits this place, he gets freedom from all sorts of disease and all kinds of sins. Bad or negative thoughts are removed from a person’s brain. Individual gets a spiritual growth. Hence, it is called Baidyanath. Source: https://www.templepurohit.com/hindu-temple/baidyanath-jayadurga-shakti-peeth/ - [Sri Bhadrakali Shaktipeeth (Chin), Nashik, Maharashtra](https://sannidhi.net/sannidhi/sri-bhadrakali-shaktipeeth-chin-nashik-maharashtra/) - This is a consecrated space of Bhadrakali Shaktipeeth where Mata Sati's chin fell off. You can make offerings and go close to the Devi. There is space to sit and meditate. You can go into meditative states here effortlessly. How to get there You can reach the temple within 5 minutes from Nashik bus stand. Map: https://goo.gl/maps/TEH6yDdxPFCPFE6P7 About Bhairavi: 'Bhadra' refers to the one who thinks about the welfare of everyone. Maa Kali took the 'Bhadra' form to shower her Divine Blessings on her Devotees and fulfill all their wishes. Shri Bhadrakali Temple situated in Nashik is a Siddha Shaktipeeth, and has also earned its mention in the Shiva Purana. Mata Sati sacrificed herself in King Daksha's Yagya as Daksha insulted her husband Lord Shiva. After this, Shri Vishnu cut her body into different parts with his Sudarshana Chakra. The places in which Mata Sati's body parts fell were established as Shakti Peethas. It is believed that Mata Sati's chin had fallen in this place in Nashik where she appeared in the form of Mata Bhadrakali. The Temple contains a self manifested idol of Mata Bhadrakali. It is said that this idol was placed on the top of a hill during the Islamic reign. In 1790 AD, Sardar Ganpatrao Patwardhan Dixit got the Temple renovated. This Temple is one of the most prominent and popular places of worship of Mata Bhadrakali. Participating in Puja in this Temple is considered utmost fruitful and no Devotee returns empty-handed from the abode of Mata Bhadrakali. Source: https://devdarshanapp.com/en/puja/bhadrakali-jayanti-abhishek-saptashati-path-kumkum-archan-puja-nasik - [Sri Vajreshwari Yogini Temple, Vajreshwari, Maharashtra](https://sannidhi.net/sannidhi/sri-vajreshwari-yogini-temple-vajreshwari-maharashtra/) - This is a consecrated space of Sri Vajreshwari Yogini Devi temple. You can make offerings and go close to the Devi. However there is close access to sit and meditate close to the Devi. How to get there You can take a cab from Mumbai. You can alternatively take a train up to Virar then you can take local bus to Vajreshwari then an auto to the Samadhi mandir. Map: https://goo.gl/maps/BFPzJ1EihBbjSwrC9 About Vajreshwari Yogini Temple: This temple is dedicated to Yogini Vajreshwari Devi, believed to be an incarnation of goddess Parvati (consort of Shiva). The old temple of goddess Vajreshwari Yogini was at a village called Gunj Kati. This was migrated to the present location during the Portuguese period due to the religious intolerance policy of Portuguese. The present temple is located on a small hillock and accessed by a small flight of steps. In the military campaign against the Portuguese of Vasai, Chimaji Appa, the younger brother and military commander of Peshwa Bajirao I had camped in the Vadavali region. In his prayers, he expressed his wish to renovate the temple for Vajreshwari goddess if they win this battle. Maratha got control over Vasai, and he renovated the temple of Goddess Vajreshwari The temple shows the Maratha architecture features. The sanctum houses six idols. The saffron colour idol is of the goddess Vajreshwari. The other images include Renuka (Parshurama's mother), goddess Saptashrungi Mahalakshmi of Vani and a tiger, goddess Vajreshwari's mount; are to the left of the goddess Vajreshwari. On her right of the goddess are the idols of the goddess Kalika (the village goddess) and Parshurama. The subsidiary shrine in the temple has idols of Ganesha, Bhairava, Hanumana and local deities like Moraba Devi. The assembly hall has a bell, which devotees ring while entering the shrine. A Yajna Kunda is outside the assembly hall. Temple premises also have few other shrines dedicated to Kapileshwar Mahadeva (Shiva), Datta, Hanumana and saints of the Giri Gosavi sect. This region has plenty of natural hot springs, these are considered miracles. Pilgrims bathe in it. These hot water springs are locally known as Kundas and named after Hindu gods and goddesses. Several hindu Puranic traditions like Nirmal Mahatmya, Tungareshwar Mahatmya and Vajreshwari Mahatmya have references to Vajreshwari temple. The stories related to this temple also occur in Medieval cultic texts of a Shaiva cult named Natha Sampradaya. Source: https://www.maharashtratourism.gov.in/-/vajreshwari - [Gautam Buddha's Dungeshwari Cave, Bihar](https://sannidhi.net/sannidhi/gautam-buddhas-dungeshwari-cave-bihar/) - This is an ancient site where Buddha went into 6 years of self-mortification before enlightenment. There is a place to sit and meditate inside the cave. You can go into meditative states here effortlessly. How to Get there Currently there is no direct bridge between Bodhgaya to Dungeshwari. So it takes an hour from Bodhgaya to Dungeshwari on auto or car. And it will take about 25 minutes drive from Gaya to Dungeshwari. Once bridge will be completed, it will take about 20 minutes from Bodhgaya to Dungeshwari. Map: https://goo.gl/maps/T8W7SSSQG2NT5Vr77 About Dungeshwari Cave Dungeshwari Cave Temples, also known as Mahakala caves, is situated 12 km north-east of Bodhgaya, Bihar. There are three caves containing Buddhist shrines, where the Buddha is believed to have meditated. Dungeshwari Cave Temples are the ancient caves. These are caves Lord Buddha underwent years of self-mortification before descending to Bodhgaya. Source https://www.incredibleindia.org/content/incredibleindia/en/destinations/bodh-gaya/dungeshwari-caves.html - [Mogallana Cave, Vulture Peak, Gridhakuta Hill, Rajgir, Bihar](https://sannidhi.net/sannidhi/mogallana-enlightenment-cave-vulture-peak-gridhakuta-hill-rajgir-bihar/) - This is Mogallana's sadhana cave in an ancient site where Buddha gave sermon to the monks. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get there From Rajgir, you can take a horse tonga to the base of Gridhakuta hill, then take maximum 30 mins hike to the hill. This is the third cave on the left of the stairs leading to the top of Vulture Cave. Map: https://goo.gl/maps/XFFPAJNGSfF7xJhdA About Mogallana Maudgalyāyana (Pali: Moggallāna), also known as Mahāmaudgalyāyana or by his birth name Kolita, was one of the Buddha's closest disciples. Described as a contemporary of disciples such as Subhuti, Śāriputra (Pali: Sāriputta), and Mahākāśyapa (Pali: Mahākassapa), he is considered the second of the Buddha's two foremost male disciples, together with Śāriputra. Traditional accounts relate that Maudgalyāyana and Śāriputra become spiritual wanderers in their youth. After having searched for spiritual truth for a while, they come into contact with the Buddhist teaching through verses that have become widely known in the Buddhist world. Eventually they meet the Buddha himself and ordain as monks under him. Maudgalyāyana attains enlightenment shortly after that. Maudgalyayana and Śāriputra have a deep spiritual friendship. They are depicted in Buddhist art as the two disciples that accompany the Buddha, and they have complementing roles as teachers. As a teacher, Maudgalyayana is known for his psychic powers, and he is often depicted using these in his teaching methods. In many early Buddhist canons, Maudgalyāyana is instrumental in re-uniting the monastic community after Devadatta causes a schism. Furthermore, Maudgalyāyana is connected with accounts about the making of the first Buddha image. Maudgalyāyana dies at the age of eighty-four, killed through the efforts of a rival sect. This violent death is described in Buddhist scriptures as a result of Maudgalyāyana's karma of having killed his own parents in a previous life. Through post-canonical texts, Maudgalyāyana became known for his filial piety through a popular account of him transferring his merits to his mother. This led to a tradition in many Buddhist countries known as the ghost festival, during which people dedicate their merits to their ancestors. Maudgalyāyana has also traditionally been associated with meditation and sometimes Abhidharma texts, as well as the Dharmaguptaka school. In the nineteenth century, relics were found attributed to him, which have been widely venerated. His female counterpart was Utpalavarṇā (Pali: Uppalavaṇṇā). About Gautam Buddha’s Vulture Peak, Gridhakuta Hill This is one of the most ancient sites where the Buddha is said to have preached his Lotus Sermon. Quite true to the meaning of its name as Vulture Peak indeed the peak appears as a shape of vulture head with a natural stone formation. The place is also referred as “Gujjhakut” in Buddhist text. One of the most ancient sites where the Buddha is said to have preached his Lotus Sermon was amongst the favorite meditating place of the Buddha. Even today one can feel the deep sense of spiritual power at the peak that is devoid of any man-made grandeur. A statue of the Buddha (600 BCE) was found here and currently housed at Archeological Museum of Nalanda. During the Buddha’s time Rajgir, then known as Rajagaha, was the capital of Magadha and the largest city in north India. Spread out over a fairly wide area you will find the cool and shady Bamboo Grove, Devadatta’s Cave at Makdum Kund, the Sattapanna Cave where the First Council was held, Jivaka’s Mango Grove, Ajatasattu’s stupa, the Pipphili Cave where Maha Kassapa liked to stay and the Boar’s Grotto where Sariputta was enlightened, to name but a few. Source https://bodhi.travel/blog/rajgir-and-vulture-peak https://www.buddhanet.net/e-learning/pilgrim/pg_23.htm https://en.wikipedia.org/wiki/Maudgalyayana - [Sariputta Enlightenment Cave, Vulture Peak, Gridhakuta Hill, Rajgir, Bihar](https://sannidhi.net/sannidhi/sariputta-enlightenment-cave-vulture-peak-gridhakuta-hill-rajgir-bihar/) - This is Sariputta's sadhana and his enlightenment cave in an ancient site where Buddha gave sermon to the monks. There is a place to sit and meditate. You can go into meditative states here effortlessly. This cave is also known as Boar's grotto. How to Get there From Rajgir, you can take a horse tonga to the base of Gridhakuta hill, then take maximum 30 mins hike to the hill. This is the second cave you will encounter while going towards Vulture Cave. Map: https://goo.gl/maps/XFFPAJNGSfF7xJhdA About Sariputta Śāriputra (Sanskrit: शारिपुत्र; Tibetan: ཤཱ་རིའི་བུ་, Pali: Sāriputta, lit. "the son of Śāri", born Upatiṣya, Pali: Upatissa) was one of the top disciples of the Buddha. He is considered the first of the Buddha's two chief male disciples, together with Maudgalyāyana (Pali: Moggallāna). Śāriputra had a key leadership role in the ministry of the Buddha and is considered in many Buddhist schools to have been important in the development of the Buddhist Abhidharma. He frequently appears in Mahayana sutras, and in some sutras, is used as a counterpoint to represent the Hinayana school of Buddhism. Historians believe Śāriputra was born in the ancient Indian kingdom of Magadha around the 6th or 5th century BCE. Buddhist texts relate that Śāriputra and Maudgalyāyana were childhood friends who became spiritual wanderers in their youth. After having searched for spiritual truth with other contemporary teachers, they came into contact with the teachings of the Buddha and ordained as monks under him, after which the Buddha declared the friends his two chief disciples. Śāriputra was said to have attained enlightenment as an arhat two weeks after ordination. As chief disciple Śāriputra assumed a leadership role in the Sangha, doing tasks like looking after monks, assigning them objects of meditation, and clarifying points of doctrine. He was the first disciple the Buddha allowed to ordain other monks. Śāriputra died shortly before the Buddha in his hometown and was cremated. According to Buddhist texts, his relics were then enshrined at Jetavana Monastery. Archaeological findings from the 1800s suggest his relics may have been redistributed across the Indian subcontinent by subsequent kings. Śāriputra is regarded as an important and wise disciple of the Buddha, particularly in Theravada Buddhism where he is given a status close to a second Buddha. In Buddhist art, he is often depicted alongside the Buddha, usually to his right. Śāriputra was known for his strict adherence to the Buddhist monastic rules, as well as for his wisdom and teaching ability, giving him the title "General of the Dharma" (Sanskrit: Dharmasenāpati; Pali: Dhammasenāpati). Śāriputra is considered the disciple of the Buddha who was foremost in wisdom. His female counterpart was Kṣemā (Pali: Khemā). About Gautam Buddha’s Vulture Peak, Gridhakuta Hill This is one of the most ancient sites where the Buddha is said to have preached his Lotus Sermon. Quite true to the meaning of its name as Vulture Peak indeed the peak appears as a shape of vulture head with a natural stone formation. The place is also referred as “Gujjhakut” in Buddhist text. One of the most ancient sites where the Buddha is said to have preached his Lotus Sermon was amongst the favorite meditating place of the Buddha. Even today one can feel the deep sense of spiritual power at the peak that is devoid of any man-made grandeur. A statue of the Buddha (600 BCE) was found here and currently housed at Archeological Museum of Nalanda. During the Buddha’s time Rajgir, then known as Rajagaha, was the capital of Magadha and the largest city in north India. Spread out over a fairly wide area you will find the cool and shady Bamboo Grove, Devadatta’s Cave at Makdum Kund, the Sattapanna Cave where the First Council was held, Jivaka’s Mango Grove, Ajatasattu’s stupa, the Pipphili Cave where Maha Kassapa liked to stay and the Boar’s Grotto where Sariputta was enlightened, to name but a few. Source https://bodhi.travel/blog/rajgir-and-vulture-peak https://www.buddhanet.net/e-learning/pilgrim/pg_23.htm https://en.wikipedia.org/wiki/%C5%9A%C4%81riputra - [Gautam Buddha's Relics, Global Vipassana Pagoda, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/buddhas-relics-global-vipassana-pagoda-mumbai-maharashtra/) - This pagoda contains the relics of Gautama the Buddha. The relics is on the top, in the center of the Pagoda. If you want to enter and meditate inside the dome, you need to complete online Vipassana course. If you have not completed a course, you can only view from outside. How to Get there Take a ferry from Gorai Creek Jetty to Golden Vipassana Pagoda from Borivoli West. You can purchase two way ticket for the ferry. Map: https://goo.gl/maps/SXf2Gvy2FaHvwrgX6 About Global Vipassana Pagoda Planning for the construction of the Global Vipassana Pagoda began in 1997, while actual building work started in 2000. The pagoda consists of three sub-domes. The first and largest dome was completed when bone relics of Gautama Buddha were enshrined in the central locking stone of the dome on October 29, 2006, making it the world's largest hollow stone masonry structure containing relics of the Buddha. The relics were originally found in Bhattiprolu, Guntur district, Andhra Pradesh, South India. They have been donated by the Mahabodhi Society of India and the Prime Minister of Sri Lanka to be kept at the Global Vipassana Pagoda. The second and third domes, along with an auxiliary dome adjoining the second dome, sit atop the first dome. Construction of the third dome was structurally completed on November 21, 2008. The center of the Global Vipassana Pagoda contains the world's largest stone dome built without any supporting pillars. The height of the dome is approximately 29 metres, while the height of the building is 96.12 meters, which is twice the size of the previously largest hollow stone monument in the world, the Gol Gumbaz Dome in Bijapur, India. The external diameter of the largest section of the dome is 97.46m and the shorter sections, is 94.82m. The internal diameter of the dome is 85.15m. The inside of the pagoda is hollow and serves as a very large meditation hall with an area covering more than 6000 sq m (65,000 sq ft). The massive inner dome seats over 8000 people, enabling them to practice the non-sectarian Vipassana meditation as taught by Mr S N Goenka, and now being practiced in over 160 centres in more than 60 countries. An inaugural one-day meditation course was held at the pagoda on December 21, 2008, with Mr S.N. Goenka in attendance as the teacher. The aim of the pagoda complex is to express gratitude to Gautama Buddha for dispensing a universal teaching for the eradication of suffering, to reveal the truth about the life of Buddha and His teaching, and to provide a place for the practice of Vipassana meditation. Vipassana meditation courses are held free of charge at the meditation centre that is situated in the Global Vipassana Pagoda complex. Source https://www.globalpagoda.org/concept-and-planning - [Sri Trimbakeshwar Jyotirlinga, Trimbak, Maharashtra](https://sannidhi.net/sannidhi/sri-trimbakeshwar-jyotirlinga-trimbak-maharashtra/) - This is one of the Jyotirlinga. You can make offerings and go in close proximity of the linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can take a government bus from Nashik to Trimbak. There are buses frequently between the cities. The bus stops just 100 m next to the Temple premises. Map: https://goo.gl/maps/dFBeBDhEXbuoEBvHA About Trimbakeshwar Jyotirlinga Trimbakeshwar Shiva Temple is an ancient and historic Hindu temple in Trimbak village (Located in the Nasik district of Maharashtra) dedicated to Lord Trimbakeshwar (Supreme deity Lord Shiva). It is 28 Km far from the City of Nashik. Trimbakeshwar Temple is an ancient temple of Lord Shiva and identified as one of the divine 12 Jyotirlinga. The holy river Godavari originates near Trimbak. Kushavarta Kund (sacred Pond) also lies in the temple premises built by the "Shrimant Sardar Raosaheb Parnekar," known as Fadnavis of Indore State. Shri. Nanasaheb (Peshwa Balaji Baji Rao) constructed the current Trimbakeshwar Temple. Temple is located at the foothill of the mountain "Bramhagiri," where the Holy Ganga River originates (Maharashtra's longest river). The History of the Trimbakeshwar Temple is that it was built-in 1755-1786 AD by Shri. Nanasaheb Peshwa. The word "Trimbak" indicates Trinities (trideva): Lord Brahma, Lord Vishnu, and Lord Mahesh. The Temple is made with black stone, and it is bordered with a 20 to 25ft stone wall that gives a prosperous look. In the Trimbakeshwar Shiva Temple premises, Kushavarta Tirtha (holy Pond) is 400m away located. It is 21ft deep pond that was built in the year 1750. It is believed that Kushavarta is the place where the holy Ganga River remerges after disappearing at Bramhahgiri hills and thus the superior holiness of the Kushavarta Tirtha. It is said that many events are witnessed in the premises of this sacred place of Trimbakeshwar Shiva temple-like as Lord Rama came at Trimbakeshwar for doing Shraddha of their father Dashrath, Sage Gautama took the dip bath at Kushavarta pond (holy Pond). The Mukhya Dwar (main gate) of the Trimbakeshwar Temple leads us to the visit queue, splitting into 6-7 lines for devotees' convenience. At the beginning of the temple, a prominent Nandi (made of white marble) faces the Shiva linga. Nandi is said to be the Vahana (Vehicle) of Lord Shiva (Shankara). It is believed that if one tells his wish/ desire in the ear of Nandi, then he will convey that wish to Lord Shiva. After the Nandi temple, there is a big (spacious to meditate and worship) hall called "Sabha Mandap," and then "Gabhara" main temple where linga is situated. Source: https://www.trimbakeshwartrust.com/ https://www.trimbakeshwar.org/ - [Sri Grishneshwar Jyotirlinga, Verul, Maharashtra](https://sannidhi.net/sannidhi/sri-grishneshwar-jyotirlinga-verul-maharashtra/) - This is one of the Jyotirlingas. You can make offerings and go in close proximity of the linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can take a government bus from Aurangabad. It is just 1 km away from Ellora Caves. Map: https://goo.gl/maps/xZboFXa9mp2xpteW8 About Sri Grishneshwar Jyotirlinga This is one of the shrines of Lord Shiva, which is considered highly mystical. There are several legends connected to this temple. This temple was destroyed completely by Islamic Invasions in the 13th century. King Shivaji’s minister found a treasure near the snake-pit, which helped the king to renovate the temple. It was only with the help of the Maratha Kings that this temple, along with many other temples in India, was rebuilt. King Maloji Bhosale of Verul, the grandfather of King Shivaji, initiated the construction of this temple in the 13th century. This temple was later reconstructed in the 16th century by Queen Ahilyabai Holkar. She was instrumental in renovating some of the other major Hindu shrines in India, like the Kashi Vishwanath temple in Varanasi. The temples located in Gaya for Lord Vishnu and the Somnath temple for Lord Shiva were also built by the queen. There is an interesting legend about the temple. The devotion of a woman, Kusuma, was boundless. Every day she used to pray in the temple with great devotion. Her husband’s second wife was jealous of her and murdered the son of Kusuma. It is believed that her devotion made Lord Shiva bring her son back. She then requested Lord Shiva to stay in the temple and bless the devotees. The Grishneswar temple has a close resemblance to the South Indian architectural style and structure. The temple is a five-layered one and is built using red-colored bricks. This is also regarded as the smallest Jyothirlingam temple. The temple has beautiful carvings on the wall and the roof. Beautiful carvings of the Dashavataras of Lord Vishnu are etched on the red stone. There is a lovely courtyard that has 24 pillars. The hall and the pillars have intricate carvings. Several legends and mythologies of Shiva have been carved on the walls of the shrine. The Lingam of Lord Shiva is facing eastward, and outside the sanctum sanctorum, there is a Nandi, the animal-mount of Lord Shiva. Source: https://www.astroved.com/astropedia/en/temples/west-india/grishneshwar-jyotirlinga - [Sri Bhimashankar Jyotirlinga, Bhimashankar, Maharashtra](https://sannidhi.net/sannidhi/sri-bhimashankar-jyotirlinga-bhimashankar-maharashtra/) - This is one of the Jyotirlinga. You can make offerings and go in close proximity of the linga. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can take a government bus from New Shivaji Nagar bus stand in Pune to Bhimashankar. Online booking is also possible. First bus leaves at 5 AM. The bus stops just 100 m next to the Temple premises. Map: https://goo.gl/maps/gHzmtbHD2Lqo7XkV6 About Bhimashankar Jyotirlinga Bhimashankar is an ancient shrine situated in the Sahyadri hills in the state of Maharashtra. Bhimashankar temple is one of the well known Jyotirlinga, amongst the twelve jyotirlingas situated all over India. Bhimashankar is located in the village of Bhorgiri 50 km north west of Khed, near Pune. It is located 125 km away from Pune in the ghat region of the Sahyadri hills. The Bhimashankar temple is a composite of old and new structures in the Nagara style of architecture. It shows the excellency of the skills achieved by ancient Vishwakarma sculptors. It is a modest yet graceful temple and it dates back to the 13th century while the sabhamandap was built in the 18th century by Nana Phadnavis. The shikhara was built by Nana Phadnavis. The great Maratha ruler Shivaji is said to have made endowments to this temple to facilitate worship services. Source: https://www.bhimashankar.org.in/Index https://bhimashankar.in/ - [Sri Sai Baba Samadhi, Shirdi, Maharashtra](https://sannidhi.net/sannidhi/sri-sai-baba-samadhi-shirdi-maharashtra/) - This is a samadhi of Sai Baba. There is no place to sit and meditate near the samadhi as it is always crowded. However you can experience his presence very strongly near his samadhi. How to Get There: The temple is highly popular. You can reach the samadhi mandir in Shirdi via road, train, or flight. Map: https://goo.gl/maps/E4CyVVa1gJbz9tU49 About Sai Baba Shri Sai Baba is revered as one of the greatest saints ever seen in India, endowed with unprecedented powers, and is worshipped as a God incarnate. (SAI meaning Sakshaat Ishwar) - GOD THE ABSOLUTE This mysterious Fakir first made HIS appearance in Shirdi as a youth and remained there throughout His long life. HE transformed the lives of those who met Him and continuously is doing so even after His Samadhi in 1918 for those whose hearts are touched by His love and who pray and call Him at any emergency in life for HIS blessings. Baba stated that His mission is to “give blessings” without discrimination to all, and He proves it in myriad ways by healing the sick, saving lives, protecting the vulnerable, averting accidents, granting offspring, facilitating financial gain, bringing people into harmony within themselves and with each other and, above all, in effecting the spiritual evolution and transformation of those who came to him as the last resort. Baba is, as one of His contemporary devotees put it, “The embodiment of the Supreme Spirit lighting the sadhakas (seekers') path by His every word and action”. To His devotees, Baba is nothing less than a GOD. This has been a matter of experience and not imaginary. “I look at everybody with an equal eye” An outstanding aspect of Sai Baba is that He is beyond distinctions of religion, caste or creed. He embodied all religions and preached the Universal religion of Love. Devotees of all faiths find their meeting point in Sai and people from all communities and all walks of life are united by the great love and reverence Baba inspires in them. Baba had great regard for His Hindu devotees and their Gurus and He responded to their needs and permitted worship according to the Hindu and other religious rituals. At the same time His dwelling place was a Masjid (Mosque) and the name of Allah was ever on His lips. HE described Himself as in Service to GOD (ALLAH) and as a soul ever remembering ALLAH -(YAD - A - HAKKA) People today flock Shirdi in ever-increasing numbers to pay homage to the Divine and to experience the truth of Baba’s promise that He would be active in answering devotees' prayers even from His tomb. Like Ten Commandments BABA has given eleven assurances to humanity for welfare. Baba said that He was a slave in the service of those who loved Him that He was ever living to help those who turn to Him and that He has to take care of His children day and night. HE then taught values of total surrender to the Almighty Master (ALLAH MALIK EK- The only ONE) and experience his grace. In coming to Baba’s Shirdi His children experience the truth how BABA unfailingly fulfils His commitments to HIS devotees by coming to their rescue in times of crisis. Source: https://www.saidhamsola.org/saibaba_intro.htm - [Sri Upasni Maharaj Samadhi, Shirdi, Maharashtra](https://sannidhi.net/sannidhi/sri-upasni-maharaj-samadhi-shirdi-maharashtra/) - This is a samadhi of Upasni Maharaj. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can take an auto from Sri Sai Baba Samadhi to Sakori Ashram. Map: https://goo.gl/maps/CRodDCiFsomVG9c58 About Upasni Maharaj Kasinath Govind Upasani Sashtry was born on the 5th of May 1870 in a family of Brahmin priests. He was a spiritual renegade. He had no interest in academics and practiced chanting, yoga, and meditation rigorously. His spiritual practices were often extreme. He used to even meditate in burial grounds on Lord Shiva. Even though he married thrice and tried his luck in medicine and other means of livelihood, he always went back to his supreme aim – spiritual growth. He stayed in Nasik and Pune at times and even begged for a living. He resorted to extreme penance without food or water and attained great spiritual powers. It was Shirdi Sai Baba who finally converted Kasinath into Upasani Maharaj, a true master. He left his physical frame in 1941. Even now, Sakori (near Shirdi), where Upasani Maharaj lived the latter part of his life, is a shrine frequented by many. He continues to guide many, even after his physical exit. Shri Sai’s deeds and life were full of miracles, but the greatest miracle was His creation of this once inconsequential person to the status of a sadguru within four years! The methods used by Shri Sai to completely transform Kashinath Sastri, the pain taken by him to protect the neophyte, and the assurance with which he grew this unsure and confused disciple to the state of a Perfect Master, indicate where in the spiritual hierarchy of this world Shri Sai is positioned. Shri Sai once told one of His close associates that the endeavor should be to create these perfect men so that they can, in turn, spiritually uplift thousands and millions of other souls from the state of Jivatma (bonded souls) to the state of Shivatma (Perfect souls). To evolve Kashinath was no easy task for Shri Sai. It is said that the difference in the state of consciousness between a stone and an ordinary man can be compared with the difference between an ordinary man and a Sadguru. Like a man turning a piece of stone by using a hammer and chisel into a beautiful piece of sculpture, the Sadguru can change a gross individual into a perfect soul. This is what Shri Sai was trying to do with Kashinath. Sometimes, the methods he used were harsh from the point of view of Kashinath but meant for his evolution to that perfect state only. The Kanya Kumari Sthan (monastery for lady-priests) is the unique contribution of Shri Upasani Baba. It is a great experiment in harnessing the female Shakti and has given a new dimension to spiritual endeavours. Virgin girls at a tender age were selected to be initiated in comprehensive training in Sanskrit and in memorizing and reciting the Vedas and other ancient Scriptures. They were also expected to imbibe Vedic culture and civilization’s traditional spiritual philosophies and perform puja and yajnas. He carved out an arduous program by which the young girls would remain absorbed in the contemplation of the Divine. Gradually, the Sthan achieved a triumphant revival of the old Vedic atmosphere when women took a leading part in the spiritual regeneration of the country. This daring and courageous departure from the old orthodox customs of debarring women from religious rites and spiritual progress brought down a storm of criticism against him and his persecution. Still, with his courage and spiritual power, he overcame all the ignorant criticism. Source: https://mydattatreya.com/upasani-maharaj/ - [Sri Nisargadatta Maharaj Samadhi, Mumbai, Maharashtra](https://sannidhi.net/sannidhi/sri-nisargadatta-maharaj-samadhi-mumbai-maharashtra/) - This is a samadhi of Sri Nisargadatta Maharaj. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can take an auto from Borivali station. This ashram is open only between 10 AM to 12 PM so please plan accordingly. Map: https://goo.gl/maps/hoPhgTVjgjzedZAQ9 About Sri Nisargadatta Maharaj Sri Nisargadatta Maharaj was born on 17th April 1897 in Bombay (Maharashtra, India), on the day of Hanuman Jayanti. The atmosphere at Nisargadatta’s family house had always been quite religious and ritualistic. Nisargadatta’s father had a learned Brahmin friend by the name of Vishnu Haribhau Gore, whose early association with the family had a lasting influence on Nisargadatta. As a child, Nisargadatta always had an inclination towards matters of spirituality, and with Vishnu Gore’s questions about the relation between God, Man, and the material world, this fire continued to be fiercely fuelled even more with time. After his father’s death in the year 1915, Nisargadatta moved back to Bombay to earn a livelihood for the family as a clerk with a private firm. However, owing to his strong independent nature, Nisargadatta soon took to trading of his own. He started a business of making and selling hand-made local cigarettes with one shop that soon multiplied into eight shops. He got married to Sumatibai in the year 1924, and raised a family of four children with her while continuing living in Bombay. The thriving material life could bring no contentment to Nisargadatta as his quest for truth was still unfulfilled. It was at the age of 34 in 1933 that Nisargadatta first met his Guru Sri Samartha Siddharameshwar Maharaj of the Navanath Sampraday. Siddharameshwar Maharaj’s teachings revolved around the realisation of self-knowledge and the renunciation of the impermanent. Nisargadatta Maharaj was introduced to his Guru through Yeshwantrao Bagkar – a friend of him who was very well aware of his spiritual quest. Soon after meeting his Guru Sri Samartha Siddharameshwar Maharaj, Nisargadatta received initiation and continued to perform his spiritual duties with utmost dedication. Three years after meeting his guru, Nisargadatta attained realisation and took the name of ‘Nisargadatta’ which means ‘Giver of the natural state’. After Sri Siddharameshwar Maharaj took mahasamadh in the year 1936, Nisargadatta suddenly decided to abandon the material life and left his family and business behind to visit many places of worship in Southern India. During one such day on the way to the North when he had made up his mind to spend the rest of his life in the Himalayas, Nisargadatta realised that such wanderings were not the ultimate solution. A discussion with a fellow guru-brother made him realise that dispassionate action in an active life is more meaningful than in an inactive and abandoned life. Soon, Nisargadatta returned to Bombay and found out that only one of his eight shops had remained. But this was enough for him, for he knew that one shop would suffice for his worldly needs. As Nisargadatta would sit in his shop every day, there would always be someone visiting, and talks on the ultimate meaning of life would eventually begin. Gradually, the number of people outside his shop increased to form a small crowd who came to listen to Nisargadatta’s words of wisdom. After his son was old enough to manage the shop on his own, Nisargadatta retired to the loft he had created in his home for his personal use. Over time the space assumed the sanctity of a small ashram. Source: https://nisargayoga.org/nisargadatta-maharajs-life-history/ - [Avatar Meher Baba Samadhi, Meherabad, Maharashtra](https://sannidhi.net/sannidhi/meher-baba-samadhi-meherabad-maharashtra/) - This is a samadhi of Avatar Meher Baba. Next to his samadhi, there is his room. You cannot sit next to the samadhi but you there is a place to sit and meditate just outside the samadhi as well as inside his room. You can go into meditative states in both places effortlessly. How to Get There: You can take an auto from Ahmednagar to Meher Baba Samadhi place, Meherabad. Map: https://goo.gl/maps/pe3wBj9S19oRMNPf6 About Avtar Meher Baba Merwan Sheriar Irani was lovingly referred to as Meher Baba which means "Compassionate Father". HE was born on 25 February, 1894 in Pune, India into a Zoroastrian family. Avatar Meher Baba was referred to as "The Awakener" who sought to awaken hearts and minds to incomparable love. Baba's awakening of love springs from silence for he did not utter a word for the last 44 years of his life. When he found it necessary to use words, HE used hand gestures and by spelling them on an alphabet board. Meher Baba observed silence from 10 July 1925 till HE dropped HIS physical body on 31 January, 1969. ​HE first communicated via an alphabet board and later using hand gestures, which were interpreted and spoken out by HIS Mandali (chosen disciples) . 31 January is observed each year as Amartitihi to commemorate the day Meher Baba dropped his physical body. Meher Baba, Hazrat Babajan, Upasni Maharaj, and Sai Baba His spiritual transformation began when he was 19 years old and lasted for seven years. At 19, he met Hazrat Babajan, an elderly Muslim saint. He was cycling past a tree that she had made her abode, when she called to him. When he approached her, she kissed him on the forehead, causing him to enter a nine month-long trance which he described as "divine bliss", with a lack of consciousness of his body. Babajan predicted that he would become a spiritual leader. He then encountered Upasni Maharaj, who he later said helped him to integrate his mystical experiences with ordinary consciousness, thus enabling him to function in the world without diminishing his experience of God-realization. Over the next several years, he encountered other spiritual figures, namely Tajuddin Baba, Narayan Maharaj, and Sai Baba of Shirdi, who, along with Babajan and Upasni Maharaj, Baba later said were the five "Perfect Masters" of the age. By early 1922, at the age of 27, Baba began gathering his own disciples. They gave him the name Meher Baba, which meant "compassionate father". Source: https://www.avatarmeherbaba.family/about https://en.wikipedia.org/wiki/Meher_Baba - [Bhagwan Nityananda Samadhi, Ganeshpuri, Maharashtra](https://sannidhi.net/sannidhi/bhagwan-nityananda-samadhi-ganeshpuri-maharashtra/) - This is a samadhi of Bhagwan Nityananda of Ganeshpuri. There is a place to sit and meditate. You can go into meditative states here effortlessly. How to Get There: You can take a cab from Mumbai. You can alternatively take a train up to Virar then you can take local bus to Ganeshpuri then an auto to the Samadhi mandir. Map: https://goo.gl/maps/8E1unh2q2wGdEmvo6 About Bhagwan Nityananda Bhagavan Nityananda, one of the most revered Siddha Gurus of the modern era, was a janma siddha-one born with the full realization of his own divine nature. From an early age, Bhagavan Nityananda spontaneously manifested his mastery of atma jnana-knowledge of the Self. Born in the South Indian state of Kerala, Bhagavan Nityananda, as a young man, traveled on foot throughout India. As his reputation as an enlightened master and miraculous healer spread, crowds of seekers were drawn to his wisdom and blessings. Eventually, by the mid-1930s, he settled in the village of Ganeshpuri in the state of Maharashtra. Out of honor and respect his devotees began to call him Bhagavan, a title that means 'the Lord; the venerable one; the great one.' He always directed people to turn within and meditate. Bhagavan Nityananda also undertook many philanthropic works. Over the next three decades, he transformed the village by educating the villagers; feeding, clothing, and schooling the children; and providing for the building of roads and local facilities, including the very first hospital in Ganeshpuri. 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