Annual segregation (Urs) of Kantit Shareef has been celebrated here at the Mazaar (tomb) of Khwaja Ismile Chistee, the nephew of Khwaja Moinuddin Chistee of Ajmer.
Situated about 6 km. from historical city Mirzapur and just 2 furlong from Vindhyachal Dhaam in Kantit village of Mirzapur district. The Dargaah of Kantit Shareef attracts more than 5 lakh pilgrims from different parts of the country. Surprisingly, enough number of Hindu pilgrims is also remarkable. It is common belief that those, who cannot pay regards to Ajmer Shareef due to long distance, gather here and get the same religious satisfaction as if they are visiting the Mazaar of Khwaja Moinuddin Sahib of Ajmer. Once the wish of devotees is fulfilled, they offer 'chaader' (bedsheet like covering) on the mazaar. They also distribute 'halwa', 'zarda', and 'sheernee' among poor and disables.
This place is now furring very important and every year the number of devotees is increasing. The most striking feature of this centre of Hindu-Muslim unity is that the first chaader (sheet) is bestowed at the dargaah by not a Muslim but by a Hindu, who belongs to Kasera family of Mirzapur city. Only then the Urs of Dargaah takes the final inauguration of annual segregation. This tradition of beginning of urs by a Hindu has been going since times past from the time of Jawahar Kasera, the ancestor of present line of Kasera.
The popularity of this is more because it is situated at a very convenient place, which is also very popular as the famous temple of Vindhyavasini is not far away from the sacred mazaar of Khwaja Ismile Chistee. Vindhyachal is situated on the main railway line connecting Calcutta and Delhi.
The urs continues for 4 to 7 days as per decides by Urs Committee.
Historical investigations tell that Khwaja Sahib became popular among masses when he succeeded to control arbitrary natured kings Daanav Rai and Dhama Rai, who belonged to Gaharwar Rajpoot sect of Hindu religion. They were established as very strong but cruel kings. Some of their polices were fatal for public good. At this juncture Khwaja Sahib miraculously impressed the two kings so much that their behaviour changed and they started the policy of public good.
Khwaja Ismile Chistee Sahib selected the village of Kantit for his lodging because it had beautiful natural scenery at that time. The sacred river Ganga flows just near the dargaah. The surrounding Vindhya Mountain increases the scenic beauty of the place.
During his lifetime, Khwaja Sahib was well known for his chamatkaars. After his death, he is still known by his name. A very good atmosphere is witnessed as Hindus and Muslims bow their heads together at the mazaar.
To the south of this dargaah, the Vindhya Mountain runs from east to west. Ganga River is situated to the north side. To the east flow river Punyajala and to the west, the sacred temple of Vindhyachal is situated. It is a firm belief that the devotees get blessed with the fulfilment of their muraads (wish) if they visit this sacred place.
This place has proved ominous for our national leaders like Late Mrs. Indira Gandhi, our Ex Prime Minister; Mrs. Sonia Gandhai; Late Mr. Rajeev Kumar Silus, Mr. Arun Kuamr Dubey and many other leaders. Almost the whole years devotees visit this mazaar though at the time of urs the number increases many folds. Mrs. Sonia Ghandhi once again visited this place in the year 2004 for rejoin of power into the hands of Congress.
The district administration maintains complete vigil on this dargaah. But during the time of urs mela, six to seven days, security is marvellous. Besides security, other facilities like drinking water, lighting arrangements, temporary hospital, and primary health centres, etc. are made for the convenience of devotees.
For proper arrangements of the mazaar, a Tauseef Intejamia Committee was formed by Ex MLA, Mr. Azhar Imam. The Committee attempts proved fertile and government help is now availed to the Urs Committee. A good amount is provided by administration. The Municipal Board also gives full facilities to the pilgrims.
This year, the Urs began from 18th August. DIG Javed Akhtar and SP Mr. Pramod Kumar had instructed the police department to make full security arrangements during the Mela.
This is a historical year when two religious Melas (fairs) of two different sects are going to be organized simultaneously. This will inspire the common public to live unitedly developing religious harmony between the Hindus and the Muslims. We expend a lot of money in the name of the security of the country. But if a least amount is spent on such combined segregation of different sections of the country, the result would be miraculous. The ill will for other sections of society will give over to good will for the whole humanity. The example of Kantit Shareef may be cited to the extreme religious leaders, who create unholy atmosphere among the public by misguiding them in the name of religion.
Friday, May 1, 2009
The Vindhya Tricone in Religious Prospective
The holy pilgrimage to the Vindhya Triangle (Tricone), however mythical it may be, has got an all time relevance. On one point of the holy tricone, lies the shrine of Mahasaraswati, the Goddess of learning, on the other point abodes Goddess Mahalakshami, the provider of wealth, whereas on the third point abodes Goddess Mahakali, the destroyer of evils. By undertaking a pilgrimage to this holy tricone, the devotees get such an immense feeling of divinity which is simply unexplicable, beyond description, unillustrable.
The pilgrimage is to be started for Right side and must end at the starting point. Hence, the actual tricone pilgrimage is to be started from Ashtabhuja (Mahasaraswati) and must conclude there only. At the eastern point of Tricone-Yantra abodes Mahalakshami (Vindhyavasini), at Southern point abodes Mahakali and at Western point abodes Mahasaraswati (Ashtbhuja).
Maa Ashtabhuja is the daughter of "Nandja", related to Sri Krishna's birth story. The same body born as eighth issue of Devaki, whom Kans thought to be his destroyer and wanted to kill it, flew to sky to become Ashbhuja. Later on, at the behest of gods, the girl started living in the Vindhya jungles and permanently settled there.
The pilgrimage must start their tricone yatra by taking permission of Mahasaraswati and with the chanting of 'Maa', "Maa! I am undertaking this pilgrimage in the hope that every step of mine will bear the fruit of 'Ashwamedh Yagya' and all my sins be washed away." After getting the Mother's permission, they must visit Vasku Bhairav, near Bairav Kund – just at a distance of 4 furlong – from Ashtbhuja. And, very near to that, lies the Shreeyantra beside Mangla Gauri.
Lord Ram, the mythological king of Ayodhya, performed some rituals here on the bank of the Ganga and the place is known as Ramgaya. So, after the darshan of Shreeyantra, the pilgrims must pay a visit to Ramgaya followed by a visit to the shrine of Mahatara – the goddess of tantra. After that, visit to Lord Hanuman, the guardian of eastern gate to Vindhyachal, must be made.
On the eastern angle of the holy tricone, abodes the beautiful decorated and ornamented Mahalakshami. In Devi Puran, the description and related stories of 108 Shakti Peeths is given. It is said that lord Vishnu, with his sudarshan chakra, cut the body of Sati in 108 parts and the parts fell at 108 places on earth, each part forming one Shakti peeth and the abode of Vindhyavasini (Mahalakshami) being one.
In Her quest to attain eternal beauty, Goddess Lakshami worshipped Tarakeswar Mahadev at Tarkapuri, Vindhyachal after bathing in the holy pond dug up by Tarak, the demon king. After that holy bath, Goddess Lakshami undertook worship (tapasya) of Lord Shiva at Narayan sarovar for the ten thousand years. Pleased at Her rigorous tapasya, Lord Shiva blessed the Goddess Lakshami to be established as the presiding deity of Vindhyachal.
At the southern angle of Vindhya tricone, abodes Goddess Mahakali. About this Goddess, the purans describe an incident of Lord Ram's court. One day when the meeting between Lord Ram, Goddess Sita and other courtiers was going on, the question about who should be given credit for Ravan's fall was raised. At this Goddess Sita said that ten headed (dashanan) Ravan is killed but sahastrabhuj (thousand handed) Ravan is still to be killed. Furious at Sita's instigation, Lord Ram invaded the capital of Sahastrabahu with a huge army. During that furious battle Lord Ram was defeated and became unconscious. Sahastrabahu caught hold of Sita asking Her to be his spouse. Hearing those insulting words, goddess Sita took on ugly form. She opened Her mouth and within no time Sahastrabahu along with his entire army entered into the mouth of Goddess Sita turned to goddess Kali. She started chewing them all. Wherever the goddess ran the earth Lord Shiva lay down under the feet, the goddess humbled and turned to Bhadrakali. Lord Ram regained his consciousness and worshipped the goddess. That place of worship is known as Kalikhoh, the abode of Mahakali.
After paying visit to Mahakali at Kalikhoh, the devotees must pay a visit to Bhootnath, at the backyard. During Navratras, the ghost stricken people through the place of salvation. From that place, the pilgrims should climb up the stairs to go to Geruwa talab. After paying respects to Lord Krishna there, they should process forward towards Sita Kund, which was established by Sitaji during her 14 years exile with Ram and Lakshaman. From there, they must come back to Ashtabhuja and bow their heads to the goddess. Finally they must visit the Pataal Kali shrine nearby and again turn their faces towards the goddess Ashtabhuja for paying their respect and expressing thanks for the successful completion of the tricone yatra.
There is no doubt that if the tricone yatra is undertaken with complete faith and devotion, it bears unimaginable fruits and all humbly wishes are fulfilled.
The pilgrimage is to be started for Right side and must end at the starting point. Hence, the actual tricone pilgrimage is to be started from Ashtabhuja (Mahasaraswati) and must conclude there only. At the eastern point of Tricone-Yantra abodes Mahalakshami (Vindhyavasini), at Southern point abodes Mahakali and at Western point abodes Mahasaraswati (Ashtbhuja).
Maa Ashtabhuja is the daughter of "Nandja", related to Sri Krishna's birth story. The same body born as eighth issue of Devaki, whom Kans thought to be his destroyer and wanted to kill it, flew to sky to become Ashbhuja. Later on, at the behest of gods, the girl started living in the Vindhya jungles and permanently settled there.
The pilgrimage must start their tricone yatra by taking permission of Mahasaraswati and with the chanting of 'Maa', "Maa! I am undertaking this pilgrimage in the hope that every step of mine will bear the fruit of 'Ashwamedh Yagya' and all my sins be washed away." After getting the Mother's permission, they must visit Vasku Bhairav, near Bairav Kund – just at a distance of 4 furlong – from Ashtbhuja. And, very near to that, lies the Shreeyantra beside Mangla Gauri.
Lord Ram, the mythological king of Ayodhya, performed some rituals here on the bank of the Ganga and the place is known as Ramgaya. So, after the darshan of Shreeyantra, the pilgrims must pay a visit to Ramgaya followed by a visit to the shrine of Mahatara – the goddess of tantra. After that, visit to Lord Hanuman, the guardian of eastern gate to Vindhyachal, must be made.
On the eastern angle of the holy tricone, abodes the beautiful decorated and ornamented Mahalakshami. In Devi Puran, the description and related stories of 108 Shakti Peeths is given. It is said that lord Vishnu, with his sudarshan chakra, cut the body of Sati in 108 parts and the parts fell at 108 places on earth, each part forming one Shakti peeth and the abode of Vindhyavasini (Mahalakshami) being one.
In Her quest to attain eternal beauty, Goddess Lakshami worshipped Tarakeswar Mahadev at Tarkapuri, Vindhyachal after bathing in the holy pond dug up by Tarak, the demon king. After that holy bath, Goddess Lakshami undertook worship (tapasya) of Lord Shiva at Narayan sarovar for the ten thousand years. Pleased at Her rigorous tapasya, Lord Shiva blessed the Goddess Lakshami to be established as the presiding deity of Vindhyachal.
At the southern angle of Vindhya tricone, abodes Goddess Mahakali. About this Goddess, the purans describe an incident of Lord Ram's court. One day when the meeting between Lord Ram, Goddess Sita and other courtiers was going on, the question about who should be given credit for Ravan's fall was raised. At this Goddess Sita said that ten headed (dashanan) Ravan is killed but sahastrabhuj (thousand handed) Ravan is still to be killed. Furious at Sita's instigation, Lord Ram invaded the capital of Sahastrabahu with a huge army. During that furious battle Lord Ram was defeated and became unconscious. Sahastrabahu caught hold of Sita asking Her to be his spouse. Hearing those insulting words, goddess Sita took on ugly form. She opened Her mouth and within no time Sahastrabahu along with his entire army entered into the mouth of Goddess Sita turned to goddess Kali. She started chewing them all. Wherever the goddess ran the earth Lord Shiva lay down under the feet, the goddess humbled and turned to Bhadrakali. Lord Ram regained his consciousness and worshipped the goddess. That place of worship is known as Kalikhoh, the abode of Mahakali.
After paying visit to Mahakali at Kalikhoh, the devotees must pay a visit to Bhootnath, at the backyard. During Navratras, the ghost stricken people through the place of salvation. From that place, the pilgrims should climb up the stairs to go to Geruwa talab. After paying respects to Lord Krishna there, they should process forward towards Sita Kund, which was established by Sitaji during her 14 years exile with Ram and Lakshaman. From there, they must come back to Ashtabhuja and bow their heads to the goddess. Finally they must visit the Pataal Kali shrine nearby and again turn their faces towards the goddess Ashtabhuja for paying their respect and expressing thanks for the successful completion of the tricone yatra.
There is no doubt that if the tricone yatra is undertaken with complete faith and devotion, it bears unimaginable fruits and all humbly wishes are fulfilled.
Worshipping Goddess as Virgin Girls
The practice of worshipping virgin girls gives the impression of divine power in women, on one hand and tells volumes about greatness of the Indian culture. "Yatra Naryasu Pujyante, Ramante Tatra Devta" (where women are worshipped, gods reside there) – elucidates the basic philosophy of our religion. It is the greatness of the Indian culture that Pt. Shankar Dayal Sharma, the then President of India, while participating in the "Kanya-Pujan" ceremony at Vindhyawasini Dham, seeked blessings of the virgin girls, by touching feet of everyone of them. This proves that politics is nothing before religion. Witnessing that gesture by Pt. Shankar Dayal Sharma, all the high ranking officials, media persons and priests became heart-rendered. Such a noble gesture, on the peat of the highest official of the Indian Republic, glorifies our cultural values, beyond limits.
There is unanimity among the guardians of the Hindu religion that only the girls upto 10 years of age are worshipped during the Kanya Pujan. The virgin upto 2 years of age is considered Aradhar Kaumari; 3 years virgin as Trimurti, of 4 years as Katyayni, 5 years as Rohini, virgin of 6 years as Kalika, of 7 years as Chandika, of 8 years as Shambhavi, of 9 years as Devi Durga, and the virgin of 10 years is a symbol of Subhadra.
A 2 years virgin is worshipped as the destroyer of sorrow and grief and harbinger of prosperity and life; by the seekers of Dharma, Artha, and Kama, Trimurti is worshipped; Kalyani is worshipped as the provider of everything one aspires; Rohini the 5 year virgin is worshipped as the planter of resistant-power in human body; Kalika-roop is worshipped as the destroyer of human illness; Chandika is worshipped as the destroyer of enemies; Shambhavi is worshipped as the provider of wealth and prosperity; for getting victory in battle field, Durga is worshipped whereas Subhadra is worshipped as the destroyer of evil and wish-fulfiller.
There is unanimity among the guardians of the Hindu religion that only the girls upto 10 years of age are worshipped during the Kanya Pujan. The virgin upto 2 years of age is considered Aradhar Kaumari; 3 years virgin as Trimurti, of 4 years as Katyayni, 5 years as Rohini, virgin of 6 years as Kalika, of 7 years as Chandika, of 8 years as Shambhavi, of 9 years as Devi Durga, and the virgin of 10 years is a symbol of Subhadra.
A 2 years virgin is worshipped as the destroyer of sorrow and grief and harbinger of prosperity and life; by the seekers of Dharma, Artha, and Kama, Trimurti is worshipped; Kalyani is worshipped as the provider of everything one aspires; Rohini the 5 year virgin is worshipped as the planter of resistant-power in human body; Kalika-roop is worshipped as the destroyer of human illness; Chandika is worshipped as the destroyer of enemies; Shambhavi is worshipped as the provider of wealth and prosperity; for getting victory in battle field, Durga is worshipped whereas Subhadra is worshipped as the destroyer of evil and wish-fulfiller.
"Maa Kankal Kali" : The Goddess of Fearlessness
In Vindhyachal, Maa Vindhyavasini temple is situated at the Vindhya Mountain. The greatness of mighty deity is known to one and all. This pious place is famous for meditation and devotion. Here, Maa Mahakali, Mahalakshmi and Mahasaraswati are situated where devotees take parikrama or trikone mainly in Navratra fair. Rameshwar temple and, at a distance of 3 kms. in village Akodhi, the temple of Kankal Kali are situated. There is natural ecstasy in this holy area. The idol of Kankal Kali is wonderfully designed. The devotees worship this idol as Chamunda Devi.The valiant power of Maa Durga is full of glory in Hindu mythology. At the top of the Himalaya, Maa Durga riding over lion was wandering. By the order of Shumbha and Nishumbha, the asuri sena (army of monsters) armed with deadly weapons reached there and tried to abduct Maa Durga. On this, Durga Ji was sweetly smiling. At the instance of Shumbha and Nishumbha, the asuri sena attacked on her. Then, Ambika Devi refuted and became furious. Due to fury and extreme anger, the face of Ambika Devi became black. Her eye-brows became tense and from that place Maa Kankal Kali got appeared. Kankal Kali Devi became armed with dagger and pash. She wore baghambari and took this garland of narmundas (the human heads). The anger of furious Kali was so extreme that the flesh of the body was dried and only skeleton remained. So she was entitled as Kankal Kali by the people. Due to such dress, the Devi appeared to be very terrified. Her tongue was protruding, eyes were red and the thundering of the Goddess trembled all the three worlds.
Maa Kajjala Devi killing the monsters attacked asuri sena and began to finish them off. Kali Devi was chewing the entire elephants, horses and warriors in her mouth and swallowed them. In this way all the asuri sena was crushed by Kankal Devi and all the monsters were killed. Seeing the asuri sena being killed, Chand and Mund suddenly attacked Maa Kali. Being furious Maa Kankal Kali thundered and killed Chand with dagger and his head was chopped from his body, and Mund was also killed instantaneously. Hence due to the above story, Kankal Kali was known as Chamunda Devi.
"Maa Tara" : The Goddess of Tantriks
'Tantra Shastra' is considered to be the encyclopedia of Hindu religion. This Trantra Shastra is written in the form of dialogue between two creative forces of the universe i.e. Lord Shiva here presented as listener (Agam) and Goddess Parvati as speaker (Nigam), on the other hand 'Uptantra' are the creations of 'Tapodhan Rishi'.
In 'Mahanirmaan Tantra' lord Shiva tell Parvati that in Kalyug the people will not have solution by vedic methods. Humanity will not get any welfare of their self through 'smritees' and 'sanhitaas' (the civil codes). Lord Shiva himself says "Vedic Mantras and kriyaas (karmakand) will prove futile in the some way as poisonless snake who can not bite or harm anyone." Only trantras will be effective which will have immediate effect on people.
In fact, tantric worship method is the developed form of vedic kamakand. It has been recognized equivalent remedy for vedic system of karmakand in which 'soma ras' is used for 'madya'. Tantra Shastra was developed for the welfare of the people. In the 11th and 3rd Skandha of Shrimad Bhagwat Geeta, Trantra Shastra is referred as the best method of procuring God. There is also reference of Brahma Purana, Kurbha Purana, Varah Purana and Padma Purana and it clearly mentioned that it is the best method of the worship of God, specially in Kalyug. There is reference to Bala and Ati-Bala powers in Ramayan these were Tantrik Vidyaas. The method to procure these vidyaas has been described in Tantra Shastra.
The aradhya devi of tantriks is Tara Devi. The story of the creations of Tara Devi is very interesting. It is said that Lord Shiva created the universe with Goddess Kali but later he became proud of his powers and decided to leave Maa Kali. He walked away from the presence of Goddess Kali but wherever and whichever direction he saw, he faound the face of Kali. In ten directions, he saw ten different forms of Goddess Kali. These forms were – Kali, Tara, Shodashi, Bhawaneswari, Bhairwi, Kamala, Dhoomawati, Matangi, Chhinnmastak. Lord Shiva was surprised and accepted his defeat. Later Maa Kali gave her preachings for Lord Shiva. In this way, Lord Shiva gave birth to Shakti Dharma which way based on ten vidyaas of Tantra Shastra. The Paramvidya of the Tantra method is known as Tara. The method to worship Goddess Tara has been described by Lord Shiva in his talk with Vashishtha Muni. It is said that Goddess Tara may be pleased by Panch Tantra. Vashishtha Muni went to Kaamakhya. Yoni Peeth and worshiped for years to get siddha of Maa Tara.
When Kali Kaal began after Dwaper Age, king Jaya of Pandu family, was performing Nag Yagya but he had to leave the Yagya for sometime and irritated Agni the god of fire. He cursed king Jaya saying 'Today onwards all your religious vedic kriyaas will become ineffective and your 'Tapa' will be useless.' The curse to save the humanity from disaster, Maa Parvati asked from Lord Shiva a remedy. Then Shiva told her about the Tantra Marg. These ways were later known as Aagam Nigam, Daagar, Maap, etc. the different names of the system of Tantras. This Shakt Dhama Trantra Shastra was the word of Lord Shiva and it is capable to give the humanity the three aims of life i.e. Dharma, Arth, Kama and Moksha.
Tara Devi is known in 9 forms – Tara, Ugratara, Mahogana, Bajra, Kali, Neel Saraswati, Kameswari, and Chamunda. Out of these goddesses three are specially worshiped by Tantriks – Ugratara, Sritara and Neel Saraswati, which the first two help us to defend ourselves from enemies for general welfare the third form gives intellectual property to people.
Maa Tara originated on the bank of river 'Cholana' to the Meru mountain. It is mentioned in the rawa tantra. The worshipping in the night of Tara Ratri in considered of great importance. it falls on chaitra Navratri of Shukla Paksha. The Tara temple of Vindhyachal is one of the most important siddha peeths of Maa Tara situated at different parts of the country. At Vindhyachal, it is located at Ramgaya Ghat. It the best location for a siddhapeeth – it is situated on the bank of river Ganga in between Kashi and Prayag. Vindhyachal mountain gives shade to it. There are vilva trees surrounding the temple. There is funeral ghat near it. Shiva's temple is close to it – there is peace, tranquility almost everything is there to attain siddhi of the great goddess Tara.
The other fun Tara temple are at Saharsa (Bihar), Rampur Haat in West Bengal, in Himanchal Pradesh and last one at Asam named as Kamakhya temple.Vindhyachal Tara temple attracts thousands of Shakts in both Navaratris i.e. Chaitra and Ashwani. In the night of Ashtami, devotees worship Mahanisha and on Navami Kumari Goddess. This religious place is famous among the people because it can help them to from themselves trivid taap.
In 'Mahanirmaan Tantra' lord Shiva tell Parvati that in Kalyug the people will not have solution by vedic methods. Humanity will not get any welfare of their self through 'smritees' and 'sanhitaas' (the civil codes). Lord Shiva himself says "Vedic Mantras and kriyaas (karmakand) will prove futile in the some way as poisonless snake who can not bite or harm anyone." Only trantras will be effective which will have immediate effect on people.
In fact, tantric worship method is the developed form of vedic kamakand. It has been recognized equivalent remedy for vedic system of karmakand in which 'soma ras' is used for 'madya'. Tantra Shastra was developed for the welfare of the people. In the 11th and 3rd Skandha of Shrimad Bhagwat Geeta, Trantra Shastra is referred as the best method of procuring God. There is also reference of Brahma Purana, Kurbha Purana, Varah Purana and Padma Purana and it clearly mentioned that it is the best method of the worship of God, specially in Kalyug. There is reference to Bala and Ati-Bala powers in Ramayan these were Tantrik Vidyaas. The method to procure these vidyaas has been described in Tantra Shastra.
The aradhya devi of tantriks is Tara Devi. The story of the creations of Tara Devi is very interesting. It is said that Lord Shiva created the universe with Goddess Kali but later he became proud of his powers and decided to leave Maa Kali. He walked away from the presence of Goddess Kali but wherever and whichever direction he saw, he faound the face of Kali. In ten directions, he saw ten different forms of Goddess Kali. These forms were – Kali, Tara, Shodashi, Bhawaneswari, Bhairwi, Kamala, Dhoomawati, Matangi, Chhinnmastak. Lord Shiva was surprised and accepted his defeat. Later Maa Kali gave her preachings for Lord Shiva. In this way, Lord Shiva gave birth to Shakti Dharma which way based on ten vidyaas of Tantra Shastra. The Paramvidya of the Tantra method is known as Tara. The method to worship Goddess Tara has been described by Lord Shiva in his talk with Vashishtha Muni. It is said that Goddess Tara may be pleased by Panch Tantra. Vashishtha Muni went to Kaamakhya. Yoni Peeth and worshiped for years to get siddha of Maa Tara.
When Kali Kaal began after Dwaper Age, king Jaya of Pandu family, was performing Nag Yagya but he had to leave the Yagya for sometime and irritated Agni the god of fire. He cursed king Jaya saying 'Today onwards all your religious vedic kriyaas will become ineffective and your 'Tapa' will be useless.' The curse to save the humanity from disaster, Maa Parvati asked from Lord Shiva a remedy. Then Shiva told her about the Tantra Marg. These ways were later known as Aagam Nigam, Daagar, Maap, etc. the different names of the system of Tantras. This Shakt Dhama Trantra Shastra was the word of Lord Shiva and it is capable to give the humanity the three aims of life i.e. Dharma, Arth, Kama and Moksha.
Tara Devi is known in 9 forms – Tara, Ugratara, Mahogana, Bajra, Kali, Neel Saraswati, Kameswari, and Chamunda. Out of these goddesses three are specially worshiped by Tantriks – Ugratara, Sritara and Neel Saraswati, which the first two help us to defend ourselves from enemies for general welfare the third form gives intellectual property to people.
Maa Tara originated on the bank of river 'Cholana' to the Meru mountain. It is mentioned in the rawa tantra. The worshipping in the night of Tara Ratri in considered of great importance. it falls on chaitra Navratri of Shukla Paksha. The Tara temple of Vindhyachal is one of the most important siddha peeths of Maa Tara situated at different parts of the country. At Vindhyachal, it is located at Ramgaya Ghat. It the best location for a siddhapeeth – it is situated on the bank of river Ganga in between Kashi and Prayag. Vindhyachal mountain gives shade to it. There are vilva trees surrounding the temple. There is funeral ghat near it. Shiva's temple is close to it – there is peace, tranquility almost everything is there to attain siddhi of the great goddess Tara.
The other fun Tara temple are at Saharsa (Bihar), Rampur Haat in West Bengal, in Himanchal Pradesh and last one at Asam named as Kamakhya temple.Vindhyachal Tara temple attracts thousands of Shakts in both Navaratris i.e. Chaitra and Ashwani. In the night of Ashtami, devotees worship Mahanisha and on Navami Kumari Goddess. This religious place is famous among the people because it can help them to from themselves trivid taap.
"Maa Vindhyavasini" :The Universal Mother
'You are the fullness of moon and you are Kritiwasa. You are the Saraswati of Valmiki and Smriti of Dwepayan', the scriptures say. Universal Mother Maa Vindhyawasini has been worshipped and praised by Rishis, Munis, and devotees for ages. She has been honoured as Ishwari Naraini Devi and gods praise her as creative force and she has been accepted by Trilok – Akash, Patal and Mrityulok.'You are sidhi, dhriti, medha, srividya, sannate, mati, sandhya, ratriprabha, nidra, kalratri, arya, katyayni, kaushiki, brahmacharini, janavi, sidh-senani, ugrachari, mahatatrapa, jaya, vijya, pushti, chamma, daya, heyshthaya, yamabhagini and neelkaushyawasini.', the scriptures say.
Jagatatma has been described as the savior of her devotees in the form of biroopa, birupapshi and vishalakshmi. Her abode is in high hills, dense forests, rivers, gardens and the houses of her worshippers. She is the preserver of the world and she has been worshipped by sherbers, berbers and pulinds. Her flag holds peacock as her symbol.
Vindhyawasini has her abode on Vindhyachal hills and she is surrounded by cocks, goats, sheep, lions and tigers. The whole Vindhyachal mountain ranges reserved and echoes with the sound of ghantaas (bells)'. She is Trishulpatti, Navmi of Krishna Paksha and Ekadashi of Shukla Paksha and the sister of Baldvji. She is the ultimate poojya of all creatures and it is she who is base of all faiths on the earth. She brings salvation of the people. This great mother is called Nandputri, the helper of gods, wearer of good clothes and she is also addressed as Raatri and Sandhya.
Rishis call her with the name of Savitri and she is also the mother of Vedas and Mantras. She is Brahmacharya in maidens, Saubhagyaswaroopa for married women and Deeksha among Brahmacharyas. The astrologers call her Prabha and she is existent as Rohini in Nakshatras. She is worshipped in royal palaces and in the confluences of rivers.
She is the Sita of former learners of all creatures, reasoning of knowledge of rishis and the manasi of gods. She is also called Sura Devi for desirous gods. She is aesthetic beauty of Indra with her thousands eyes, she is aranya for Agnihotris.
She has been worshipped in many names – she is swaha, tripti, ghriti, medha, basumati, hope of human beings, santushti of krits, prabha, shakuni, pootna, rewati, vasudaren, sleep of all creatures and mohini for all.
Dedantees call her brahma vidya. Khbar and bapat are her forms. She is parbati among women and paurani of rishis.
The worshippers of 'shakti' call her the words of Prajapati. She is Arundhati of Satees and she is also called Indrani. Rishis pray her saying 'you are the saviour of all. You protect your devotees on river side in the forests in foreign countries, under the state punishment – almost everywhere.'
Rishis who have been worshipping her for ages say that if a person prays her with full devotion, the holy mother fulfills his desire in three months, in six months, she gives a good boon, and in nine months, she gives us divya drishti. She gives Yatheshta Siddhi after a devoted prayer of one year.
This goddess is described as full of generous qualities. She blesses and helps us under all kinds of calamities – bondages, death, death of children, loss of money, sickness and fear of death – all fears are removed by this great goddess Vindhayawasini.
'Vindhya Dham' is situated on the Southern Bank of river Ganga. It covers the middle part of Vindhyachal Mountain. Its location becomes unique as on one side i.e. to the north is river Ganga and on the southern side extends great mountain Vindhyachal. Maa Vindhyavasini permeates bur power of all though the surrounding areas while she herself is seated on Laxmibhoot Shilakhand of the Vindhyachal hills. She is also called Devi Paramba. There are many citations about her in Puranas. Waaman Puran tells that Lord Indra brought Maa Durga to these hills from far north via sky route. It is said that Asuras had grown very powerful in their region. The gods were frequently defeated by demons. Hence, the being of Gods requested to land mother Durga here on these hills and destroy the culprits.
According to another myth after the 'deh+yoag' (Self immolation) of Sati, Lord Shiva took the dead body through the sky. As her body had become burnt badly, her limbs fell on route. One part of her body fell here in Vindhyas too and later became Shaktipeeth. Due to Achal power of devi Achala, this Vindhya dham became achal.
It is a remarkable fact that term Vindhyachal does not represent mountain but it represents the supernatural power of goddess, who herself is Laxmi Swaroopa.
Maa Vindhyavasini is the source of radiance – Achievement gained here are permanent. Even chanchala Laxmi became 'chanchal' here. If worshipped properly, she awards the devotee with all kinds of boons – physical as well as spiritual. Her blessings permeates the whole universe, look aside the earth.
Vindhya Mountain: The Tapasthali of Sage Medha
Vindhyachal Mountain, besides being a great ground for science and knowledge, has also been the praying-abode of many saints and sages. This is same old mountain, where Lord Ram spent some time in meditation with His spouse Sita. Some ancient scriptures cite examples about supernatural powers obtained by great sages, by offering prayers and penance on this mountain, which can in no way be achieved by the modern-day science. It is said that even the great king Ravan also appeased goddess Mahakali by offering prayers here.
In fact, Vindhya mountain is the symbol of pride. To suppress this pride, the sages like Agastya, are needed, in all ages. 'Agastya' means the power, which wants to swallow even the high-rising sky. That is why the sages like Agastya are needed to suppress this evil power. Together with this will power (Agastya), the blessings of the mother goddess are required. So, as soon as the goddess Jagadamba, riding a lion, sat on the head of this 'pride' (Vindhya mountain), the mountain also became respectable. Sage Medha, the author of 'Durga Saptashati', also chose this mountain for his abode. He got enlightenment here only. He narrated the glories of the goddesses to king Sarath and Samadhi, a trader. In fact, a Medha (learned one) is needed to enter the triangular field, representing the abodes of Goddess Kali, Laxmi and Saraswati.
Goddess Jagdamba is riding a lion. The lion is nothing else but the Vindhya mountain itself. A lion wants to establish its empire by killing every other animal. The Vindhya mountain also wanted the same thing but it could not do so as the omni-potent Goddess sat on its head.
Sage Medha clearly had stated in his preaching that where a person's mind is devoid of all evils, only then he/she can ride a lion, meaning thereby a pious head (mind) can only conquer pride and then only can he/she defeat demons/evils. Gods also were defeated by demons because the gods became proud.
Sage Medha underwent serious tapasya at the topmost point of the Vindhya mountain and preached about the charitra of the Goddess there only. Sage Medha has great importance because he gained his sidhis at Vindhya mountain.
On other interpretation, Goddess Durga, who has controlled even ferious lion, is a medha (intelligent). That spotless mind, which is able to control the king of the jungle, is but medha only. Sage Medha chose two persons with different ideologies, as his first two audience – king Sarath, a materialist and trader, Samadhi, who had renounced the world.
Whosoever wishes to have an attractive body, is but a materialist ascetic, whereas the person wishing to obtain moksha is the one who has no worldly desires. King Sarath, who had been defeated by his enemies, worshipped the Goddess for obtaining material powers whereas the trader, Samadhi had been driven out of home by his sons and hence wished to renounce the world.
Sage Medha has described the tri-angular character of the Goddess, in "Durga Saptashati". The first charitra is that of Mahakali, symbolising Lord Vishnu's yog-nidra. Mahalakshmi is the second charitra and Maa Saraswati is the supreme charitra. The three charitras are worshipped by five types of devotees – aart, jigyasu, artharthi, kami and gyani. King Sarath is aart and artharthi whereas trader Samadhi is jigyasu and gyani. All the devotees of the Goddess have to visit the three-sights (triangle). According to Sage Medha, Mahalakshmi resides at the Vindhya kon whereas Mahasaraswati abodes at the Shesh kon.
This tapasthali of Sage Medha has been a centre of knowledge, science and learning since ages. The place at which Sage Medha obtained knowledge, is a miraculous place despite it being uninhabited. Throwing lights on the character of Sage Medha, Baba Narharidas points out that the tapasthali of the sage gets more miraculous powers during Navaratras. All the ferocious animals become docile and harmless during Navaratras. Thousands of people, lying under the open sky during the Navaratras without any harm, bears testimony to the above fact.
Finally, it is the holy place where the Ganga after touching the feet of Vindhya mountain, flows towards Kashi, the abode of Lord Shiva.
In fact, Vindhya mountain is the symbol of pride. To suppress this pride, the sages like Agastya, are needed, in all ages. 'Agastya' means the power, which wants to swallow even the high-rising sky. That is why the sages like Agastya are needed to suppress this evil power. Together with this will power (Agastya), the blessings of the mother goddess are required. So, as soon as the goddess Jagadamba, riding a lion, sat on the head of this 'pride' (Vindhya mountain), the mountain also became respectable. Sage Medha, the author of 'Durga Saptashati', also chose this mountain for his abode. He got enlightenment here only. He narrated the glories of the goddesses to king Sarath and Samadhi, a trader. In fact, a Medha (learned one) is needed to enter the triangular field, representing the abodes of Goddess Kali, Laxmi and Saraswati.
Goddess Jagdamba is riding a lion. The lion is nothing else but the Vindhya mountain itself. A lion wants to establish its empire by killing every other animal. The Vindhya mountain also wanted the same thing but it could not do so as the omni-potent Goddess sat on its head.
Sage Medha clearly had stated in his preaching that where a person's mind is devoid of all evils, only then he/she can ride a lion, meaning thereby a pious head (mind) can only conquer pride and then only can he/she defeat demons/evils. Gods also were defeated by demons because the gods became proud.
Sage Medha underwent serious tapasya at the topmost point of the Vindhya mountain and preached about the charitra of the Goddess there only. Sage Medha has great importance because he gained his sidhis at Vindhya mountain.
On other interpretation, Goddess Durga, who has controlled even ferious lion, is a medha (intelligent). That spotless mind, which is able to control the king of the jungle, is but medha only. Sage Medha chose two persons with different ideologies, as his first two audience – king Sarath, a materialist and trader, Samadhi, who had renounced the world.
Whosoever wishes to have an attractive body, is but a materialist ascetic, whereas the person wishing to obtain moksha is the one who has no worldly desires. King Sarath, who had been defeated by his enemies, worshipped the Goddess for obtaining material powers whereas the trader, Samadhi had been driven out of home by his sons and hence wished to renounce the world.
Sage Medha has described the tri-angular character of the Goddess, in "Durga Saptashati". The first charitra is that of Mahakali, symbolising Lord Vishnu's yog-nidra. Mahalakshmi is the second charitra and Maa Saraswati is the supreme charitra. The three charitras are worshipped by five types of devotees – aart, jigyasu, artharthi, kami and gyani. King Sarath is aart and artharthi whereas trader Samadhi is jigyasu and gyani. All the devotees of the Goddess have to visit the three-sights (triangle). According to Sage Medha, Mahalakshmi resides at the Vindhya kon whereas Mahasaraswati abodes at the Shesh kon.
This tapasthali of Sage Medha has been a centre of knowledge, science and learning since ages. The place at which Sage Medha obtained knowledge, is a miraculous place despite it being uninhabited. Throwing lights on the character of Sage Medha, Baba Narharidas points out that the tapasthali of the sage gets more miraculous powers during Navaratras. All the ferocious animals become docile and harmless during Navaratras. Thousands of people, lying under the open sky during the Navaratras without any harm, bears testimony to the above fact.
Finally, it is the holy place where the Ganga after touching the feet of Vindhya mountain, flows towards Kashi, the abode of Lord Shiva.
"Pakka Ghat" The Glory Of City Mirzapur.
From remote past till today, Mirzapur which is situated at the foothills of ancient Vindhya rages has been the centr of religion, culture and arts. It has been well known during British period as Mini-Bombay as it was also the industrial centre for the production of 'lakh', Chapda, cotton, brass and carpets. While the first four have now been vanished, the carpet is at the brink of extinction atleast here in Mirzapur. Being core of industries, Mirzapur was well developed and the historic Pakka Ghat is the remnant symbol of the glory of the Mini-Bombay of central provinces.
Nowhere in the country has been a 'ghat' so glorious been constructed as if its were a royal palace. Constructed in three stories, the archeological artistry of building is marvelous. It was constructed under the care and guidance of best artists of the time. Mr. Nabalak Sao, the son of Baboo Benimadhav Prasad, got it constructed in the year 1872 and at that time its cost was one lakh eighty two thousand. At that time the workers were paid 10 to 15 kauris. This detail was provided by Mr. Sharda Shankar alias Bachcha Baboo, the descendant of Nabalak Sao.
A series of ghats was developed during eighteenth centuray on the banks of river Ganga. Badali Ghat, Elliot Ghat, Sunder Ghat and Naar Ghat were the places where cargo from all over India was brought and sent day and night. These ghats are now neglected both byy public and city administration. The heat of the sun, rains and cold weather have caused havoc to the ghats specially the historic Pakka Ghat.
Baboo Nabalak Sao was the richest businessman of the city during the 18th centuary. He also got constructed the famous Nabalak Sao Ka Tabela.
The roads which lead to Pakka Ghat pases through the rich localities and prosperous ghats with superfluous profitable bisiness centres at the time. The statues have sharp angles and deep expressions of joy when seen from close ranges and from distance they seem to have a living entity. There are baradaries and wide corridors which give a wide glimpse of chowk. The reputed persons of that time gathered here in the evening. But now its pillars and baradaries are in pitiable broken condition. The floods as well as people have damaged it. The freedom fighters has their hiding places here. Literary persons of India fame like Baratendu Harishchand, Badri Narayan Chaudhary 'Premghan', Bechan Sharma 'Ugra', Matwala Ji and many others had their regular sittings here on Pakka Ghat. Just attached to it there is Sankatha Ghat. It had also the glorious dry but now its valuable architecture has been sold to businessmen. If the Archeology Department takes over the charges of these ghats, perhaps the glory of this ancient monument may be regained. Now some scoundrels are also misusing these ghats for sexual and criminal nuisances. Boating in moon light is common from here. The foreigners frequently visit this ghat and take photographs for reference. The city administration, Archeological Department and the public can only save the glory of the ancient glory of Mirzapur.
Nowhere in the country has been a 'ghat' so glorious been constructed as if its were a royal palace. Constructed in three stories, the archeological artistry of building is marvelous. It was constructed under the care and guidance of best artists of the time. Mr. Nabalak Sao, the son of Baboo Benimadhav Prasad, got it constructed in the year 1872 and at that time its cost was one lakh eighty two thousand. At that time the workers were paid 10 to 15 kauris. This detail was provided by Mr. Sharda Shankar alias Bachcha Baboo, the descendant of Nabalak Sao.
A series of ghats was developed during eighteenth centuray on the banks of river Ganga. Badali Ghat, Elliot Ghat, Sunder Ghat and Naar Ghat were the places where cargo from all over India was brought and sent day and night. These ghats are now neglected both byy public and city administration. The heat of the sun, rains and cold weather have caused havoc to the ghats specially the historic Pakka Ghat.
Baboo Nabalak Sao was the richest businessman of the city during the 18th centuary. He also got constructed the famous Nabalak Sao Ka Tabela.
The roads which lead to Pakka Ghat pases through the rich localities and prosperous ghats with superfluous profitable bisiness centres at the time. The statues have sharp angles and deep expressions of joy when seen from close ranges and from distance they seem to have a living entity. There are baradaries and wide corridors which give a wide glimpse of chowk. The reputed persons of that time gathered here in the evening. But now its pillars and baradaries are in pitiable broken condition. The floods as well as people have damaged it. The freedom fighters has their hiding places here. Literary persons of India fame like Baratendu Harishchand, Badri Narayan Chaudhary 'Premghan', Bechan Sharma 'Ugra', Matwala Ji and many others had their regular sittings here on Pakka Ghat. Just attached to it there is Sankatha Ghat. It had also the glorious dry but now its valuable architecture has been sold to businessmen. If the Archeology Department takes over the charges of these ghats, perhaps the glory of this ancient monument may be regained. Now some scoundrels are also misusing these ghats for sexual and criminal nuisances. Boating in moon light is common from here. The foreigners frequently visit this ghat and take photographs for reference. The city administration, Archeological Department and the public can only save the glory of the ancient glory of Mirzapur.
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