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Showing posts with label ARTICLES. Show all posts
Showing posts with label ARTICLES. Show all posts

Monday, July 19, 2021

Why is Sri Vitthala called Bukka?

Why is Sri Vitthala called Bukka?

Kunku is a symbol of the actual working Adishakti.  As Shri Vitthal is a symbol of Shiva's aloofness, i.e. Sakshibhava, he is called Bukka.

Every karma is judged by the principle of akarma-karma, and by providing that element with causal energy, to take it beyond the body-intellect, that is, beyond Shivatva, is its (Bukkya's) permanent sense.

Beyond Shivatva, that is, beyond masculinity.  Shri Vitthal is not a direct action but a karmic action.  Vitthal is the name of the principle that rejoices in the world of Sakshibhav, with the help of Saguna, holding the head of Nirguna and uniting in stability towards the goal.

Only a person who renounces attachment to Maya and enjoys vairagya bhav, that is, nirguna, can reach the position of sakshibhav  By putting bukka, the vairagyalahari, which is dormant in the place of ajnachakra in the idol of Sri Vitthal, is working and for that jiva, by awakening the dormant energy with its own anahat chakra, the soul is separated from maya by giving it the strength to see Brahman in Maya.
                   Glad to take the name of Vitthal
                   Glad to take the name of Vitthal,
                   At the feet of Vithumauli, I was stunned
                   Glad to take the name of Vitthal.  धृ.  ..
                   Vitthal's thori is very precious,
                   Vitthal name smrata smrata,
       I forgot to take the name of Vitthal.  1..
 Bhaja Vitthal Smara Vitthal, Mukhi Raho Vitthal Naam, Vitthal Darshananehoti, the benefit of taking the name of the holy Panchpranavitthal.
 Vithu mauli gam majhi, you are the real mother, loving young floor,
 You have seen all the benefits of taking the name of Vitthal.  3..
        Gopichandan is applied to the idol of Sri Vitthal to awaken the idol of Lord Vishnu, while Tulsi is flown to awaken the idol of Lord Krishna.  Gopichandana gives spiritual upliftment to the devotees, while Tulsi gives the feeling of consciousness like a brother. This awakens the Navagrahamandalas, Nakshatramandalas and Tarakamandalas around the idol of Sri Vitthal and quotes the devotees with their blessings.
 Full idol: The lower part of the waist is in the form of Brahma, the part from the waist to the neck is in the form of Lord Vishnu, and the part of the head is in the form of Shiva.
       Black color: Even though the color of the idol is black, the idol looks white to the true devotee.
       Bhalpradesh: It radiates radiance from the ajnachakra.
 Hands on the waist: The senses are at the top of the waist and the senses are at the bottom.  The hands on the cut are subject to the senses.

                       ---- Jai Hari Vitthal -----

Friday, May 20, 2016


1. Om narasimhaya namah
2. Om maha-simhaya namah
3. Om divya-simhaya namah
4. Om maha-balaya namah
5. Om ugra-simhaya namah
6. Om maha-devaya namah
7. Om stambha-jaya namah
8. Om ugra-locanaya namah
9. Om raudraya namah
10. Om sarvadbhutaya namah
11. Om srimate namah
12. Om yoganandaya namah
13. Om trivikramaya namah
14. Om haraye namah
15. Om kolahalaya namah
16. Om cakrine namah
17. Om vijayaya namah
18. Om jaya-vardhanaya namah
19. Om pancananaya namah
20. Om para-brahmane namah
21. Om aghoraya namah
22. Om ghora-vikramaya namah

23. Om jvalanmukhaya namah
24. Om jvala-maline namah
25. Om maha-jvalaya namah
26. Om maha-prabhave namah
27. Om nitilaksaya namah
28. Om sahasraksaya namah
29. Om durniriksaya namah
30. Om pratapanaya namah
31. Om mahadamstrayudhaya namah
32. Om prajnaya namah
33. Om candakopine namah
34. Om sadasivaya namah
35. Om hiranyakasipu- dhvamsinenamah
36. Om daitya-danava- bhanjanayanamah
37. Om guna-bhadraya namah
38. Om maha-bhadraya namah
39. Om bala-bhadraya namah
40. Om subhadrakaya namah
41. Om karalaya namah
42. Om vikaralaya namah
43. Om vikartre namah
44. Om sarva-kartrkaya namah

45. Om simsumaraya namah
46. Om trilokatmane namah
47. Om isaya namah
48. Om sarvesvaraya namah
49. Om vibhave namah
50. Om bhairavadambaraya namah
51. Om divyaya namah
52. Om acyutaya namah
53. Om kavimadhavaya namah
54. Om adhoksajaya namah
55. Om aksaraya namah
56. Om sarvaya namah
57. Om vanamaline namah
58. Om varapradaya namah
59. Om visvambharaya namah
60. Om adbhutaya namah
61. Om bhavyaya namah
62. Om srivisnave namah
63. Om purusottamaya namah
64. Om anaghastraya namah
65. Om nakhastraya namah
66. Om surya-jyotise namah
67. Om suresvaraya namah
68. Om sahasra-bahave namah

69. Om sarvajnaya namah
70. Om sarva-siddhi- pradayakayanamah
71. Om vajra-damstraya namah
72. Om vajra-nakhaya namah
73. Om mahanandaya namah
74. Om parantapaya namah
75. Om sarva-mantraikarupaya namah
76. Om sarva-yantra- vidharanayanamah
77. Om sarva-tantratmakaya namah
78. Om avyaktaya namah
79. Om suvyaktaya namah
80. Om bhakta-vatsalaya namah
81. Om vaisakha-sukla- bhutotthayanamah
82. Om saranagata-vatsalaya namah
83. Om udara-kirtaye namah
84. Om punyatmane namah
85. Om mahatmane namah
86. Om canda-vikramaya namah
87. Om vedatraya-prapujyaya namah
88. Om bhagavate namah
89. Om paramesvaraya namah

90. Om sri-vatsankaya namah
91. Om sri-nivasaya namah
92. Om jagad-vyapine namah
93. Om jaganmayaya namah
94. Om jagatpalaya namah
95. Om jagannathaya namah
96. Om maha-kayaya namah
97. Om dvi-rupa-bhrte namah
98. Om paramatmane namah
99. Om paramjyotise namah 100. Om nirgunaya namah 101. Om nrkesarine namah 102. Om para-tattvaya namah 103. Om paramdhamne namah 104. Om sac-cid-ananda-
vigrahayanamah
105. Om laksmi-nrsimhaya namah 106. Om sarvatmane namah 107. Om dhiraya namah 108. Om prahlada-palakaya namah

Saturday, November 5, 2011

Vittalapuram Panduranga perumal kovil


Vittalapuram Panduranga perumal kovil
Dakshina Pandaripuram
500 year old Vijayanagara period temple looks for support from devotees

Located 15kms east of Tirunelveli in a remote village near Seydunganallur off the Tiruchendur Highway is the 500 year old Panduranga Vittaleswarar Perumal Kovil in Vittalapuram. This is one of the two ancient Panduranga temples in India and is referred to as Dakshina Pandaripuram.

With his handsome looks and ‘hands on hips’ posture, Panduranga, seen here with Rukmini and Satyabhama, steals the heart of every devotee who visits this temple.

The story goes that Lord Panduranga of Pandaripuram (Maharashtra) appeared in the dreams of Vittalaraya, the Vijayanagara Chieftain who had camped near Tirunelveli on his way to a battle against the Travancore King and expressed His desire to provide darshan in the South of India as well.

As per the instructions, Vittalaraya came to this village and found the Pandaripuram idol buried on the banks of the Porunai (Tamaraibarani) River. He installed the Panduranga idol and built this temple, a few kms west of the river, and named the village as Vittalapuram (previously called Nattarkulam).

Victory without a battle


Having obtained the blessings of Lord Panduranga, Vittalaraya continued on his campaign with his huge army and reached Suchindrum, near Kanniyakumari. In a sudden turn of events and much to his delight, the Travancore ruler agreed for a favourable settlement without entering the battle field. Happy at this quick and positive end to his campaign, and as a thanking gesture, Vittalaraya returned to the Panduranga temple in Vittalapuram. Camping here, he put in place a process and the finances for a daily six time pooja as well as the conduct of festivals round the year.

Prarthana Sthalam
It is believed that Lord Panduranga immediately fulfils the wishes of devotees who visit this temple and offer their prayers with sincerity.

Inscriptions


Though one does not find exquisite sculptures here like the ones inside Krishnapuram Venkatachalapathy temple (another Vijayanagara period – renovated- temple) located 2kms from here, there are several inscriptions relating to contributions made as well as festivities undertaken during different periods of time.

Kumbabhishekam

A temple that for centuries witnessed grand celebrations including 10 day Utsavams and processions on different Vahanams now wears a rather deserted look. With a major contribution coming in from the Sringeri Mutt and support from local people, the Kumbabhishekam was held in July this year.

Insufficient Funds
However, much remains to be done to get the temple back to its glory days. There is still renovation work to be completed including construction of compound walls. Currently, the temple does not have a permanent Bhattar. With financial support from 3-4 families here, 2 Kala pooja is being done and that with the help of a (temporary) Bhattar who comes from the nearby Alukudi Village. Only Vaikunta Ekadesi, Thiru Karthigai and Margazhi Utsavams are being celebrated. There are not sufficient funds to even purchase flowers for the Lord.

Quick Facts

Moolavar : Vittaleswarar Perumal East Facing Standing Posture
Utsavar : Panduranga
Thaayar : Rukmini and Satyabhama (Separate Sannidhis)
Temple Time: 7am-12noon and 5pm-8pm



How to reach Vittalapuram

Buses every half hour between Tirunelveli and Vittalapuram temple ( Route Nos. 11A, 23B and 3G)

One can also take the Tiruchendur bound express bus and get down at Seydunganallur and reach the temple (3kms North) in an auto (Rs.30/-)

The other option is to take the Tuticorin bound bus and get down at Vasavapuram and reach the temple (3kms South) in an auto (Rs.30/-)


Vittalbhakthsangh,Trivandrum, arrange to tour of vittalapuram Panduranga perumal kovil some photos below




Ram Krishna Hari Panduraga Hari
THANK U
THE ARTICLE FOR PRabhu S (http://prtraveller.blogspot.com)

Monday, September 13, 2010

Importance of Vinayaka Chathurthi


Long ago in order to get Vignesh as son, the universal mother 
Goddess Parvathy Devi did hard penance by making a small
idol of Vignesh with turmeric. Thus Vinayaka was born on the 
fourth day of bright fortnight of Bhaadrapatha month. 
This day came to be known as Vinayaka Chathurthi.

There is another interesting story behind the celebration of 
“Vinayaka Chathurthi”. Legend says that long ago, an asura 
named “Analasura” became very powerful and started to unleash 
destruction among the god-fearing people and sages. 

He ruined all the yagas & yagnas of devout saints and
attacked the pious and common people. Boldened by his initial
successes, he attacked Devaloka. The terrified Devas approached
the trinity namely Mahadeva, Brahma and Vishnu and sought help. 

The Gods listened them patiently and pacified the Devas saying that
the Analaasura’s days are numbered and that the time for his death
 had not yet arrived. Also, lord Mahadeva mentioned that when the time 
comes, the Analaasura would be slain by his son “Vinayaka”.

When the cruel actions of the Analaasura became totally untolerable, 
lord Vinayaka decided to destroy him. Vigneshwara fought with him in 
war & defeated him in combat. Vinayaka now applied a strange stategy. 

He decided that rather than killing the Analaasura with a weapon, 
he would swallow him alive since Vinayaka had a mouth as big as 
an elephant. This happened 3 days before Vinayaka Chaturthi. 
As soon as the Analaasura was swallowed, the immense heat radiating 
from his body scorched Vinayaka and the poor elephant God could not 
tolerate it. 

Devas tried whatever they could in order to cool him. 
Rain God Varuna sent cool showers and wind God Pavana applied 
chilling breeze. Lord Shiva placed the cool moon over Vinayaka.

But all their efforts were in vain. Finally, the “Saptha Rishis” along 
with 8000 Maha Rishis gathered a medicinal grass, commonly known 
as “karuka” in Malayalam & “Arikam” in Tamil, bestowed it with 
divine chants and Ganga theertha and placed 21 grass each on the 
forehead of Vinayaka. This had immense magical effect and he was
relieved of the heat. This day occurred to be Vinayaka Chathuthi. 

Thus Parvathy devi became very happy of getting back her son on 
his birthday itself and its certain that both Vinayaka’s & Parvathy’s
blessings shower on people who put “Karuka” Garlands on him this day.

So every year, this chathurthi day is celebrated as “Vinayaka chathurthi” 
which marks the birth of Ganesh and death of the Analaasura.


On this day, Vinayaka idols are worshipped and then immersed in water 
as a symbol of cooling him. Devotees believe that as soon as the God is 
cooled he becomes so relieved and happy that the genuine prayers of his
devotees are answered. Hence all over the world, during Vinayaka chathurthi, 
Vinayaka idols of all shapes and sizes are decorated and worshipped. 

Special offerings are also part of the festival. A garland made with the
karuka / arikam grass, is put on the idols of Vinayaka. The most colourful 
event in this day is the parading of these idols through the main streets
followed by lakhs and lakhs of devotees singing bhajans and chanting slokas. 
The festival comes to an end when the idols are immersed in wells, canals, 
lakes or even the sea, depending on the size of the idol. Mouth watering 
sweets,melodious drums and trumpets, colourful dresses and dances,
etc are unavoidable in this festival. Let God Vinayaka shower his blessings
on all the devotees of this world.

In Ganesha purana there is a mention that Ganesha pooja should be 
performed in the mid-day of fourth day in the bright fortnight of the 
Bhaadrapada month. It is said to be the most beneficial and auspicious day.

The significance of Lord Ganesha is that he is adored by all the sects. 
People dis-regarding their sect, worship Vinayaka first at the commencement 
of any ritual or any auspicious celebration. Now-a-days Ganesh Chathurthi 
is celebrated in a grand manner all over the country and also spreading abroad.

So Lord Vinayaka has emerged as an International God. But these days the 
celebrations are just turning into a mere business, losing its bhakthi and
holiness.  The mood of chastity and respect are absent. Devotional songs,
spiritual discourses  and namasankeerthanas along with Ganesha pooja 
mentioned earlier are the perfect way to celebrate Vinayaka Chaturthi.

ARTICLE Write by
Ravi Shankar, Krishnambal & Ramakrishnan

Tuesday, August 31, 2010

Sunday, June 13, 2010

Sree Lakshmi Narasimha Astottara Shatanamavali


This sloka contains '108 names of the Lord" and is suggested to be recited every Saturday.


1. Om Narasimhaya Namah
2. Om Mahasimhaya Namah
3. Om Divyasamhaya Namah
4. Om Mahabalaaya Namah
5. Om Ugrasimhaya Namah
6. Om Mahadevaaya Namah
7. Om Sthambha-jaaya Namah
8. Om Ugralochanaaya Namah
9. Om Raudraya Namah
10. Om Sarwa-adbhutaaya Namah
11. Om Srimad yogaanandaaya Namah
12. Om Trivikramaaya Namah
13. Om Haraye Namah
14. Om Kolaahalaaya Namah
15. Om Chakrine Namah
16. Om Vijayaaya Namah
17. Om Jayavardhanaaya Namah
18. Om Pamchanaaya Namah
19. Om Parabramhane Namah
20. Om Aghoraaya Namah
21. Om Gora-vikramaya Namah
22. Om Jwalanmukhaya Namah
23. Om Jvalaa maaline Namah
24. Om Mahajvalaaya Namah
25. Om Maha prabhave Namah
26. Om Nitalaakshaya Namah
27. Om Saha-srakashaya Namah
28. Om Durni-rikshaya Namah
29. Om Prataapanaaya Namah
30. Om Mahadamstrayudhaya Namah
31. Om Pragnyaya Namah
32. Om Chanda kopine Namah
33. Om Sadaasivaaya Namah
34. Om Hiranyakasipu dwamsine Namah
35. Om Daityadaanava bhamjanaaya Namah
36. Om Guna bhadraya Namah
37. Om Maha bhadtraya Namah
38. Om Bala bhadhraya Namah
39. Om Subhadragaaya Namah
40. Om Karaalaaya Namah
41. Om Vikaraalaya Namah
42. Om Vikarte Namah
43. Om Sarwakartrukaya Namah
44. Om Shimshumaaraaya Namah
45. Om Trilokaatmane Namah
46. Om Eshaaya Namah
47. Om Sarveshvaraaya Namah
48. Om Vibhave Namah
49. Om Bhairavaadambaraaya Namah
50. Om Divyaya Namah
51. Om Achyutaaya Namah
52. Om Kavaye Namah
53. Om Maadavaaya Namah
54. Om Adokshaya Namah
55. Om Aksharaaya Namah
56. Om Sharvaya Namah
57. Om Vanamaaline Namah
58. Om Parapradaaya Namah
59. Om Vishwam-bharaaya Namah
60. Om Adbhutaaya Namah
61. Om Bhavyaya Namah
62. Om Sri vishnave Namah
63. Om Purushottamaaya Namah
64. Om Anaghastraya Namah
65. Om Nakhastraya Namah
66. Om Suryajothishe Namah
67. Om Sureshwaraaya Namah
68. Om Saha sabrahave Namah
69. Om Sarvagnyaya Namah
70. Om Sarvasiddi pradaayakaaya Namah
71. Om Vajradamstraya Namah
72. Om Vajrakhaya Namah
73. Om Mahanamdaaya Namah
74. Om Paramtapaaya Namah
75. Om Sarvamaothreka rupaaya Namah
76. Om Sarvayantra-vidaranaya Namah
77. Om Sarvatam-tratmakaaya Namah
78. Om Avyaktaya Namah
79. Om Suvyaktaya Namah
80. Om Bhakthavatsalaaya Namah
81. Om Vaishaakha shukla bhutottaya Namah
82. Om Sharanagata vatsalaaya Namah
83. Om Udaarakirthiye Namah
84. Om Punyatmane Namah
85. Om Mahatmane Namah
86. Om Chanda vikramaaya Namah
87. Om Vedattraya prapujyaya Namah
88. Om Bhagavate Namah
89. Om Parameswaraaya Namah
90. Om Sri vatssmkaaya Namah
91. Om Srinivaasaya Namah
92. Om Jagadvyapine Namah
93. Om Jaganmayaaya Namah
94. Om Jagatpalaaya Namah
95. Om Jagannadaya Namah
96. Om Mahakaayaya Namah
97. Om Dviroopa-brute Namah
98. Om Paramatmane Namah
99. Om Paramjyotishye Namah
100. Om Nirgunaaya Namah
101. Om Nru kesarine Namah
102. Om Parathatvaya Namah
103. Om Paramdhamane Namah
104. Om Sachitananda vigrahaya Namah
105. Om Lakshminarasimhaya Namah
106. Om Sarvatmane Namah
107. Om Dheeraya Namah
108. Om Prahaladha palakaya Namah



Samaptam.

(Thanks for S.L.N.T.Alleppey)

Friday, April 9, 2010

SHRI HANUMAN CHALISA



Shri Guru Charan Saroj Raj
Nij mane mukure sudhar
Varnao Raghuvar Vimal Jasu
Jo dayaku phal char.

Budhi Hin Tanu Janike
Sumirau Pavan Kumar
Bal budhi Vidya dehu mohe
Harahu Kalesa Vikar.

Jai Hanuman gyan gun sagar
Jai Kapis tihun lok ujagar

Ram doot atulit bal dhama
Anjani-putra Pavan sut nama

Mahavir Vikram Bajrangi  
Kumati nivar sumati Ke sangi

Kanchan varan viraj subesa
Kanan Kundal Kunchit Kesa

Hath Vajra Aur Dhuvaje Viraje
Kandhe moonj janehu sajai

Sankar suvan kesri Nandan
Tej pratap maha jag vandan

Vidyavan guni ati chatur
Ram kaj karibe ko aatur

Prabu charitra sunibe ko rasiya
Ram Lakhan Sita man Basiya

Sukshma roop dhari Siyahi dikhava
Vikat roop dhari lanka jarava
   
Bhima roop dhari asur sanghare
Ramachandra ke kaj sanvare

Laye Sanjivan Lakhan Jiyaye
Shri Raghuvir Harashi ur laye

Raghupati Kinhi bahut badai
Tum mam priye Bharat-hi sam bhai

Sahas badan tumharo yash gaave
Us kahi Shripati kanth lagaave

Sankadik Brahmadi Muneesa
Narad Sarad sahit Aheesa

Yam Kuber Digpal Jahan te
Kavi kovid kahi sake kahan te

um upkar Sugreevahin keenha
Ram milaye rajpad deenha
Tumharo mantra Vibheeshan mana
Lankeshwar Bhaye Sub jag jana

Yug sahastra jojan par Bhanu
Leelyo tahi madhur phal janu

Prabhu mudrika meli mukh mahee
Jaladhi langhi gaye achraj nahee

Durgaam kaj jagat ke jete
Sugam anugraha tumhre tete
Ram dware tum rakhvare,
Hoat na agya binu paisare

Sub sukh lahai tumhari sarna
Tum rakshak kahu ko dar na
Aapan tej samharo aapai
Teenhon lok hank te kanpai
   
Bhoot pisach Nikat nahin aavai
Mahavir jab naam sunavai

Nase rog harai sab peera
Japat nirantar Hanumant beera

Sankat se Hanuman chudavai
Man Karam Vachan dyan jo lavai

Sub par Ram tapasvee raja
Tin ke kaj sakal Tum saja

Aur manorath jo koi lavai
Sohi amit jeevan phal pavai
Charon Yug partap tumhara
Hai persidh jagat ujiyara

Sadhu Sant ke tum Rakhware
Asur nikandan Ram dulhare

Ashta sidhi nav nidhi ke dhata
Us var deen Janki mata
   
Ram rasayan tumhare pasa
Sada raho Raghupati ke dasa

Tumhare bhajan Ram ko pavai
Janam janam ke dukh bisravai

Anth kaal Raghuvir pur jayee
Jahan janam Hari-Bakht Kahayee
   
Aur Devta Chit na dharehi
Hanumanth se hi sarve sukh karehi

Sankat kate mite sab peera
Jo sumirai Hanumat Balbeera

Jai Jai Jai Hanuman Gosahin
Kripa Karahu Gurudev ki nyahin

Jo sat bar path kare kohi
Chutehi bandhi maha sukh hohi

Jo yah padhe Hanuman Chalisa
Hoye siddhi sakhi Gaureesa

Tulsidas sada hari chera
Keejai Das Hrdaye mein dera
   
Pavantnai sankat haran,
Mangal murti roop.
Ram Lakhan Sita sahit,
Hrdaye basahu sur bhoop.

Friday, June 27, 2008

ASHADHI EKADASHI
Type : Religious Procession Festival
Celebrated at : Pandharpur
In the month of : June - July


Ashadhi Ekadashi is more of a religious procession festival and is
celebrated during the months of June- July (Aashaadh Shukla paksha).
People consider the two eleventh days, "Ekadashi", of every month to
be of special importance. But the eleventh day (bright) of Ashadh is
known as the great Ekadashi or Mahaekadashi. This Mahaekadashi is
also known as Shayani Ekadashi, because on this day Vishnu falls
asleep to wake up four months later on Prabodhini Ekadashi in the
Kartik month. This period is known as Chaturmas and coincides with
the rainy season. Ashadhi Ekadashi is the day of fast and on this
day people go walking in huge processions to Pandharpur singing the
Abhangas (chanting hymns) of Saint Tukaram and Saint Dnyaneshwar to
see their God Vitthal. The yatra starts in Allandi and ends on Guru
Poornima day at Pandharpur.


The Feast
The feast of Ashadhi Ekadashi is celebrated with great solemnity at
Pandharpur. Hundreds of thousands go in procession from different
parts of Maharashtra, some carrying palanquins with the images of
the great saints of Maharashtra. Dnaneshwar's image is carried from
Alandi, Tukaram's from Dehu, Eknath's from Paithan, Nivruttinath's
from Trimbakeshwar, Muktabai's from Edlabad, and Sopan's from
Sasvad.

Mahaekadashi
Some people consider the two eleventh days, "ekadashi", of every
month to be of special importance. But the eleventh day (bright) of
Ashadh is known as the great ekadashi or Mahaekadashi. It is a day
of fast. This is the day of the huge "yatra" or pilgrimages to the
god Vithoba of Pandharpur, a town in south Maharashtra, situated on
the banks of the Bhima River, a tributary of the Krishna River.
This Mahaekadashi is also known as Shayani Ekadashi, because on
this day Vishnu falls asleep to wake up four months later on
Prabodhini Ekadashi in the Kartik month. This period is known as
Chaturmas and coincides with the rainy season.

Mrudumanya
There was a demon called Mrudumanya. He performed austere
penance to obtain the blessings of Shankar. At the end Shankar was
pleased and offered a boon to Mrudumanya. The demon asked for the
gift of immortality. Shankar replied, "You will not die by the hands
of anyone, except of a woman."
Mrudumanya's goal was to defeat all the gods and conquer heaven.
Shankar agreed to everything, "Neither Bramha, nor Vishnu, nor
myself shall ever be able to defeat you." "That will be sufficient,"
said Mrudumanya full of satisfaction. "I got what I wanted."
Mrudumanya began to conquer heaven. Indra ran away to Bramhadev
in Satyalok (abode of truth). Mrudumanya marched towards Satyalok.
Since Bramhadev knew about the boon Mrudumanya had obtained from
Shankar, he did not want to engage him in battle. He gathered his 33
crore gods (330 million) and escaped to Vaikunth, the abode of
Vishnu, with the hope that at least Vishnu would protect them from
this demon. Satyalok fell into the hands of Mrudumanya. Bramhadev
fell at the feet of Vishnu. Then Mrudumanya reached Vaikunth. He
said to Vishnu, "Do not give protection to Bramhadev. Fall at my
feet and I shall spare Vaikunth. But if you do not listen to me, I
will conquer the three worlds."
Vishnu stood ready to fight. There was a fierce struggle without
anyone being able to establish his superiority. Then they came to a
hand to hand wrestle. Vishnu, though not defeated, felt exhausted.
Then he decided to have recourse to Shankar. All the gods then went
to Shankar, who was happily seated on Kailas mountain. Bramha and
Vishnu arrived and worshipped Shankar. Shankar was happy at seeing
all the gods coming to him.
Vishnu was angry and complained to Shankar, "You gave this boon to
this demon. He routed Jndra and Bramhadev. I too have been unable to
subdue him. Now he will rule over the three worlds. So, please, do
something about it." Then Mrudumanya arrived. He began to storm
Kailas mountain. Shankar got angry. He ordered his troops to fight.
He himself sat on his nandi (bull), took his trisul in his hand, and
marched to meet Mrudumanya. Vishnu and all the gods began to fight
against Mrudumanya. But Mrudumanya was invincible on account of
Shankar's boon.
Shankar decided to use a stratagem instead of force. Bramha,
Vishnu and Shankar retreated. They went to Trikut mountain. Then
came a storm of rain and thunder. Shankar took shelter in the hole
of a big tree. Bramha and Vishnu followed him. For 24 hours they
remained sitting, fasting and meditating in that hole. With their
breath the air became hot, and finally a bright light appeared, and
from the light the figure of a frail girl emerged. As they became
fully awake a beautiful virgin was standing before them. Shankar
understood that the virgin was the goddess Shakti, at whose hands
Mrudumanya would be killed. She said, "Be quiet, I have come to
destroy Mrudumanya."
Mrudumanya reached the place and suspected that the gods were
hiding in the hole of that big tree. As he came closer with his
sword in hand, he saw that beautiful girl at the entrance of the
hole. Mrudumanya was astonished and asked, "Who are you?" The girl's
body began to grow. She reminded him of the words of Shankar, "You
will be killed by the hand of a woman." Then the girl flew into the
sky and took the form of the goddess with four arms. In one hand she
held a sword, in the other a huge "gada" (mace or club), and two
dreadful weapons in the remaining two hands. She threw her sword on
Mrudumanya. His neck was severed and the demon collapsed to the
ground.
All the gods fell at the feet of the goddess and asked her to
declare who she was and by what method she would be pleased. Then
the goddess said, "I am the mother of the three worlds. The power of
Bramha, Vishnu, and Shankar is contained all in me. My name is
Ekadashi. To please me the ekadashi vow should be observed. I shall
forestall any calamity from those who keep this vow."

Pandharpur
The feast of Ashadhi Ekadashi is celebrated with great solemnity
at Pandharpur. Hundreds of thousands go in procession from different
parts of Maharashtra, some carrying palanquins with the images of
the great saints of Maharashtra. Dnaneshwar's image is carried from
Alandi, Tukaram's from Dehu, Eknath's from Paithan, Nivruttinath's
from Trimbakeshwar, Muktabai's from Edlabad, and Sopan's from
Sasvad. At Pandharpur the devotees worship the god Vithoba and his
consort Rukhmmi.
Pundalik was giving his parents a lot of trouble. But one day
listening to a rishi's sermon he realised his folly, and thereafter
devoted himself to the service of his parents. One-day god Vithoba
came to see him while he was engaged in massaging the feet of his
old parents. Pundalik threw a brick and told god Vithoba to stand on
the brick and wait. God Vithoba stood on the brick and he is still
there with his arms akimbo, waiting. Vishnu is believed to have
taken the form of Vithoba for the sake of Pundalik, as a reward for
his wonderful devotion to his parents.

palkhi festival 1000 years old tradition
PALKHI FESTIVAL

Celebration of : 1000 years old Tradition

Two Palkhis : Tukaram Palkhi from Dehu and The Dayaneshwar Palkhi
from Alandi.

Duration : 22 days

In the month of : Ashadh (June - July) and Kartik (November -
December)
Palkhi, a unique feature of Maharashtrian culture, is a 1000-year-
old tradition followed by the warkaris (people who follow the wari,
a fundamental ritual). People collectively go singing and dancing,
chanting Dnyanba-Tukaram in what are called as Dindis (organised
group of warkaris) to the holy town of Pandharpur in Hindu months of
Ashadh (June-July) and Karthik (November-December). The Palkhi
starts in the month of Jyeshth (June) and the whole process lasts a
total of 22 days. Every year on the eleventh day of the first half
of the month of Ashadh, the Palkhi reaches Pandharpur. Every saint,
right from Sant Dnyaneshwar to Sant Tukaram was following the wari
tradition.
The History
In the year 1685, Narayan baba, the youngest son of Tukaram was a
man of innovative spirit and decided to bring about a change in the
dindi-wari tradition by introducing the Palkhi, which is a sign of
social respect. He put the silver padukas (footsteps) of Tukaram in
the Palkhi and proceeded with his dindi to Alandi where he put the
padukas of Dnyaneshwar in the same Palkhi. This tradition of twin
Palkhis went on every year, but in 1830 there were some disputes in
the family of Tukaram, concerned with rights and privileges.
Following this, some thoughtful persons decided to break-up the
tradition of twin Palkhis and organise here after, two separate
Palkhis - Tukaram Palkhi from Dehu and the Dnyaneshwar Palkhi from
Alandi. From that time till date, both the Palkhis meet in Pune for
a brief halt and then diverge at Hadapsar to meet again at Wakhri, a
village nearby to Pandharpur. Along with times, the popularity of
this ancient tradition has soared immensely. A total of
approximately 1.5 lakh devotees proceed along with the Sant Tukaram
Palkhi from Dehu village, while a total of 2.25 lakh devotees march
along with the Sant Dnyaneshwar Palkhi. At present a total of 43
Palkhis including the above two visit Pandharpur every year.

jargon need to know

Brick:
This has been used as a proper noun because it refers to "the Brick"
on which the image of Vitthal at Pandharpur stands and is an
integral part of the iconography of Vitthal; the Marathi word for
brick is "veet", and some folk-etymologists would derive the word
Vitthal itself from it; the mythological significance of "the
Brick" , is the following story: Pundalik, a resident of Pandharpur
and a devotee of VishnuNitthal was visited by God Himself, who had
heard of Pundalik's total dedication; Pundalik was so absorbed in
his own work that he threw a brick that was handy in the direction
of his divine visitor, asking him to stand; after that, Pundalik
forgot all about God whom he had kept waiting, while he remained
absorbed in his own work; God would not leave without Pundalik's
permission; he has remained standing on the brick ever since; twenty-
eight eons are said to have elapsed since Pundalik asked God to wait
on the brick; this is how God is found in Pandharpur where his
devotees can visit Him; "the Brick" may mean Vitthal Himself in
Tukaram's poetry; Tukaram worships Vitthal's feet, which are placed
on "the Brick", in humility; because God stands on it "the Brick"
itself is sacred. "the Brick" is also the "base" or "foundation" of
God in this world, and as such it is a symbol of Bhakti itself,
which is the foundation of the Whole Being or Brahman for the
Bhakta; "the Brick" is also a symbol of God's patient, obedient, and
respectful attitude towards a true Bhakta,epitomized by the story of
Pundalik; the Varkari Bhakta-poets consider Pundalik as the arch-
Bhakta and founder of the sacred site and image at Pandharpur.
Chandal:
another term designating a low-caste, a Shudra; originally, a mixed
caste of illegitimate progeny of Shudra male and Brahmin female
parents; as such, bastards born of prohibited intercaste liasons; a
derogatory term used for the lowest born, for the unscrupulous,
the sinful, the wicked, the corrupt, and the criminal-minded.
Colour:
the colour of Vishnu is dark blue, the colour of the sky itself,
which is the colour of his avatara, Krishna; Krishna literally
means "the dark one" or even "the black one"; sometimes, in poetry,
the colour of Krishna is compared to "a dark blue rain cloud", a
monsoonal association with its evocative effect on the Indian mind
and its pastoral significance for herdsmen; Krishna was a herdsman,
too; the colour of the image of Vitthal is black; the dhotar or loin-
garment of Vitthal is yellow silk; the name Pandurang, used for
Vithoba or Vitthal was first used in 1270 according to Deleury: its
origin is obscure; but Pandurang is close to the Sanskrit
word "pandura", which means "yellowish-white" or "fawn-coloured"; in
both Sanskrit and Marathi, "anga" means body, Another significance
of colour needs to be pointed out in the context of Tukaram's visual
imagery, especially when he is describing his experience of
beatitude: when Tukaram meditates on Vitthal's form, the image
becomes a formless expanse of luminous blue that turns into an
intense incandescence; but when he describes the effect of his
initiation into the state of beatitude induced by his Guru Babaji,
Tukaram describes a state of ecstasy in which he begins to see
luminous ripples in five colours: red, yellow, blue, white, and
black: these colours vibrate, pulsate, and keep changing from one
into the other in a rhythmic manner.
One more thing to remember is that in Marathi the verb "rangane"
which means "to be coloured" also refers to the experience of being
absorbed in any activity in such a way that one's very appearance
is "coloured" by it; this applies to devotion, worship, the act of
singing and dancing, the act of chanting the names of God, and in
Tukaram's case, the act of creating poetry or "speaking" in that
special sense; in all these, "one is coloured by what one thinks of
and does" or "one's very being is coloured by one's awareness"; any
performance that becomes increasingly exciting or absorbing is
described in Marathi, literally, as something "that is becoming more
and more colourful" or "is gaining colour"; "getting coloured by
Bhakti- rasa" is another typical expression.