Shankaracharya Temple

The Shankaracharya Templeor Jyoteshware temple is on top of the Shankaracharya Hill on the Zabarwan Mountain in Srinagar, Kashmir. The Temple is dedicated to Lord Shiva and is at a height of 1,000 feet (300 m) above the plain, overlooking the city of Srinagar. 

The temple dates to 200 BC, although the present structure probably dates to the 9th century AD. It was visited by Adi Shankara and has ever since been associated with him; this is how the temple got the name Shankaracharya.

According to Pandit Anand Koul (1924) the temple was originally built by the Hindu king "Sandiman" who, according to Koul, reigned in Kashmir from 2629 to 2564 BC.

The earliest historical reference to the hill comes from Kalhana. He called the mountain Gopadri. Kalhana says that King Gopaditya granted the land at the foot of the hill to the Brahmins that had come from the "Araya versh." The land grant was called "GOPA AGRAHARAS". This area is now called Gupkar. Kalhana also mentions that King Gopaditya built the temple on the top of the hill as a shrine to Jyesthesvara (Shiva Jyestharuda) around 371 BC.

It is said that Lalitaditya Muktapida (724-726 AD) of Karakote dynasty did repairs to the temple. The Dogra King Gulab Singh (1846-1857 AD) constructed the steps to the hill from Durga Naag temple side. The Maharaja of Mysore came to Kashmir in 1925 and he made the electrical installations at the temple. In 1961 Shankaracharaya of Dwarkapeetham put the statue of Adi Shankaracharaya in the temple. In 1974 the Government of J&K constructed the road that goes to the top of the hill.

Kashmir is believed to be the seat of Shaivam, the Himalaya Mountains and Sri Kailashagiri as "The massed laughter of Sri Shiva." It was from here that the sweet nectar of Shiva devotion spread in India and around the globe, by the spiritual works of saints like Adi Shankaracharya. Soundarya Lahari was composed by Adi Shankara atop the Gopadari Hill, after accepting the fact that the union of Sri Shiva and Devi Shakti, as in Shaktism, transpired into the Shakti-Shri Chakra, the symbol of Devi (Goddess), as Sri Yantra, as mentioned in 'Shankara Digvijay' - Life history of Shankaracharya, and only when Shiva is united with Shakti does he have the power to create.

The Jyoteshware temple rests on a solid rock. A 20-foot tall octagonal base supports a square building on top. The terrace around the square temple is reached by a stone staircase enclosed between two walls. A doorway on the opposite side of the staircase leads to the interior, which is a small and dark chamber, circular in plan. The ceiling is supported by four octagonal columns, which surround a Basin containing a Lingam encircled by a snake. There are 243 steps leading up to the temple area and another 8-10 steps from there to the temple hall.

Sharika Bhagwati Hari Parbat Maha Yantra

Maha Yantra The Mystic Chakra of Tripursundari

Description of Sacred Sri-Yantra Self Engraved on the Shilla:

The sacred Sri Chakra, commonly known by the Hindus as ‘Sri Yantra,’ composed of circles and lotus petals, contains nine independent Trikonas (Triangles) mystically drawn one within the other. The four Triangles that point upwards represent Shiva and the other five pointing downwards Shakti. The Shiva Triangles are called Srikanthas or Shiva element, and the Shakti triangles Shivayuvatis or Shakti element. All these are quite independent of the central Bindhu and are formatted by the Mulaprakriti of Shiva Bindhu.

The intersecting triangles represent the play of creation, protection and absorption of the whole universe by the pure divine force known as ‘Sudha Shakti’. The central point in the chakra is Bindhu which symbolises the union of ‘Shiva with Shakti’ or ‘Kameshiva with Kameshwari.’

‘Sri Tantra’ is in fact, the most magnificent composition of nine independent Trikonas charged with the supreme occult significance. The Trikonas in their upward and downward positions intersect one another and from themselves into fourty three big and small triangles. All these triangles are enclosed in the first inner circle on which is drawn one lotus with eight petals called ‘Ashta Dal’ which represents the mystical lotus of creation. The another circle following this with sixteen petalled lotus, drawn on it is called ‘Shadashadal.’ This lotus is significant of sixteen kalas or phases of the moon. The whole set of triangles and lotus petals are further enclosed in triple concentric circles or three fold girdles called ‘Trimekhia.’ The whole diagram, forming the mystical Chakra, fixed in a square, with triple parallel lines, having four openings on gates on its four cardinal points make up the Devi’s mansion. In the centre of the whole composition lies the Bindhu (point) which, in fact is the mysterious matrix of this Maha Yantra. The description of this Yantra is given in Sloka 11 of Sundaryalahri, reproduced just below in the Yantra itself.

The Yantra is adopted for the workshop of the mighty Shakti-Lalita Devi and is considered to be the most popular symbol than the Icon or image of Srividhya i.e. ‘Tripursundari’ Herself.

The mystery of ‘Sri Yantra’ is quite remarkable. Its secret doctrine is largely acknowledged even by renowed foreign authors and scholars. While acknowledging the mystical performance of these mysterious Yantra and Mandals a foreign scholar ‘Shree Guiseppe Tucci’ has stated in his book ‘The Theory and Practice of Mandals’ that the best example of a Hinduist Mandal is the one called ‘Sri Chakra’ or the wheel of ‘Sri’ i.e. the mystic wheel of ‘Shakti’ or divine power which is the motive force of the universe and by virtue of which God manifests and displays Himself in things which are all necessity the effect of Shakti itself, since without Shakti, God can do nothing.

One can well imagine and understand the might of this ‘Shakti’ which the God Himself has acknowledged as stated in ‘Sundarya-Lahari’ that only conjoined with Thee Oh! Shakti have I the power to be the absolute Lord otherwise I would not be able to move. Such is the might ‘Shakti’ - ‘Lalita Devi’ - the ruling deity of this celebrated ‘Maha – Yantra.’

The ‘Yantra’ can be described in two ways. It may be started from any of the four gates of outer Chakra and worked inwards towards the central Bindhu or in the reverse order it may be started from the Bindhu and worked outwards towards the gates. The former process is called ‘Layakrarna’ (Involution) and the later ‘Srishtikrama’ evolution. Here it is described in the latter way.

Starting from the central point (Bindhu) and ending with the four gates the whole complex is divided into nine Chakras or wheels – called Yantras – which according to ‘Tantraja Tantara’ are;

(i)            Central Red Bindhu, described as Sarvanandmaya

(ii)          Central White Triangle, described as Sarvasidhipradha

(iii)         Eight Red Triangles, described as Sarvaroghara

(iv)         Ten Blue Triangles, described as Sarvarakshakar

(v)          Ten Red Triangles, described as Sarvarthasadhak

(vi)         Fourteen Blue Triangles, described as Sarvasaubnagyadayak

(vii)        Eight Red Lotus Petals, described as Sarvasamksobhan

(viii)      Sixteen Blue Lotus Petals, described as Sarvaparipuraka

(ix)         Surrounding Yellow ground between the outer most circle and the four gates described as Trilokyamohan

Explaining the complex of these Yantras the sacred ‘Tripuramahimstotrum’ says that the same ‘Mulavaidyaksars’ as having contributed towards the unfloding of this ‘Sriyantra’ are responsible for the evolution of this universe as well, when it says that:-

a)    From the Lakar, which according to ‘Laya-Krama’ represents the first outer Chakra i.e the Yellow surrounded ground, this ‘Pararupa’ earth on which we live-has been born and on which there are mountains, forests, grooves fifty Peetas (Seats), all places of pilgrimages, all Ganges and all ‘Khetrasthanas.’ This Chakra is known as ‘Trilokyamohan’ that is, the Enchanter of the universe. 

b)    From Sakar, representing the second Chakra of sixteen blue petalled lotus it took the form of Moon, Stars, Planets and the Zodiac (Rashi Chakra). This Yantra is described as ‘Sarvapariporka,’ which is complementary in every way.

c)    In Hakar, which represents the red lotus of eight petals, it took the form of Vyom-mandal i.e. atmosphere, which is the ‘Sankirnrupa’ (Complex form of Shiva) this Yantra obtains third place in the diagram and is described as ‘Sarvasanksobhan.’

d)    In Ikar, which is represented by the fourteen blue triangles, it is ‘Turyamaya’ or the creater of the universe. This Yantra being fourth in the order is described as ‘Sarvasaubhagvadayak’ i.e. all auspicious.

e)    In Ekar, which obtains the fifth place in the order in the order and it represented by ten red triangles-the ‘Vishnavi Shakti’ manifests herself as one engaged in ‘Vaishvapalan’ (preservation of the universe.) This Yantra is described as ‘Sarvarthasadak’ or fulfiller of all desires.

f)     In Rakar, which is represented by ten blue triangles and is the sixth Yantra in the order-the all luminous and the most flaming aspect of the deity is revealed. This Yantra is described as ‘Sarvarakshakar’ that is, all protecting deity.

g)    In Kakar, the Shakti is radiated as ‘Kamda’ or granter of all desires, ‘Kamrupni’ or changer of form a will and ‘Avaya’ or eternal. This Yantra, represented by eight red triangles and occupying the seventh position in the order, is described as ‘Sarvaroghara’ or curer of all diseases.

h)    The eight Yantra-which is represented by the crescent shaped central white triangles, is known as ‘Vishvayoni’ or the womb of the universe signifying the Kamam or cause. Here Shakti is identified in ‘Shunyarups’, (Zero or Void form) of the Bindhu-Rupa Shiva. This Yantra is described as ‘Sarvasidhiprada’ or giver of all siddhis.

i)     The ninth and the last Yantra, represented by the central Bindhu, is described as ‘Sarvanandmaya’ i.e. all pervading and all blissful flaming Shiva or ‘Shivajyotirmaya’.

The wheel of the universe (Sansar Chakra) is thus equated with the ‘Mulavidhya’ and identified with the ‘Sri Chakra’. The letter established in Lakar, Sakar, Hakar, Ikar, Ekar, Rakar and Kakar and associated with various Yantras, described above, are its beejaksharas (Seeds) and the protecting deities, which are symbolic Tatwas, are the Shivas themselves.

The Central Bindhu has three-fold aspects. It is called ‘Bindhu Triya’. The upper part of this focal point represents the face of Devi and the two below it Her breasts.

This is the symbolism of worship in which such anthropomorphic forms are employed by the worshippers who clearly see such images as they are carved or conceived in their minds during their worship. More abstractedly the three Bindhus are compared to the Sun Moon and the Fire representing the names given to the aspects of Para Bindhu.

While commenting upon the Yantra worship, Sir John Woodroff, (Arthur Avalon) another learned scholar and noted author says ‘’that the more experienced and correct view is that the mind is Shakti which is a particular manifestation of it. By continual and repeated practice in that Chakra after Chakra everything becomes divinished’’ and again hesitates that ‘‘Practice of the ritual transforms the mind itself and what is at first seen merely as an external Yantra with lines, curves and petals, becomes a pure mental state in the Sadaka himself. He too is a ‘Sri Yantra’ and realises himself as such.’’ The body of ths Sadaka is yhus identified with ‘Sri Yantra’ and its nine appertures (Naudwar) correspond to the nine Chakras in the Yantra. The human body, is as such considered like an island of nine gems which are described to be,

Ajas, Sukra, Majja, Meda, Asthi, Mamsa, Roma, Tvak and Rudhir.

The object of the worship of these Chakras, as such is the realisation of the one Abhedabhavana of the knower who is one’s own self-(Swatma) or the worshipper, the knowledge and the object of the knowledge i.e. the ‘Sri Chakra’ itself. In fact worship of ‘Sri Yantra’ is the unification of these three. The knower of the knowledge and the object of the knowledge’’.

‘‘This celebrated Yantra,’’ says Sir John Woodroff further, represents the human body, the whole universe and the man-for what is in the former is in the latter and vice versa-as also the Shiva Shakti Swarupa or Atma. It is thus the symbol of Devi as she is in her own form (Swarupa) and as she is in the form of the universe (Vishwatma).’’

According to TANTARAJA TANTRA there are 960 Yantras which are signed Adya, Nitya and Lalita, the three Godesses, who are known ‘TRIPURASUNDARI’ conjoined in ONE.

Different fruits are gained by worshipping different Yantras. Of these 960 Yantras the principal one’s are:-

Sri Yantra, Puja Kaml Chakra, Amritghat, Sidcthavajra, Keshav, Wajralinga, Merulinga, Mahalinga, Yoni, Vajravajrak Maha Vajra and Vajra.

Yantras are purely linear diagrams. They are drawn provisionally or permanently. When it is desired to be drawn permanently, it is inscribed on a stone or on copper or bronze plates that are often seen in Hindu temples, shrines and other places of worship.

Righteously the Yantra Deserves a place in every Hindu Home if one desires to be happy, prosperous and free from ailments.

Sharika Bhagwati Hari Parbat

“Hari Parbhat” also known as “Sharika peeth” is one of the holiest sacred Place for the Hindus of Kashmir.It is the abode of Mahashakti, the Divine Mother Jagatamba Sharika Bhagwati, also known as Maha Tripursundhari or Rajrajeshwari (locally called as harie). The eighteen armed Goddess Sharika is regarded as the Presiding Deity (Isht - Devi) of Srinagar city. The Godess Sharika is represented by a Sayambhu’ Shri Chakra (Mahamaha Shri Chakra), also called Mahashriyantra, which consists of circular mystic impressions and triangular patterns with a dot (bindhu) at the Centre. The mystic Shri Chakra engraved on a vertical holy rock (Shila) is located at the middle of western face of Hari Parbat. The shrine can be approached from Deviangan by a flight of chiseled stones, numbering one hundred and eight. The number one hundred and eight has mystical significance in Hindu mythology.

As per the ‘Visishtadhvaita’ doctrine, ‘Shri’ is the Divine consort of the Lord and is said to play on intermediatory role between God and the human soul.

The Shrine of Chakrishwar has been a place of worship from the day, the Goddess Sharika manifested Herself in the form of a ‘Shila’ on the Hari-Parbat.

To worship the Supreme Godess, the devotees used to go to Hari Parbat regularly and reach the Shrine of Chakrishwar to be at the holy feet of the Divine Mother in the wee hours of the morning. Phagun Krishna Paksh Ashtami (Hora Ashtami) and Ashad Shukla Paksh Saptami, Ashtami and Navami (Har Satum, Har Aatham and Har Navum) are the auspicious days for the devotional congregational prayers at the Sharika-peeth Chakrishwar.Ashad Navami (Har Navum) is said to be the Birthday of Sharika Bhagwati.

Shree Yantra or Shree Chakra

Shree Yantra is considered one of the most auspicious, important and powerful Yantras. While this Yantra has been used as a source of attaining all worldly desires and wishes, the Yogis, saints and spiritual personalities, by virtue of their devotion, have used it as an instrument to attain the ultimate.

To attain the ultimate, the great spiritual personalities have always focused their energies on a “Swayambhu” Maha Shree Yantra considered to be in the old city of Srinagar, Kashmir. While in India there are 52 energy centres, but the energy centre of Hari Parbat Srinagar is considered the only of its kind in the entire universe which has a great significance in terms of attaining spiritual bliss.

The word “Shree” means wealth and “Yantra” an instrument - and it makes the sense of “Instrument for Wealth”. At Hari Parbat, where the Shree Yantra is considered to be in the shape of a rock, people have craved for spiritual wealth and they attained what they wished.

The whole hill of Hari Parbat seems to be the multi-dimensional figure of geometrical figure of Goddess Sharika and at the corner of the hill is this magnificent and holy rock and those who have the eye to look at it can find different geometrical images in the shape of triangles, squares and pentagons. On gets lost while gazing at this energy centre as it emits different figures while concentrating on it.

Although most of the lines and shapes are not so visible due to the “sindoor” coated on it yet those who can see through, can identify themselves to be a part of this holy rock.

This Shree Yantra has a great significance for Hindu community. Those who have its knowledge, categorize it in two forms - Evolution Yantra of Samyachar Order of Kashmir and Involution Yantra of Koulahar order of Kashmir.

There are nine folds of Shri Yantra - Outer three circles that depict the Chakra ruling the three worlds; Sixteen petals depicting 16 Yoginies associated with the attainment of desires; Eight petals— depicting power of speech, holding, walking, excreting, pleasure, abandoning, concentration and detachment; Fourteen triangles describing all good fortune and associated with chief nadis or currents of bio-energy; Ten outer triangles depicting Yognies of 10 vital breaths; Inner ten triangles depicting Shakties of 10 vital fires; Eight triangles depict powers that rule cold, heat, happiness, sorrow, desire and three gunas - Sativas, Rajas and Tamas; Central Triangle depicts Chakra giving all success and Bindu depicting Maha Tripura Sundari - the ultimate.

A legend from ‘Sharika Mahatmya’ records that inorder to save and free the residents of the valley (Satidesh) from the evil deeds of the demon“Jalodbhava”, the Mother Goddess Ashatadushbuja Jagatamba Durga took the form of a bird (Haer in Kashmiri) On the day of Ashad Shukla Paksh Navami (Har Navum), it is believed to have carried a celestial pebble in its beak and dropped it on the demon to crush it to death.

A miracle happened and the celestial pabble is said to have assumed the shape and form of a hillock giving it the name of Sharika Parbat or Hari Parbat. Subsequently the Goddess Sharika (represented by the mystic ‘Soyambhu Shri Chakra’) made Her permanent abode on the western face of the hillock (Hari Parbat) on the vertical rock (Shila) to assure the native people of Her presence and protection.

Website:

A Video Presentation on Hari Parbat Temple

Kheer Bhawani Temple

Kheer Bhawani is a temple dedicated to the Goddess Kheer Bhavani (originally just Bhawani) constructed over a sacred spring. The worship of Kheer Bhawani is universal among the Hindus of Kashmir. The temple is situated at a distance of 14 miles east of Srinagar near the village of Tul Mul. The term kheer refers to rice pudding that is offered in the spring to propitiate the Goddess, which became part of the name of the temple. As is the custom with Hindu deities, she has many names: Maharagya Devi, Ragnya Devi, Rajni, Ragnya Bhagwati, and so on.

Temple description

It is the most important temple for the Kashmiri Hindus in Kashmir, known as the Kashmiri Pandits. Around the temple is an area covered with smooth and beautiful stones. In it are large, old-growth chinar trees beneath which the pilgrims sit or sleep on mats of grass. While most of the colours do not have any particular significance, the colour of the spring water changes occasionally. When black or darkish, it is believed to be an indication of inauspicious times for Kashmir. In 1886, Walter Lawrence, the-then British settlement commissioner for land, during his visit to the spring, reported the water of the spring to have a violet tinge. 

History

Maharagya was pleased with the devotion of Ravana and appeared before him and Ravana got an image of the Goddess installed in Sri Lanka. However, the Goddess became displeased with the vicious and licentious life of Ravana and so didn't want to stay in Sri Lanka. Therefore, she is believed to have instructed Lord Hanuman to get the image from Sri Lanka and install it at the holy spot of Tul Mull. Though Ragniya is a Rupa of Durga, this one is a Vaishnav Rupa in Kashmir Ragniya is also known as Tripura, while in (Sri) Lanka, the Mother Goddess was called Shayama. Sita too, is believed to have been an incarnation of Ragniya. Ragniya Mahatmya has it that those who meditate on Panch Dashi Mantra during Nav-reh, Mother Ragniya grants their wish.

It is said that the night during which Mother Goddess came from (Sri) Lanka to Kashmir was named Ragniya Ratri. In Kashmir a number of shrines are deciated to Mother Goddess at Tiker, Bhuvaneshvar, Manzgam (Noor-abad) Bheda, Lo-qraer-pur, Mani-gam, Rai-than and Baed-pur, but the Shrine at Tul-Mul is the most famous one and hence the focus of yatris. 360 springs (nagas) are said to have gathered there. Ragniya is a Sattavie form of Mother Goddess, i.e. the form of tranquility and bliss.

The mention of Kheer Bhawani is found in Kalhana's Rajtarangini. Kalhana writes that the sacred spring of Tula Mula is situated in a marshy ground. The name of the spring is Mata Ragini Kund (pond).

Maharagini is the form of Durga Bhagvati. The brahmins of Kashmir worship this spring and pilgrims from every comer of the country visit to have the darshan of the place.

In Rajtarangini, Tula Mula and the spring of Maharagya has been considered very sacred and the brahmins of Tula Mula considered notable for their spiritual prowess. 

Thousands of years ago, many floods occurred in Kashmir and the sacred spring of Tula Mula was inundated under its sway and the holy place could nowhere be traced. At last, Kashmir's Yogi Govind Joo had a dream in which the Goddess appeared to him and directed that she would swim in the form of a snake at the proper place and that he should stick large poles to demarcate the holy spot in the marsh land. Subsequently, when the water subsided there the holy spot was discovered. This event happened during the Samvat 4041 (Hindu lunar date).

In the past, with incessant offering of milk and sugar candy in the spring by pilgrims, a thick layer of offerings had accumulated at its base. When it was cleared, the ruins of an old temple and shrine slabs engraved with figures were discovered. Here many images were also found but nobody rebuilt the temple till the Samvat 1969 (Hindu lunar date) when Maharaja Pratap Singh who was the disciple of the Goddess, got a temple of marble made in the midst of the spring which shines like a pearl in a shell. The marble temple was completed in 1920s. Some people are of the opinion that there was a mulberry tree near holy spot of Kheer Bhawani which, in local language, is called tul mul. But tul mul is also derived from the Sanskrit word atulya mulya meaning great value. It is believed that Ravana, after his worship of the Goddess, offered her kheer (rice pudding), which she accepted and since then it is called Kheer Bhawani. 

Sacred spring

A unique septagonal spring dedicated to Goddess Kheir Bhawani flows from west(sheer or head section) to the east (padh or feet). The holy spring is known to change its colour with various hues of red, pink, orange, green, blue, white, etc. A black shade of the spring water is believed to be inauspicious. 

(Kheer Bhawani Temple situated at Tullamulla, in the Ganderbal District, is an important Shrine. The Temple is associated with the Hindu Goddes, Ragnya Devi. An annual festival is held here on Jesht Ashtami (May-June) when Hindus visit the place in large numbers. Pilgrims also throng on every Shukla Paksh Ashtami round the year and perform Hawans to please the Mother.

The historic temple of Kheer Bhawani was built by Maharaja Pratap Singh in 1912 and later renovated by Maharaja Hari Singh. Surronded by streams, the place abounds in chinar trees in and around the compound complex within which is a mexagonal spring wherein Diety of Goddess Ragya is decorated and housed in a small white marble temple.

The legend goes that Ravana worshipped Mother Ragnya who showered her blessings on his kingdom. The Godess thus resided in Srilanka. Later on due to Ravanas misdeeds the Godess cursed him and ordered Hanuman Ji to take her to the ‘‘Satisar’’ (Kashmir), a place cut off from the outside world by snow clad mountains. The Mother on her vehicle along with the 360 Nagas was installed at Tulmulla, exclusively preferring milk, sugar and all vegetarian forms of offerings. The Mother is worshipped by the name of Maha Ragnaya.

The abode of the Mata Maha Ragnaya is mystic spring. This mystic is only one and one in four of the world, where numerous Nagraj and their Ashtkul Nag Devas reside. Sh. Ganpati, Bhimraj and Kumar resides at the Dooor of Amrit Kund. In the middle of Amrit Kund towards east resides Asthnag Devas namely Vaskinag, Neel Nagraj, Taksheq, Nagraj, Takshek Nag Raj, Padbnagraj, Maha Padam Nagraj etc. In the centre of the Amrit Kund Anant Nagraj resides which is surrounded by one thousand crore nagas having two thousand eyes and two hundred tongues. Mata Maha Ragnya is seated on this Anant Nagraj on the one thousand peteled rose. The Temple in Amrit Kund is a Devine invitation to all the devotees to see how Para-Prakriti functions. It is vivid that the colour of the spring changes serving as oon oblique omen about what is going to happen in near future. The Pinkk, Milky, Light Green colour of the spring suggests the auspicious omen and the Black, Dark Red indicates the wrong and inauspicious signals.

Tullamulla Nag were the Mata Maha Ragnaya resides in the form of Jal-Rupi having the form of water or serpent has allegorical meanings. The surrounding water of island is the ocean of infinite life energy full of dormant potentialities which spread unfold expand and transport into tangible reality, the Goddess under the canopy is the precious stone that grants all desires.

As late as 1844 people used the cross the marshes by walking our reeds growing in the sum. The legend has it that the curiosity about the spring spread further when the learned Brahman Sh. Govind Joo Gadoo had a vision of the Goddess who manifested herself as a serpant, the Devote Brahmin carried a vessel of milk, arranged a boat, rowed through the meshes of Tulmul and upon reaching the sacred spot to which the serpent/spring Goddess had led him, slowly poured out the milk.

Supreme Mother Ragnaya is variely ‘‘Maha Ragnaya’’ the world ‘‘Ragnaya’’ means the Divinity of establishing, preservation and protection of manifested world. She is the most adorable Mother, who springs forth the entire Universe. She keeps the cycle of life in the process through different tires of consciousness known as ‘‘Chita-Agni-Kunda-Sabhuta’’ which refers to the consciousness aspect. She accepts no trace of ignorance. She is the Vaishnavi Spirits always in the Tune with her consort adored as ‘‘Thousand faces Bhuteshura.’’

As we know the ‘‘Vedas’’ Tantras and Sutras are the rare source of knowledge of the supreme reality which on the practical realization give true solace and eternal joy. Among the Paths suggests by the Sutras for realization of the truth, sufficient importance has been laid on the path of devotion. The sincere clear and true devotion lies in the sense of motherhood, which is an undeniable fact. Suppreme power therefore is approached and worshipped as mother. The mother is thus the supreme wealth, supreme love, supreme reality, realization of this truth supreme sublime and divine as mother is the final beatitude of life.

Kheer Bhawani is eulogised as the Goddess of learning and knowledge on the mean done level and the Goddess of wisdom and enlightment on the spiritual level. She values education and grants blessings for various examinations to all her Devotees. It is said that all the leading saints have undergone penance Sadhana in the Kheer Bhhawani complex and got the Spiritual bliss at this place).   

Website:

• A Video Presentation on Kheer Bhawani Temple
• Mata Kheer Bhawani Ragnya in Tullmulla Kashmir

Temples of Kashmir-Kashyapa Valley-Satisar

Mata kheer Bhawani Ragnyadevi

Tulla Mulla gandarbal

Ruins of ancient temple Avantipora

Vishnu and Sun temples abound here

Shiva and Rragnya devi

close up of Kheer Bhawani

Mata Devi Local Deity Pari mahal Srinagar

Uphill the Dara Shikoh built restored by the ASI on Pari mahal hill road we found the entry to this ancient shrine

Legend of local Mata rani deity Pari mahal

Local deity since medivial times

Durga Naag mandir city center Srinagar

Opposite Kohlee's Hotel good place to stay at Dal gate

Temples of Anantnag

Pandawas are supposed to have build these

Mohinishwar Shiva Temple -meadows center,Gulmarg

Jai jai Shiv Shankar song filmed here..

Many such writings on the wall stones seen in Kashmir

Just read such stone writings all over Kashmir ,i hope even POK.

Devi temple in Srinagar

If you manage to open locks go inside many temples in the city of devi SRI. Srinagar you will see many idols still intact

Mammaleshwar Shiva enroute Amarnath

To see this drive uphill left the bridge..as you enter the Phal-Pahel gaon enroute Amarnath shrine..

Shiva Temple Pahelgaon 2

The facade of Mammaleshwar Shiva temple is maintained by the ASI well

Shiva Darshan Mammaleshwar temple

Pahalgaon uphill ASI maintained site

Shaarkaa Devi temple on hari parbat south

easier approach from down devi chowk is now more difficult as Pandits have left..their homes around this Hindu area once..was..

tri pura sundari icon Sri yantra hotspot

Compare Adee Shankaras treatment of yantra at Chadra badani where he put a stone slab over it to stop yantra worship..Abhinava Gupta reigned in Kashmir so this form not nirgun but with aakaar a yantraa..??

Devi Darshan

The Main Devi at top temple on hari Parbat the fort crown of kashmir valley

Hari Parbat main shrine on top

Take special permission from Nigin CLUB office of jktdc then go climb hari parbat to see two main shrines

One of the many Locked temples Badam wari

Amar Kaul Temple locked at base hari parbat north end gate no 2 Badam warii.

Spires of so many temples praying for revival Temple sires seen at Badam wari

Pahelgaon central temple

Shiva Shakti temple Phalgaon

Sonmarg Shiva Shaktee temple

Army maintains so many of the temples as men who fight gaurd the nation and its borders internal security needs place of worship too. Many others i failed to go and click ..for you to go and add to this album..Temples of kashyapa valley Kashmir

The Legend behind Amarnath Yatra

There is famous Rigvedic Verse that says "Ekam Sat" that is "There is one Being, the sages call Him by many names." The God (Parmeshwar) has three deities who carry on the world .This is known as Holy Trinity. Brahma- the creator, Vishnu - the perpetuator of life and Shiva (Mahesh) -the purifier and perpetuator of good and destroyer of evil. Rig Veda refer Shiva as Rudra as in its following verse. "We Worship Tryambaka (Rudra), who spread Fragrance and Increases Nourishment, May He release me, like the cucumber from its stem, From Mortal Life, but not From Immorality." (Rig Veda Mandal VII Sukta 59 and Mantra 12)

The Yajurveda describes Shiva as ascetic warrior whose robe is of Deer Skin and He carries Trishul. According to the verse Satyam, Shivam, Sundaram, the life is described as having three facets Truth (Satyam), Good (Shivam) and the Beautiful (Sundaram).

Shiva is a living God. The most Sacred and ancient books of India, the Rig Veda narrates His presence in the hymns. Vedic myths, rituals and even astronomy testifies to His existence from the dawn of time .The Mohindaro and Harapa findings confirm Shiva worship in the ancient India. According to the older scriptures, He has three places of His residence. One is Kailash Parvat another is Lohit Giri under which Brahamputra flows and third is Muzwan Parvat.

The Amarnath Cave has special significance

The Legend about the importance of Amarnath Cave is as follows:

This is The Cave which was chosen by Bhole Shankar for narrating the secrets of immortality and creation of Universe to Maa Parvati ji. The story goes like this. Centuries ago Maa Parvati asked Shiv ji to let her know why and when He started wearing the beads of heads (Mund Mala). Bhole Shankar replied when ever you are born I add one more head in my beads. Maa Parvati said," My Lord, my body is destroyed every time and I die again and again, but you are Immortal. Please let me know the secret of this." Bhole Shankar replied that it is due to Amar Katha."

Maa Parvati insisted that she may be told that secret. For long Shiva ji continued postponing. Finally on consistent demand from Maa Parvati He made up his mind to tell the immortal secret. He started for lonely place where no living being could listen it. He chose Amarnath Cave. In preparation to that He left His Nandi (The Bull which He used to ride) at Pahalgam (Bail gaon) . At Chandanwari He released Moon from his hairs (Jataon). At the banks of Lake Sheshnag He released the snakes. He decided to leave his Son Ganesha at Mahagunas Parvat (Mahaganesh Hill). At Panjtarni, Shivji left the Five Elements behind (Earth, Water, Air, Fire and Sky) which make living being. He is the Lord of these elements. It is believed that as a symbol of sacrificing the earthly world, Shivaji and Maa Parvati had Tandav Dance. After leaving behind all these, Bhole Shankar enters the Holy Amarnath Cave along with Parvati Maa . Lord Shiva takes his Samadhi on the Deer Skin and concentrate. To ensure that no living being is able to hear the Immortal Tale, He created Rudra named 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 one egg which was lying beneath the Deer skin remained protected. It is believed to be non living and more over it was protected by Shiva -Parvati Asan (Bed). The pair of pigeons which were born out of this egg became immortal having listened the secret of immortality (Amar Katha). Many pilgrims report seeing the pair of pigeons when they trek the arduous route to pay their obeisance before the Ice-Lingam (the phallic symbol of Shiva).

Discovery of Holy Cave

The story narrated by people about the discovery of this Holy Cave is of a Gujjar (shepherd) Buta Malik . He is given the credit of discovering this Holy Cave. Story goes like this, that 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 made him overwhelmed with joy. He ran to thank the Saint. But, what he found was that the Saint had disappeared. Instead, he found The Holy Cave and Shiv Lingam there in. He announced the discovery of this to the Villagers. Then onwards this has become the sacred place of Pilgrimage.

The ancient epics narrate other story which goes like this. The valley of Kashmir was under water .It was a big lake. Kashyap Rishi drained the water through number of rivers and rivulets. In those days Bhrigu Rishi came that way on a visit to The Himalyas. He was the first to have Darshans 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 avail 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 waxes and wanes with the Moon`s cycle . By its side are fascinating, two more Ice Lingams, that of Maa Parvati and of their son, Ganesha .

Amarnath Yatra - the holy Hindu pilgrimage in the lofty Himalayas

The Amarnath Yatra, they say, leaves a profound impact of spiritual exaltation on the minds of the pilgrims, who stride through an exceedingly enchanting and enthralling route "upward" to meet the shining glory and greatness of God. Swami Vivekananda recounting his Amarnath experience said, "I have never been to anything so beautiful, so inspiring."

Darshan at the Holy Cave is generally open from early July (Ashad Purnima) to August (Sharvan Purnima). The yatra or pilgrimage concludes with the day of the "Raksha Bandhan" festival.

Trek to Amarnath

Amarnath cave is located in a narrow gorge on the farther end of Lidder valley at 3,888 m above sea level. The cave is 45 km from Pahalgam and 141 km from Srinagar. The trek begins in July-August. Despite being an extremely difficult trek, millions of devotees come to pay homage to Shiva in one of his Himalayan abodes.

The yatra, in its present religious form, commences with the ceremony of "Chari Mubarak," at the Dashnami temple, Akhara, Srinagar. After the prayers, the yatri acquires a sort of walking stick. It has both physical and religious significance: physically, it helps the yatri in steadying himself on a snow covered slippery path; spiritually it reminds him of his resolve at the temple at times when his faith begins to waver in the face of a long and arduous journey. Nowadays people travel to Pahalgam first and then undertake the onward journey of 45 km on foot, in batches. Overnight halts are in encampments that are set up at fixed distances and give the appearance of a military site. The return trek has to be covered in five days with night halts at Chandanwari, Wawjan and Panchtarni. The distance of 12.8 km from Pahalgam to Chandanwari is completed in five to six hours with the first night halt at Chandanwari. The trail is along thick and green woodlands of breathtaking beauty. The playful stream of Lidder meanders and dances alongside, showing its sparkling white foam with the pride and purity of a maiden descending directly from the lap of the perennial Himalayas. One main attraction of this trail is the bridge on the river Lidder, which is covered with snow even when the surroundings are bereft of snow.

From Chandanwari, there begins a steep ascent to Pishu Ghati (3,171 meters), reminding the yatris that the path to salvation involves superhuman struggle and stamina. A feeling of having reached an ethereal destination overwhelms yatris when they reach Seshnag (3,570 meters) so striking is the beauty, the ambience and the very colour of this great lake. Seshnag symbolizes the cosmic ocean in which Lord Vishnu, the preserver of this universe, moves, reclining on a seven-headed mythical snake. The second night halt is at Wawjan overlooking the deep waters of Sheshnag Lake and the glaciers beyond it.

The third and the last camp en route to the cave is at Panchtarni. This 13 km trek gains height at 4,600 m and then descends to the green meadows of Panchtarni. The cave is 6 km from here. There are long queues waiting to enter the cave for a darshan before returning to Panchtarni. The return journey takes two more days.

Lord Shiva

Lord Shiva represents the aspect of the Supreme Being that continuously dissolves to recreate the cyclic process of creation, preservation, dissolution and recreation of the universe. Lord Shiva is the foremost of the Hindu Trinity, the other two being Lord Brahma and Lord Vishnu.

Owing to His cosmic activity of dissolution and recreation, the world's destruction has been erroneously associated with Lord Shiva. This difficulty arises when people fail to grasp the true significance of His cosmic role. The creation sustains itself by a delicate balance between the opposing forces of good and evil. When this balance is disturbed and sustenance of life becomes impossible, Lord Shiva dissolves the universe for creation of the next cycle so that the unliberated souls will have another opportunity to liberate themselves from bondage with the physical world. Thus, Lord Shiva protects the souls from pain and suffering that would be caused by a dysfunctional universe. In analogous cyclic processes, winter is essential for spring to appear and the night is necessary for the morning to follow. To further illustrate, a goldsmith does not destroy gold when he melts old irreparable golden jewellery to create beautiful new ornaments.

Lord Shiva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestows grace and awakens wisdom in His devotees. The symbolism discussed below includes major symbols that are common to all pictures and images of Shiva venerated by Hindus. Since the tasks of Lord Shiva are numerous, He cannot be symbolized in one form. For this reason the images of Shiva vary significantly in their symbolism.

The unclad body covered with ashes: The unclad body symbolizes the transcendental aspect of the Lord. Since most things reduce to ashes when burned, ashes symbolize the physical universe. The ashes on the unclad body of the Lord signify that Shiva is the source of the entire universe which emanates from Him, but He transcends the physical phenomena and is not affected by it.

Matted locks: Lord Shiva is the Master of yoga. The three matted locks on the head of the Lord convey the idea that integration of the physical, mental and spiritual energies is the ideal of yoga.

Ganga: Ganga (river Ganges) is associated with Hindu mythology and is the most sacred river of Hindus. According to tradition, one who bathes in Ganga (revered as Mother Ganga) in accordance with traditional rites and ceremonies on religious occasions in combination with certain astrological events, is freed from sin and attains knowledge, purity and peace. Ganga, symbolically represented on the head of the Lord by a female (Mother Ganga) with a jet of water emanating from her mouth and falling on the ground, signifies that the Lord destroys sin, removes ignorance, and bestows knowledge, purity and peace on the devotees.

The crescent moon: Is shown on the side of the Lord's head as an ornament, and not as an integral part of His countenance. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Thus, the crescent moon is only one of His ornaments, and not an integral part of Him.

Three eyes: Lord Shiva, also called Tryambaka Deva (literally, "three-eyed Lord") or Trolochana, is depicted as having three eyes: the sun is His right eye, the moon the left eye and fire the third eye. The two eyes on the right and left indicate His activity in the physical world. The third eye in the center of the forehead symbolizes spiritual knowledge and power, and is thus called the eye of wisdom or knowledge. Like fire, the powerful gaze of Shiva's third eye annihilates evil, and thus the evil-doers fear His third eye.

Half-open eyes: When the Lord opens His eyes, a new cycle of creation emerges and when He closes them, the universe dissolves for creation of the next cycle. The half-open eyes convey the idea that creation is going through cyclic process, with no beginning and no end. Lord Shiva is the Master of Yoga, as He uses His yogic power to project the universe from Himself. The half-open eyes also symbolize His yogic posture.

Kundalas (two ear rings): Two Kundalas, Alakshya (meaning "which cannot be shown by any sign") and Niranjan (meaning "which cannot be seen by mortal eyes") in the ears of the Lord signify that He is beyond ordinary perception. Since the kundala in the left ear of the Lord is of the type used by women and the one in His right ear is of the type used by men, these Kundalas also symbolize the Shiva and Shakti (male and female) principle of creation.

Snake around the neck: Sages have used snakes to symbolize the yogic power of Lord Shiva with which He dissolves and recreates the universe. Like a yogi, a snake hoards nothing, carries nothing, builds nothing, lives on air alone for a long time, and lives in mountains and forests. The venom of a snake, therefore, symbolizes the yogic power.

A snake (Vasuki): Is shown curled three times around the neck of the Lord and is looking towards His right side. The three coils of the snake symbolize the past, present and future - time in cycles. The Lord wearing the curled snake like an ornament signifies that creation proceeds in cycles and is time dependent, but the Lord Himself transcends time. The right side of the body symbolizes the human activities based upon knowledge, reason and logic. The snake looking towards the right side of the Lord signifies that the Lord's eternal laws of reason and justice preserve natural order in the universe.

Rudraksha necklace: Rudra is another name of Shiva. Rudra also means "strict or uncompromising" and aksha means "eye." Rudraksha necklace worn by the Lord illustrates that He uses His cosmic laws firmly - without compromise - to maintain law and order in the universe. The necklace has 108 beads which symbolize the elements used in the creation of the world.

Varda Mudra: The Lord's right hand is shown in a boon - bestowing and blessing pose. As stated earlier, Lord Shiva annihilates evil, grants boons, bestows grace, destroys ignorance, and awakens wisdom in His devotees.

Trident (Trisulam): A three-pronged trident shown adjacent to the Lord symbolizes His three fundamental powers (shakti) of will (iccha), action (kriya) and knowledge (jnana). The trident also symbolizes the Lord's power to destroy evil and ignorance.

Drum: A small drum with two sides separated from each other by a thin neck-like structure symbolizes the two utterly dissimilar states of existence, unmanifest and manifest. When a damaru is vibrated, it produces dissimilar sounds which are fused together by resonance to create a sound. The sound thus produced symbolizes Nada, the cosmic sound of AUM, which can be heard during deep meditation. According to Hindu scriptures, Nada is the source of creation.

Kamandalam: A water pot (Kamandalam) made from a dry pumpkin contains nectar and is shown on the ground next to Shiva. The process of making Kamandalu has deep spiritual significance. A ripe pumpkin is plucked from a plant, its fruit is removed and the shell is cleaned for containing the nectar. In the same way, an individual must break away from attachment to the physical world and clean his inner self of egoistic desires in order to experience the bliss of the Self, symbolized by the nectar in the Kamandalu.

Nandi: The bull is associated with Shiva and is said to be His vehicle. The bull symbolizes both power and ignorance. Lord Shiva's use of the bull as a vehicle conveys the idea that He removes ignorance and bestows power of wisdom on His devotees. The bull is called Vrisha in Sanskrit. Vrisha also means dharma (righteousness). Thus a bull shown next to Shiva also indicates that He is the etemal companion of righteousness.

Tiger skin: A tiger skin symbolizes potential energy. Lord Shiva, sitting on or wearing a tiger skin, illustrates the idea that He is the source of the creative energy that remains in potential form during the dissolution state of the universe. Of His own Divine Will, the Lord activates the potential form of the creative energy to project the universe in endless cycles.

Cremation ground: Shiva sitting in the cremation ground signifies that He is the controller of death in the physical world. Since birth and death are cyclic, controlling one implies controlling the other. Thus, Lord Shiva is revered as the ultimate controller of birth and death in the phenomenal world.