Devil tree or Alstonia scholaris or Blackboard tree

Devil tree or Alstonia scholaris or Blackboard tree

Did you know that the Devil tree known by the scientifc name Alstonia scholaris, native to India, is a species with suffix 'scholaris' as its timber is used to make traditional slate for school children?

Devil tree, known by the scientifc name Alstonia scholaris, commonly called blackboard tree, Scholar tree, Milkwood in English, is an elegant evergreen tropical tree, found in most moist deciduous forests of India and China. It is also widely cultivated as an avenue tree throughout India one such avenue created in the 1940s is the Golf-Link avenue in Delhi. 

The timber of this tree has traditionally been used to make wooden slates for school children and blackboards are pigmented, and hence its scientific name has the suffix 'scholaris'. 

The bark contains the alkaloids ditamine, echitenine,[citation needed] echitamine[9] and strictamine. Echitamine is the most important alkaloid found in the bark.

Alstonia scholaris also known as the 'dita tree', belongs to the Dogbane Family (Apocynaceae) and is native to India, tropical Asia, Southern China, and Australasia. In India, it is known by by many vernacular languages such as: Aelele Haale in Kannada; Saptaparni, Chhatwan in Hindi; Daivappala in Malayalam; Ezilai pillai in Tamil; Daevasurippi in Telugu; and Saptaparna in Sanskrit. In Unani medicine, it is called Kashim.

The plant grows reasonably well in moist lowland tropical and subtropical areas such as Coastal mesophyll vine forest, Palm-dominated forests, and Notophyll vine forests. in India, and is widely cultivated as avenue tree throughout India. It is s a medium-sized evergreen glabrous tree growing upto 40 m height. with close-set canopy. Bark is rough, greyish white, yellowish inside, and exudes bitter latex when injured. Leaves are four to seven in a whorl, and are thick, oblong, with a blunt tip. They are dark green on the top, and pale and covered with brownish pubescence on the dorsal surface.The bark is almost odorless and very bitter, with abundant bitter and milky sap. Flowers are fragrant, greenish-white or greyish-yellow in umbrella-shaped cymes. In New Guinea, the trunk is uniquely three-sided (i.e. it is triangular in cross-section).

The wood of Alstonia scholaris has been recommended for the manufacture of pencils, as it is suitable in nature and the tree grows rapidly and is easy to cultivate. 

Its name as 'Scholar tree' is due to the fact that the leaves of Alstonia scholaris (Saptaparni) are awarded in convocations to graduates and postgraduates of Visva-Bharati University (established by Rabindranath Tagore) by the chancellor, given to him in turn by the Prime Minister of India.  

Its use (stem bark, leaves, latex, and flowers) in folk and traditional medicine is reported in many parts of the world, to cure fevers, chronic diarrhea, dysentery, ulcers, rheumatic pains, cancer, Beriberi, and Malaria. Its bark is commercially sold as herbal medicine as it contains the alkaloids ditamine, echitenine,[citation needed] echitamine and strictamine. It is described in the Pharmacopoeia of India as an astringent tonic, anthelmintic, and antiperiodic. Its seeds are rich in hallucinogenic compounds and thus used by Indian tribes as aphrodisiac in sex rituals.

Narasipur Char 

Rama Rahasya Upanishad

Rama Rahasya Upanishad

Did you know that the Rama Rahasya Upanishad presents a goddess as the cause of creation, a god as the soul, both together as the source of all existence? 

The Rama Rahasya Upanishad (राम रहस्य उपनिषत्), a minor Upanishadic text written in Sanskrit, exclusively devoted to the Hindu god Rama, is reportedly to have been composed in the modern era. It is one of the 31 Upanishads attached to the Atharvaveda, and classified as one of the 14 Vaishnava Upanishads.

This Upanishad is largely recited by Hanuman, who states that Rama is identical to the supreme unchanging reality Brahman, same as major Hindu deities, and the means to satcitananda and liberation. Hence, it is also known as Hanumadukta-Ramopanishad. The text also includes sections on Tantra suggesting the Bīja mantra based on Rama.

The text is presented in narrative form as replies by Hanuman to the questions posed to him by many rishis seeking true knowledge. 

Hanuman states god Rama is the supreme reality, the Brahman and the Atman (soul), and he is the medium to attain moksha or emancipation. The text presents goddess Sita, the wife of Rama, as the cause of creation, and Hanuman as the completely absorbed example and ideal devotee of Rama. Together, Rama and Sita are asserted to be the source of all existence. 

The text asserts that Rama is the same as other major Hindu deities. The other divinities mentioned in the text are as angas (aspects) of Rama are Ganesha, Surya, Chandra, and other avatars of Vishnu (Narayana, Narasimha, Vasudeva, Varaha). The characters of the Hindu epic Ramayana such as Lakshmana, Shatrughna, Bharata, and Vibhishana are also asserted by the text to be aspects of Rama. The Upanishad adds that goddesses such as Saraswati (the goddess of learning) and Durga (a fierce form of Mahadevi) are manifestations of Rama, the supreme truth and reality, symbolized as the Pranava (Om).

Hanuman advocates the importance of reciting the six syllabled Rama Mantra, Rama Ramaya namah.

The text enumerates many mantras, assigning them tantric powers, which it forms by combining root mantras. All these mantras are associated with Rama, but each formulation connotes a different role.

The Upanishad text has verses that relate to dhyana or the contemplation of Rama. The text asserts that the "rahasya" or secret of "energising the body" (Nyasa) is to recite Rama mantra it discloses while touching different body parts.

Source: Extracts from article in Wikipedia with inputs authored by Ms Sarah Welsh and me, posted in February- March 2016.

Narasipur Char 

Budaga Jangama tribals, Karnataka

Budaga Jangama tribals, Karnataka

Did you know that the Budaga Jangama tribals are a nomadic community in Karnataka, among more than 3.5 lakhs of them in the rest of the country, some who are 'veshadharis' donning colourful costumes enact stories, from the epic Ramayana of only male charachters like Rama, Lakshmana and Hanuman, every year for nine days during the Dasara festival in major cities in Karnataka, to make their living?

 Budaga Jangama tribals, is traditionally a religious mendicant and priestly class, a nomadic community in Karnataka's Gulbarga, Raichur, and Bidar districts; said to be population of 138,000. They are part of a larger tribal community of 3,5 lakhs people of the same name in the states of Andhra Pradesh, Maharashtra, and Tamil Nadu; they enjoy the status of Scheduled Caste. 

In Karnataka, Budaga Jangamas' are known by different synonyms such as Beda Jangam or Budga jangam and Mala Jangama. The name Budaga is derived from the word 'beda or bells' called Ganta, which they ring while seeking alms in villages and towns. It is also said their people were earlier hunters and the word 'beda' (derived from Sanskrit Vedha) meant hunting, and hence they came to be known as Beda Jangama.

Eventhough the Budaga Jangama community has come up a long way in life, as scheduled castes pursuing educaiton and modern professions, some of their tribes still pursue their ancient tradition as a religious mendicant and priestly class. This group of people called 'Veshadharis' dress up in colourfull costumes and enact stories of epic Ramayana, particularly of male charachters only such as Rama, Lakshmana and Hanuman, every year during the 10-day-long Navaratri celebrations to earn their livelyhood. Women of their community do not participate in these annual festivity as the tribal community prohibits them from doing so. They travel to places where Jatras or santhe or fairs are held where they get a farly good amount of alms. They travel in groups, pitch tents ouside the village or town limits, and moslty seek alms in the name of gods. Thier performance is called 'Hagalu Vesha' literally translates to ‘day-role’, implying that these stories are mainly performed during the day.

Traditional Budaga Jangamas also act as astrologers, divines and exorcists. They wear their hair in a knot (mudi) over their head. They also wear a steel bangle and a black thread around their arm. Their women also wear steel bangles, and armlets along with glass bangles. Women also wera nose-rings and ear-rings. They are non-vegetarian but their staple food is Jowar roti (unleavened flat bread). They are an endogamous group of patrilineal clans called 'intiperu'. Though Telugu speaking, in Karnataka the younger generation has adopted Kannada as their langauge. Generally all younger geration of Badaga Jangamas do not pursue tradtional form of earning a living, prefer to be educated and seek regular white collared or blue collared jobs in offices and industries.

Narasipur Char 

Salim Singh ki Haveli

Salim Singh ki Haveli 

Did you know that the Salim Singh ki Haveli in Jaisalmer city in Rajasthan, built in 1815 by the tyrranical Dewan Salim Singh, is architectural wonder with the top five stories richly decorated with lavishly carved overhanging rooftop balcony?

The Salim Singh ki Haveli in Jaisalmer city, Rajasthan, the tallest architecturally ornate stunning building in the sky line of the city, was built in 1815 AD, in the location of an older haveli, by then Dewan or Prime Minister Salim Singh to one of the Rajput princely state during Brtish raj. 

History says that Dewan Salim Singh Mohta who built the haveli was tyrranical during his administration as his father had been murdered for opposing a Rajput prince of the state for not repaying a loan.. As Dewan of the state, Salim Singh imposed heavy taxation and also conducted extortion rackets and holding the royal family to ransom by raising interest rates on their loans. 

The distinctive shaped haveli is narrow for the first few floors and then the top floor spreads out into a mass of lavishly carved and graceful arched baclonies surmounted by pale-blue cupolas. The beatifully arched roof has supreb carved brackets in the form of dancing peacocks. It was originally built with nine stories but the last two stories which were made of wood were pulled down so that the edifice was not taller than the palace of the Maharaja of Jaisalmer. Still an architectural wonder, the haveli has 38 balconies and is also populary known as the Jahazmahal (Ship stem palace). Each of the balconies have got their distinct shape. It is approached first through a welcom arch flanked by two elephants leading through narrow stairs to an open terrace with view on the upper floors, and then continued with stairs to the last floor. The walls and balconies are all covered with imperial paintings. There is also one more Mahal inside the Haveli, which is known as Moti Maghal where dances girls used to entertain the Royals of Jaislamer. The Haveli provides the best views of the famous Jaisalmer Fort. 

The Haveli has been entirly built of yellowish sandstone, without the use of cement or mortar and has an exquisitely designed exterior. A part of the haveli is still occupied by the descendents of Salim Singh.

Narasipur Char 

Mokshada Ekadashi

Mokshada Ekadashi

Did you know that today is Mokshada Ekadashi, the day when Lord Krishna gave the holy sermon of the Bhagavad Gita to the Pandava prince Arjuna, as described in the Mahabharata?

Mokshada Ekadashi in Hindu religious parlance, the eleventh day or thithi of the dark half of the fortnight of the waxing moon in the Hindu calendar month of Margashirsha (Agrahayana) corresponding to the Gregorian calendar months to November–December, is a holy day to Hindus, particularly Vaishnavas, when they keep fast for a 24-hour period from that day's sunrise to the next day's sunrise of Dwadasi day, in honour of Lord Krishna, an eigth avatar or incarnation of Universal god Vishnu, also called Anantha. It is a belief among Hindus that Lord Krishna delivered the holy sermon of the Bhagavad Gita ( simply 'Gita'), the 700- verse Hindu scripture, on the first day of the Mahabharata war to the Pandava prince Arjuna, as described in the epic Mahabharata, at Kuruskhetra the venue of the 18 days Mahabharata war; Gita deals with a variety of Hindu philosophical ideas. This day is also known as Gita Jayanathi. In particular, in the famous Guruvayur temple in Kerala dedicated to Lord Krishna this ekadasshi is celebrated with great fervour and devotion, and is called Guruvayur Ekadashi; this temple is open on this day for Nirmalya Darshan ( the purest of pure darshan) at 3 a.m and is closed at 9.00 am on Dwadasi (12th day) offerings of a token amount called Dwadasi Panam. The basic tenet of observing this ekadashi day is to get liberation from sins, and to achieve moksha (salvation) after death. 

Ekadashi, timed according to the position of the moon, is the eleventh lunar day (tithi) of each of the two lunar phases that occurs in a Vedic calendar month- the Shukla Paksha (the period of the brightening moon also known as the waxing phase with Moon roughly 3/4 full) and the Krishna Paksha (the period of the fading moon also known as the waning phase with about 3/4 dark Moon). There are usually 24 Ekadashis in a calendar year. Occasionally, there are two extra Ekadashis that happen in a leap year (adhika masa). The holy scriptures - Bhagavata Purana and the Padma Purana - narrate the legend and benefits of observing all the ekadashis. Of these 24 Ekadashis, the Mokshada Ekadashi is one of the holiest ones. 

The legend that supports the observance of Moskhada Ekadashi relates to the deity Krishna who narrates to King Yudhishrita that fasting and worship on this day destroys all one's sins, and particualrly assists one's deceased anacestors. Krishna narrates that King Viakhanasa of yore, dreamed that his father was in the realm of hell. He sought the advice of Parva Muni, a legendary sage of Vaishnava literature , who was known for his ability to fly through sipritual relams and had knowledge of past and furture. The sage had discovered that the king's father had committed some sins that led to his being sent to hell. He then advised the King to observe fast on Mokshada Exkadasi, which soon led to his father's release from hell. 

In keeping with the above legend, devout Hindus observe fast completely on this ekadashi day and also worship the avatar Krishna. Others unable to reach that austere level will do a partial fast. They will consume only vegetarian items while avoiding food made with beans, pulses and grains, and totaly avoid use of onions or garlic in the food preparations. On the next day of Dwadashi (12th thithi of Hindu calendar) the Vaishnava devouts, in the early morning hours, worship Vishnu or Ananta who is the emboidemnt of the universe, with all the Upacharas. The devout brahmin then feeds the Brahmanas. He bids farewell to them by giving tha dakshina (donation, fees or honorarium). He then takes food along with his kinsmen . By performing this Vrata (pious observances) he enjoys all the desrired worldy pleasure. It is also said that the devout Brahmin uplifts ten generations of his ancestors and ten generations of successors and finally realises the god Vishnu or Hari. 

This Mokshada Ekadashi is also compared with the chintamani, the gem that yields all desires. Special merit is said to be achieved by the vrata, by which one can elevate someone from hell to heaven, or attain salvation himself.

Narasipur Char 

Sri Yoga Rama Temple, Nedungunam

Sri Yoga Rama Temple, Nedungunam

Did you known that the Sri Yoga Rama Temple in Nedungunam in Tamil Nadu is the divine place where Lord Rama on his return from Lanka with Sita, Lakshmana and Hanuman, during Treta Yuga, spent a day as guest of Shuka, the parrot headed maharishi? 

Sri Yoga Rama Temple in Nedungunam in Tiruvannamalai District of Tamil Nadu is a divine place where Sri Rama is deifed in the sanctum sanctorum (Garba Griha) in a sitting "Chinna Mudra" yogic posture flanked to his left by his consort Sita holding a lotus and his brother Lakshamana standing to his right, and with Hanuman sitting oposite to Him reciting Vedic scriptures. The Chinna Mudra hand posture of Lord Rama held close to his heart is unique in such a way that all the fingers except the index finger points upwards gently bent and touching the thumb.

The legend narrated to this temple is that Lord Rama during the Treta Yuga while returning from Lanka after defeating and killing rakshasa Ravana, stayed for a day at this divine place where Shukha Muni, the parrot headed maharishi was doing penance. Rama, who was accompanied by his consort Sita, brother Lakshmna and desciple Hanuman, accepted the invitation of the sage Shukha Muni and stayed with the sage for a day before departing to his kingdom Ayodhya, as Rama was deeply impressed with the sage's deep penance offered to Him. Hence, the place came to be named as 'Nedungunam' in Tamil meaning "Noble Quality". Another legend narrated to this place is that at Maharishi Shukha's hermiatge, Lord Rama and Hanuman dined on a single plantain (Banana) leaf. At that time, Lord Rama drew a line in the middle of the leaf in order to facilitate its easy use for both of them. It is said that this line later became a permanent mark on the plantain leaf.

A temple dedicated to Lord Rama was built by Krishna Devaraya of the Vijayanagar Empire in the 15th century to mark the divine sanctity of the place visited by Rama. The temple covers an area of 90,000 Sqft and is said to be the biggest Rama Temple in Tamilnadu with a large seven-tiered entrance gopuram. The garba griha (sanctum sanctorum) of the large temple is deified with the image of Lord Rama, totaly unarmed in a sitting yogic posture flanked to His left by His consort Sita holding a lotus flower and to his right by Lakshmna in standing posture, and with Hanuman sitting opposite to Rama reciting Vedic scriptures. The inner Prakara (precincts) around the main sanctum is set a few feet underground and as such one has to bend down while entering and exiting the circumamblatory path. In the inner precicnts after entering through the main gopuram, there is another smaller gopuram which is called as “Kili Gopuram” (Meaning Parrot Gopuram) which was built in the honor of the Shukha Maharishi. Every panel of these two Gopuram towers are studded with beautiful scenes from the epic Ramayana and Dasavathara incarnations of Lord Vishnu.  

The inner prakara has subshrines dedicated to Garudalwar, Chakarthalwar, Kalyana Venkatesa Perumal, and Sanjeevihanuman. Another rare feature in this temple is of an exclusive subshrine dedicated to Sage Sri Vikhanasa and with his four followers, who initiated the Vykanasa Agama dictums or principles that focuses on rituals and worship of Lord Vishnu; these Vaikhanasa dictums are followed in most of the Vishnu temples in South India. 

Also, as part of the temple complex, there are two large mandapaas or assembly halls called Kili Mandapam and Muthu Mandapam. Kili Mandapam depicts in its ceiling the sculpture of the pond with a bloomed lotus with a parrot sitting near it. The Muthu Mandapam built in memory of a dancer is the hall in front of the main sanctum; sculptures of Krishna leela are depicted on the pillars of this mandapam. 

The procession idol or Utsava Murthy of this temple is known as the Vijaya Raghava Perumal signifying Rama's victory over Ravana. There is aslo a separate shrine for His consort Sita called as Sri Sengamalavalli Thayar. 

The temple is built in the backdrop of the hill called 'Dheergachala (long hill), which appears like the head of a parrot from a certain angle. Sri Padham (The divine foot) of Lord Rama aadorned with Shanku and Chakram (Conch and Discus) are to be found on the top of the hill, which corroborates the legend that Lord Rama had given darshan to Shukha Maharishi.

The temple worship (Puja) rtuals are held every day both in the morning and evening hours as per Vaikhanasa shashtra dictums. Other annual festivals held at this temple are: The ten day Panguni Brahmotsavam (March – April), Aadi Pavithrotsavam (Ashada month- June-July) and Sri Rama Navami in March-April. Also during the Pongal festival on the Kaanum Pongal day, the procession deities are taken on procession around the Dheergachala hill. 

 

The temple in Nedungunam is located 24 km to the South of Vandhavasi in Tiruvannamalai District, on the Kanchipuram – Thiruvannamalai Route.

Narasipur Char 

Vishvaksena

Vishvaksena

Did you know that Vishvaksena, the Vaikunta Senaanee, the commander-in-chief of the army of the God Vishnu, serving as the gate-keeper and chamberlain of his celestial abode, bestowed Tridanda. automatically on saint Ramanujacharya?

Vishvaksena, son of Varuna (Vedic deity of Oceans), as a celestial Being, occupies an important place in Vaikhanasa and Pancharatra temple traditions of Sriviashnavites and Vaikhanasas, and is a mandatory deity in all their Vishnu temples depicted as the Vaikunta Senaanee, the commander-in-chief of the army of the God Vishnu, serving as the gate-keeper and chamberlain of his celestial abode Vaikunta. Though not directly mentioned in the Vedas and Dharma sashtra texts, however, there is plethora of references to Vishvaksena's lore and importance in Puranas, Tantras and in the Agamasashtra dictums of Vaikhanasa and Pancharatra tradtions of worship practiced in the Srivishnava temples dedicated to Lord Vishnu. He is the all-conquering aspect of Lord Vishnu and is treated on par with Lord Ganesha. He is worshipped at the start of any undertaking to avoid obstacles. The Vishwaksena Puja is performed by chanting Vedic mantras and Lord Vishwaksena’s powers are invoked for the smooth functioning of the ritual. He makes sure all the activities of Lord Vishnu are executed to perfection without any hurdles. 

Vishvaksena's divine form, identical to that of Vishnu, is described in the Kurma Purana as carrying a conch (shankha), Sudarshana chakra (discus) and Gada (mace) and wearing yellow clothes like his master. Further, the Kalika Purana sates that he has four arms and is red and brown in complexion. He is also shown seated on a white lotus, have a long beard and wearing matted hair. Lakshmi Tantra of Agama shastras mentions Vishvaksena as four-armed and holding a shankha and a lotus. In the Vaikhanasa and Pancaratra temple traditions, temple festivals begin with his worship and procession (utsavams), particularly notable as in the temples at Tirumala Venkateshwara, Srirangam Ranganatha Swamy, and the Kacheeepuram Varadaraja Swamy. Authorised by Lord Vishnu it is the prerogative of Vishvaksena as in charge of sending the angels to depute the emissaries to the people to help them. 

Vishvaksena, accompanied by his consort Sootravati, is also described as the immediate disciple of Goddess Lakshmi, consort of Lord Vishnu and that at the tip of his waving cane rests the governance of the entire cosmos. It is also said that he appeared as Yatiraja with his vetra cane or lathi (one of his adornements)) and bestowed the Tridanda (hall mark of Srivaishnava Sanyasis), the triple staff in sage Ramanuja's hands. 

At some stage during the rivarly of Vaishnavaites and Shaivites Ganesha is identified as member of the Vishwksena 's army. In Tirumal Balaji temple, where Vishvaksena shrine is located at the northern side of the main temple, in the Mukkoti Pradakshinam, there is no Ganesha shrine as part of the main temple complex, but is located outside. In Sri Vaishnavism, Vishvaksena is described as the "dispeller of difficulties" and the bearer of a moon-like shining complexion. Saint Ramanuja said that the Vaishnavites worship Vishvaksena in the place of Kartikeya and Ganesha. 

According to a legend in the Kurma Purana, Shiva who had beheaded Brahma and had to beg for alms , holding the skull of Brahma in his hands, came to beg from Vishnu, but Vishvaksena as Vishnu's doorkeeper, would not let him in. Shiva then beheaded Vishvaksena and then continued to wander as Kankala or Kankalamurti ("One with the skeleton"). In one of the Puranas, it is mentioned that Sugreeva, the chief of The Vaanara army that helped Lord Rama (who was an incarnation of Vishnu) in Treta Yuga was the avatar of Vishvaksena. 

In the Trumala temple of Lord Venkateshwara, where Vishvaksena is worshipped before any temple ritual, the offerings of flowers and garlands (nirmalya) made intially to the central icon of Sriniavasa are removed from it and then offered to the Vishvaksena icon. This siss considered as Vishvaksena sustaining on the remnants of his master's offerings, which is a sign of approval of his master. In the Srirangam temple of Ranganatha Swamy, Utsava images of Vishvaksena and Hanuman are paraded to the shrine of Ranganayaki, the presiding consort goddess of the temple. Soil from a holy bael tree and from the banks of the Kaveri river are brought by priests, as though collected by the deities and seeds are sown in this soil as part of the Ankurarpanam (sprouting the seeds) ritual. Then as part of the Nagarasodani (inspection of the city), Vishvaksena is paraded before the commencement of the main procession of the central deity of the temple. In a similar fashion, the temple festival of Brahmotsavam of Varadharaja Perumal Temple, Kanchipuram, begins with worship and procession of the Vishvaksena on the day before the main days of Brahmostavam, which is known as "Sena Mudaliar". 

Among the many hymns recited before the start of any worhsip by the Shrivaishnavas, the most celebrated first two hymns are from the Vishnusahsranam which reads:

शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम् ।

प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये ॥ १॥

śuklāmbaradharaṃ viṣṇuṃ śaśivarṇaṃ caturbhujam .

prasannavadanaṃ dhyāyet sarvavighnopaśāntaye .. 1

यस्य द्विरदवक्त्राद्याः पारिषद्याः परः शतम् ।

विघ्नं निघ्नन्ति सततं विष्वक्सेनं तमाश्रये ॥ २॥

yasya dviradavaktrādyāḥ pāriṣadyāḥ paraḥ śatam .

vighnaṃ nighnanti satataṃ viṣvaksenaṃ tamāśray

The purport of above prayer is seeking refuge at the feet of Lord Vishnu which is all pervading as He can remove all obstacles in our path from any corner. Then we take refuge at the feet of Lord Vishvaksena, the commander in chief of Lord Vishnu who makes sure all the activities of Lord Vishnu are executed to perfection without any hurdles.

Narasipur Char 

Avani - Part II, Ramalingeshwara group of temples

Avani - Part II, Ramalingeshwara group of temples

Did you know that Avani, a village in Mulbagilu taluk of Kolar district is renowned for Ramalingeshwara group of temples of the 8th to 10th century AD reign of the Nolamba Dynasty with epochal links to many events of the Hindu epics Ramayana and Mahabharata?

The Ramalingeshwara group of temples, located in Avani (meaning mother earth), a small, rocky village in a hilly plateau, also known as Valmikiparvata after the Treta Yuga sage Valmiki of epic Ramayana fame, are a plethora of ornate temples of 8th to 10th-century Nolamba dynasty vintage comprising four major shrines, dedicated to the heroes of Ramayana - one each for Lord Rama, and his brothers Lakshmana, Bharata and Shatrughna; there are also subshrines dedicated to Hanuman, Vali, and Sugriva withing the complex. The temples reflect the syncretic charachter of Vaishnavism and Shaivism Hindu religious denominations followed in the present epoch of Kaliyuga by the then rulers of the region, with nomenclature suffixed as Lingeshwara to each of the shrines; as Ramalingeshwara dedicated to Lord Rama, Lakshmanalingeshwara dedicated to Lakshmana, , Bharatalingeshwara to Bharata, Shatrugnalingeshwara linked to Shatrughna, Anjanayeshwara for Hanuman and Sugriveshwara for Sugriva, the Vanara King. 

Avani village of great antiquity, apart from its direct link to the events of Ramayana epic of Treta Yuga to sage Valmiki, Sita and Rama and their children Lava and Kusha, also has links to Mahabharata events of Krishna, bear-king Jambavan and the Pandavas. These links are reflected in the form of relics of caves, boulders and lakes on the hills some of which have been in recent years converted to temples (such as Sita Parvati temple) or shrines.       

Although generally believed to have been built by the Nolamba king in 920 CE as per an inscription, the Rameshwara group of temples were later rebuilt or renovated during the reign of Pandyas, Cholas, Hoysalas, and Vjiyanagara emperors. Many of the temples here were renovated during the 14th century by Hvanji Rayana and Vasudevaraayan, early fuedatories Vijayanagara Empire, who came together with a merchant called Navakoti Narayana Chetty from Kubakonam. They also built main Mandapam and Rajagopuram. The art historian James Harle, states that the earliest structure within the walled enclosure (prakara) was probably the Shatrugnalineshwara shrine (or "Shatrugneshvara") which was built by the Western Ganga dynasty of Talakad (based on a Ganga inscription on the premises), followed by the Lakshmanalingeshwara shrine, the earliest example of a group of shrines with an outer wall enclosure in the Karnataka state. It is also said that during the Nolamba dynasty rule, a Nolamba queen , Divalabbarasi built tanks, raised temples and founded agraharas to foster agriculture, art and learning in Avani.  

The main Avani temple built in Dravidian architectural style in the 10th century is the Ramalingeshwara temple (or "Rameshvara") which consists of a sanctum (garbhagriha) topped by a Vimana tower, a vestibule (antarala) and a hall (navaranga) with decorative pillars. The pillars in the navaranga hall are very ornate reflecting the manastamb ( 'column of honour' of Jain heritage) type. The base (adhishthana) of the temple comprises moldings articulated with Kirtimukha and lions in relief. The outer walls have pilasters surmounted by dravida towers (shikhara). The garbagriha (sanctum sanctorum) has a small Shiva Linga of 2.5 feet height. The temple is now completely renovated. 

The Lakshmanalingeshwara temple (or "Lakshmaneshvara") which houses the largest linga (universal symbol of the god Shiva) has on a wall, a depiction of the noted 10th-century saint Tribhuvanakarta holding a rudraksha (sacred beads) necklace. The prevailing goddess images of Durga here is a visual reminder that goddess worship became increasingly popular during the 10th century onwards. Another coeval goddess image from Avani (locally called Mutyalamma, “the pearl-like mother”), once enshrined in this temple as a striking image is now at the Karnataka Government Museum, Bengaluru. The pillars in the hall (as well as in the Bharatalingeshwara or Bharateshvara shrine) have several relief sculptures and the ceiling has a fine sculpture of Uma-Mahesvara (Shiva with consort Parvati) surrounded by an ensemble of ashtadikpalas (ashta - "eight", dik - "directions", pala - "guardian"; guardians in eight directions). There is a shrine for Parvati also in this group. 

The external decorative elements for all shrines in this group of temples include at the entrance a dwaja stamba (flag mast) declaring the Sovereignty of the deity, ornate vimanas (towers) above the sanctums, five moldings ornamented with friezes of elephants, lions, yali, makara (imaginary beast) above which are wall pilasters and reliefs of yakshas, dvarapalas(door or gate keepers), images of Shiva, Bhairava, Bhairavi, Vishnu and Ganesha. 

Regular worship (Puja) as per Shaivitie agama shastras are performed twice a day during morning and evening hours in this group of temples. Maha Shivaratri and Ramalingeshwara rathostava are the famous festivals, held for seven days during the Magha Masam (month of February or March) as Ramalingeshwaraswami Jatra, that are celebrated annually with great pomp and fervor here.

  

The temple complex, with its magnificent pillared walkways, is protected by the Archaeological Survey of India as a monument of national importance. 

The Ramalingeshwara group of temples in the Avani village is located 32 km away from Kolar, the district centre, 13 km from Mulabaagilu, the Taluk headquarters, and 97 km from Bengaluru, the capital city of Karnataka.

Narasipur Char 

Avani - Part I, Prehistoric period

Avani - Part I, Prehistoric period

Did you know that Avani village in Mulbagilu taluk of Kolar district is renowned for its plethora of ancient monuments and temples related to the pre-historic epochs (aeons) of Treta Yuga and Dwapara Yuga of Hindu sanctity linked to the present epoch of Kali Yuga with historic linkages to the 8th to 10th century AD reign of the Nolamba Dynasty, and followed by other dynasties of Southern India?

Avani, a small, rocky, and temple-dotted village in a hilly plataeu in Mulbagilu taluk of Kolar district, known in pre-historic epochs (aeons) as Aaha-Vani, a kind of Homa or Yagna- a religious fire practice, is known in Treta Yuga of the epic Ramayana Period for the Hindu goddess Sita, daughter of Janaka and wife of Lord Rama of Ayodhya; Sita was thus called Avanisuthe meaning 'Daughter of Earth'. Sage Valmiki, the author of Hindu epic Ramayana is said to have lived here and hence the small hill is also called Valmikiparvata. In contemporary oral traditions of the period of the Sanskrit Ramayana epic, it is said that Rama, the central hero of the epic story, and his wife, Sita, stayed at Avani on their return from Lanka after Rama killed the asura King Ravana. But unfortunately, the Rama who was hailed after crowing as the King of Ayodhya, and adored as Maryada Purushottama, some time after assuming power as the King of Ayodhya, on the basis of an unjust wild allegation against her by a local washerman, sent away his consort Sita to live in a hermitage of sage Valmiki. The then pregnant Sita retreated, heartbroken to live in the Avani Hills in the ashrama of Valmiki. And it is here that she birthed her twin sons in the sanctuary of Valmiki's hermitage in a cave in the surrounding forest. Valmiki treated Sita as his own daugher, and was also the guardian and teacher to Lava and Kusha. A temple to Sita, and boulders where Lava and Kusha played called 'Tottalagundu (cradle rock)', and where they held the sacrificial horse of Ashvamedha Yagna called "Kudregundu (horse-rock)" are notable sites to visit in Avani.

Later, in the Dwapara Yuga of Mahabarata epic, Avani’s fame came to be associated with the memory of one of the Mahabharat's characters, the timeless Jambavan, the bear-king who was Lord Rama's devotee in the Treta Yuga epoch. In the story, Lord Krishna who is erroneously accused of theft of a precious jewel called Shyamantaka Mani, finds that Jambavan living in Avani has it. Then Krishna goes to Avani to claim the jewel, and a fight ensues between Krishna and Jambavan which lasted for twenty one days of wrestling. Jambavan suddenly realises or recognises that Krishna is none other than his Rama of Treta Yuga, Vishnu's form reincarnated. Overcome with devotion, he immediately surrenders the jewel to Krishna. A temple on Avanis' Valmiki Hill called the temple of 'Hari Shresta Maharshi Adi Jambava', celebrates this story, with folklore also claiming that Jambavan's daughter (Jambavati) was given in marriage to Krishna here. Jambavan is also consiered kshetra rakshaka (guardian ) of Avani.

It is also said that the Pandavas of Ayodhya and Hastinapur also stayed here for some time on the Avani hill in a cave on the Avani Hill during their 14 years of exile period.

In the present Kali Yuga, during the ninth and tenth centuries AD, as recorded in an inscription of the Nolamba king dated 920 CE, rulers of the Nolamaba-Pallava dynasty built temples dedicated to the charachters of Hindu epic Ramayana, in a synchretic form dedicated to Vishnu and Shiva faiths, namely, Ramalingeshwara dedicated to Lord Rama, Lakshmanalingeshwara, Bharatalingeshwara, Shatrugnalingeshwara, Anjanayeshwara and Sugriveshwara, all in a cluster called the Ramalingeshwara group of temples. These temples were later rebuilt or renovated during the reign of Pandyas, Cholas, Hoysalas, and Vjiyanagara emperors.

A recent event of the early ninteenth century relates to Sri Narasimha Bharati IV of the Sringeri Sharada Peetham. The pontiff while on his 'sancharas' (travels during four months of Chatrumas), had camped at Avani for a few days. During this stay, the pontiff discovered an idol of Goddess Sharada which was in a standing posture flanked by Adi Shankaracharya with Sri Chakra. Soon after, the Sri Narsimha Bharati established a new Mutt, which is presently known as Avani Sringeri Jagadguru Shankaracharya Sharada Peetham. A new Swamiji from Sringeri has become Peedadhapatti at Avani. 

In view of its association with the epics Ramayana and Mahabharata, Avani village and hills surrounding it dotted with temples and relics, is held sacred and is considered as one of the ten places of greatest Hindu sanctity. 

The Avani village is located 32 km away from Kolar, the district centre, 13 km from Mulabaagilu, the Taluk headquarters, and 97 km from Bengaluru, the capital city of Karnataka.

Narasipur Char 

Madurai Sungudi

Madurai Sungudi 

Did you know that Madurai Sungudi is a traditional textile product of Saurashatra produced in Madurai city in Tamil Nadu, in which the word 'sungudi' relates to the Sanskrit word "sunnam" meaning "round", representing the circular dots that are printed on the fabric as a prominent and special motif?

Madurai Sungudi is 'Design of Madurai' in the Indian state of Tamil Nadu, which is an exclusive textile product traditionally produced using tie and dye (using natural dyes) method by the Saurashtrians who migrated to Madurai under the patronage of King Thirumalai Naicker in the 17th century. The fabric's traditional popular use is as a saree; the fabric is now also used to make shirts, salwars, shawls, handbags, bed sheets and pillow cases. The product has been given protection under the Geographical Indications of Goods (Registration & Protection) Act (GI Act) 1999 of the Government of India.

Sungudi fabric is made in Madurai City, which is located in Tamil Nadu on the banks of the Vaigai River. 

Historically, from the 8th to 11th century, the Saurashtrians from Saurashtra region (present day Gujarat) started migrating towards Southern India due to the frequent Muslim invasions. These merchants. upon the invitation of Chola, Pandya, Vijayanagara, Nayak and Thanjavur Maratha Kings, set up mercantile silk-weaving guilds throughout Southern India and were involved in the trade of silk clothes and diamonds to the royal families of ancient South India, as the silk became the attire of royal families after the period of Gupta dynasty. Some of them settled down in Madurai, where the local king of the Nayak dynasty welcomed them. Here, they came to be known as "Patnūlkarars" (silk thread people). In order to please the local kings, the Saurashtrians of Madurai, who were expert craftsmen in fabric weaving and trade of silk garments, created a gift item of cotton fabric suited for use in the tropical conditions, and called it the "Madurai Sungdi"; The word 'sungudi' relates to the Sanskrit word "sunnam" meaning "round", representing the circular dots that are printed on the fabric as a prominent and special motif.

The primary input to make this fabric is woven unbleached cotton fabric or saree in which the warp and weft are made of 80s and 100s combed /carded yarn respectively. Then this fabric is subjected to the tie and dye process. The fabric is first bleached and printed with motifs. Then it is subject to the process of tying the knot called as "putta" or "bandhani" work. In a fabric of more than 6 yards, the number of puttas are more than 20,000 puttas or knots which are spaced uniformly and stitched by a single thread. The "pallu" (loose end of a saree) part of the saree or the fabric is made in a contrast colour by tying it firmly before subjecting it to a further process of treating in a solution of groundnut oil and alkaline earth. 

It takes 10 to 15 days to make a traditional Sundgudi saree, with women involved in the tying process while the dyeing process is outsourced. This saree is a traditional dress of women of some communities worn during marriages.

In recent years, in view of tough competition from other textile fabrics, to meet the market demand (including exports), fabric "sungudi", is made with modern designs and techniques of block printing, wax printing and screen printing. 

To encourage this cottage industry, the government of Tamil Nadu has exempted the sale of this fabric from levy of sales tax since 1959.

Source: Extracts from my edited article on Wikipedia posted in June 2016.

Narasipur Char 

Parashurama or Bhargava Rama - Part VII, The Parashu (Axe).

Parashurama or Bhargava Rama - Part VII, The Parashu (Axe).

Did you know that Parashu, named Vidyudabhi, is a weapon of the epic times which was created by Lord Shiva as his weapon which he eventually gifted to Lord Parashurama, his devoted disciple for ten years, and taught him its use?

Parashu Rama , Rama with Parashu, the battle axe - the divine weapon - got Parashu as a gift from its orignal creatoive owner Lord Shiva. Parashurama was a devoted disciple of Shiva for ten years, and as reward for his deep penance and devotion, Shiva gifted him the Parashu and also taught him its use. Parashu was thus the divine battle-axe or weapon of Parashurama. Parashurama after ecieving the parashu is reported to have said:"This divine axe that possesses the power to cut through any asurik maya have found me for a purpose."

Parashu, in Hindu mythology, an astra, is a supernatural weapon created or gifted by the gods to someone who then presides over the weapon. The wielder of an astra is known as an astradhari. This weapon is also named Vidyudabhi. 

Parashu is the Sanskrit word for a battle-axe, which can be wielded with one or both hands. In the epic period, it was the most lethal close combat weapon. 

Parashu has evolved over aeons of use as a weapon, by Gods, Shiva, Parashurama, goddess Durga, and Ganesha. It is still depicted on their carved or pianted idols worshiped throughout India. During the Mahabharata period, it was the main weapon of Sahadeva and Shakuni. 

Parashurama, who mastered use of Parashu, went on a marauding campaign of 21 raids eliminating Kshatriyas of the land as revenge for one of their ilk, a king and his sons killing sage Jamadagni, his father; the Kashtriya king slayed was Sahasra Arjuna or Kartvirarjuna; Parashurama cut off the head of Sahasra Arjuna yielding his Parashu. 

The legendary Parashu of the epic period, which Parashurama carried as his trademark weapon, is described as having four cutting edges; there was a blade on each end of the axe head and one on each end of the shaft. In later stages of his life, battle fatigued, Parashurama. inclined towards spirituality settled down on the west coast of India after reclaiming the land from the Arabian sea with blessings of God Varuna and Bhudevi, by throwing his Parashu towards the sea to decide the limits of land reclamation; this recovered or reclaimed swathe of land from the ocean is called 'Parashurama Kshetra', which includes present day Kerala, Konkanasthan, and Goa.  

The battle axe of ancient India, known as a parashu (or farasa in some dialects), specifically designed for combat, was made from iron, bamboo, wood, or wootz steel. It usually measures 90–150 cm (3.0–4.9 ft) though some are as long as 210 cm (7 ft). A typical parashu could have a single edge or double edge, with a hole for fixing a shaft. The haft is often tied with a leather sheet to provide a good grip. The cutting edge is invariably broad and the length of the haft could be about three to four feet.

Parashus are still used as domestic tools in Indian households, particularly in the villages, as well as being carried by certain sects of eremitic sadhu.

Narasipur Char 

Parashurama or Bhargava Rama - Part VII, History of Chitpavan Konkanastha Brahmins

Parashurama or Bhargava Rama - Part VII, History of Chitpavan Konkanastha Brahmins

Did you know that Parashurama or Bhargava Rama is treated as the the founder and creator of the Chitpavan Konkanastha Brahmins of the region of Parashruma Kshetra in the west coast of India, and they consider themselves as the best and the brightest of the historic brahmin families of Maharashtra?

Parashurama, the axe (Parashu) wielding avatara of Hindu God Lord Vishnu, after exterminating most Kshatriyas of the land came to the west coast of India to settle down, and with blessings of Lord Varuna, god of the Seas, created the Parashurama Kshetra also known as the Konkan region. To expiate his sins, Parashurama reportedly did penance and unable to find Brahmins in the Konkan, created Chitpavan Brahmins by purifying a group of sixty fishermen (14 is also mentioned in some references) of foreign origin who had gathered at a fuenral pyre near the coast. These Brahmins got the name Chita pavanas by the fact that ‘Pavana’ means “pure” and ‘chitta’ meaning “through funeral ashes”. Chiplun village. the place where the fishermen were resuscitated to the position of the mythic brahmins is thus considered the first home of the Chitpavan Brahmans or Konkanastha Brahmins. This place is also known as Lote Parashuram Chiplun. 

Chitapavan also means pure of mind. Ayachak brahmin groups like Chitpavan brahmins, also trace their legendary lineage to Lord Parashurama. The etymology of their name is given in the chapter "citpavanabrhamna.otpattih, i.e " Origin of the Chitpavana Brahmins. The Sanskirt text titled Sahyādrikhaṇḍa which has an exclusive chapeter dealing with the origin of Chitpāvana Brāhmaṇas.

According to folklore, Parashurama after retrieving and claiming Konkan region from the aggressive sea with the help of god Varuna, settled the 14 (40?) fishermen, whom he had restored to life, at Chiplun with sixty ponds (water tanks) and sixty gardens.

Another theory mooted is that when Parashurama almost eliminated the kshatriya race as revenge for killing of his father Jamadagni, some of his followers who fled from the Narmada valley went to the lonely West Coast of India either via Nasik or by sea route via Prabhasa. Then, Parashurama brought woman from the south and northern India and got them married to his followers. It is these political refugees who were the forefathers of the Chitapavans. Thus, in the present day context they are a mixture of northern Indo-Aryans and the southern Dravidians.

Yet, an other argument put forth to the name of Chitpavan is that Sage Bhrigu's descendents who were noted as fire-priests had one way of arranging the sacred fire and were therefore blessed by the Chityagni and hence got the name Chityapavan, later corrupted to Chitpavan. As for the shipwreck and curse in the story, they may signify the infusion of some foreign blood. 

A line of argumentt also says that as Parashurama slaughtered so many warriors that Brahmins had refused to preform rituals on him. In retaliation, Parashurama took the bodies of 14 shipwrecked foreigners (westerners, Europeans or even Jews) he found at Chiplun village on the western coast of India, purified them in a pyre (chita) and restoring their corpses to life. He works this miracle so that he might teach these resuscitated outsiders to preform purification rituals on him. 

It is also said Chitpawans as a community of the Konkan region initially worked as messengers and spies in the late seventeenth century, They came into prominence during the 18th century when the heirs of Peshwa from the Bhat family of Balaji Vishwanath became the de facto rulers of the Maratha empire. Until the 18th century, the Chitpavans were held in low esteem by the Deshastha, the older established Brahmin community of Maharashtra region. 

Eventually, Chitpavans became exemplary purifiers in the sense that they purify god, usurpe the position of the mythic brahmins, and became the best and the brightest of the historic brahmin families. 

Chiplin, on the banks of the Vashisti River, is now large town in Ratnagiri district in the state of Maharashtra with a population of 55,139 (as of 2011 census). Apart fromm its ancient hisrory, Chiplin its histroicity is traced to the Islamic era, Maratha empire and British colonial rule. Bal Gangadhar Tilak, Indian nationalist, teacher, and an independence activist, conferred with the title of "Lokmanya", who hailed from the Ratnagiri district, was the most notable Chitpawan Brahmin. In Tilak's memory, Chiplin has the Lokamanya Tilak Smarak Vachan Mandir library and Museum. Chiplin also has one of the few temples that exist dedicated to Lord Parshurama or Bhargavrama. the main temple with syncretic architecture has an idol of Parashuram in middle, God Brahma at right and Lord Shankar (Shiva) on the left. 

 Vinayak Damodar Savarkar, the founder of the Hindu nationalist political ideology Hindutva, was a Chitpavan Brahmin. Two major politicians in the Gandhian tradition: Gopal Krishna Gokhale, whom Mahatma Gandhi acknowledged as a preceptor, and Vinoba Bhave, one of his outstanding disciples were also Chitpavan Brahmins. 

A little known information is that Chitpavan Brahmins, the class of Brahmins to which Nathuram Godse also belonged were the main targets of groups committing violence in 1948 following the death of Mahatma Gandhi. Chitpavan Patwardhan family ruled princely states such as Sangli, where the Marathas were joined by the Jains and the Lingayats, suffered the most in the attacks against the Brahmins.

Note: To be continued in the last episode titled: "Parashurama or Bhargava Rama - Part VII, The Parashu (Axe).

Narasipur Char