DEV PRAYAG

DEV PRAYAG Dev Prayag is famous as the origin point of the river Ganga and the confluence of the Alaknanda and Bhagirathi holy rivers. However, it is the final confluence among the Panch Prayag in Uttarakhand. Moreover, the heavenly and purest river originates at this very spot, making it a significant site. Dev Prayag is also known as Deoprayag, situated at an elevation of 2,700 ft. above sea level. Located roughly 70 kilometers from Rishikesh, Dev Prayag is the first stop on the famous Char Dham Yatra and is considered a holy site for ritual purification. The Sangam is also considered the ‘Godly Confluence’, as the name “Dev Prayag” is derived from the word “Dev: God” and “Prayag: Confluence”. Even the ancient legends hold great significance for Dev Prayag Sangam. It is believed that King Bhagirath mediated at this very spot to bring the river from heaven to earth for the salvations of his ancestors. This Sangam is often famous for the spiritual union of heaven and earth. According to the Ramayana, Lord Rama and his brother Lakshmana visited this spot after the Ram-Ravana war. Sri Rama performed severe penance and meditation here to atone for the sin of killing Ravana, who was a Brahmin and a great devotee of Lord Shiva. It is also believed, that the Lord Rama’s father King Dashrath also did penance here. The Raghunath Temple is the symbol of Lord Rama’s presence here. Perched on a hill overlooking the Sangam, this ancient shrine dedicated to Lord Rama is one of the 108 Divya Desams. Believed to date back to the 8th century, it features a 15-foot granite statue of the deity. This ancient temple is built of massive stones and capped by a pyramidal white cupola. The overall shape of the temple is pyramidal. Inside, devotees revere the footprints of Lord Rama and are said to be granted relief from their sins. The temple complex also houses smaller shrines for Hanuman, Shiva, and Adi Shankara. Dashrathshila Temple is another famous temple. It is situated on the banks of the Shanta River. This ancient shrine is where King Dashrath (Lord Rama’s father) is said to have performed penance. Pilgrims can also view the King’s stone throne in the temple. Dandeshwar Mahadev Temple is another important local Shiva temple often visited by pilgrims and tourists exploring the sacred town. Dev Prayag is one of the most beautiful places in Uttarakhand that can be visited throughout the year. However, the best time to visit Dev Prayag is between April and October, as climate conditions are pleasant for all travelers. The summer offers ample sunshine, but it is good to be here as the climate condition is favorable, and can enjoy the pleasant weather. However, the winter season is quite cold and freezing as the Dev Prayag is settled at a high altitude. COMPILED By :CHAMAN LAL GADOO

RUDRA PRAYAG

RUDRA PRAYAG Rudra Prayag is one of the Panch-Prayag (five confluences) of Alaknanda River, the point of confluence of rivers Alaknanda and Mandakini. The confluence of two rivers is called Prayag in Sanskrit. This confluence is named after Lord Shiva, who is also known as Rudra. It is perched at an average elevation of 895 metres about 2,936 feet above sea level. Pilgrims to Rudra Prayag would be awestruck by the natural beauty of the area. As the Alaknanda's pristine waters meet the turquoise flow of the Mandakini, the town is surrounded by mountains and valleys. It's the perfect place to unwind, reflect, and recharge thanks to the tranquil setting and the calming sound of running water. According to a widely narrated legend, Shiva performed the Tandva here. Tandava is a vigorous dance that is the source of the cycle of creation, preservation and dissolution. Shiva also played his favourite musical instrument the Rudra Veena here. By playing the Veena, he enticed Lord Vishnu to his presence and converted him to water. The first legend talks about the creation of Rudra Prayag. The tale dots a king named Putraka. Putraka is believed to have brought Rudra Prayag to life using magic for his beloved wife Patali. Hence, the place was earlier known as Patali Gram, in which ‘Gram’ stood for the village. Further, the city was Kedarnath ‘Patliputra’ in the honour of Patali’s son. There are also stories revolving around Ajatshatru, the king of Magadh. Beliefs are that around 490 BC Ajatshatru took up Rudrapur as his capital instead of Rajgarh. Apparently, he also fortified this place for the same. Moreover, Gautam Buddha also graced the place during his nearing time. Another legend narrates that Sage Narada had become conceited by his Veena playing skills. The Gods requested Lord Krishna in order to set things right. Sri Krishna told Narada that Shiva and his consort Parvati were impressed by his musical talent. Narada was taken in by the praise and immediately set out to meet Lord Shiva in the Himalayas. On the way at Rudra Prayag, he met several beautiful damsels called Raginis (musical notes) who were disfigured and the reason for such disfigurement was squarely attributed to Narada playing his Veena. Hearing this, Narada felt humbled and surrendered before Lord Shiva and decided to devote himself to learning music as disciple of Lord Shiva. The origin of the name Rudra Prayag has many legends. One of the more popular ones says that Sage Narada came to this place once and meditated on Lord Shiva seeking his help in learning the mysteries of music. Lord Shiva was pleased and appeared before Narada. Lord Shiva gave Narada the knowledge of Ragas and Raginis of Indian classical music. Since Shiva appeared as Rudra, the place came to be known Rudra Prayag. According to legend, the temple of Rudera Nath was built at the place of Lord Shiva’s appearance. 2 According to another legend, the consort of Shiva - Sati was reborn as Parvati as the daughter of Himalaya, after she self-immolated herself in protest of the insult of Lord Shiva. In spite of Himalaya's protests, Parvati performed rigorous penance to get the boon of becoming Shiva’s wife in the new birth too. Temples dedicated to Rudra Nath (Shiva) and Goddess Chamunda are also, located here. Kedarnath, a Hindu holy town is located 86 km from Rudra Prayag. Rudra Prayag's spiritual roots may be traced back to Lord Shiva, one of the most important deities in Hindu Trinity. Legend has it that this is where Lord Shiva danced the Tandava, flooding the area with his heavenly force and leaving an indelible mark on it. Rudra Prayag is an important pilgrimage place for devotees seeking blessings and spiritual upliftment since it is located at the confluence of the Alaknanda and Mandakini holy rivers, which represents the harmonious union of two divine powers. Rudra Prayag also happens to be the spot where Pandavas came for repentance after killing their brothers in the battle of Mahabharata. Hereafter, they left for heaven. The famed Rudranath Temple, devoted to Lord Shiva, may be found in the center of Rudra Prayag. The beautiful carvings, superb sculptures, and peaceful atmosphere of this architectural marvel capture the region's spiritual character. The sanctuary of the temple is a place of prayer and meditation, where worshippers may commune with the Divine against the stunning Himalayan landscape. Festivals and fairs bring the community to life by celebrating the rich history of the region. Experience the essence of the local traditions during the annual Rudra Prayag Utsav, a festival that features music, dancing, religious rituals, and traditional performances. Devotees often refer to the place as ‘Abode of the Gods’ because of its beauty and serenity. Moreover, Agasta Muni Ashram is at a distance of 18 km from Rudra Prayag. Rishi Agastya meditated at Agasta Muni Ashram for many years which added up religious significance to the place. May through June even September and October are the best months to visit Rudra Prayag. Pilgrims visit the holy city of Rudra Prayag with ease during these months, since the weather is mild, and the route is open. At the confluence of the Alaknanda and Mandakini holy rivers, the weather is mild; the sky is bright, and the spiritual energy of the town is at its peak in the spring and fall. COMPILED By CHAMAN LAL GADOO VIDYA GAURI GADOO RESEARCH CENTRE Email:cl.gadoo@gmail.com Blog: clgadoo.blogspot.com

KARNA PRAYAG

Karna Prayag – Confluence of Alaknanda and Pindar Rivers Karana Prayag is the location where Alaknanda River is joined by the Pinder River that originates from the Pindar glacier, almost 200 km further north in the Nanda Devi Mountain range. Karna Prayag is one of the sacred ‘Panch-Prayags’ and is at an altitude of 4750 feet above sea level. The town gets its name from Karna of the Mahabharata. In Kedar Khand of Skanda Purana it has been called Shiva Kshetra Suralaya. Uma also attained divinity here and became Parvati. In other stories, this is also the birthplace of Shiva’s son Skanda Kumar (Kartikeya). Due to this, the old name of Karna Prayag is also Skanda Prayag. Pindar River: A tributary of the Alaknanda River, named after the legendary King Pindar. Alaknanda River: This is one of the headwaters of the Ganga River and is considered sacred in Hinduism. Karna Prayag Sangam – This is the meeting place of the two rivers – Alaknanda and Pindar. Karna Prayag offers breathtaking natural beauty, with the convergence of the Alaknanda and Pindar rivers creating a picturesque view. The surrounding landscapes are adorned with lush greenery, dense forests, and snow-capped peaks, making it an ideal place for pilgrims. The unimaginable beauty of this spot has to be seen to be believed. The two rivers gushing down from the mountains and incredible views all around fill you with awe and reverence. The epic Mahabharata legend narrates that Karna did penance here and earned the protective gear of Kavacha (armour) and Kundala (ear rings) from his father, the Sun God, which gave him indestructible powers. The name of the confluence is thus derived from the name of Karna. There is reference to this site in Meghaduta, a Sanskrit lyrical poetic drama written by the legendary poet Kalidasa, which attributes that Satopanth and Bhagirathi glaciers joined here to form the Pindar River. Another classic work by the same author called the Abhijnana-Shakuntala also mentions that Shakuntala and king Dushyanta's romantic dalliance occurred here. It is also mentioned that Swami Vivekananda meditated here for eighteen days. Karna, one of the major characters of the Mahabharata was the son of Kunti and the half-brother of the Pandavas. This was not known to the Pandavas and they came to know only after he had died. In the Mahabharata war, Karna fought on the side of Duryodhana and the Kauravas. Another legend says Lord Krishna cremated Karna at this place. It was not possible to kill Karna as he was protected by his massive accumulation of good deeds. He was eventually killed by trickery. Before dying he requested Lord Krishna to cremate him in a place where none other had been cremated. That is why his body was brought to Karna Prayag for the last rites. The name “Karna Prayag” is derived from the name of “Karna” (Pandava brother). The river Pindar is known as the river Karna Ganga, and it merges with 2 Alaknanda here, forming a Prayag, so the site is named as “Karna Prayag”. It is the very site where Karna performed penance, and his cremation rituals were performed here. Next to the confluence site there is a large pasturage on the bank where cows are seen grazing. According to a local legend, a local Zamindar inadvertently killed a cow (go-hatya) in this pasture land, which according to Hindu religion was considered a religious offence. The contrived zamindar, who did not have adequate money to do reparatory acts to atone for this sin, requested a visiting pilgrim from South India to help him out. With the help of the philanthropic pilgrim, the Zamindar bought the pasture land, dedicated it to Lord Badrinath, a form of Vishnu, with the vow that the land so acquired would be used only for the purpose of grazing by cows. Karna Temple, a beautiful temple dedicated to Karna near the confluence of the rivers. This is believed to be the spot where Lord Krishna cremated Karna. The stone seat where Karna did penance is also seen here. A temple built to commemorate Karna has the deity of Goddess Uma Devi (daughter of the Himalayas) here. The stone temple was rebuilt by Adi Shankaracharya. In the sanctum, the images of Goddess Parvati, her consort Shiva and her elephant-headed son Ganesha are installed, next to that of Uma Devi, apart from Karna’s image. A steep row of steps from the temple along a spur leads to the confluence point. And, down these steps, small shrines of Shiva and the Binayak Shila (the Ganesha stone) - that is believed to provide protection from danger - are located. Once in 12 years, a procession of the image of Uma Devi is taken round a few villages in the sub-divisional town of Karan Prayag. Besides these temples, there are a number of small but quaint temples in and around Karna Prayag. Walking along the rivers or on the countryside slopes is another enjoyable activity here. Festivals and Celebrations in Karna Prayag: The town comes alive during various festivals and celebrations. Maha Shivaratri, dedicated to Lord Shiva, is a grand event celebrated with great enthusiasm at the Uma Devi Temple and other Shiva temples in the region. The festival attracts a large number of devotees, who offer prayers and participate in religious rituals. COMPILED By CHAMAN LAL GADOO VIDYA GAURI GADOO RESEARCH CENTRE Email:cl.gadoo@gmail.com Blog: clgadoo.blogspot.com

NAND PRAYAG

Nand Prayag – Confluence of Holy Alaknanda and Nandakini River Nand Prayag is the second Prayag in the sequence of the five revered confluences, known as Panch Prayag, where the Nandakini River joins the main Alaknanda River. Nand Prayag is 1,358 metres above sea level and is surrounded by big green mountains that give the place a peaceful and spiritual feel. This place has been special to Hindus for a long time, as many believe that taking a dip where the rivers meet can help them achieve Moksha. The natural beauty of Nand Prayag is breathtaking, with the majestic Himalayas forming a stunning backdrop. The convergence of the Alaknanda and Nandakini rivers creates a mesmerizing sight, and the surrounding valleys and meadows add to the charm of the place. The tranquility and purity of the environment make it an ideal spot for meditation and introspection. Alaknanda River starts at the Satopanth and Bhagirathi Kharak glaciers and travels nearly 190 km through Chamoli district in Uttarakhand. It is one of the two rivers that form the holy Ganga. It flows beside Badrinath Temple, joins Nandakini at Nand Prayag, and later meets Bhagirathi in Dev Prayag, where the sacred Ganga begins. Nandakini River is 105 km long, starts near the Nanda Ghunti peaks, flows through the Garhwal Himalayas of Uttarakhand and finally joins the Alaknanda at Nand Prayag. It is one of the five holy rivers that join the River Ganga and its valley is a beautiful and peaceful place with green hills all around. The origin of the river Nandakini is the glacier of “Nanda Devi Mountains” and it can be said that the name of this place “Nand Prayag” in the name of the mountain and the river derived from it, but its relation with the legend is associated with Lord Krishna. Nand Prayag was once called Kanvasu, it was named after the great Maharshi Kanva. This place was considered “the capital of the Yadu kingdom” in the Dwapar era. Here is the beautiful temple of Nanda Devi and named “Nand Prayag” with the names of the temple of Nanda Devi, samudram of Nand and the confluence of Nandakini. Today it is known as a holy town where two rivers, Alaknanda and Nandakini meet. Nand Prayag in Skand Purana was called Kanva Ashram. The legend also narrate that Sage Kanva did penance here and also that wedding of King Dushyanta and Shakuntala took place at this venue. According to a legend, a noble King Nand performed Yagya and sought blessings of Lord Narayana. The confluence is named after him as per epic Mahabharata. Also, it is associated with Lord Shiva's tandava dance. The other version of the legend states that the confluence derives its name from the Yadav king Nanda, the foster-father of Lord Krishna. According to the legend, Lord Vishnu granted a boon of the birth of a son to Nanda and his wife 2 Yashoda and also the same boon to Devaki, wife of Vasudeva. Placed in a dilemma, since both were His disciples, He ensured that Krishna, an incarnation of Vishnu, was born to Devaki and Vasudeva but was fostered by Yashoda and Nand. There is temple of Gopal, a form of Krishna, here. The Gopal Temple is located in the center of Nand Prayag and is devoted to the Lord Krishna. This old temple captures the spirit of the region's religious past in its ornate architecture and sculptures, creating an atmosphere of serenity and devotion. The sanctuary of the temple is a peaceful place for worship and introspection, with a splash of cultural richness provided by the bright colors and exquisite embellishments. In relation to Nand Prayag, a story or mystery is associated with “Chandika Mandir”. It is said that the statue of the Goddess was floating in the Alaknanda River and showed an ancestor of the present priest in his dream. Meanwhile some shepherds hid the statue in the river bank of the river. When they did not return home by the evening, the people searched for them for a long time. And when the idol was found, they were found unconscious in front of that statue and according to another dream, the priest was ordered to keep the “Suryantra” with the idol. Pilgrims also explore ancient temples in Nand Prayag, most notably the Raj Rajeshwari Temple, dedicated to Goddess Raj Rajeshwari. Chandika temple is another temple dedicated to Chandika Devi, a village Goddess of seven villages, including Nand Prayag. The statue of silver set in the sanctum is impressive and is naturally a source of great devotion. Other temples of the complex are dedicated to Lord Shiva, Bhairav, Hanuman, Ganesh and Bhoomiyal. The town of Nand Prayag is a great place to get a taste of the rich cultural heritage of the Garhwal area. The local culture is deeply rooted in Hindu traditions and customs. Nand Prayag comes to life during the many festivals and fairs that honor the area's rich history and traditions. The Nanda Devi Raj Jat Yatra is a noteworthy event that draws devotees and visitors alike and only occurs once every twelve years. The Yatra is a ritualistic parade to the Nanda Devi Temple that celebrates the region's rich customs and rituals. The town celebrates various festivals with great enthusiasm, including Navratri, Diwali, and Makar Sankranti. During these festivals, the temples and ghats (riverbanks) are beautifully adorned, and devotional activities are organized. May through June and September through October are the best months to visit Nand Prayag. The weather is mild; the roads are open, and one can see the confluence of the Alaknanda and Nandakini rivers during these months. The post-monsoon season at Nand Prayag is ideal for spiritual practice because of the bright sky, mild temperatures, and quiet atmosphere. The scenic grandeur of the area makes this intersection an even more compelling pilgrimage site. COMPILED By : CHAMAN LAL GADOO

VISHNU PRAYAG

Vishnu Prayag – Confluence of Vishnu Ganga and Dhauliganga River Vishnu Prayag is one of the five sacred confluences (Panch Prayag) of the Alaknanda River in the "Deva Bhumi" (God's land) as Uttarakhand is commonly known. The confluence lies in a deep, dramatic gorge on the road between Joshimath and Badrinath, marked by an octagonal temple and turbulent grey-green waters that crash together far below the highway. It is the highest of the Prayags on the Alaknanda's descent. It is also deduced that the Panch Prayag located on the road to Badrinath refer to the Svargarohana (ascend to heaven) route followed by the Pandavas to attain salvation after they completed circumambulation of the earth. The Prayags are rich not only with stories from Puranas and legend but also in scenic beauty of the Himalayan snow-covered peaks and enchanting valleys. The confluence at Vishnu Prayag occurs where two rivers merge to form the Alaknanda River. These two rivers are the Dhauliganga River and the Vishnu Ganga River. The Dhauliganga originates from the Niti Pass, while the Vishnu Ganga originates from the eastern slopes of Mana Peak. It lies at an altitude of around 1,372 meters (4,501 feet) above sea level and is surrounded by the majestic Himalayan Mountains, making it a picturesque and serene location. Also, the site is protected by the two high peaks, Jaya and Vijaya, named after the well-known gatekeepers of Vaikuntha (abode of Lord Vishnu). The river flows between these two peaks, offering scenic and serene views. Vishnu Prayag is a significant pilgrimage site for Hindus and holds great religious importance. The place is dedicated to Lord Vishnu and is also mentioned in many old Hindu holy books. The name "Vishnu Prayag" is derived from the combination of two words - "Vishnu," referring to Lord Vishnu, one of the principal deities in Hinduism, and "Prayag," which means confluence in Sanskrit. Also, Prayag in Hindu tradition signifies confluence of two or more rivers where ablutions (bathing) before worship, religious rites called the Shradha (the last rites) for the departed and worship of the river itself as manifestation of God/Goddess are a prevalent practice. According to Hindu scriptures, the confluence of these rivers is considered to be a place of worship and devotion. The serene surroundings and the spiritual atmosphere make it an ideal place for meditation and introspection. It is believed that taking a dip in the holy waters at Vishnu Prayag can cleanse one's sins and lead to spiritual purification. The pilgrims also offer prayers and perform religious rituals at the confluence to seek the blessings of Lord Vishnu. This is a spiritual and breathtaking place, not just a destination but also a meeting point of faith, devotion, and divinity, which symbolize the divine bond between nature, humans, and the eternal power. According to local legends and ancient scriptures, it is the very spot where the great Sage Narada performed deep penance to seek the divine grace of Lord 2 Vishnu (Preserver) in his original form. Narada Muni chanted the mantra “Om Narayana Namonamahaya” for thousands of years at this sacred site. Pleased by his devotion, Lord Vishnu appeared before him and blessed him. It is also believed, that Lord Vishnu once meditated at this pristine confluence, sanctifying the land with his divine presence. Vishnu Prayag is deeply revered by Hindus, and it is believed to be a sacred place where one can attain spiritual blessings and liberation. Another layer of meaning in the legends associates Vishnu Prayag with the stories of devoted women from ancient times who sought the blessings of Lord Vishnu for the well-being of their families and communities. Women in these stories often undertook pilgrimages to the confluence, offering prayers and performing rituals with deep faith, believing that the energies of the meeting rivers would grant them strength, prosperity and spiritual merit. Their devotion and the miraculous experiences they reported at Vishnu Prayag contributed to the cultural memory and reverence of the site. After this incident, the location known as Vishnu Prayag, and the Vishnu Prayag Temple dedicated to Lord Vishnu, was later built here. The site's historical importance is further accentuated by the presence of ancient other temples and shrines that stand as silent witnesses to the passage of time. The construction of Vishnu Temple near the Vishnu Prayag is by the Maharani of Indore, Ahalyabai. Further, the royal highness constructed this temple of the octagonal structure near the holy confluence back in 1889 AD. Formerly built for the installation of a Shiva Linga, it now has an idol of Lord Vishnu. A path of stairs in the temple leads to Vishnu Kund. The water of the holy confluence pours in the Vishnu Kund. Many devotees and pilgrims visit Vishnu Prayag throughout the year, especially during the months of May to October when the weather is more favorable. The pilgrims also offer prayers and perform religious rituals at the confluence to seek the blessings of Lord Vishnu. Also, devotees in large number have pilgrimage to Vishnu Prayag during special Hindu festivals like Makar Sankranti, Basant Panchami, Ram Navami, and Uttarayani. In essence, Vishnu Prayag is more than just a confluence of rivers; it is a sanctuary of history, myth, and nature's majesty. The confluence has inspired countless stories, rituals and pilgrimages, reinforcing a sense of belonging and continuity for the Hindus. As pilgrims stand in awe of its beauty and grandeur, feel a profound sense of connection to something greater than themselves – a timeless legacy that transcends the boundaries of space and time. COMPILED By : CHAMAN LAL GADOO VIDYA GAURI GADOO RESEARCH CENTRE Email: cl.gadoo@gmail.com Blog: clgadoo.blogspot.com

PANCH PRAYAG

PANCH PRAYAG Panch Prayag (Pancha Prayaga) is an expression in Hindu religious ethos, specifically used to connote the five sacred river confluences in the Garhwal Himalayas of Uttarakhand (Dev Bhumi), where tributaries merge into the Alaknanda River. Prayag means confluence in Sanskrit language. The confluences represent the holy journey of the sacred waters that ultimately form the River Ganga. Traditionally, the Panch Prayag are counted along the course of the Alakananda—starting from the snows beyond Badrinath in the north and ending with the southernmost at Dev Prayag. In descending order of river flow, these five confluences of spirituality, are Vishnu Prayag, Nanda Prayag, Karn Prayag, Rudra Prayag, and Dev Prayag. Geographically, these are Sangams – confluences – where four major rivers of Uttarakhand meet River Alakananda on its journey down from the snows of Satopanth Glacier. And at the fifth Prayag, Devprayag, Alakananda merges with Bhagirathi. Their combined stream then takes the identity of holy River Ganga, the lifeline of our country. This is where Ganga is born. These places are not just river crossings; they hold deep spiritual value in Hinduism. It is believed that taking a dip at these confluences can wash away sins and help a person move closer to moksha, or spiritual freedom. According to Hindu scriptures, when Goddess Ganga came down to Earth, her flow was so strong that it could have destroyed everything. To control her force, Lord Shiva caught her in His matted hair and gently released her through different streams. These streams formed several sacred rivers, and five of them meet the Alaknanda River at different places in Uttarakhand. These meeting points—where rivers like Bhagirathi, Mandakini, Pindar, Nandakini, and Dholi Ganga merge with the Alaknanda—are known as the Prayag (Sangam). Each confluence is considered holy and is an important stop on the spiritual journey called the Panch Prayag Yatra. The history of Panch Prayag is related to the origin and formation of the Ganga. According to a legend, King Bhagiratha made penances to please Lord Brahma and was impressed by his devotion. Therefore, he urged Brahma to send the Goddess Ganga to earth. He desired for the Ganga River to run over his forefathers’ ashes in order to pay reparation for their sins, purify their souls, and grant them heaven. Goddess Ganga had a powerful force when she descended to Earth. As per legend, Ganga had been divided into 12 channels to reduce her power and that these channels eventually reunited to form the River Ganga again at Dev Prayag. At this point, the rivers Alaknanda and Bhagirathi converge. The rivers meeting points; ● Bhagirathi meeting Alakananda at Dev Prayag ● Alakananda joining Mandakini at Rudra Prayag ● Alakananda meeting Pinder Ganga at Karn Prayag ● Alakananda flowing into Mandakini at Nanda Prayag ● Alakananda converging with Dholi Ganga at Vishnu Prayag 2 The Panch Prayag, Panch Badri and Panch Kedar are situated in Uttarakhand; with every place have its own importance in Hindu religion. These places are one of the famous spiritual destinations in Dev Bhumi. The confluence of Alaknanda, Mandakini, Dholi Ganga, Nandakini, Pindar, and Bhagirathi rivers is called Panch Prayag has been an essential part of Hindu religion. All these rivers originate in the Himalayas and meet at different points, forming five confluences considered particularly sacred in Hinduism. Panch Prayag reflects devotion of Hindus towards rivers, where hundreds of devotees’ dip to atone for their sins. Each Prayag is believed to be a divine meeting point where the rivers merge, purifying the soul and preparing devotees for their onward pilgrimage. The last rites for the departed relatives or loved ones are also performed at theses sacred. Starting from the top, the Alakananda or the Vishnu Ganga River arising from the Satopanth Glacier meets with the Dholi Ganga River near Badrinath to form the Vishnu Prayag. The mighty stream then converges with the Mandakini River to form the Nanda Prayag, named after King Nanda who conducted the divine ritual pyre here. Downstream, the Alakananda River is joined in by the Pindar River to create the Karn Prayag confluence, coined because Karn performed his Sun meditation here. The Rudra Prayag is however, the most aesthetic. The green Mandakini River from Kedarnath tributes to the main Alakananda River. It is at this confluence that Lord Shiva performed his cataclysmic dance on Sati’s demise. Further down the slope, near the foothills of the Garhwali Himalayas, lies the most pious confluence of all – the Dev Prayag. Here the gentle and massive Alakananda River converges with the roaring and swift Bhagirathi River, originating from Gomukh Glacier, to give birth to the holy Ganga River. Each of the mergers takes place in the most alluring and soothing spots of nature. According to the Puranas, the heavenly Ganga flows from Vishnu's toe. Ganga is supposed to be the daughter of the Himalayas and the Goddess Mena. Ganga sometimes assumed a human form. In one such appearance, she married King Shantanu and was the mother of Bhishma, of Mahabharata fame. According to ancient scriptures like the Skanda Purana, these confluences hold immense spiritual power for purification and liberation. ‘Prayag’ means confluence of two or more rivers where ablutions (bathing) before worship, ancestral rites called the Shradha (the last rites) for the departed and worship of the river itself as manifestation of Goddess is a prevalent practice. The meeting points of revered streams of Ganga are worshipped by the devotees. Bathing at the points of confluences is considered as a religious cleansing and is also considered auspicious before visiting major holy shrines. According to the Agni Purana and Padma Purana, the Ganga descended to the earth on Ganga Dussehra Day and a bath in the holy river on this day is said to purify one of all sins. To die on the banks of the Ganga is considered most auspicious. If that is not possible, then the immersion of the ashes after 3 cremation in the river Ganga is a must, as it then releases one from the cycles of birth and re-birth. Skanda Purana: This ancient text exalts the Prayags, particularly Dev Prayag (where the Bhagirathi and Alaknanda meet), as a site where heaven and earth converge. The Purana states that merely remembering or naming Dev Prayag washes away sins. Bathing at these confluences or touching their soil is said to absolve even grave sins and grant the spiritual merit of great sacrifices. Devas and Sages: Scriptures describe these spots as places of deep penance. Devprayag, for example, is where Lord Rama is believed to have performed penance to atone for defeating Ravana. It is also the site where Lord Vishnu granted ultimate liberation (sayujya-mukti) to the sage Deva Sharma. The Path of Salvation: Other ancient scriptures associate the Panch Prayag route with the Svargarohana—the final ascension to heaven taken by the Pandavas in the Mahabharata. Traversing these confluences is believed to cleanse the mind, body, and soul, preparing a seeker for spiritual awakening and liberation (Moksha). Vishnu Prayag – is the holy confluence of Alaknanda and Dholi Ganga rivers. In spiritual philosophy, this is the place where the divine Narad had meditated and received the blessings of Lord Vishnu. Nand Prayag – is where the Alaknanda and Nandakini rivers meet. Nand Prayag honors the pious King Nanda, who performed a 'Yagya' and gave donations to the Brahmins to win the love and blessings of God. It is also the home to the famous Gopal ji temple. Karn Prayag – is at the confluence of the Alaknanda and Pindar Rivers. It is said that Karn of Mahabharata meditated here for many years to acquire the impregnable shield, which made him a formidable warrior in the battlefield. Swami Vivekananda meditated here for eighteen days with his Guru Bhai, Guru Turianand and Akharanand. Rudra Prayag – is where the Alaknanda and Mandakini rivers meet. It is said that Lord Shiva performed his famous Tandav Nritya and played his Rudra-Veena here. With his Raga-Raganis he compelled Lord Vishnu to appear in front of him and with music of his veena, he turned Lord Vishnu to water. Rudra Prayag is named after Lord Shiva (Rudra). Dev Prayag – is famous for the confluence of two holy rivers, the Bhagirathi and Alaknanda. Here the two rivers meet to form the holy River Ganga. It is believed that Lord Rama came here for penance after having killed Ravana. The temple of Raghunath, houses a tall image of Lord Rama made of black granite. The Ram Temple is known as Raghunath temple. This is the first Prayag on the way to Badrinath. On the occasion of major Indian festivals such as Makara Sankranthi, Uttarayan and Basanth Panchami a large number of devotees are seen taking holy baths in the Panch Prayag. (Excerpts from the book- ‘Ganga Tirthas’ compiled by C. L. Gadoo)

MY REMINISCENCE-19 Continued: AN UNFORGETABLE TRIP TO PASHUPATINATH

Pashupatinath Temple: Pashupatinath Temple is a revered Hindu temple dedicated to Pashupati, a manifestation of Shiva. Located on the banks of the sacred Bagmati River in Kathmandu, the temple is one of the oldest and most significant religious complexes in Nepal. Pashupathinath is the guardian spirit and the holiest of all Shiva shrines in Nepal. Lord Shiva is known by many different names; and Pashupati is one. Pashu means animal beings, and Pati means master. In other words Pashupati is the master of all living beings of the universe. This is how lord Pashupati is eulogized in the Vedas, Upanishads and in other religious books. According to Nepal Mahatmaya and Himvatkhanda, the deity gained great fame as Pashupati, the Lord of all Pashus, which are living as well as non-living beings in Nepal. Pashupatinath Temple is the oldest Hindu temple in Kathmandu, Nepal. The magnificent temple of Lord Pashupatinath about 5 kms north-east of Kathmandu, is situated amidst many other temples on the right bank of the River Baghmati. Pashupatinath Temple is not known for certain when Pashupatinath was founded. Tradition says it was constructed by Pashupreksha of the Somadeva Dynasty in the 3rd century BC, but the first historical records date from the 13th 1 century. The ascetic Pashupata sect was likely related to its foundation. Pashupati was a tutelary deity of the ancient rulers of the Kathmandu Valley. In 605 AD, Amshuvarman is considered to have built the shrine. By the later middle Ages, many imitations of the temple had been built, such as in Bhaktapur (1480), Lalitpur (1566) and Benares (early 19th century). The original Pashupatinath temple was destroyed several times until it was given its present form under King Bhupalendra Malla in 1697AD. The earliest reference to the Pashupatinath Temple can be found in ancient Hindu texts, such as the Puranas and the Mahabharata. These texts mention a sacred site known as ‘Pashupati,’ which was revered as the abode of Lord Shiva. It is widely believed that the original temple structure was constructed during the reign of King Jayadeva I in the 4th century AD. The Malla dynasty, which ruled Nepal from the 12th to the 18th century, left an indelible mark on the Pashupatinath Temple complex. During their reign, they not only expanded the temple but also added numerous smaller shrines, courtyards, and ghats (steps leading to the river) to the premises. One of the most notable additions was the ‘Pandra Shivalaya,’ a collection of 15 shrines dedicated to various forms of Lord Shiva. Each of these shrines featured intricate artwork and carvings, showcasing the remarkable craftsmanship of the time. The Mallas’ patronage of the temple contributed significantly to its grandeur and popularity. During the rule of King Prithvi Narayan Shah, who founded the Kingdom of Nepal in 1768, the temple underwent another major renovation. King Prithvi Narayan Shah is credited with building the current two-tiered pagoda-style temple that stands as the central focus of the complex. This temple, with its distinctive architecture and ornate carvings, exemplifies the traditional Newar architectural style prevalent in the Kathmandu Valley. I along with my wife went on a pilgrimage to one of holiest Shiva Dham in Nepal. On our arrival early in morning next day we hired a cab and reached revered Pashupatinath temple complex. This is a huge complex of small temples. We went straight to main temple, had Darshan of Shivalinga and prayed to Lord Shiva, the ultimate refuge! After that we went around the temple complex. A great spiritual experience! Before we returned we went to Indian dhaba for some refreshments. Unaware of the fact that I had lost my purse in the temple complex itself, awkward situation aroused as to how to foot the bill. I searched my pockets again and again but of no avail. Lord Shiva came to our rescue. My wife never used to put any money tied in her saree polu, but this time we found some money there. In the meantime dhaba walla came to collect his dues. I politely told him we have Indian currency with us. He readily said we accept that. What a great relief! Chaman Lal Gadoo

MY REMINISCENCE-18 Continued: A NARROW ESCAPE DURING AMARNATH YATRA

Amarnath Yatra: I had rare occasion of having Darshan of holy natural Shivling at cave temple of Amarnath several times, but my visit during 1969 along with my respected father, younger brother and maternal uncle is still fresh in my memory. By the grace of Lord Shiva we had crossed Pisu top when a cloud burst occurred there and many pilgrims lost their lives. A real disaster took place and there was panic all-around. We were at safer place but worried feeling helpless. All of us were praying Lord Shiva for safety and welfare of all pilgrims. Aum Namah Shiva! 1 The holy cave is 50’ long 25’ wide and 15’ high approximately. The cave is nature’s temple where ‘Ice Lingam’ is completely filling the right corner of the cave, the top of the Lingam touches the base of the cave. The base of the cave is also covered with ice, like a carpet. Here Shiva is worshipped by nature in the purest way. Shiva is snow-white and pure. Lingam is formed by drops of water falling from the top of the cave and two other small ‘Ice Lingams,’ are also formed, believed to be the symbols of Parvati and Ganesha. The dripping that followed from the feet of ‘Ice Lingam’ or ‘Shiva Lingam’ took form of a stream known as Amuravati. Bhrngish Samhita adds; “a person who bathes in the waters of Amuravati and rubs himself with the ashes gets Moksha”. Swami Vivekananda wrote about Shiva of Amarnath; For whom all gloom and darkness have dispersed , That radiant light, white beautiful, As bloom of lotus white is beautiful, Whose laughter loud sheds Knowledge luminous! Someone asked Swami Vivekananda, “Why have we so many Gods and Goddesses?” He promptly replied, “Because we have Himalaya.” The music of the Himalayan streams brought divine feelings to the Seers. The rushing streams fall like thunder with the sound of Vyom, Vyom on the rocks and the flow out in frightening speed with the sound Hara, Hara. “May my luminous love fasten firm to Him, to Shiva, In whom arise visions of glories immeasurable! May my luminous love cling to Him, who is utterly pure, like the sky, Who is Lord of all, having no lord over Himself! May my luminous devotion be attached to Him, By whom all delusion is destroyed, In whom Lordship is forever existent!” (Hymn to Shiva, by Swami Vivekananda) “The pilgrimage of thousands of devotees to the far-away Cave of Amarnath, nestled in a glacial gorge of the Western Himalayas, through some of the most charming scenery in the world, is fascinating in the extreme. One is struck with wonder at the quiet and orderly way in which a canvas town springs up with incredible rapidity at every halting-place, with its tents of various colours and of all shapes and sizes, with its Bazaars, and broad streets running through the middle, and all vanishing as quickly at the break of dawn when the whole army of gay pilgrims set out on the march again. The glow of countless cooking-fires, the ashen-smeared Sadhus under the canopy of their large Gerua umbrellas stuck in the ground, sitting and discussing or meditating before their Dhunis, the Sanyasins of all orders in their various garbs, the men and women with children, from all parts of the country in their characteristic costumes, and their devout faces, the torches 2 shimmering at nightfall, the blowing of conch-shells and horns, the singing of hymns and prayers in chorus—all these are most impressive, and convey to some extent an idea of the overmastering passion of the race for religion”…. “On August 2, 1898 the day of Amarnath itself, the pilgrims after making a steep climb, and then a descent in which one false step would have meant instant death, walked along the glacier mile after mile till they reached a flowing stream, in which they bathed before entering the cave which was reached after another stiff ascent. The Swami, who had fallen behind, perhaps intentionally, so as to be alone with his thoughts, came up and sent his waiting disciple on and bathed in the river. He then reached the cave, his whole frame shaking with emotion. The cave itself was “large enough to hold a cathedral, and the great ice-Shiva, in a niche of deepest shadow, seemed as if thronged on its own base”. Then, his body covered with ashes, his face aflame with supreme devotion to Shiva, he entered the shrine itself, nude, except for a loin-cloth; and kneeling in adoration he bowed low before the Lord. A song of praise from a hundred throats resounded in the cave, and the shining purity of the great ice-Linga overpowered him. He almost swooned with emotion. A great mystical experience came to him, of which he never spoke, beyond saying that Shiva Himself had appeared before him and that he had been granted the grace of Amarnath, the Lord of Immortality, not to die until he himself should choose to throw off his mortal bonds, corroboration of the words of his Divine Master regarding him: “When he realizes who and what he is, he will no longer remain in the body!” Also it might be that, in his wrestling with the soul to keep itself from merging in the Absolute, “was defeated or fulfilled that presentiment which had haunted him from childhood that he would meet with death in a Shiva-temple amongst the mountains.” Indeed, so intense had been the shock of his mystical experience upon his physical frame that later on a doctor said, “Swami Ji, it was almost death! Your heart ought naturally to have stopped beating. It has undergone a permanent enlargement instead.” Never had the Swami Ji visited a religious place with such spiritual exaltation. To his European disciple he said afterwards, ‘The image was the Lord Himself. It was all worship there. I never have been to anything so beautiful, so inspiring! So saturated had his personality become with the Presence of that God that for days thereafter he could speak of nothing but Shiva. Shiva was all in all; Shiva, the Eternal One, the Great Monk, rapt in meditation, aloof from all worldliness. (Source: Swami Vivekananda in Kashmir) Chaman Lal Gadoo

MY REMINISCENCE-17 Continued: A MEMORABLE VISIT TO A SHAKTI PEETH

Shakambhari Devi; Hinduism is the only religion where Divine feminine, is worshipped as Shakti. Hindus worship many forms of Bhavani for peace, prosperity and enlightment. Mata Shakumbhari Devi is a revered Goddess in Hinduism, celebrated for being associated with nourishment, abundance, and harvest. She is depicted as a manifestation of the adorned with fruits, vegetables, and grains, symbolizing the source of sustenance for all living beings. The name "Shakambari" translates to "carrier of vegetables", highlighting Her role as a provider of agricultural abundance. Devotees believe that Goddess Shakambari brings fertility to the land, ensuring a bountiful harvest. Her worship is especially emphasized during Shakambari Navratri, begins on Paush Shukla Ashtami and ends on Paush Purnima, a festival dedicated to honoring Her divine presence. During this time, devotees express gratitude for the harvest and seek blessings from the Goddess for continued prosperity and abundance! Shakti Peeth Shakambari Devi Temple is a Maha Shaktipeeth located in the Saharanpur district of Uttar Pradesh. Like Kamakhya, Rajrappa Peeth, Tarapeeth, and Vindhyachal Peeth, this is also a Siddha Peeth because the idol of the mother here is self-grown, which is found only in rare areas, in Kedarkhand. In many Puranas and Aagam texts, this Peeth is known by the names Param Peeth, Shaktipeeth and Sidhpeeth. This area is the proven place of Bhagwati Shatakshi. This very rare pilgrimage area is called Panchkoshi Siddha Peeth. The head of Bhagwati Sati had fallen in this area hence it is counted among the famous Shakti Peethas of the Goddess. 1 Long back, one of my friends narrated the greatness of Shakambari Devi Siddha Peeth. My wife was an ardent devotee of Bhavani. We decided to have the Dharshan of the great Goddess. Those days roads and transport system was not up to the mark as we have today. Anyway we reached to holy place in the evening. There are many small temples and dharmshallas around the hillock but we got the accommodation in the main temple itself. The whole night we participated in Satsang. Early morning we had Snan and changed our clothes with fresh ones. We spent good time in reading Shri Durga Saptashati, conducted our Puja and other rituals according to Kashmiri Puja-Padhati, at the pious Shakti Peeth temple, which is still fresh in my memory! According to Devi Purana, Shiva Purana and other religious texts, there was a Mahadaitya Ruru in the lineage of Hiranyaksha. Ruru had a son named Durgamasur who did the penance of Lord Brahma and subjugated the four Vedas. With the absence of the Vedas, all the religious activities disappeared. There was an all-out outcry. Brahmins becoming devoid of religion, the rituals of sacrifice were stopped and the power of the deities also began to diminish. Due to the lack of water, the vegetation also dried up and all the creatures started dying due to hunger and thirst. The legend behind the temple's origin states that once upon a time, a terrible drought hit the region, and all crops and vegetation died due to lack of water. The area's people, primarily farmers, were left with no source of livelihood. To alleviate their suffering, they prayed to Goddess Durga, who appeared before them as Shakumbhari Devi. Durgamasur had a fierce battle with the Gods in which they were defeated, so they hid in the Shivalik ranges and started meditating, chanting, worshiping and praising Mata Jagadamba. 'In this way, on the prayers of the Gods and Brahmins, Bhagwati Jagadamba, who is famous by the names of 'Bhuvaneshwari' and Maheshwari, appeared in person’. This idol of Her was compared to Kajjalagiri. The eyes were as if they were blue lotus. Lotus flowers adorned the Pallava and Moola hands. This form of Bhagwati Ionija, the source of complete beauty, was very admirable. This idol, shining like millions of suns, was an immense ocean of compassion. After presenting such a divine form, the compassionate heart of Bhavani, who was always ready to protect the world, started pouring thousands of streams of water on the earth from her infinite eyes. All Gods and Brahmins together started praising Goddess Bhagwati. On the praise of Jagadamba, Maa Parvati, who is famous by the names Maheshani, Bhuvaneshwari, appeared in the form of Ionija at the place of Saharanpur Shakti Peeth. Jagdamba was very sad to see the plight of the whole creation and tears started flowing from his eyes. All the rivers and ponds were filled with water by the stream of tears. At that time the deities worshiped the mother in the name of Shatakshi Devi. 2 After that She took a beautiful form to woo Durgamasur and sat on the Shivalik hill. When the Asuras saw Jagadamba sitting on the hill, they came with the thought of catching her. Devi had a fierce battle with Durgamasur, in the end Durgamasur was killed at this place. Mother Jagdamba killed Durgamasur and other demons and blessed the devotee Bhuradev (a form of Bhairav) with immortality. There is a temple of Baba Bhuradev at the place. The Goddess is believed to have transformed the entire region into fertile land with abundant crops and vegetation, hence the name "Shakumbhari," which means "the provider of vegetables." The temple was built in honour of the Goddess, and worshipping her is believed to bring prosperity and abundance. The Shakti Peeth temple is in the midst of a dense forest, and the serene surroundings add to the spiritual aura of the place. The temple's architecture is a blend of Hindu styles, and the main idol of the Goddess is made of black stone stands at a height of six feet. This area, is full of natural beauty and green valley, fascinates the worshiper. Apart from its spiritual significance, Shakumbhari Devi Temple is also known for its historical and archaeological importance. The temple complex houses several ancient ruins, including the remains of a fort and a palace that date back to the Gupta period. The temple of Mata Shakambhari Devi disappeared after the Mahabharata period due to its location in dense forests. Once a local blind cowherd named Nain Gujar got lost in this forest. The night was also dark and the sounds of wild animals all around seemed frightening. Then Nain Gujar heard the divine and sweet voice of Goddess Shatakshi. When Nain Gujar asked who are you the voice came, “I am Shakambhari Devi in the form of Shakti”. Then the cowherd said if you are a form of Shakti then give me the light of my eyes. At that very moment, a light came and the cowherd gained his eyesight. Then the cowherd Nain Gujar found the place of Mata and cleaned it and this revered place of Mata came into existence again. Around 350 BC, during the reign of Chandragupta, Acharya Chanakya and Chandragupta spent a lot of time in this Siddha Peeth and formed their army. At that time, Maa Shakambari Devi Shaktipeeth Srughan was the biggest pilgrimage site in the country where lakhs of devotees used to come every year to have Darshan of the Goddess. The temple is especially popular among devotees during the Navratri festival. During this time, thousands of devotees from across the country thronged to the temple to seek the blessings of the Goddess. JAI HO MATA BHAVANI! Chaman Lal Gadoo

MAHIMNA STOTRA

THE PRAISE OF SHIVA’S GREATNESS INTRODUCTION Many stotras are chanted in praise of Lord Shiva, but He is most pleased with a particular stotra. The stotra is called ‘Shiv Mahimna Stotra’ or ‘Shiva Mahimna Stotram’. The Stotram is a favorite mantra of Shiva devotees and is considered one of the best among all Stotras (or Stutis) offered to Lord Shiva. The divine form of Shiva is described in this hymn of 43 verses in Sanskrit. According to tradition, this hymn has been composed by a Gandharva (celestial musician) named Pushpadanta. This hymn enumerates various merits and attributes of Lord Shiva. Pushpadanta was very good at music. He was the best singer of Indra’s sabha and also a devoted devotee of Lord Shiva. The legend about the circumstances leading to the composition of this Stotra is as follows: In ancient times, a king named Chitraratha, who was a great devotee of Lord Shiva, had constructed a nice royal garden. He used to pick flowers from that garden and worship Lord Shiva daily. One day Pushpadanta was passing by the garden of King Chitraratha. As he went in, he was fascinated by the flowers in the garden. He quickly took the flowers from there and worshiped his adoring deity Shiva. After that, King Chitraratha came to the garden and performed flowerless worship that day without finding a single flower. From then on it continued to be like this. The king tried very hard to capture the thief, but in vain, because the Gandharvas have divine power to remain invisible. Finally the king spread the sacred Shiva Nirmaalya in his garden. Shiva Nirmaalya consists of the Bilva leaves, flowers, which have been used in worshipping Lord Shiva. The Shiva Nirmaalya is considered holy. Pushhpadanta, not knowing this, stepped on the sacred Shiva Nirmaalya, and by that he incurred the wrath of Lord Shiva and lost the divine power of invisibility. He then designed a prayer to Lord Shiva for forgiveness. In this prayer he sung the greatness of the Lord. This very prayer became well known as the 'Shiva Mahimna Stotra'. Lord Shiva became pleased by this Stotra, and returned Pushhpadanta's divine powers. Sri Ramakrishna Paramahansa, went into samadhi just by reciting a few verses from this hymn. Let its recitation be beneficial to you as well! mahimnaḥ pāraṁ te paramaviduṣo yadyasadṛśī stutir brahmādīnām api tadavasan nāstvayi giraḥ athāvācyaḥ sarvaḥ svam atiparimāṇāv adhigṛṇan mamāpy eṣa stotre hara nirapavādaḥ parikaraḥ O Shiva, remover of all types of miseries, what wonder is there, if the prayer to you, chanted by one who is ignorant about your greatness, is worthless! Even the utterance of Brahma and other Gods is not able to fathom your merits. Hence, if persons with very limited intellect try to offer you a prayer, their attempt deserve your special favour. If it is so, I should not be an exception. Hence, I begin this prayer. MAHIMNA STOTRA translated into English by Dr W .NORMAN BROWN 1. If it is unseemly for one who does not comprehend the farthest limit of your greatness to give you praise, then the hymns to you of Brahma and the rest of the gods as well are idle. Since anyone praising your totality up to the limit of his intellectual development is subject to no reproach, then this venture of mine to intimate it in a hymn of praise, O Hara, is blameless. 2. Your greatness has passed beyond the range of speech and mind, that which even the Scripture describes in awe, using the method of excluding from the description that which it is not—Who can celebrate it? For whom with its manifold qualities is it an object of sense experience? Whose mind and speech do not halt at a point this side of it? 3. Though the mentor of gods (Brhaspati) has fashioned utterances packed with honey, supreme nectar, is even his speech a source of wonder to you, O Brahma (Shiva)? But that, through the merit of reciting your qualities, I may purify this voice of mine—on that object is my mine fixed, O crusher of the cities. 4. This sovereignty of yours, which produces the birth, preservation, and destruction of the universe, which is triply divided in to three bodies differentiated according to the gunas (with sattva, rajas, and tamas respectively embodied in Brahma, Vishnu, and Hara)—on it, O giver of gifts, do some whose intelligence is stultified here in this world cast disgusting contumely, delightful to the impious, trying to destroy it. 5. “Come now, having what wish, bearing what body, employing what tools does the creator create the three worlds; having what standing place, using what materials?” Though you exercise sovereignty transcending the scope of an inquiry, this inopportune and ill- founded sophistry leads some whose intellect is corrupt to chattering for the confusion of the world. 6. Can the worlds with their component parts be without a creator? Can the universe have a system of existence without yielding to a maker? What aggregate of material could operate with a lord to produce the cosmos? Wherefore these are men of small mind who have doubts concerning you, O best if the gods. 7. Since the way of religion is diverse, including the Triad of Vedas, the Samkhya, the Yoga, the doctrine of Pasupati, Vaisnavism, and one person considers this one best and another person that one suitable— Because of the variety of preferences, you are, for men who favour different paths, straight or winding, the single goal, as the ocean is of waters. 8. A mighty bull, a skull-capped club, an axe, a tiger’s skin, ashes, serpents and a skull—only so little, O granter of boons, is the paraphernalia for your way of life; But the gods possess each his own wealth entrusted to him by a movement of your eyebrow. For a mirage of sense-objects does not delude him (Shiva) whose delight is in his soul. 9. All is eternal, says one; another, this entire universe is impermanent; another proclaims that in this whole world both permanence exist with diverse spheres of operation. O crusher of the cities, though I am confused, as it were, by these various partisans, I am still not ashamed to praise you. Is not my babbling presumptuous? 10. When with all their might Virinca went upwards and Hari downwards to measure the majesty of you whose body was burst of flame, but went in vain, then, O Girisa, that which they were supremely praising full of bodily devotion and spiritual faith appeared before them of its own accord. Does not devotion to you bear fruit? 11 .The ten-headed Ravana reduced the three worlds without effort to a state where they no longer opposed him and still had his [twenty] arms dominated by itch for war, This because he had made an offering to your lotus feet consisting of [nine of] his heads like a row was a consequence of unwavering devotion to you, O destroyer of the three cities. 12. When Ravana in his might was extending the forest if his arms, whose strength he had acquired through service to you, with violence against your dwelling on Kailasa itself, you idly moved the tip of your great toe [causing him to fall] and even in Patala (the underworld) he could not find a resting place. Certain it is that when a trouble-maker prospers, he became mad. 13. The fact, O boon-giver, that [the asura] Bana reduced Sutraman’s (Indra’s) power, though it was so exalted, and thus brought the three worlds to being his retinue, that is no marvel, since he was paying devotion to your feet. To what elevation does bowing of the head to you not lead? 14. The stain which you received when you swallowed the poison, O three-eyed one, while you were swayed by compassion for the devas and asuras, who feared the sudden destruction of the universe, that stain on your throat, paradoxically, does not fail to produce beauty. Even disfigurement commands praise for one engaged in removing a danger to the world. 15. When Smara, the ever victorious, whose arrows never once fail their purpose in this world of gods, asuras, and men, viewed you, O lord, as just like the other gods, he became only an object of memory—for disdain of the self-controlled is not salutary. 16. The earth suddenly fell into peril as you stamped your foot; the ether, full of the host of constellations scattered by your flailing arms which were like iron bars, was also in peril, the sky shook again and again as its curving sides were struck by your matted hair flying loose while you were dancing to save the world. Is not your power a perverse one? 17. The heavenly Ganges, filling the sky, splendid in the scattering of its foam, which is counted to be the host of stars, the flood of waters, which seems like a mere drop on your head, makes the world seem only an island girdled by the ocean. By that alone your divine body with its enduring greatness can be imagined. 18. The earth was your chariot, your charioteer he who had a hundred sacrifices (Brahma); the lord of the mountains (Meru) your bow; your chariot wheels were the sun and moon, and he whose hands are emblazoned with sun and moon (Vishnu) was your arrow— what was the purpose of such a bombastic drum-beating when you wanted to burn up the three cities, which were no more than grass to you? The purposes of the lord with these his own creations were only sportive and not under others’ influence. 19. When Hari, who [daily] used to offer a thousand lotuses at your feet, was [once] short by one, he extracted one of his lotus-like eyes. That bit of excess devotion (his eye) underwent evolution, and in the form of his discus ever stays alert, O destroyer of the three cities, to protect the three worlds. 20. When the rite is over and gone to sleep, you stay awake to grant its fruit to the celebrants. Never can a ceremony, which is [not eternal but is] bound to come an end, be successful without propitiation of the Supreme soul. Therefore, considering that you are the guarantor of result in rites, folk place faith in Sruti, firm in their reliance upon ceremonies 21. Skilled in ceremonies was [the prajapati] Daksa, patron of the sacrifice, lord of embodied beings; the office of manipulators of the sacrifice was entrusted to the rsis, O giver of refuge; the hosts of gods were the supervising priests. [But] destruction of the ceremony came from you, who usually are intent upon granting the fruit of the rite. For it is certain that the sacrifice of one who performs them with denial of faith [in you] are only a kind of witchcraft. 22. O lord, the lord of creatures (Brahma), who in a stag’s form had been violently and lustfully pursuing his own daughter transformed in to a doe, while he was obsessed with desire to enjoy her, and who had fled from you with he was obsessed with desire to enjoy her, and who had fled from you with bow in your hand until he reached the sky—him yonder, pierced by your arrow up to the feathering, fear-stricken as he is, your ardor for the chase does not release even to this day. 23. O you who are devoted to restraint, if Devi, just because she is associated with you in the half-female androgynous from, still thinks you uxorious, though she saw even the flower-weaponed god (Kama), who had grasped his brunt up before her like grass, O crusher if the cities, then what, O granter of boons, can we expect from unsophisticated young women? 24. Your sport is in burning grounds, O destroyer of Smara; Pisacas (who eat the flesh of human beings) are your companions; ashes from a funeral pyre are ointment for your body; and your garland is a string of human skulls though your character and your name as well may be wholly inauspicious, yet, O ift-bestower, to those who call you to mind you are the supreme symbol of fortune. 25. When they (ascetics) cause the mind in the prescribed manner to retract into the inner heart, while their body-hair erect in joy, and their eyes flooded with tears of happiness, then that which those practicing self-restraint inwardly perceive, while they experience [supreme] joy as though immersed in a pool of nectar, that principle, the inexpressible, you surely are. 26. You are the sun, you are the moon, you are wind, you are fire, you are water, you are space, you are the earth, you are the atman—though it be that thus the perfected ones [of old] defined you as being limited, yet we know not that element here which you are not. 27. The triad (of Vedas), the three vrttis (states of waking, sleeping, deep sleep), the three worlds, and also the three gods (Brahma, Vishnu, Rudra), naming these with its three letters a etc. (a, u, m), and also that which is beyond differentiation, the fourth state, your domain, enclosed by subtle sounds, [all this constituting] you, O refuge-giver, complete and in your parts, the word Om describes. 28. Bhava, Sarva, Rudra, Pasupati, and then Ugra along with Mahant, similarly Bhima and Isana, this octad of your names—in it severally (that is, in each name), O god, resides sruti. To this (octad), the dear lofty seat [of truth and the gods], to you, the lord, do I offer my worship. 29. Reverence to [you as] him who is nearest, O you who love the forest waste (as a samnyasin), and reverence to [you as] him who is farthest! Reverence to [you as] him who is most minute, O destroyer of Smara, and reverence to [you as] him who is greatest! Reverence to [you as] the eldest, O three-eyed one, and reverence to [you as] the most youthful! Reverence to you as being everything, and reverence to you as Sarva the whole, being this universe! 30. Reverence to Bhava (the creator Brahma), full of rajas for creating the universe, and again Reverence! Reverence to Hara (the Destroyer), full of tamas for its dissolution, and again Reverence! Reverence to Mrda (the Compassionate, Vishnu), giving happiness to folk at the rise of sattva, and again Reverence! Reverence to Shiva in his supreme above, while is beyond the three gunas, and again Reverence! 31. Where is this my mind, so slightly evolved and subject to distress, and where is your power, which ever leaps across the boundaries of the gunas? Though I am therefore diffident, devotion has removed my hesitation and has set a flower offering of words at your feet, O giver of boons. (Courtesy: Dr W. NORMAN BROWN)