Anandashram & Nityanandasramam

ANANDASHRAM & NITYANANDASRAMAM

These are the two notable asramams in Kanhangad.

Anandashramam, situated about five kms. east of the Kanhangad Railway Station, was founded in 1939 by Swami Ramadas, a great Vaishnava saint of modern times. The main asramam and other buildings have a beautiful setting in the midst of shady mango, coconut and other groves. There is a hill to the east of the asramam, to which the devotees retire for quiet meditation and from its west, the surrounding extensive landscape can be seen in its natural grandeur. The spot at the highest point of the hill is so fascinating that the devotees, who go up the hill and sit silently, are blessed with deep peace and tranquility.

The Nityanandasramam, which is situated on the hillock about half a km. south of the Hosdurg taluk office, was founded by Swami Nityananda. The spot was at first part of a forest area. Here Swami Nityananda constructed 45 guhas (caves) in a mountain slope. There is a temple built in 1963, after the style and design of the famous Somanatha Temple in Gujarat. A full size statue of Swami Nityananda in sitting posture made of panchaloha is one of the attractions of the asramam.

This is the Place, where ma parents took me for treatment, a place where me all ready came before also, the time when ma granny mummy was not feeling well, even she also have been faced the same illness which I was been faced, she can paralyses from her left hand side, but due to this god she is quite fine an well, even same thing can be repeated with me, but as far as idea an some consultant, me also came hear for one month, an keep under observation, this place is to cool an good for health an also got lots of idea an good knowledge form guru & Lots of peoples who have visited her, have given me lots of tips to keep mind cool an clam, not to take tension, don’t take any pressure on your body, lots of pujas I have attended, an made worships for some ones good health an have gain kids/child.

I suggest people to visit once here, I know this environment & atmosphere is cant seen any were, but you can come here an enjoy some good movements of your life, there is lots of caves which is full with Bats. As far as ma information is come to know that when Swami Nityananda here an devotee Students (shishiya) who use to mediation her for long time… an also that village peoples also come here for meditations..

Some of the beauty full Pix which I have took from mobile the time when me was returning form Kanhangad.

(some lines I remember )

"Sole aim is to reach the Source."

"A pure mind can alone see purity."

"The impersonal God seated within us is the Guru within and God coming in the form of a human being - a saint - to guide us on the spiritual path is the Guru without."

God arranges everything in his own way, at the time He appoints."

"Love of God means Love of all beings, because God is all, and all is in God."


"The whole universe is the work of God’s art. To anything that we see, we do not give any particular importance as different from the rest of the world. But we see the whole universe equally as the manifestation of God, everything a beautiful manifestation." "Whenever you do anything, understand that whomsoever you may serve, it is the Divine Mother you serve. It is she who has assumed all forms."

"If you see greatness in others, the same greatness is in yourself. If you see littleness in others, the same littleness is in yourself."

"We should develop a childlike nature. We should become innocent and pure like children. Ram Nam removes all the Vasanas and makes everything void in us while reading (spiritual literature) lends us strength and power to carry on with our Sadhana till we have developed that childlike nature."

Information collected from Google an some Personal Information
Posted an edit Writer
Ritesh Kotian

Worship, Temple No -1, (Swami Nityananda of Kanhangad)

Sages, Saints, and Avatars Nityananda

Nityananda

Nityananda was born just before the beginning of the twentieth century (about 1896) and lived until 1961. He was a Sat Purush, or Antarjnani, an enlightened being who was always in the Atmic state, even as a child. He was found as an infant in a jungle in India by a woman collecting firewood who was attracted to a heavily wooded area by the loud cawing of crows. She had her own family, so she took up the infant and gave him to her friend who had a barren daughter. The daughter was a servant in the home of a high caste Brahman lawyer, Ishwar Iyer. She named the baby Ram (a synonym for God).

As an infant, Nityananda was troubled by a serious ailment and was miraculously cured in a very strange manner. His adopted mother took the sick child for a walk and soon saw a dark skinned foreigner carrying a large bag slung over his shoulder. Thinking maybe he could help she explained the problem and as if the mysterious stranger had been waiting for just this moment, he took out a packet from his bag and told her to mix the contents with the flesh of a freshly killed crow that had been fried in ghee (clarified butter). She was also to rub the blood of the crow all over Ram's skin. Just then a plantation worker whom she had never seen before appeared with a dead crow which he gave over to the mother. The mother was overjoyed but when she tried to thank the two strangers they had disappeared. She carefully followed the instructions and within days the ailing child regained full health. However the skin of Ram which at birth had been a light tan, was turned permanently a dark bluish brown by the crow's blood. This same color is comparable to the color often ascribed to Krishna who is said to have been the color of a thunder cloud. In later years, if any devotee pressed Nityananda for details of his birth or childhood, he only said cryptically that a crow came and a crow left.

As the young Ram grew into childhood, Mr Iyer, the lawyer for whom the mother worked grew very attached to him. The foster mother died when Ram was six, and Mr Iyer adopted him into the family. The devout Mr Iyer felt a spiritual attraction to Ram and took him on his pilgrimages to the Krishna temple. On these trips Ram would often explain abstruse metaphysical points to the amazed elder Iyer. A well known astrologer told him that, as shown in Mr. Iyer's chart, the boy was an incarnate personality and thus it was a great blessing for him to be in Ram's company.

When Ram was ten years old, Mr Iyer took him to the holy city of Benares. There Ram asserted that he was leaving the household. Though Mr Iyer pleaded tearfully with him he would not change his mind. Before going though he conferred on Mr. Iyer a divine vision and promised they would meet again. Ram wandered widely around the North of India and the Himalayas for six years. Several sources indicate that he was known in the Himalayas as a great Kundalini Yogi. The Kundalini is the Serpent Power of the Mother aspect coiled up in the Muladhar chakra situated at the base of the spine in each person. In a spiritually advanced individual the awakened Kundalini energy rises up along the spinal column piercing the chakras and conferring new powers and states of consciousness as it rises until full Samadhi is attained on its reaching the highest chakra at the crown of the head.

Meanwhile Mr. Iyer had returned sadly back to his home and resumed his life without the spiritual young Ram. As he grew older and approached the close of his life he thought constantly of the boy. At this time, quite unexpectedly, Ram turned up at his house, knowing Mr. Iyer's end was near and thus keeping a promise to see him once again.

Mr. Iyer was ecstatic and kept repeating "Nityananda! Nityananda!" (endless bliss). After this incident Ram became known as Nityananda. The young Nityananda (then 16) took Mr Iyer to the city of Udipi for the darshan of Krishna and the Ananteshwar temple. Later Nityananda remarked that he had been present at the construction of the temple of Ananteshwar approximately 400 years earlier.

Shortly afterwards, Mr Iyer became gravely ill. As he lay with his head on Nityananda's lap he expressed a desire to have a vision of the Sun God Bharga which he had worshiped his entire life. Bharga is the divinity whose outward expression is the sun of our solar system. Nityananda granted his request and Mr. Iyer merged into the ocean of spirit.

"one must seek the shortest way and the fastest means to get back home - to turn the spark within into a blaze, to be merged in and to identify with that greater fire which ignited the spark" Nityananda.

After this Nityananda wandered far and wide and is said to have been in Ceylon, Rangoon, Singapore, and Burma before returning to spend time in the south of India. During World War I he was forcibly drafted into the army. He later laughed as he told of being examined for his physical. The doctor could not hear any heartbeat nor find any pulse and so rejected the hearty Nityananda as unfit.

During this time period he is known to have gone to Palani. After the morning worship, the priest of the Palani shrine was locking the doors and going down the steps when Nityananda accosted him and asked him to re-open the doors so that he could wave lights before the deity (Arathi ceremony). The priest was astonished that the young vagrant would ask a person of his stature to perform such a favor and refused the request. Nityananda proceeded as if he had not heard the refusal and somehow opened the locked doors and entered the temple. Shortly afterwards the priest heard the temple bell ringing and he looked up to see Nityananda in place of the deity with invisible hands waving arathi lights before him. Then Nityananda came down from the temple and stood on one leg looking upward in a yogic asan (posture). As he stood motionless a lot of money was poured at his feet and Nityananda gave it to the leader of the local sanyasis to establish a meal center for the visiting pilgrims. Later it came out that the local sanyasis had been praying to the Lord at Palani to be provided with at least a daily meal during their stay there.

Again when he stayed at Mangalore, visiting devotees would often leave money at his feet. He would ask that the money be collected and after a few days when there was enough he would order a feast for the poor. He would allow only the finest quality foods to be purchased and would himself help in preparing and distributing the food. He would ladle out huge portions to each person even when it appeared that there was not enough food to go around, but many people who had been present at these feedings attested that the food never ran out before everyone had had enough. Later when he had established a permanent ashram at Ganeshpuri, he instituted a daily feeding of the poor children in the area which continues even today.

In the early days of feeding the poor many people would help pay for the feedings although others around them thought they were being manipulated by the young Nityananda. One such was a youth from a well to do family who would occasionally bring sums of money and give them over to Nityananda. The father of the boy thought he was being influenced unduly by what he considered to be an eccentric drifter and hired assassins to have Nityananda removed from the scene. Nityananda was with some devotees one day when he suddenly got up and walked away from them with a smile on his face. They followed to see why he had left so unexpectedly and came upon him being held by one of the hired men while the other had a knife which he held above his head with his arm extended upward. The devotees grabbed the men and took the knife away from the one would be assassin. He was in great pain and shouting to have his arm restored to normal. It was frozen in the upright position and nobody could bring it back down to a normal position. Finally Nityananda touched the man's arm and it went back to normal. Afterwards the police had the would be assassins locked up but Nityananda wanted them to be freed. The police did not agree and so Nityananda determined to stay outside the jail until they agreed. After three days without food or water his devotees finally convinced the officials to let the men go free. The two later became devotees and the local officials gained a deeper appreciation of the young eccentric sadhu.

Particularly holy people attract both good and evil and young Nityananda was once attacked by some young roughs who wrapped a kerosene soaked rag around his hand and set in on fire. Nityananda characteristically stood there stoically as his hand burned, outwardly unfazed, but he transferred the actual pain to the person who had lit the rag on fire. The perpetrator ran about screaming in pain and apologizing for his behavior. Nityananda extinguished the fire and simultaneously the pain felt by the young man.

At this period of his life, Nityananda was in his early twenties. He traveled in south western India around the cities of Mangalore and Kanhangad and lived quite simply. He had no possessions or home and wore either a simple loin cloth or nothing at all. He was often seen standing stiffly at the top of a tall tree for hours at a time. He would throw leaves down to the people that gathered below. His healing powers were widely known and these leaves were gathered eagerly and treasured for their medicinal properties. After one such incident, all the leaves had been gathered by the crowd who then had gone away to their homes. Only a blind man remained who had not gotten any of the coveted leaves. He pleaded with the young Nityananda to restore his sight as he could no longer hold a job and was therefore now a burden to his family. Nityananda descended from the tree and took a hand full of leaves and rubbed the man's eyes with them but said nothing. There was no change to his eyesight so the man went back to his home. But on arising the next day, his eyesight had been restored.

On another occasion a man wanted some leaves for his mother who was seriously ill with a lump in her leg. Medicines had been tried but to no avail. Nityananda responded, "This one knows and is there" but did not offer any leaves. The man did not understand and returned and brought his mother to the tree where Nityananda was but the young master was no longer there so he left. When he returned home with his mother he was surprised to see Nityananda descending the stairs of his home from the attic. Nityananda rubbed the affected area for a few minutes and the mother soon recovered. After many such incidents the reputation of the strange young ascetic as a healer spread far and wide.

A peculiar characteristic of the young Nityananda was that he would not take food or water for himself. Occasionally a devotee would give him something to eat or some water to drink and he would signal when he had enough. If no one offered anything he would go days without food or water. He also seemed to be oblivious to heat or cold and he often stayed on the hot sands of the Ganga under the hot Indian sun for days at a time. Some days he would spend the entire day just sitting there looking directly into the sun. Some people tried to approach to visit him but they could not cross the burning sands until evening.

In 1918 he was in the city of Udipi at the Krishna temple there. Two of the local men, Dr Kombarbail and his friend Mr. Bhat used to daily walk to the temple and one day were attracted by the lean, bright looking Nityananda standing among the usual collection of ascetics at the temple. They tried to talk to him but he turned away from them declining to be recognized. A few weeks later they saw him again alone at the Ananteshwar temple. The doctor seized his hands so he could not retreat and addressed him rapidly in three different languages (Hindi, Kanarese, and English), not knowing which Indian dialect he might speak. The young ascetic appeared to be having trouble speaking and repeated several times "Nityananda, Nityananda" alluding to the fact that his blissful state made the formulation of speech difficult. When he finally responded to the two gentlemen, the unschooled Nityananda replied to them fluently also in three different languages - two of which they had used in questioning him (English and Hindi), and a third, Konkani, which was their own native language which they had given no indication of knowing.

During this period of his life, Nityananda traveled to many different villages and cities in the area. His presence was unpredictable and he had an uncanny knack of turning up unexpectedly somewhere whenever people in the area would gather and express the desire to see him. Often he would disappear in one place and appear up to fifty miles away and nobody could explain how he had covered the distance so quickly.

Once he was invited to Mrs. Krishnabai's house who had lovingly prepared the place for his visit. He arrived but left immediately saying he could not stay. There was a large crowd watching as Mrs Krishnabai's husband and a friend tried to restrain the young master and bring him back, but the tall thin Nityananda casually picked them both up and continued walking. Finally after about half a mile he turned back to the house saying "She stopped me"; meaning that the magnetic pull of her love and devotion had made him return while the men's physical efforts to stop him had been fruitless.

At the Krishna temple some of the local delinquents took a disliking to him and would throw rocks at Nityananda to keep him away. Whenever a rock would hit him, it would scintillate but then fall to the ground again as an ordinary rock. After one such incident, a large number of these stones were later inexplicably found at the feet of the Krishna statue. Recognizing the true status of Nityananda, the elderly Swami of the local monastery let it be known that Nityananda was no ordinary sadhu and was to be treated with the respect he was due.

One day Nityananda picked up a cocoanut and offered it to Mrs. Sitabai, a young married woman. Normally it is very auspicious to receive a cocoanut from a holy person and a married woman would receive it gratefully as a benediction warding off widowhood. However this woman was filled with doubts because she was from a high-caste family and she didn't know if it was proper for her to receive a gift from the casteless Nityananda. Nityananda held it for several minutes waiting for her to accept it. She refused. Three months later she was a widow.

"There are various tests to which a devotee is subjected: they could be of the mind, or the intellect, of the body, and so on. A number of such tests are there. In fact, God is conducting tests all the time; every occurrence in life is a test. Every thought that crops up in the mind is in itself a test to see what one's reaction will be. Hence one must be always alert and aloof, conducting oneself with a spirit of detachment, viewing everything as an opportunity afforded to gain experience, to improve oneself and go on to a higher stage." Nityananda.

Nityananda was fond of riding the trains. Since many of the railroad personnel knew him, they would often let him ride in the engine car or in the train, even without a ticket. Once a new official had him forcibly removed from the train because he was without a ticket. Nityananda remained passive even though he had been handled roughly, but when it was time for the train to depart, the train simply would not move. Some of the passengers approached the official, explained that Nityananda, who was not an ordinary sanyasi, should not have been handled so roughly. They then escorted Nityananda back onto the train and the train was able to start as soon as he boarded.

In 1925, Nityananda settled briefly in the Kanhangad area and began construction of the Sunrise - Sunset caves. This project entailed building a road up to the area and clearing the surrounding jungle. The sudden activity in the area was noticed and some of the local officials asked him with what authority he was taking these actions. He told them that someday there would be government offices at the site and that he was clearing the area for them. This answer seemed to satisfy them and they left him alone. Subsequently, in later years this came true. After the preliminary clearing and road work was over, Nityananda began carving the caves from the rock hills of the area. Forty caves in all were dug with six entrances, three facing East and three facing West so that there was always light within the caves no matter what time of day it was. Many of the locals were hired to assist with the digging of the caves and the manner in which they were paid was most unusual. Nityananda would sometimes direct the foreman to a certain tree where he would find just the right amount of money lying on the ground at the foot of the tree. At other times the workers would line up and walk past Nityananda and as each man went by, Nityananda would open and close his empty fist and down would drop the exact daily wages for each man.

One of the devotees tells of an interesting incident that happened during that time. A man came to Nityananda and demanded that if he be such a great holy man, let God be revealed to him. At first Nityananda simply ignored the man but this only made him more demanding. Eventually Nityananda grabbed an umbrella and aimed it at the man's toe. Nobody exactly knows what the man experienced but he screamed and lost consciousness and was taken away to a hospital. The doctor in charge of the hospital came to interview Nityananda and went away to inform the police that he appeared insane and possibly dangerous. The police came and took him off to the local magistrate. Nityananda declared that he had done nothing and the magistrate asked if he had any witnesses. The Master pointed to the four pillars of the hall and said that they were his witnesses. The magistrate concluded that Nityananda really was out of his mind and had him locked up.

After a while Nityananda told one of the jailers that he had to urinate. He was given a container to use, but it soon filled up and started overflowing. They brought him another and it too was quickly filled. Next they brought a large water pot and he soon filled that as well. The police concluded that he was indeed as reported by the devotees an extraordinary individual and should not be locked up. The authorities soon released him and he returned back to the construction site in time to disperse the afternoon wages.

After the caves were completed around 1933, Nityananda spent several years traveling about once again. Once three Muslims came to him and stood reverentially before him. They had just returned from a pilgrimage to Mecca and they told him so. He asked them what they saw there and they replied, "We saw you there, Swamiji, and hence we are here to pay our homage". Nityananda averted his face but not before a smile was seen on his lips.

In his travels he carried out a number of construction tasks. He repaired the hot spring tanks at Akroli and also built a charity hospital opposite the Vajreshwari temple. He repaired the Nath Mandir near the temple, and also supervised construction of a large well which is the main source of water for the temple.

At about that time it is reported that an earnest seeker came to him and asked to have his Kundalini energy awakened. Nityananda touched his spinal chord and the man went into the samadhi state.

By this time, Nityananda had a very large following of devotees and people who's lives he had touched in some way. In 1936 he moved to the Ganeshpuri area outside Bombay. He stayed near the Bhimeshwar temple and for the most part his travels were behind him. At that time the city of Ganeshpuri was surrounded by jungles and thickly wooded areas filled with wild animals including dangerous ones such as tigers and cobras. At the temple there was a massive old pipal tree in which many snakes lived. In some mysterious manner, Nityananda ordered the snakes to leave the area, which they did. He then performed a ritual at the site of the sacred pipal tree and had it cut down.

As word spread of his presence in the area, many devotees gathered there and began to construct a shelter. Nityananda began clearing the jungle around the area and constructing a road up to the ashram. There were many hot springs in the area and these were fashioned into suitable pools used for ritual bathing. Many of the local poor stopped by daily and Nityananda would share food with them. This was the beginning of an Ashram and Nityananda was to remain there until leaving the body in 1961.

As time went on, many facilities for lodging were built by devotees and simple furnishings were provided for comfort and preparation of food. It should be noted that the Master never was known to consider anything as "his". He would say "There are so many things in this Ashram. If this one goes elsewhere, none of these things would be taken". Being established in the Atmic consciousness he never referred to himself as "I" but would say "this one" or "from here".

As the years passed the number of visitors to the Ashram increased. Swami Chetanananda, tells of going on a visit to the Ganeshpuri Ashram in a taxi in 1973, 12 years after the Master's passing. The taxi driver who was taking him told of going to the same ashram as a young man. He had heard of a great saint living at Ganeshpuri and had gone there to get his blessings. He arrived to find a very long line of people waiting to file past Nityananda for his darshan.

As he got closer he observed that as each person's turn came they would say something to Nityananda or offer a gift and he would respond very simply with a nod, a gesture, or just a sound. Therefore he was very surprised when his turn came and Nityananda said to him, "Go and bring your brother here." His brother had been blind since birth and the next week, he returned to the Ashram and was told by Nityananda to leave the brother and come back for him in three days. When he returned, his brother could see.

Once a family came to the Ashram bringing their severely sick infant. The child had been sick with pneumonia for three days and had not opened it's eyes during that time. The family held the baby up to Nityananda and asked that the child's eyes be opened. He passed his hand in front of the baby's face and the eyes opened but as he brought his hand down again the eyes closed once more. He told them to perform the last rites as the child had died.

Later a close devotee ventured to remark that it was unfortunate that the child died at the ashram. If it had to die, it would have been better if had happened elsewhere. Nityananda rebuked him saying "What do you know or understand about these matters? This is the fourth time the same child has come out of the same mother's womb and it has been seeking mukti (liberation). It has been wanting freedom but karmic law has been dragging it down again and again for manifestation in the same family. Its intense desire has been fulfilled now and it won't have to come again." The devotee later talked with the family and learned that there had indeed been three previous children that had all died shortly after birth.

Around 1942 a businessman came to the Ashram. He at one time had a profitable business but had since lost everything. He came to the Ashram seeking Nityananda's blessing. On the day of his visit, the Master kept repeating the word raddi (waste material) over and over. The word planted itself in the man's mind and he kept thinking of the word that day and the day after even though he had left the Ashram. The next day he was walking through the city and he came across an auction in progress. A quantity of raddi was being auctioned and he purchased it immediately and was able to resell it at a profit. He continued buying and selling the manure and soon was making back some of the money he had lost earlier. He became a regular devotee and was thereafter known as Radiwalla (he who is in charge of manure).

Another visitor was a man who had consulted a well known astrologer to examine his wife's horoscope. The astrologer did so and informed the man that his wife would soon die due to a bad affliction of the planet Saturn. The man was greatly upset as he had also two young children who would have been left motherless. He went to see Nityananda and seek his aid in the matter. He arrived at the Ashram at a time when there were only a few people present. He quietly sat down and Nityananda immediately said to him, "Saturn is there, but God is also there." He then gave the man a series of complicated instructions to carry out. The man carefully followed out the instructions to the letter and when the day came for the predicted event, it came and went without incident.

At the nearby Krishna temple there was a box in which donations were collected. One night Nityananda asked his devotees to go and check to see how much money there was in the collection box. He was told it was nearly full, and he told them to empty it but to leave one-fourth of the money in it. The next morning the devotees found that the box had been broken into and all the money was gone. They ran to tell Nityananda but of course he already knew of it. That is why he had asked that most of the money be removed. He explained that among the visitors the previous day was a very poor man who had sat there and prayed silently to be allowed to break into the collection box as he was near starvation. The master had approved but said the amount left for him was adequate to meet his current needs.

One night at the Ashram, a group of visiting devotees was staying in a room and Nityananda came and sat with them. He remained silent most of the time. One of the ladies spoke to another of his silence and the second woman replied that it was sunset, a good time to meditate, thus implying that the Master was probably deep in meditation. Nityananda heard the conversation that was going on in his presence and said to them, "All that was over in the mother's womb".

Once a long time devotee asked Nityananda if he could see God. He replied "More clearly than you can be seen". Another time a Swami came to the ashram to ask Nityananda some questions. He said, "Why do they call you God?" and Nityananda replied, "Everyone is a God here including yourself and all the ones who are seated here." His devotees often experienced his awareness of whatever was transpiring in their lives. He told them, "Whenever devotees meet and talk (about him), this one is there." A similar statement he made is also very enlightening:

Once one is established in infinite consciousness, one becomes silent, and though knowing everything, goes about as if he does not know anything. Though he might be doing a lot of things in several places, to all outward appearance, he will remain as if he does nothing.

Around that time period, several famous Indian Swamis had gone West to bring the Vedantic knowledge to America, including Vivekananda and Yogananda. A devotee asked Nityananda if he too would be going. He answered,

"One has to go abroad only if one cannot
see places from here or deal with people there."

The Master made a similar statement towards the end of his life. It appears that there were many signs of his impending passing but his devotees were mostly unaware of them. One woman devotee properly interpreted some of the signs and was distraught to learn of his plans to depart. He said to her, "Why are you crying? Don't cry. More is possible on the subtle than on the gross."

Although the number of people coming to the Ashram increased greatly towards the end of his life, many of them came merely to secure material benefit, such as a better house, more money, a car, etc. Often these wishes were granted through his blessings but instead of being satisfied, the people would just return to ask for more. Nityananda appeared to have been sad that so few were interested in what he had truly come to give them - spiritual enlightenment.

Late in the evening of August 7, 1961 Nityananda was alone with one devotee and he told him that he would be leaving the body the next day. The devotee was in tears and asked him to change his mind or at least postpone the Mahasamadhi. He replied:

"It is possible only if a few devotees come forward and make a request; not any devotees but those imbued with desireless devotion, bhava (feeling) and prema (love).... Even one such is enough and the samadhi will be canceled. When such a devotee is present, even God cannot take leave without his permission, or be able to disengage himself from the bond of his pure love."

However though there were dozens of close devotees and hundreds and even thousands who came to him, there were none advanced enough to be able to say they were completely without desire. The next day towards noon he took a few deep breaths and then one very deep breath so that his chest was fully expanded. He straightened his legs, put his hands over the abdomen, and then was not seen to move anymore.

Though he had shed the body and the point of contact on the physical plane was no more, his devotees continue to have experiences that he is still looking out for them. Even on the day of his Mahasamadhi, his devotee, Dr. Pandlaskar, received his grace in a strange form. The Doctor's young son (then nine years old) arose earlier than usual and in a very uncharacteristic manner said to the mother and father, "What are you doing here? Go to Ganeshpuri. He will be going today. There is a call for him from the assembly of sages for help he alone can render in connection with the forthcoming ashtagraha conjunction (in February 1962, eight planets lined up in the sign of Capricorn) which portends great evil to the world in general and to India in particular." The son knew nothing about astrology and certainly had no way of knowing about the passing of the Master on that day.

During his life Nityananda never held forth views or any dogma to be followed. He never required any certain beliefs or practices of his devotees. He preferred that they not even discuss their own paths or experiences with one another. "People come here with different predilections", he once explained. Once some devotees of Shirdi Sai Baba came for his darshan. Before they could all enter he shouted to them, "Go to Shirdi. Is the Old Man sitting there different than here?".

The devotees received his darshan in silence for the most part but they knew that he was always aware of whatever was transpiring in their lives and was actively involved in looking out for their spiritual unfoldment. A devotee once asked what mental state should be cultivated and Nityananda said:

"It (the state of mind) should be like a lotus leaf, which though in water, with its stem in the mud and flower above, is yet untouched by both. Similarly, the mind should be kept untainted by the mud of desires and the water of distractions, even though engaged in worldly activities."

During his life he always set an example by rendering service to others through his feeding of the poor and other activities. His devotees knew that he placed a high value on serving others. Once one of them asked him what would be the result of performing seva (service) for Satpurushes such as himself. In an angry tone Nityananda said to him, "Who wants seva? Does the God asked to be worshipped? It is the man who does so, to get something out of him. Go back and do your duty without desire for fruit (ie reward for your actions) and without sacrificing efficiency. That is the highest seva that you can render. As for spiritual progress, the essential thing is vairagya (detachment from worldliness). Without that there can be no progress."

"The Ocean has plenty of water. It is the size of the container brought to collect it that determines the quantity taken"

INFORMATION COLLECTED FROM THE WEB SITE

http://www.cosmicharmony.com/Av/Nityanan/Nityanan.htm

an also help from

http://kasaragod.8k.com/kanhang.htm

Mr. Ritesh Kotian

Worship, Temple No -2 (Devi Sri Kollur Mookambika)

Sree Mookambika Devi Ashtakam

Namasthe Jagadatri Sadbrahma Rupe
Namasthe Haropendra Datryadivandye
Namastheprasanneshtadhanaikadakshe
Namasthe Mahalakshmi Kolapuresi

Vidhikrithi Vasa Harirviswmethath
Sijathyathi Patheeyathath Prasidham
Kripalokana Devathe Shakthirupe
Namasthe Mahalkshmi Kolapuresi

Thuayamayayapyapthamethathsamastham
Dritham Leelaya Devi Kukshu Hi Viswam
Sthithambudhirupenasarvathrajanthou
Namasthemahalakshmi Kolapuresi

Yayabhakthavargahi Lakshyanthaetho
Thouyatraprakamkripapoornadrishtya
Athogeeyasedevilakshmeerithithuam
Namasthemahalakshmikolapuresi

Punarvakpaduthuadiheenahimooka
Naraistharnikamkhaluprarthaseeyath
Nijeshtayathethasyamookambikathuam
Namasthemahalakshmikolapuresi

Yaduaditharoopathparabrahmnastham
Samuthapunarviswaleelodyamstha
Thadahoorjanasthamhigowreemkumarim
Namasthemahalskshmikolapuresi

Hareesadidehothejomayapra
Sfurachakrarajyakyalingaswaroope
Mahayogikolarshi Hridpadmagehe
Namasthemahalakshmikolapuresi

Namasankachakrayabishtahasthe
Namasthambikegowripadmasanasthe
Namaswarnavarneprasannesaranye
Namasthemahalakshmikolapuresi

Location   

Kollur, Kundapur Taluk, Karnataka State, India.

About 135 Kms from Mangalore, one of the major city in Karanata State. The nearest railhead is Udupi. The Mookambika shrine at Kollur is one of the most revered pilgrimage centers in Karnataka (and in Kerala). It is located at a distance of 147 km from Mangalore. The nearest railhead is Uduppi, and it is well connected with tourist centers such as Mangalore and Shimoga in Karnataka and Kannanur in Kerala.

Kollur is well connected to Mangalore, Bangalore (Capital of Karnataka State) and Mysore. Regular buses are there from Udupi. Also Kollur is well connected with tourist centers such as Mangalore and Shimoga in Karnataka and Kannanur in Kerala.

The Temple :
Located in very picturesque surroundings, Kollur is on the banks of the river Sauparnika (said to possess medicinal properties) at the foot of the hill Kodachadri. The temple is located in a spacious courtyard, and is entered through the eastern gopuradwara. The western entrance is opened only on special occasions. It is believed that Aadi Sankara entered the temple through the western entrance.

Legends :
Kollur is referred to in the Skanda Purana. It was originally known by the name Maharanyapura. It is said to have been home to several sages and yogis. A sage by name Kola was advised to worship Shakti at Kollur. A lingam appeared on its own accord then at Kollur, and Shiva requested Kola Rishi to worship it and that in due course Shakti would manifest herself as Maha Lakshmi there. The name Kolapura eventually changed to Kollur.

Further, the ravages of the demon Kamha bothered the ascetics of Kollur. Upon being requested by Kola and other sages of Kollur, Shakti cursed the demon to become mooka or dumb. Undaunted, the demon continued his atrocities, and an enraged Devi vanquished him. Upon vanquishing Mookasura, Devi is believed to have merged into this self manifested Lingam in this temple. 24 km from Kollur is Maarana Ghat where it is believed that the demon Mookasura was destroyed. In the temple at Maarana Ghat, there is a Sri Chakra symbolizing Devi.

A trek to the peak of the Kodachadri peak and a hike to the Govinda Theertha waterfalls are noteworthy trips from Kollur.

Kollur is well connected to Mangalore, Bangalore and Mysore. Regular buses ply from Mangalore and Udupi. A Rental taxi or Tata sumo would cost you about Rs. 2400/- for the entire day. Bus charges vary according to the time taken by them to get there. While super express would charge about Rs. 50-60/- shuttle service would work out to about Rs. 40-50/-. About 135 Kms from Mangalore, it takes about two and a half hours to get there, and the drive except the last 35 kilometers is a real joy as it is on the NH 17, with the beautiful rivers and bridges. Kollur has the famous Mookambika Temple at the foot of the Western Ghats. Situated in the banks of river sauparnika, This attractive Mookambika temple with gold plated crest and copper roofs attracts thousands of devotees. This is a well-known temple in Kundapur taluk of Udupi district in Karnataka visited by pilgrims from all over India. Kollur is one of the seven pilgrimages, which were created by Parashurama. It is situated at the banks of the never drying river Sauparnika. While the other pilgrimages created by Parashurama are devoted to Lord Shiva, Lord Subramanya and Lord Ganesha, this is the only one devoted to goddess Parvathi.

It is a belief that an eagle (Garuda) called Suparna performed penance on the banks of the river and attained salvation hence the name Sauparnika. It is a pleasant experience to take a dip in the holy river and then head for the darshan of the goddess.

The main statue in the temple is the Shiva linga called the Jyothirlingam. This Jyothirlingam in front of the image of the Goddess Mookambika is of great antiquity. A golden line divides this lingam into two unequal parts and is visible only in the light of reflected sunlight pointed at the lingam. The right portion of this lingam is said to represent Brahma, Vishnu and Shiva - as the conscious static principles and the larger left part Lakshmi, Saraswathi and Parvathi - the creative energy principles. It is a belief that the three goddess Lakshmi, Saraswathi, Parvathi and the three lords Brahma, Vishnu and Maheshwara emerged out of it.

Adi Shankara the great religious leader is said to have installed the metal image of the Goddess behind the lingam. Adi Sankara is said to have spontaneously composed the classic work Soundarya Lahiri here. The idol that was installed by Adi Shankara is confined in a copper roofed and gold crested temples.

There places worth visiting in the vicinity of the temple are the Arasina Makki waterfalls and the Kutachadri range, which is a beautiful place and attracts a large number of mountaineers and trekkers.

Remember, lodging in Kollur is not possible since there are no good lodges. So you will have to either camp at Mangalore or Udupi and proceed to Kollur or halt at Kundapur and then travel to Kollur.

Major Events & Festivals

Rathotsavam

The main festival in the temple is the Rathothsavam, the car festival, in the month of Phalguna (March-April). On the day of the Uthram Star in the Bright half of the month, the temple flag is hoisted and the care festival continues from that day to the day of the Moolam Star - for nine days.
Surrounded by the majestic mountains and the blooming forest with varied hues and fragrance, the shrine of Sri Mookambika invokes the springs of beauty

filling it with a joy divine. Thousands join the Rathothsavam, by drawing the great chariot of the Divine Mother, symbolizing the need of a joint effort of mankind to bring about a new civilization based on a higher spiritual vision of life. The temple festivals suggest that man should make these inner depths a great center of festivity, of the joy of Self-discovery. He has to make his mind a pit of Yajna fire of selfless work.He has to offer the negativity of his selfishness in that fire. From that fire will manifest the Divine Mother, the all-loving Supreme, who allays all fears, who makes man the Man Divine. in human heart

Festivals

On the bright half of the Jyesta month (June - July) in the Ashatmi day there is a special festival, as it is considered the day of the appearance of the Goddess. Special pooj-s is performed in the days of Mahaalakshmi Vratham, Mahaa Shivaraatri, Sri Krishna Jayanthi, Vinaayaka Chaturthi, Jyesta Lakshmi Vratham, etc.

The Navaraathri, the nine nights in the autumn (September-October), is a very auspicious occasion when thousands visit the temple. The special rites during this period are the Navakshari Kalasam, the Chandika Homam, the Rathothsavam, the Purnakumbha-abhishekam etc.

There is a very colourful festival Vana Bhojanam, in November December, when during night the festival idol of Devi is carried by a decorated and colourfully illuminated country craft across the Souparnika and offered worship in the forest. There is a feast for all on the next day at the river bank amidst the forest scenes

History

Mythology

Long ago when a demon called Kaumasura obtained a boon from Lord Shiva was reigning pompously, Kodachadri became the hiding place for all the gods and divine beings who became helpless against his harassment. While the Saptarishis were engaged in prayers and poojas to bring about the end of demon kaumasura, Guru Shukracharya enlightens him about his impending death at the hands of a woman. Learning this, kaumasura performs an austere penance t please Lord Shiva. When Lord pleased with his prayers, appears before him and asks him to name the boon that he wishes, Vagdevi, the Goddess of speech senses that this could lead to a greater devastation and makes him speechless. The dumb Kaumasura then becomes unable to verbalise his wishes and then onwards he is called Mookasura. Soon after, on the request of Kola Rishi, the goddess creates a mystical power by bringing together the individual powers of all the gods who had assembled. This Divine Power wages war on Mookasura and brings about his destruction, thereby granting him salvation. The place where devi killed Mookasura is known as "Marana Katte". Since that day, the Goddess has resided at this holy place Kollur by the name Mookambika, fulfilling the wishes of all her devotees. Here resides Sreedevi in the Padmasana posture, of a serene countenance, and with three eyes, bearing always a shankha, a chakra and with a pleasant appearance as the embodiment of mantra to bless the devotees.

Significance of Swayambhulinga

Swayambhulinga manifested itself when Parameshwara drew the Srichakra with his toe and Kola Maharshi performed a long lasting penance in its vicinity, as a result of which power of meditation spread far and wide on the earth. Udhbhava linga is the tangible form of Sri Chakra Bindu that is said to have the proximity of all gods. It has a very high significance since Shri Mookambika Devi has merged with this Linga and fulfills the desires of devotees. A golden line has formed in the swayambhu Linga and it is wider on the left side as also taller. It is believed that Goddess Lakshmi, Parvathi and Saraswathi have all merged in the left side and the Lord Parameshwara, Lord Vishnu and Lord Brahma resides in the right side of the Linga. Besides the golden line, it is also said there is an image (carving) of Shiva injured by Arjuna's blow during the clash of Kiratharjuna, on the right side of the Linga. Towards the left, we may find the image (carving) of Gopada (foot of the Holy cow) at the Shakthi Peeta. Adi Shankara (Vedic scholar and saint) has perceived and realized Goddess Mookambika as residing thus. Adi Shankaracharya appeared here leading Shri Saraswathi with a view to finding a place for enshrining her. He stopped at this temple, fixed Shrichakram and on it installed the idol of Mookambika which is the central idol behind the lingam. On the either side of this are idols of Kali or Parvathi and Saraswathi. The place where sage stayed and did penance and the gate by which he left are at the back of the Mulasthana and to north respectively. Votaries to the temple are allowed the privilege of sitting at the place and passing under that gate for a fee. The temple has been patronized by ancient Hindu Kings and several parts in it are still believed to contain valuable treasure. This was the state temple for the Nagara or Bednore Rajas and many of the jewels now adorning the idol are said to have been presented by them and by their overlords of Vijayanagara.

Sanctum of Shri Mookambika

The installation of the idol at Mookambika temple has a history as ancient as about 1200 years. As suggested by Rani Chennammaji, the feudal lord by name Halugallu Veera Sangayya has covered the inside of the temple with stone. When we look at the temple structure, we find the sanctorum, then entrance hall and then the Lakshmi Mantapa. There are four pillars at Lakshmi Mantapa and on upper portion of each of these pillars, we find beautifully carved images of various gods. Prominently, they have sculpted the images of Ganesha, Subrahmanya, Naga, Mahishasura Mardini and the goddess in different postures as delineated in Devi Mahatma. Earlier, this made up the total temple structure and the outer prakara was not present. So Veera Sangayya also took up the prakara, as per the principles of temple architecture. We may also find beautiful images of Ganapathi atop the doors situated at the entrance to Garbhagriha, Lakshmi Mantapa and the Mukhya Dwara (main entrance). It is normal practice in any temple to depict the main deity over the entrance, and the fact that all three doors carry the carvings of Ganesha is considered to be of special significance. There are many inscriptions at Kodachadri that relate the tale of time. The Prakaras, which underwent renovation from time to time, hold a mirror to the changing mores in architecture during bygone cultures. Specifically the Vaasthu of Garbhagriha structure is very ancient and extraordinary. The Garbhagriha is single yoni flag size (Eka yoni pramana dwaja aya). Pre entrance has a three flag proportion and is about 3½ feet wide and 12 feet long. Lakshmi Mantapa measures 134'. 11". Then comes the prakara. Beyond that, is Navaranga Mantapa. Outside the temple is a large and beautiful Deepa Sthambha ( a pillar to hold lamps). This has 21 concentric circles in which the lamps can be lighted, and when viewed from Kodachadri, one would feel as though we were looking at the Divine Makara Jyothi at Lord Manikanta's Shabarimale. This beautiful Deepa Sthambha rests on a Koorma Peeta (seat with tortoise head); on this tortoise is a huge elephant upon which Lord Ganapathi is astride, looking westward and facing Goddess Mookambika Devi. During Navarathri, and during the Rathotsava on Phalghuni Masa Krishna Paksha Ashtami day (the day after Holi), the age-old practice of starting the pooja by praying to Lord Ganesha present on the pillar is kept up even today. In the inner corridor, just beyond the Garbhagriha, as we move around the shrine in a pradakshina, we will find totally four different idols of Ganapathi being worshipped, beginning with the Dashabhuja Ganapathi. Of these, the Balamuri Ganapathi idol that is made of white marble is beautiful and high of significance. Then we have the image of serpent which has formed on the stone in the south-west corner. It is believed that, as we move in pradakshina, if we touch this serpent and offer our prayers, it results in several benefits, like warding of Sarpadosha, averting all doshas, and most importantly, acquiring good fortune.Then we see the Shankara Peeta, where Adi Shankara Bhagavathpada meditated, and by virtue of his ascetic powers, visualized the form of Devi in all totality and realized the Devi herself. As we move in a pradakshina at the outer enclosure, we first find Subrahmanya swamy, then Saraswathi and then Pranalingeshwara, Partheshwara, the deity of Mukhya Prana (with a bell on the tail) installed by Vadiraja, Vishnu Brindavana, a beautiful idol of Gopalakrishna within the Brindaana (Considered as upa-pradhana Devatha), the platform for Tulasi and then the temple of Veerabhadraswamy who is the presiding deity. Entrance to this shrine being made of wood, we may see an excellent image, of Nrutya Ganapathi, right at the centre of the arch. It is said that the deity of Mukhya Prana has been situated right opposite the Veerabhadraswamy shrine with a view to balance its frightful appearance.

Pooja practices

Here pooja practices are based on two disciplines- one as per vathula, which is one of the 28 vedas of Shaivagama, and which includes the rituals of Bali (sacrifice); secondly, as per Vijaya yagama Shastra. The five different poojas performed at the temple everyday are during Dantadavana (brushing the teeth), morning, afternoon, evening (pradhosha) and night. Pradosha Pooja is also called as "Salam Mangalarathi". It is said that Tippu Sultan, the ruler of Srirangapatna, once arrived here during pradosha pooja, witnessed the Mangalarathi, and became so impressed with the Devi, that he offered a Salaam in Muslim tradition to the Goddess, hence the name came into use. Complementary to this account is the practice observed every year, when the Muslim brethren visit the temple on a specific day for the darshana of the Goddess. This special feature has been in vogue for many years now. Of the various festivals and other celebrations held at the temple, "Sharannavarathri" which is held usually during October, and "Brahma Rathotsava" held usually in the month of March are both very prominently observed. There are several instances of childless couples, the dumb, the blind and many such other people making a vow to the Goddess and realizing their desires.

Ornamental jewels of Sri Devi Mookambika

There is vast collection of jewels at the temple received as gifts of acknowledgement from the community of devotees who have realized their dreams and desires with the blessings of the Goddess. Of the various jewels of the Devi, the one in emerald is very valuable. Emerald represents knowledge. This temple has two processional deities of gold. One is offered by Rani Chennamma as a substitute for the missing of original one. But subsequently the missing one found and thus there are two processional idols. Former Chief Minister of Tamil Nadu Sri. M.G.R. gifted a god sword, which weighs one kg. And are 2½ feet long. The former Chief Minister of Karnataka - Sri Gundu Rao, has gifted a similar type sword made of silver. The facial mask of Goddess Mookambika is completely of gold and gifted by Vijaya Nagara Empire. The gold face mask of Jyothirlinga gifted by Chennammaji of Keladi is another unique ornament.

Sowparnika River

The two rivers Agnithirtha & Sowparnika which flow in the sanctuary of mookambika descend from Kodachadri hills. The wee spring of cool water situated in between the temples of Kalabhairava and Umamaheshwara is the source of river Sowparnika. Legend says that Suparna (Garuda) did a penance on the banks of this river praying to the Goddess for the abatement of his mother Vinutha's sorrows. When the Goddess appeared before him, he prayed that the river be henceforth known after him, Suparna, and therefore came to be called as Sowparnika. At the location where he is said to have sat in penance, there is a small cave even today which is known as "Garuda's Cave". This holy river takes birth at the Kodachadri and flows up to the edge of Anthargami (now oluru) region where two more streams called Bhrungisha and Pippalada join it. Then it flows westward, surrounding Kollur in the name of "Sampara", and proceeds to join the sea near the temple of "Maharajaswamy" (Varahaswamy) at Maravanthe. It is believed that river absorbs the elements of 64 different medicinal plants and roots as it flows, therefore it cures all the diseases of those who bathe in it. Hence a bath in this river assumes significance and is considered sacred.

INFORMATION COLLECTED FROM THE WEB SITE

http://www.mookambika.info/

an also help from

http://www.kollur.com/

Mr. Ritesh Kotian

Worship, Tempel No -3 (Madhur - Lord Ganesha)

MADHUR 8 KMs north east of Kasargod. Famous Srimad Anantheswara Vinayaka temple is situated here.

The rich architecture, imposing structure of the temple, with its turrests and gables and the copper plate roofing rises majestically against the beautiful land scape of hills paddy fields and gardens with the river Madhuvahini flowing leisurely in front of it.

The Madhur Temple is a Siva temple with Srimad Anantheswara as its presiding deity. But importance is given to the deity Maha Ganapathi. The Sivalingam of the temple is said to have been found by a harijan woman, Madharu.

The special festival of the temple is Moodappa Seva, which is covering the large figure of Maha Ganapathi with appam made of ghee and rice. The festival is conducted only periodically in view of the huge expenditure involved. It was celebrated in April 1962, after a lapse of about 160 years, and recently in April 1992.

Namaskara Mandapam of the temple has been decorated with beautiful figures of puranic heroes in wood. A closer examination of the wood carvings would disclose the various episodes of the Ramayana, beginning with the Seethga Swayamvaram. The Mantapam in the interior of the temple building as well as the outside facade of the second and third storey of the main building are also profuse with attractive and exquisite wood carvings.

It is said that the temple was attacked by Tippu Sultan of Mysore during his invasion and he felt thirsty and drunk the water from the temple well, which changed his mind and left the temple without damaging it. There is a mask on the temple which is said to be made by Tippu with his sword.

Lord Ganapathy

Ganapathy - son of Shiva and Parvathy, is one of the popular deities worshipped by Hindus. Ganapathy Puja was prevalent in Kerala since the ancient times. All temple events and other good events starts with a Ganapathy Homam or by breaking a coconut in front of Lord Ganesha.

Ganesha is the God of Knowledge and is invoked at the commencement of any function. He is the god that protects his devotees from any obstacles(vighnam). Hence the name Vighneswara. He is also described as the Supreme Leader(Vinayaka).Ganapathy is said to have had two spouses. Buddhi(intellect) and Siddhi(achievement). Thus he is the master of knowledge and achievement. As Ekadanta, the Lord has limitless powers. As Heramba, he removes obstacles. As Lambodara, He protects all worlds. As Surpa Karna, He shows compassion by giving the highest knowledge. All these names for Lord Vinayaka, who is the Lord of all.

The Lord has four hands. In one hand he has a rope(ankusha) while in another he has an axe. With the axe he cuts off the attachment of his devotees to the world of plurality and thus end all the sorrows that go with it. The rope is used to pull the devotee close and closer to the Truth. The holding of the ankusha represents His rulership of the world. It is the emblem of divine Royalty. In a third hand he holds a rice ball that represents the joys of Sadhana. With the other hand he blesses his devotees and protects them from obstacles that they may encounter on their Spiritual path of seeking the Supreme.

The form of Ganapathi cannot, by any human standards, be termed as handsome. He has a small head, big stomach and uncouth form. But still we are captivated by His form and like to see Him more and more and worship Him. Beauty does not lie in the Aakaara, the external form but can be experienced even in Vikaara (apparent uncouthness). He has as his vehicle a small mouse.The significance of riding on a mouse is the complete conquest over egoism. Riding on a mouse, one of nature's smallest creatures and having the head of an elephant, the biggest of all animals, denotes that Ganesha is the creator of all creatures. Elephants are very wise animals; this indicates that Lord Ganesha is an embodiment of wisdom. It also denotes the process of evolution--the mouse gradually evolves into an elephant and finally becomes a man. This is why Ganesha has a human body, an elephant's head and a mouse as His vehicle. This is the symbolic philosophy of His form.

Ganesha sacrificed his own tusk and used it as a pen to write down the Mahaabhaaratha to the dictation of Vyaasa, for the benefit of humanity. He is also considered the most intelligent. A challenge was thrown to brothers Ganapathy and Karthikeya by Sage Narada. The challenge was whoever went around the globe first would have the fruit first. Karthikeya went around the world which took quite some time while Ganapathy went round his parents thrice and claimed the fruit. The logic he gave was that since his parents represented the universe he had gone round them.Ganapathi taught that one should respect one's parents and thereby win their grace and secure bliss.

Vinayaka Chathurthi

This is the birthday of Lord Ganesha. It is the day most sacred to Lord Ganesha. Vinayaka Chaturthi is grandly celebrated in Kerala. All temples especially Ganapathy temples celebrate this festival.Vinayaka Chaturthi falls on the 4th day of the new moon in the month of Chingam (August-September).On that day rituals like Gaja Pooja,Aanayoottu and Ashtadravya Mahaganapathi Homam were performed in the temples.

Ganapathy likes Modakam very much. On one of His birthdays He was going around house to house accepting the offerings of sweet Modakams. Having eaten a good number of these, He set out moving on His mouse at night. Suddenly the mouse stumbled--it had seen a snake and became frightened--with the result that Ganesha fell down. His stomach burst open and all the sweet puddings came out. But Ganesha stuffed them back into His stomach and, catching hold of the snake, tied it around His belly.Seeing all this, the moon in the sky had a hearty laugh. This unseemly behaviour of the moon annoyed Him immensely and so he pulled out one of His tusks and hurled it against the moon, and cursed that no one should look at the moon on the Vinayaka Chaturthi day. If anyone does, he will surely earn a bad name, censure or ill-repute. However, if by mistake someone does happen to look at the moon on this day, then the only way he can be freed from the curse is by repeating or listening to the story of how Lord Krishna cleared His character regarding the Syamantaka jewel.

INFORMATION COLLECTED FROM THE WEB SITE
http://kasargod.gov.in/profile/festivals.htm
an also help from
http://kasargod.nic.in
Mr. Ritesh Kotian

Worship, Tempel No - 4 (Tirumala-Tirupati Lord Venkateshwara)

Tirumala is one of the most important pilgrimage destinations for Hindus. It is therefore not surprising that more than 50,000 pilgrims visit the temple everyday. Here we try to help you plan your trip Tirupati

Reaching Tirupati : Tirupati is well connected from most parts of India. Those coming from Chennai/ Bangalore can opt for direct train or take a bus. Those from Delhi and Mumbai can board any Chennai bound train and reach Renigunta. There are Buses / Rickshaws that ply from Renigunta to Tirupati. The temple is at Tirumala (22 Kms from Tirupati on a hill). There are many conducted tours from Bangalore and Chennai. The advantage is that they organize everything including darshan and hence many find these conducted tours convenient.

Darshan: Tirumala Tirupati Devastnam Board has managed the rush to the temple in a modern and efficient manner. Darshan begins at 1 AM and continues till 1 PM. The crowd is high on holidays, weekends and during special functions. Though there are free darshans, it is advisable to go in for special darshan which cost Rs. 40 and Rs. 50. The special darshan considerable reduces the waiting time. One has to take the Sudarsanam

Accommodation:
There are various options:

• Tirumala - Tirupati Devsthnam Trust (Temple mamangement) have various comfortable guest houses in Tirumala . One can check room availability and make online booking from the TTD site
• Various religious Mutts offer accommodation in Tirumala. Details of these options are provided in Travel paisa – Tirumala Please bear in mind that each of these Mutts have their own policy
• There are various hotels in Tirupati. List of these hotels with Contact details can be found at Travel Paisa - Tirupati

Other Temples around Tirupati:

There are many important temples around Tirupati -Venugopalaswami Temple, Vedanarayanaswami Temple, Sri Kalyana Venkateswaraswami Temple and Padmavati Temple here. are the most important ones. TTD runs a packaged tour, details of which are available

Climbing Tirumala Hills:

One can Choose to climb Tirumala hills from Tirupati as do lakhs of devotees every year. It is a memorable climb. There are lot of rest points where you can refresh with Snacks/ Cool drinks. There are many small parks and animal enclosures along the way. It takes around three hours to reach Tirumala temple.

Have a wonderful darshan of Lord Srinivasa at Tirumala

Tirumala - Tirupati

Tirupati is a temple town in Chittoor District in the Indian state of Andhra Pradesh. It is located at the foot hills of Tirumala.

Tirupati is a world in itself, millions of pilgrims from all over India and abroad visit the temple of Lord Venkateswara at Tirupati round the year. In addition to various shrines scattered all over Tirupati and beyond there are holy water falls, scared rivers and archaeological wonders. It is regarded as one of the most ancient temples which were mentioned in Puranas and Sastras.

The temple is patronized by the Pallavas, Cholas, Pandyas, the Vijayanagar Rulers and the later kings of Mysore. Hastakalaramam Papanasanam, Akasganga, Gogarbham, Shilathoranam, View Point, S.V. Museum are the other places worth seeing at Tirumala. Kapilatheetham, Hare Rama Hare Kishna Mandir, Regional Science Centre, S.V.Zoological Park, Srinivasa Mangapuram, Kalyani Dam, Chandragiri Fort, Tiruchanur, Govindaraja Swamy Temple are the other places worth seeing in and around Tirupathi.

Tirumala Tirupati Devasthanams is an independent trust which monitors the activities of the Sri Venkateswara Temple, and maintains maintains 12 temples and their sub-shrines in the Tirumala-Tirupati areai. The chairman of the board is nominated by the state government of Andhra Pradesh.

The TTD's stated goals include the restoration of Sanathana Dharma, reviving various failing temples of South India and running Vedic schools and Veda parishats.

Tirupati is in Chittoor district of Andhra Pradesh, India. It is most famous for its Sri Venkateswara Temple dedicated to Vishnu, also known as Balaji in North Indian and Govinda in South Indian. The temple is located on top of Tirumala hills, while the town is located on the foothills. The Tirumala hill has seven peaks ("Sapthagiri"), said to represent the seven hoods of Adisesha, the serpent under whose hoods Vishnu resides in Vaikuntha.

Overview

Tirupati is on the southern border of Andhra Pradesh, very close to Madras, Tamil Nadu. Tirumala is located in the eastern ghats, a mountain range that runs along the south-eastern India. The temple of Lord Venkateswara is located on the seventh peak Venkatachala. The nearby town of Tiruchanoor (also known as Alamelumangapuram) is also covered in this page.

History

Lord Venkateswara also called the Lord of the seven hills. This temple has acquired a special sanctity in Hindu religion. The benefits that accrue by a pilgrimage to this holy town is mentioned in the Vedas and Puranas. Hindus all over the world believe that in Kali Yuga its possible to attain mukti only by worshipping Lord Venkateswara. Around 50,000 pilgrims visit the temple every day.

Get in

By plane

Indian Airlines operates daily flights between Hyderabad, New Delhi and Tirupati. Air Deccan has a daily flight between Hyderabad, Bangalore, Vizag and Tirupati.

By train

Tirupati is a major junction in South Central Railways. Indian Railways operates direct trains from near by metro cities - Bangalore, Chennai, Hyderabad and other major Railway stations to Tirupati. Trains can be boarded at nearby cities - Renigunta (10 kms from Tirupati) and Gudur (100 Kms) as well. Frequent bus service is available between Tirupati, Renigunta and Gudur.

By bus/car

National Highway NH 205 passes through Renigunta and hence is accessible from Chennai (4-6hrs), Bangalore (6½+ hrs), Hyderabad (10-12hrs) and other nearby cities.

• Andhra Pradesh State Road Transport Corporation (APSRTC) - from Hyderabad or from within Andhra Pradesh

• Tamil Nadu State Express Transport Corporation (SETC) - from Chennai

• Karnataka State Road Transport Coroporation (KSRTC) - from Bangalore

Package tours

It is possible to go on a package tour from various places to Tirupati, with the operator taking care of transport, accommodation and sight-seeing.

From Chennai

Going from Chennai is not a bad idea as it is the nearest Airport which has international & Domestic connections.

• TTD Information Centre, V V R Dharmasala, 198 & 199, Peters Road Chennai - 600 014, 2) Manager TTD Information Centre 50, VenkataNarayana Road T Nagar Chennai – 600 017.) offers a package tour, but the person going on the tour has to do the reservation personally (and submit a photograph and fingerprints!) from one of the many TTD offices around the country

• Swarnandhra tours, from AP tourism +91 44 2433 3010, +91 44 2433 1977 (from Chennai. You will have to personally go and do the reservations.) [1] offers a two-day package tour from various places in the country, particularly from Bangalore and Chennai. Rs. 1,100 (For Chennai package tour, inclusive of accommodation and darshan at various temples.)

  Tirupati to Tirumala

  Pilgrims can reach the foot hill city of Tirupati from where TTD has bus service to Tirumala. The ticket costs either Rs.11 (Ordinary)or Rs.15 (Express). Bus frequency is very hight with one available every 2 minutes and the buses ply from 03:00 till midnight everyday. Pilgrims also can utilize private transport like cab, taxi and mini-vans to reach Tirumala. It takes less than an hour by road.

  Another popular method of travel from Tirupati to Tirumala is walking (by foot) for pilgrims who wish to fulfill a vow - a hindu religious tradition. There are 2 paths (or sopanamargas)

• Path 1: Alipiri is a suburb at the foot of the hills and the starting location of a 11 km hill climbing route. Alipiri route is the most common route and used by pilgirms on most occasions. It takes about 4 hours at normal walking speed to climb the hill. The first hill consists of 2500 stairs and is the most difficult to climb. After the first hill, it is crossing the valleys till we hit the mokala parvatam (Kneecap Hill) which consists of another 600 stairs. In all, the overall distance of 9 kms has approximately 3500 stairs. There are several shops selling soda (prefer salted lime soda for hydration), snacks, mineral water and soft drinks along the way. Usually the prices in these shops are higher than the maximum retail price indicated on the labels. As all the hills are very holy, do not walk with footwear. TTD has made arrangements to piligrims to transfer/transport the footwear on to the top. By the time, the piligrims reach Tirumala, the footwear also reaches.

• Path 2: A less common and short path used by the local people and traders isChandragiri. The path is only 6 km in length but is a more difficult route through the forest. Pilgrims are advised to avoid this path and prefer to stick to the Alipiri route.

See

Tirumala

Temples

• Sri Venkateswara Temple
• Sri Varahaswami Temple
• Sri Bedi Anjaneyaswami Temple
• Sri Anjaneyaswami Temple
• Swami Pushkarini

Holy water sites

• Akasaganga Teertham
• Papavinasanam Teertham
• Pandava Teertham
• Kumaradhara Teertham
• Tumbhuru Teertham
• Ramakrishna Teertham
• Chakra Teertham
• Vaikuntha Teertham
• Sesha Teertham
• Sitamma Teertham
• Pasupu Teertham
• Japali Teertham
• Sanaka Sanandana Teertham

Tourist attractions

• Silathoranam
• TTD Gardens
• Asthana Mandapam
• Sri Venkateswara Dhyana Vignan Mandiram
• Deer Park
• Sri Vari Museum

Tirupati

Temples

• Sri Padmavathi Ammavari Temple, Tiruchanoor
• Sri Govindarajaswami Temple, Tirupathi
• Sri Kodandaramaswami Temple, Tirupathi
• Sri Kapileswaraswami Temple, Tirupathi
• Sri Kalyana Venkateswaraswami Temple, Srinivasa Mangapuram
• Sri Kalyana Venkateswaraswami Temple, Narayanavanam
• Sri Veda Narayanaswami Temple, Nagalapuram
• Sri Venugopalaswami Temple, Karvetinagaram
• Sri Prasanna Venkateswaraswami Temple, Appalayanagunta
• Sri Chennakesavaswami Temple, Tallapaka
• Sri Annapurna Sameta Kasi Visweswaraswami Temple, Bugga

Do

• Visit the Sri Varaswamy temple before taking the darshan of Sri Venkateswara Swami. As per traditions and legend, Varaswamy owned the seven hills and agreed to give them to Venkateswara swamy on the condition that he is worshipped as well. Hence, Sri Venkateswara Swami asked his pilgrims to visit the Sri Varaswamy temple before visiting him

Respect

While in Tirumala don't

• Consume alcohol.
• Eat non-vegetarian food.
• Wear flowers - all flowers are for the Lord only.
• Spit or Litter or create any kind of Nuisance.

Buy

When visiting the greatest of temples of the Lord Sri Venkateswara, one must not forget to purchase an image of the lord; only two photos have been taken Sri Venkateswara in history. There is also a very holy sweet which one must not forget to purchase at the temple. This is the renowned Tirupati Laddu, which is the main offering to the presiding deity of the temple. Mind you it tastes quite well too, so make sure to get lots of laddu.

Other than these two products which are renowned in the region, many holy articles can also be purchased and a shopkeeper shall be only too happy to assist you with that.

The SAPTHAGIRI magazine was started as a TTD bulletin in 1949. It is now being circulated all over the country as an illustrated, religious magazine, released monthly, in five languages - Telugu, Tamil, Kannada, Hindi and English.

Eat

For Drinking it is advisable to use bottled mineral water only as the water available here might be sour in taste. As mentioned in the later section, the laddu of tirupati is "nearly" as famous as the deity himself. One should not fail to have a taste of this very special and holy sweet.

• Bhimas
• Mayura

  Sleep

  Tirupati

  Private Accomodation is available in Tirupati city with numerous hotels catering to the pilgrims. TTD provides for paid and free accomodation in Tirupati for pilgrims

  Paid: Sri Venkateswara Dharmasala (Opp. Tirupati Railway Station), Sri Venkateswara Guest House (North of Railway Station), Sri Kodandarama Dharmasala (South of Railway Station) and TTD Alipiri Guest House (near foothills) offer non air-conditioned accomodation. Sri Padmavathi Guest House (on Chittor Road) offer air-conditioned accomodation

  Free: Sri Govindaraja Dharmasala, Sri Kodanda Rama Dharmasala and Sri Venkateswara Dharmasala offer free accomodation to pilgrims

  Tirumala

  TTD has built cottages in Tirumala that can be rented by pilgrims. There are 3 categories of accomodation, based on location:

• Sri Padmavathi Guest House Area (Rs 100 to Rs 250 for Non-AC accomodation, Rs. 500 to Rs. 2500 for AC accomodation, )
• Sri Venkateswara Guest House Area (Rs. 100 to Rs. Rs. 250 for Non AC accomodation, Rs 600 to Rs 750 for AC accomodation)
• Sr Varahaswami Guest House, Rambagicha, HUDC, Travellers Bungalows Cottages Area (Rs. 15 to Rs 150 for Non AC accomodation).

TTD also provides free accomodation in choultries. Pilgrims can contact Central Reception Office near Bus Stand for free accomodation.

Reservation for AC accomodation and Non-AC accomodation above Rs 100 per day can be made only at the Central Reception Office, Tirumala. For reservation of Non-AC accomodation upto Rs. 100 per day, Pilgrims can make reservations upto 30 days in advance. Reservations can be made in person at TTD Information Centres in Delhi, Mumbai, Chennai, Bangalore, Hyderabad, Pondicherry, Visakhapatnam and other district Head Quarters in AP, by paying the requisite amount.

Alternately reservation can be made by sending a Demand Draft (DD) for Rs. 100 drawn on any Indian nationalised bank in favor of 'Assistant Executive Officer'. The DD has to be posted to Assistant Executive Officer (Reception-I) TTD, Tirumala - 517504. For multiple rooms, it is advised to take multiple DDs for Rs 100 each.

TTD online booking

Be warned that at times of the year, and around festive occasions you have to book in advance. If you are travelling budget, your best bet is to stay with the TTD, the rooms tend to be clean, well lit and the housekeeping facilities are acceptable. Suggested places, other than TTD lodges are the Kashi Mutt, Ahobila Mutt, Kanchi Mutt among several others (all are close to each other on a ring road, and can be approached by foot from the temple). Be warned though that priority is given to people associated with the mutt's community and you will neither get room service nor air conditioned rooms - but the rooms are well maintained, clean and come with clean beds and sheets. For the Mutt maintained lodges, prior registration is strongly advised.

Drink

Tirupathi and Tirumala is a pilgrimage town. People on pilgrimage don't drink or eat non-vegetarian food. Consumption of liquor is prohibited in Tirumala. Smoking is also not allowed in Tirumala.

Lord Venkateswara as seen in the Temple.

The Tirumala hills comprising of the seven hills of Vrushabadri, Garudadri, Anjanadri , Simhadri , Neeladri , Venkatadri and Seshadri is the abode of the Tirumala Venkateswara temple. The hill town (Tirumala) and the temple (Venkateswara Temple) is located on the Seshadri or Seshachelam hill. The temple complex comprises a smaller traditional temple building along with a number of modern queuing and pilgrimage holding sites.

The varied names ascribed to the main deity are Balaji, Srinivasa, Venkateswara and Venkatachalapathy. The goddess Sri or Lakshmi (Vishnu's consort), resides on the chest of Venketeswara thus he is also known by the epithet Srinivasa (the one in whom Sri resides). The deity is seen by devotees as the Kali yuga varada, that is 'the boon-granting lord of Kali yuga' (the fourth and final age of Hindu cycle of ages). The temple is held in particular reverence by the Vaishnava sect of southern India, known as the Sri Vaishnava.

For worshippers, the deity Venkateshwara symbolizes goodness. When people travel to Tirupati, they chant "Yedu Kondala Vada Govinda" (in Telugu), "Yezhu malaiyaane Govinda" (in Tamil) or "Tirupati Thimmappana Padakke Govinda" (in Kannada). With his conch he creates the cosmic sound that destroys ignorance and with his disc he destroys evil. Venkateshwara is believed by followers to be a very merciful deity form of Vishnu, being the fulfiller of every wish made to him by the devotees.

The temple brings around 60,000 pilgrims every day.^[1] The popularity of the temple can be judged by the annual income which was estimated at Rs 5.3 billion in 2004^[2]

Sri Venkatachala Mahatyam is the most accepted legend with respect to Tirumala and provides the history of the temple across the various yugas.

Of the other legends, the following are most known:

• Ranganathaswamy at Srirangam (the main deity) is believed to have manifested on its own without any human endeavour (Swayambhu)
• Discovery of the Venkateshwara deity is described as an act of divine providence: there was a huge anthill at Tirupati, and one day a local farmer heard a voice from the heavens asking him to feed the ants. By chance the local king heard the voice and began supplying milk for the ants himself. His compassion resulted in the liquid uncovering the magnificent deity form of Venkateshwara hidden beneath the anthill.

History of the temple

The exact beginnings of the temple are shrouded in antiquity and its origins are a matter of debate. K. Jamandas argues that the temple and its deity were originally buddhist. However, this is not the mainstream view. The Sangam literature of Tamil such as Silapadikaram and Satanar's Manimekalai, dated between 500 B.C to 300 A.D, mentions Thiruvengadam (now named Tirupati) as the northernmost frontier of the Tamil Kingdoms. Other Indian literature dating during the Mauryan and Guptan regimes mention it as "Aadhi Varaha Kshetra" (The ancient site of Varaha). Till the time of Ramanuja, the famous Vaishnava scholar of the 12th century, the identity of the deity was still disputed until he confirmed it to be indeed Vishnu.

The site was an established center by the 5th century A.D, and the Alvars (Vaishnava saints) belonging to the Bhakti movement in Tamilnadu sung in praise of Venketeswara. Its significance in Southern Vaishnavite tradition was at the time next only to Srirangam. The temple was richly endowed by the kings of various dynasties thus adding to its current reputation as the richest and most opulent temple in the world. The Imperial pallavass (who originally built the temple), Hoysalas, the Vijayanagara (including Krishna Deva Raya were some of the key contributors for building the temple and donating gold and other ornaments for the temple.

Medieval History

It was under the regime of the Vijayanagara emperors that the temple attained the majority of its current opulence^[3] and size with the donation of expensive jewellery made of diamonds and gold. The coronation ceremonies of the emperors were also held at Tirupati. In 1517, Krishnadevaraya, on one of his many visits to the temple, donated gold and jewels enabling the Vimana (inner shrine) roofing to be gilded. The Maratha general Raghoji Bhonsle visited the temple and set up a permanent administration for the conduct of worship in the temple. Among the later rulers who endowed large benefactions were the rulers of Mysore and Gadwal.

In 1843, with the coming of the East India Company, the administration of the Shri Venkateshwara temple and a number of shrines was entrusted to Seva Dossji of the Hathiramji Mutt at Tirumala as Vicaranakarta for nearly a century until 1932 when Tirumala Tirupati Devasthanams (TTD) was established as a result of T.T.D Act, 1932.

Prasadam

Laddu is the most famous prasadam given at Tirumala Temple. Many other delicious prasadams are also available like curd rice, tamarind rice, vada, dosa, sweet pongal etc. Free meals are given daily to the pilgrims, and on Thursdays, Tirupavadai seva occurs, where food items are kept for neivedya to Lord Srinivasa.

Darshan and Queue System

Tirumala Temple and Vaikuntam Queue Complex (Semicircular building in the foreground) as seen from Srivari Padalu on Narayanagiri hill

Tirumala possibly has the most elaborate arrangement in India to sequence and guide visiting devotees through the holy shrine. Due to the ever increasing rush of devotees during all 365 days in a year, the temple authorities have set-up a virtual queue system. This has resulted in a steep drop in time that individual devotees need to spend within the Queue Complex leading to the main temple from the earlier 6 to 8 hours by early 1990s to about one to one and half hours typically.

Individual devotees are required to register at any of the many queue offices situated near the main shrine, at the local rail and bus stations in Tirumala and Tirupati as well as at TTD offices in other key cities like Hyderabad and Chennai. On registration, devotees are provided with a bar-coded wristband with the expected time and date of entry into the Vaikuntam Queue Complex. At the time of registration biometrics (finger print and photo) is administered to eliminate the involvement of middlemen. Devotees contributing for Special Darshan or Puja Darshan tickets are moved up the queue virtually as well as inside the temple complex though all devotees are treated equally from the point of entry into the sanctum sanctorum.

Typically, devotees spend between 60 to 180 minutes going through the Queue complex, depending on the season. The delay increases during weekends, festival periods and special temple puja periods.

INFORMATION COLLECTED FROM THE WEB SITE
http://www.tirumala-tirupati.com/index.php
an also help from
http://www.tirumala.org/
Mr. Ritesh Kotian