The Bhimashankar Temple

Bhimashankar Temple is situated in Maharashtra and claims the distinction of being one of the twelve Jyotirlingas in India. Lying at a distance of approximately 128 km from the Pune city, this temple is dedicated to Lord Shiva, one of the Hindu Trinity of Gods. Infact, it is believed that it is the place where Lord rested after the Tripurantaka samharam i.e., the annihilation of Rakshas Tripurasurag. Even the Bhima River flowing near the Bhimshankar Jyotirlinga is said to having a story behind its formation.

Enshrined inside the complex of the Bhimashankar Temple is a Shiva Lingam, which is approximately 1.5 feet in length. Apart from the lingam, the temple also enshrines Goddess Kamalaja. The Goddess is worshipped by the devotees, with as much reverence as Lord Shiva. The complete legend associated with the temple goes somewhat like this. It is said that King Kamrupeshwar, the king of Kamrup, was a very ardent devotee of Lord Shiva. One day, a demon appeared in his kingdom and started troubling his subjects.

The demon also tried to kill King Kamrupeshwar with his sword. However, he missed the target and the sword feel on the Shiva Lingam worshipped by the king. As soon as this happened, Lord Shiva appeared at the site and killed the demon. It is believed that after killing the demon, Lord's sweat drops fell to the ground and were transformed into a stream. The stream later got converted into the Bhima River. Being situated close to the river, the temple also came to be known as the Bhimashankar Temple.

Today, this temple is visited by devotees from far and wide. Not only is it a popular pilgrimage for the Shiva devotees, but also one of the most magnificent spots in the whole of Maharashtra. For the adventure enthusiasts, Bhimshankar offers a number of excellent trekking trails. There is also a wildlife sanctuary situated in its vicinity, where you can hope to see a wide variety of birds, animals, flowers, plants, etc. Bird watchers find this place virtually a haven for birds. So, whether you are a devotee or a nature lover or an adventure buff, Bhimashankar is definitely the place for you!

Jejuri’s Khandoba Temple

Jejuri’s Khandoba Temple

40 kms away from Pune is a well known place for the Khandoba Temple. The mountain next to it is pleasing to see. This place is also known as the Khandobachi Jejuri. Jejuri station is on Pune-Miraj railway route. Jejuri Temple is located in the Jejuri town, which lies to the southeast of the Pune city of Maharashtra. The town is known for being the venue of one of the revered temples in the state, known as the Khandobachi Jejuri. The temple is dedicated to Khandoba, also known as Mhalsakant or Malhari Martand. Khandoba is regarded as the 'God of Jejuri' and is held in great reverence by the Dhangars, one of the oldest tribes in India. Jejuri Temple is situated atop a small hill and because of this height; one has to climb a series of almost 200 steps to reach the sanctum sanctorum. Since the climb is not too difficult and offers amazing views of Saswad and Dive Ghat, one doesn't even come to know when the 200 steps come to an end. Jejuri Khandoba Temple can be easily divided into two separate parts - the Mandap and Gabhara. The idol of Shri Khandoba enshrined inside the temple is simply beautiful. There are three weapons housed in Jejuri Temple, a sword, a damaru and a paral. They are very exquisite and also have historical importance attached to them. A Sword Competition is held every year at the temple, on the occasion of Dusshera. The one who lifts the sword of the temple high up, for the maximum time, is declared the winner. "Yatra" is held over here in the months Chaitra, Margashirsh, Paush and Magh (months of Hindu Calendar) While on the way to the temple one gets a view of Dive Ghat. Deep Mala is popular over here. Deep Mala are a range of lights mounted on stones.  Dhangar one oldest tribes in Maharashtra. Khandoba is their God. Khandoba temples can be seen when you are on the way as they are on a hill. To reach the temple one needs to climb about 200 steps. The temple is a beautiful one which has two bells and beautiful idols. Mandap and Gabhara are those which constitute the Temple.  Jejuri is also historical important. It was considered as an important region towards the South. Shivaji and Shahaji had discussed the strategy against the Mughals over here. Various weapons of those times can be seen over here.

Vajreshwari Mandir, Bhiwandi - Thane

The Vajreshwari Temple in Bhiwandi, Maharashtra

The Historical Story of Shree Vajreshwari Temple.

We have already narrated the mythological story of Shree Vajradevi. To protect Rishi Vashistha from the Vajra sent down by Indra, Mata Parvati took ‘Avatar’. Parvati swallowed the Vajra therefore is called Vajreshwari. She made Vajreshwari her permanent abode, on the request of Shree Ramchandra. An imposing temple has been raised there. This temple is very old but the construction we see there today was carried out during the Peshwa rule. Vajreshwari forms part of Thane district. The places such as Vashi, Arnala, Kalyan and Bhiwandi are in the vicinity of Vajreshwari.

By the year 1560 A.D. the Portuguese had acquired the possession of forts at Vasai,Tarapur, Mahim, Daman and Chaul. The Portuguese were more aggressive in their proselytizing activities than the Muslims. They indulged in looting peoples belongings, in massacers, in molesting their women. Even Aurangzeb would have felt ashamed before the tyranny of the Portuguese. They destroyed temples and forced thousands of Hindus by just dropping a piece of bread into their wells. Thus, the Hundus became Christians without even being baptized. Our forefathers too were beguiled into believing that the forced Christianity is irrevocable and that such a person is permanently lost to Hinduism. There were countless of them in those days. When the Peshwa - Prime Minister of Maratha Empire learnt this, it was decided to put a stop to thePortuguese mischief.

Chimaji Appa, a wellknown sardar of the Peshwas set out with a large Maratha Contingent. Chaskar - Joshi was about to perform the ritual of "Gondhal" at his house Grabbing this opportunity the Peshwa sardars (Patwardhan, Biwalkar, Mankar and Naik Jsohi) assembled there and discussed a secret-plan. In those days, the road from Pune to Vasai passed through Thane, Bhivandi and Vadavli (Vajeshwari). Probably, it was a convenient route. Vadvali is situated at the foot hill and is at the bank of river Tansa(Tejaja). Chimaji Appa decided to pitch the tents of the Martha army nearby. The tents, big and small, lay spread between Akloli and Ganeshpuri. Temporary horse stables were raised. At some places, horses were seen tied to the trees. It was the day of dark moon light, Amavasya crept in. The dinner was over. Everybody was enjoying either "pan" or smoke of "vidi"(desi cigar) The night - guard sepoys were readying them selves for the duty. In the tent of Chimaji Appa, the informers were busy giving their information. Everything was in its place. The night was ripening.The night guards took up their positions. Activity within the tent came to halt. The smoking was over. The cicadas began to chirp in shrill - pitch. The movements of the nocturnal bats stopped. Only a stray sound of horse intermittently heard. The night - guards were signaling to each other in their typical style. At a distance wolves were heard calling. Dogs were barking, but otherwise there was silence. In his tent, Chimaji Appa was still awake. The thoughts of the imminent expedition had made him rather uneasy. He immensely needed a sound sleep but it gave him a slip. The night was half way through. It was now, the first hour of dawn. The sleepless Chimaji Appa decided to go out to inspect the night- guard. As he approached a hot water spring (Kunda) he saw a ‘sadhu’. Chimaji Appa was curious about this holy man with an earthen pot in his hand walking in quick strides.

"Who could be this man?", asked Chimaji Appa to himself. "Could he be a spy?". He called his officers and guards and sort explanation from them. They told him that this sadhu was seen going towards the hills in front of them for the last eight days, both in the morning and also in the evening. What he does there, was not known. Next day evening accompanied by his officers and clerks, Chimaji Appa himself set out and followed the footsteps of the holy man. After covering some distance Chimaji Appa saw a shed made of drysticks and leaves. Underneath it were some idols smeared with ‘shendur’(red lead). The sadhu gave them a bath with the water brought in an earthen pot and worshipped them with wild flowers. He then sat in the ‘Padamasana’ posture. Chimaji Appa was religious minded and had utmost faith in the Almighty. He too sat in ‘Dhyan’ position before the deity with his head bowed down in reverence in order to invoke her blessings for the task he has undertaken.

Unknowingly, his palms closed together and he saluted the deity offering sincere prayers. He said "O mother, I do not know your name, but I offer prayers to you as a divine power. I set out on this military expedition with blessing of Shree Ganesh. If u bless me, I am sure that I will be successful. Suddenly, Appa experienced a queer feeling within and his hair stood on their ends. Appa was hearing some unknown voice within himself. In this state of ecstasy Appa was hearing (and dictating) and the pen of the clerk was noting it on the paper.

"I am Vajreshwari. I have come here, at the suggestion of Shri Ramchandra. As I am a ‘Yogini’ I shall not enter anybody else’s body. To those who have faith in me will get my blessings. I shall always bless the ‘Sadhakas’ and the devotees of Yogavidya. My original adobe lies beyond the Mandagani Mountain. But a great yogi would come here after one hundred and fifty years and enhance the importance of this place. Thereby my devotees would find it easy to offer their prayers. "Appa was a little apprehensive. He thought that he was a stranger to the land and was ignorant about it. There upon the Goddess herself comforted him and told him that he should pray her whenever he felt insecure or uneasy. She would guide him and show him the way. Appa now had coe out if the ecstasy almost after an hour. He returned to his tent. He asked his clerk to prepare a note on action to be taken once the expedition successfully concludes. It said that the original adobe of the goddess should be traced. A temple should be erected for the deities and a grant should be provided for its maintenance.

After this episode Chimaji Appa had a very sound sleep. He got a vision while in sleep. He was told that he would get a symbolic message as soon as he would approach the front attack on the fort. The goddess then disappeared. Appa then woke up and then sat in his bed and ‘Namaskar’ with both the hands to goddess Bhagavati. He had the darshan of the goddess in the morning. Emotionally moved, he profoundly thanked her for having shown him the way to success and promised that if he became victorious in his armed expedition, he would built a fort like temple to Her. The blessed sardar of Peshwa then launched a formidable attack on the fort with all his might.Appa saw a flying flock of pigeons when he came in front of the fort, and he was once reminded of the hint given to him by the Goddess in the vision last night. He was convinced that this was her symbolic message, and he intensified the attack from that side. The air was filled with shouts "Jaya Bhavani". Grim battle ensued. Appa attacked the main bastian of the Portuguese, Silvera the officer of the fort was killed in the encounter. Chimaji Appa scored a decisive victory. In the process however, he lost too many of his chosen commanders and also soldiers. Appa had vowed that either the Maratha flag or my head blown from the canon would flutter atop the fort, the Portuguese flag was replaced by saffron ‘Jari - pataka’ The people were last freed form the tyranny and fear forcible conversion. They were happy. The Peshwas valour was written in golden letters.

In due course, Appa redeemed pledge and buite a fortlike temple, in Vajreshwari, As memorial to his Victory, as vasai he also built a ‘Dipastambha’ and a ‘Dipamala’ Since the time people have come to belive that the goddess fulfilles their wishes if they pray her.

The temple became a sacred kingdom-a ‘Sansthan’. Seven to eight surrounding villages were given to the Sansthan as maintanance grant. The original name of village Vajreswari was Vadavali. The village deity was Kalikamata. Even today, there is a tradition to take out the procession with someone wearing the mask of the village deity on a ‘Rangapanchami’ day every year. The original abode of Vajreswari is in wada taluka beyond the Mandagini mountain. Gunja and katai are the two villages where there is an ancient temple belonging to the pandav era. The temple which is still there houses Parshuram, Renuka, Vajreswari, Bhagirathi etc. On the 8th day of the bright fortnight of ‘falgun’ month every year, people perform worship and preyar with full ceremonial rite to the goddess. Chimaji Appa could have the vision of the goddess because Godhada baba whom he had mat on that day was having the idol of kalikamata with him. Appa placed the idol made of the Gandki stone with all the sacred rites at the very location where he had got the vision of the Goddess. An auspicious moment was chosen for the occasion. Fairs in honour of various deities at different placed in Maharashtra are generally hald on the full moonday i.e. poornima but the one at Vajreswari is held on Amavasya the dark moonday, in the month of Chaitra. The fair commences on the 14th day of the dark half of the month. A grand ceremonial worship take plac on that day. On Amavasya the dark moonday, at night there is a worship of the lamps and on the first day of Vaisakh month, the ceremonial procession of the Goddess is taken out.

Godhadebuwa, the staunch devotee of the Goddess formaly belonged the ‘Dashnam Giri’ sect. Once opon a time a locality in pune was known as ‘Gosavipura’. Today it is known as Somvarpeth. The seffron-clad Gosavis ( of this sect) used to wander through this region. Interestingly enough, some of them were appointed in the peswa court on important designations. When the temple was completed, the peshwa government sanctioned an annual grant of Rs. 890/- Gradully Vadavali assumed importance. The administration of the temple and the villages granted to it passed to the Giri Gosavis. Godhadebuwa alwayes lived on the Gautam hill. Knowing fully that Godhabebuwa was instrumental in bringing grandeur to this abode well that of the Goddess people entreated him to stay in vicinity of the temple, and offred to build a ‘Matha’ for him. The selfless ascetic declined. People wanted the administration of the temple to be assigned to one of his disciples. When this become known Mahantas of various sects thronged around him claiming the coveted post. In order to get out of this predicament, it was decided to hold on ordeal-test. All those Mahantas desirous of the type appointment had to perform a fire ordeal. It was rather a unique type of fireordeal. The hot-water ‘Kundas’ contained water which was hot to the boiling point. Rice could be cooked in it within seconds. The Mahanta of each sect was asked to take a thorough dip in this hot water. Whoever came out of the ordreal unscathed was to be appointed.

Godhabebuwa alone succeeded in the ordeal. The Mahanta of ofther sects, who were falsifiers and selfish by nature, utterly failed to complete the ordeal. The administration of the Vajreshwari Sanashthan was thus assigned to the Gosavi sect. But Godhadebuwa ascented the Goutam hill never to come down again. He chose ‘Nivrithi path’ (geven up all worldly things) people used to go to him for having a glimpse of him and to enuire about his well being. Blessed in his soul. He stopped even going for the ‘Darshan’ of Vajreshwari. His shrine has been built on the gautam hill behind the temple of the goddess at an elevation. People reverrently pay visit to this shrine. Since that time on, the heir of the Giri Gosavi sect have been the custodians of the Vajreshwari temple. Their present generation is the 14th and is represented by Shri Hemendra Giri Gosawi who is at present the heriditary trustee of the trust.

Vajreshwari is Thane district in Maharashtra and is situated some 75 kilometers from Mumbai in the bosom of nature. There are regular S.T. bus service between Vajreshwari and Thane, Kalyan on the cental railway line and vasai, Nalasopara and Virar on the western line. In the vicinity of the temple there are ‘Dharmasalas’ and private lodge well equipped with all amenities. Facilities are further improving at Vajreshwari day by day.

Ganeshpuri and Akloli which are near Vajreshwari have beautiful temples and ancient hot-water springs. This land chosen by sage Vashista for his ‘Yagnya’ has now become secred by the touch of the feet of Swami Nityanand. His shrine in the land symbolises his immortal memory. Every grain of soil there embodies all the anecdotes of his diving powers. Nityanand was not just one person, he was a diving entity. Though a naked sage himself, he used to feed hundreds of orphan children everyday and showered his affecation on them. By his own example, he inspired others to practise humanitarian religion by giving selfless love to all irrespactevec of the differences such as caste, religion, colour, the poor or the rich. He spent most of his time in the temple. He built school, ‘Dharamasala’ and hospitals in a village and later handed them over to the Government. He also rennovated the temple of Gorakhanath-Machhindranath whom he adored as his Guru. This temple know as ‘Nathmandir’ holds the ‘padukas’ ( foot prints on stone) of Nath and Bhagawan Nityanand.

The 7th canto of Navanath Kathasar contains a lot of information about Shri Vajrubhagawati. Its mantioned there that after worshiping the Saptashringi Goddess at Vani, Machhindra came to Vajreshwari. Here he served the Goddess for a month by daily giving her bath of hot water procreated by himself. The hot-water springs of those times, are the specility of Vajreshwari. As referred to earlier, those hot-water springs which were procreated to ward off the calamities thrust upon the people by Indra have their own value from the mythological point of view. And in today’s world of science too they command public attention and interest. The sage Vashistha had then made use of medicinal plants found in the thick forest around. The scholars and practitioners of Ayurveda ought to take advantage of these plants today. Some local people there do use them by using the triple-remedy of medicinal plants, bath in the hotwater springs and prayers simultaneously. Many have been cured of thair skin-diseases, polio and physical disabilities. I, however, feel that there is a need in conduct further research in this respact and to start a Nature Cure Centre here so as to reap maximum benefits.

 

The Ashtavinayak Temples in Maharashtra

Ashtavinayaka or eight Ganeshas is located in Maharashtra state of India, The Ashtavinayaka yatra or pilgrimage covers the eight holy temples of Ganesha .All the Eight  Ashtavinayak Templs are Swayambhu (self-originated) and Jagrut.There are various names of Lord Ganesh for various places. The various names of Lord Ganesh are Moreshwar, Mahaganpati, Chintamani, Girijatmak, Vighneshwar, Siddhivinayak, Ballaleshwar and Varad Vinayak . These Temples are situated at Morgaon, Ranjangaon, Theur, Lenyadri, Ojhar, Siddhatek, Pali and Mahad. These places are at Pune, Ahamadnagar and Raigad district. Of the 8 vinayakas, 6 are in Pune district area and 2 in Raigad district but still comparatively nearer to the Pune areas

Ashtavinayaka Temples refer to the eight Shrines of Lord Ganesha situated in Maharashtra state of India. The Ashtavinayaka Yatra is the pilgrimage covering these eight holy abodes of Ganesha in and around Pune District of Maharashtra. Out of these 8 Temples 6 are in Pune and 2 are in Raigad District. It is said that every Hindu should visit the Ashtavinayak Temples which are dedicated to Lord Ganesh who is the Hindu Deity of learning and good luck at least once in a life time.

Lord Ganesha the elephant faced God is usually worshiped first before any other worship service is carried out to any other deity."Vinayaka" is another name of Lord Ganesh. Ashtavinayaka literally means "eight Ganeshas" in Sanskrit. These temples have great significance as it has the Swayambhu (self-originated) idol of Lord Ganesha who is the remover of obstacles and the first worshipped of all Gods in Hindu Religion. Lord Ganesh is known by different names in these 8 temples. The various names of Lord Ganesh are Moreshwar, Mahaganpati, Chintamani, Girijatmak, Vighneshwar, Siddhivinayak, Ballaleshwar and Varad Vinayak. These Temples are situated at Morgaon, Ranjangaon, Theur, Lenyadri, Ojhar, Siddhatek, Pali and Mahad. Ashtavinayaka Darshan Yatra Tours is organized by many private operators. Dharmashala, Lodges or M.T.D.C. resorts are available in almost at all these places for the devotees to reside.

According to Shastras, a person going for the Ashta Vinayaka Temples Pilgrimageshould first visit Moreshwar of Moregaon and then in the order Siddhatek, Pali, Mahad, Theur, Lenyandri, Ozar, Ranjangaon and then again Moregaon to end the Ashtavinayak Mandir Yatra. Given below is the details and short description of these temples.

SHREE MAYURESHWAR TEMPLE, MORGAON:

Shri Moreshwar or Mayureshwar Temple is situated along the Karha River in the Morgaon village in the Baramati Taluka of Pune district in Maharashtra. This region is also known as the Bhuswananda. Moregaon Village is said to have received its name as once upon a time the shape of this place was like a peacock and there was an abundance of peacock birds in this region. Literally Moregoan means ‘Village of Peacocks’ and is a combination of two words (more which means Peacock and goan which means village). As per the legend Lord Ganesh riding a peacock in the form of Mayureshwara slew the demon Sindhu in response to pleas from the Gods.This is the first Temple to be visited during the Ashtavinayaka Temple Pilgrimage.

SHREE SIDDHI VINAYAKA TEMPLE, SIDDHATEK:

Shri Siddhivinayak Temple at Siddhatek is one of the renowned Ashta Vinayaka Temples in Maharashtra and is situated off the Pune-Solapur highway at a distance of about 200 km east of Pune. According to the Legend it is believed that it was on the Siddhtek Mountain that Lord Vishnu invoked Lord Ganesha during his battle with the demons Madhu and Kaitabha and acquired Siddhi from him. This is also said to be the place where Sage Bhrushandi and Vyas had performed penances and attained Siddhi. This GaneshTemple is on hill top facing north and built by the Peshwas. This temple is located on the banks of Bhima River in a remote little village called Siddhatek in Karjat Taluka in Ahmadnagar District. The greenery and beauty of this area does not go unnoticed to anyone visiting this place. Siddhi Vinayaka Temple of Siddhatek is the second Temple to be visited during the Ashta Vinayak Mandir Yatra.

SHREE BALLALESHWAR TEMPLE, PALI:

The Ballaleshwar Temple of Pali is the third Ashta Vinayak Temple to be visited while during an Ashta Vinayak Temple Yatra. This Templeis situated in the Sudhagad Taluka in Raigad District and approximately 110 kms from Pune. This is the only temple of Lord Ganesh which is famous by the name of the Ganesh devotee. The Ganesh idol of Pali is known as Ballal Vinayaka and is associated with the legend of a young lad Ballal's devotion to Lord Ganesh. This Temple is situated between the historical Sanrasgad Fort on one side and River Amba flowing on the other side. There are two lakes in front of the temple. The original Temple was a wooden temple which was renovated in 1760 to a new stone temple. One specialty of this temple is that during sunrise the rays of the sun fall directly on the Ganesh Idol.

SHREE VARADA VINAYAKA TEMPLE, MAHAD:

Shri Varada Vinayak Temple is the fourth GaneshaTemple to be visited during the Ashta Vinayaka Temples Pilgrimage according to Shastras.This temple is located three kilometers off the Pune-Mumbai highway near Khopoli in Mahad village of Raigarh District in Maharashtra. Varadvinayak literally means ‘the bestower of boons’. It is believed that Lord Ganesh as Varad Vinayak fulfills all the desires of his sincere devotees and also grants them boons. The idol of this Temple Varada Vinayak is a swayambu (self originated) and was found in the adjoining lake in an immersed position in 1690 AD. This Temple is said to be built in 1725AD by Subhedar Ramji Mahadev. The Varadvinayak shrine is associated with the legend of Prince Rukmangada, Indra and Sage Grutsamad. The temple premises are on one side of a beautiful pond.

SHREE CHINTAMANI VINAYAKA TEMPLE, THEUR:

Shri Chintamani Vinayak Temple of Theur (Theyoor) in Pune District of Maharashtra is the 5thGaneshTemple to be visited during the Ashta Vinayaka Pilgrimage. In this shrine Lord Ganesh as Chintamani brings peace of mind and drives away all the perplexities. According to the Legend it is at this spot Lord Ganesha is believed to have restored the precious Chintamani jewel from the greedy Prince Guna who stole it from Sage Kapila. However the sage refused to take the gem back and began to call Lord Ganesh as Chintaamani Vinayaka. Since the incident took place under a Kadamba tree this place also came to be known as Kadambanagar. Another legend regarding this place is associated with Lord Brahma.It is said that once Lord Brahma was feeling restless and called upon Vinayaka to ease his mind. As Lord Brahma’s worries (Chinta) were removed by the Ganesha at this place Lord Ganesh came to be known here as Chintamani Vinayak.

SHREE GIRIJATMAJ VINAYAKA TEMPLE, LENYADRI:

Shri Girijatmaj Vinayaka Temple of Lenyadri in Maharashtra is the sixth Ganesh Temple to be visited on the Ashta Vinayaka Mandir Pilgrimage. ‘Girijatmaj’ literally means Ganesha the son of Girija (Goddess Parvati). According to the Legend Goddess Parvati who had a strong desire to have Vinayaka as her son performed penance for 12 years in the caves of Lenyadri to fulfill her wish. Pleased by her dedication Lord Ganesha blessed her and on the day of Bhadrapada Shudh Chaturthi when Parvati was worshiping an idol of Lord Ganesha it came alive and told her that her wish has been granted. This Temple is situated at the Lenyadri Mountain in a Buddhist Cave which is around 95 Kms from Pune. Lenyadri is in North of the Pune City on the banks of River Kukdi. The beauty and pollution free environment of this area does not go unnoticed to anyone visiting the Shrine. There is an entrance fee of Rs 5 for visiting this Temple.

SHREE VIGNESHWARA TEMPLE, OZAR:

Shri Vigneshwara Temple of Ozar is the 7thTemple to be visited during the Ashta Vinayaka Temple Pilgrimage. This AshtaVinayakaTemple is in the banks of Kukadi River which is in Junnar District and around 85 kms from Pune. The Deity of this shrine is known as Vigneshwara which means ‘remover of all obstacles’. It is believed that after visiting this place God takes away all your problems. As per the Legend a demon by name Vignasura was troubling the Sages. Responding to the prayers of the Sages Lord Ganesh fought with the Demon Vignasura who surrendered to Ganesha and agreed to stop his misdeeds. In connection with the surrender of Vignasura the Sages installed an image of Vigneshwara at Ozar on Ganesh Chaturti day and offered worship.

SHREE MAHAGANAPATI TEMPLE, RANJANGOAN:

Shri Mahaganapati Temple of Ranjangoan is the eight and last GaneshTemple to be visited during the Ashta Vinayaka Temple Pilgrimage. According to the Legend it is said that it is at this place Lord Shiva invoked Ganesha before fighting the Demon Tripurasura. Therefore the Ganesha idol of this Temple is also known as Tripurarivade Mahaganpati. The Mahaganapati Temple is east facing and has a huge and beautiful entrance gate. The Idols of Jay and Vijay are present near the gateway. The temple is constructed in such a manner that the rays of the sun fall directly on the idol.

Siddhivinayak Temple, Mumbai

History Of Temple

The idol of Shree Siddhivinayak was carved out of a single black stone and is 2'6" (750mm) high and 2' (600mm) wide with the trunk on the right. This is rather unusual appearance of Lord Ganesh. The upper right and left hands hold a lotus and an axe respectively while the lower right and left hands hold a rosary (japmala) and bowl full of "Modak" respectively. As it resembles the sacred thread, a snake appears on the left shoulder to right side belly. On the forehead of deity is an eye, which almost looks like the third eye of Lord Shiva. On both sides of the Lord Ganesh idol, are placed one idol each of Riddhi and Siddhi goddesses who are appearing like peeping out of the Ganesh idol from behind. Because of these two deities along with Lord Ganesh, this temple is known as the Siddhivinayak Ganapati Temple. These goddesses signify sanctity, success, wealth and prosperity.

Around 125 years ago, Shri Akkalkot Swami Samarth's great disciple, Late Ramakrishna Jambhekar Maharaj, who was also ardent devotee of Lord Ganesh and Gayatri Mantra was blessed with Assyssinian ( Siddhi ). One day Swami Samarth asked Shri Jambhekar to bring divine idols. Out of the idols, except two idols, Swami Samarth told to bury in the front courtyard of the house of Swami Samarth's another disciple Shri Cholappa, where Swami Samarth used to temporarily reside. Shri Jambhekar was also told to inhume remaining two idols in front of Lord Ganesh that he usually worshipped. During his attendance with Swami Samarth, Shri Jambhekar foretold that a Mandaar tree would grow on the place after 21 years, Swayambhu ( Swayambhu ) Ganesh would appear on the sacred place. From that onward people's devotion would grow in leaps and beyond.

After few years, Jambhekar Maharaj whose Math is near sea-shore at Dadar, Mumbai, asked Late Priest Govind Chintaman Phatak to look after, perform regular religious pooja etc. of Shree Siddhivinayak Temple. The predecessor of Priest Phatak, there was Late Namdev Kelkar performing priest-wood job in the temple.

From the available information and records, the land of the temple complex was around 2550 sq.mtrs. There was a lake towards eastern and southern side of temple admeasuring approx. 30 x 40 sq.mtrs. This lake was built by Nardulla in early 19th century, to overcome the scarcity of the water, faced by the area. The lake was, later on, filled up, and now it is playground and a part of Kakasaheb Gadgil Marg.

There was also a rest house, sought of Dharmashala and a pair of beautiful 3.6 in high, stone masonry "Deepmalas". There was also a dwelling unit for the owner of this complex. In the earlier days when there were not many structures of residential and commercial type in its neighborhood area. The devotees in large numbers started visiting the temple only after 1952 and the long standing Q's were seen in 1965 onwards.

Since the owner had divided the original plot and subleased it to different parties and naturally the space available around this old temple reduced and became quite small. After 1975, the number of devotees visiting the temple started growing by real sense of Geometrical Progression. It became difficult to enter the temple or even to have "Darshan" of Lord Ganesh, the devotees were finding it quite troublesome to enter through the two small doors

Siddhivinayak Temple Contact

Contact :

Shree Siddhivinayak Temple

Mr.MangeshShinde(EO)
OfficeAddress:ShreeSiddhivinayakTempleTrust 
Prabhadevi,

Mumbai400028
Tel.:+91-022-24373626
Fax : 2422 1558

What is the Role and Significance of Hindu Temples?

What is the Role and Significance of Hindu Temples?

Unlike in other religions, it is not mandatory for a Hindu to regularly visit their temple. Temples are often visited on auspicious occasions and as a part of pilgrimages rather than as a regular occurrence.

This is because Hindus have home shrines where they can partake in home puja, this is considered part of their dharma whilst temple worship is not. However, in England, Hindus are far more likely to regularly visit the temple as it gives them an opportunity to meet with the dispersed Hindu community in the country.

This is important as the temple provides a social environment to maintain the bonds between the communities and prevent Hindus feeling alone.

The temple is significant in aiding Hindus in retaining their culture. This is especially important in Western countries where the majority of people do not share the culture, here it can be easy to lose tradition.

The temple is central to festivals, for example Durga Puja,  and is often the focus of pilgrimages. The priests speak Sanskrit preventing the language from dying, this upholds the ties to centuries of Hindus. Furthermore, ceremonies are performed to perfection in the temple ensuring that the rituals continue as a constant. The temple acts as a preserver of the religion in all its glory and tradition.

The temple is seen as the dwelling place of God and so is considered the place to receive darshan: a glimpse of God. Temple murtis are considered far more significant than home murtis. They are consecrated and so considered to have God dwelling in them. This means that the temple provides a place for people to dwell in the presence of God and to be a part of his glory in a far greater way than is possible with homepuja.

The temple is highly symbolic and might even be considered a giant murti. It enables the worshipper to focus on God and to access a relationship with him.

The priest led worship further strengthens this relationship by acting as a mediator between the worshipper and God allowing them to unite.

This is not to say that the only place to meet with God is the temple, Hindus believe God is everywhere and in everything, as such one can meet with him at any time. However, the temple is a place where the only focus is on God, it allows the worshipper to be free of the distractions of their everyday life. It is built according tovedic plans and thus even the shape is symbolic.

The high central tower over the central area is often symbolic of Mount Kailash, a part of the Himalayas (considered the home of the Gods). The floor plan is often considered to be symbolic of God lying down whilst the vertical building is God standing. This furthers their potential as murtis.

It is felt that God is consecrated in the walls, especially in the garbha-griha making it a highly holy and spiritual place. They are kept holy by worshippers and treated with great respect for example the shoes are removed before entering because leather is considered impure, thoughts are purified before approaching the inner sanctum to ensure nothing but God is the focus. Furthermore, there are often myths attached to the sacred places increasing their importance.

However, some might consider the home shrine to be more important than the temple. The home shrine is used every day and from it the worshipper is able to uphold a personal and private relationship with God.

Here, the woman leads the worship and is able to bathe and feed the murtis – something she would be unable to do in a temple. This makes home shrines far more intimate. Furthermore, home puja is considered part of one’s dharma whilst visiting the temple is not necessary. The home shrine is also important as an educational tool to pass on the traditions through the family and to unite the family within one religion and under their istadeva. This highlights still another reason why the home shrine might be considered more important than the temple; not only is the vernacular language used for home puja but it is the istadeva worshipped rather than the more generic gods at the temple.

Yet, on the contrary, home shrines are often considered temples in their own right. If this is considered to be true than the importance of home shrines further highlights the role and significance of temples.

The temple is important as a place of offering. Offerings are made at home shrines, and received back as Prasad. Whilst this too occurs in temples, in temples it is possible for people to make offerings such as of money without receiving them back again. Furthermore, ceremonies such as havan are performed. This is the fire ceremony whereupon the fire is considered like a post-box to God. The worshipper throws items such as seeds and ghee into the flames as an offering and act of worship.

It is clear that temples have extreme significance in Hinduism. They are valued and respected both as a means of enabling worship in the presence of God and as a way to uphold Indian culture and reunite large and dispersed communities in the west. They enable worship led by priests, perhaps offering more spiritual comfort than worshipping alone at home, whilst providing the chance at darshan and to take part in ceremonies perhaps not possible at home e.g. havan. 

Therefore the temple is central to Hinduism.

Palitana Temple

Palitana

From Wikipedia, the free encyclopedia

Palitana is a city in Bhavnagar district, Gujarat, India. It is located 50 km southwest of Bhavnagar city and is a major pilgrimagecentre for Jains.^[2]

History

Palitana is associated with Jain legends and history. Adinath, the first of the Jain tirthankaras, is said to have meditated on theShatrunjaya hill, where the Palitana temples were later constructed.

The Palitana State was a princely state, founded in 1194. It was one of the major states in Saurashtra, covering 777 km². In 1921 it had 58,000 inhabitants in 91 villages, generating a 744,416 Rs revenue.

In 1656, Shah Jahan's son Murad Baksh (the then Governor of Gujarat) granted the village of Palitana to the prominent Jain merchant Shantidas Jhaveri. The management of the temples was assigned to the Anandji Kalyanji Trust in 1730.^[3]

During the British Raj, Palitana was a princely state in the Kathiawar Agency of the Bombay presidency. Gross revenue, £42,000; tribute jointly to the Gaekwar of Baroda and the Nawab of Junagadh, £700. The capital of the state was the Palitana town (population 12,800). It was ruled by a a Gohil Rajput, with the title of Thakore sahib (also spelled Thakor Saheb or Thakur Sahib), enjoying a 9-guns salute, of the Hindu Gohel dynasty, which received a privy purse of 180,000 r.upees at the state's accession to independent India on 15 February 1948.

Geography

Palitana is located at 21.52°N 71.83°E.^[4] It has an average elevation of 67 metres (219 feet).

Jain temples

Palitana temples

Palitana is the world’s only mountain that has more than 900 temples.^[5] The Palitana temples and whole mountain are considered the most sacred pilgrimage place (tirtha) by the Jain community, and is the world's largest Temple Complex. There are more than 3000 temples located on the Shatrunjaya hills, exquisitely carved in marble. The main temple on top of the hill, is dedicated to 1st tirthankar lord Adinath (Rishabdeva). On the top the Shatrunjai Hill is a cluster of Jain temples, built by generations of Jains over a period of 900 years, from the 11th century onwards. The temples are managed by the Anandji Kalyanji Trust associated with the Kasturbhai Lalbhai group. From the foot of the hill to the top there are 3,800 and odd stone steps cut to facilitate climbing.^[6]

The temples are exquisitely carved in marble, veritable prayers in stone. To an observer, these appear to be ivory miniatures when seen from a distance. Created by master craftsmen, the most important temple is that of the first teerthankara, Shri Adishwar. It has ornate architectural motifs, though in its overall plan it is simpler than the Choumukh. Other notable temples are those of Kumarpal, Vimalshah and Sampriti Raja. Kumarpal Solanki, a great Jain patron, probably built the earliest temple. The temple has a fabulous collection of jewels, and these can be seen with special permission. The temples date from 11th to the 20th century.

Belief

Every devout Jain aspires to climb to the top of the mountain at least once in his lifetime, because of its sanctity. Not just the temples on the Hill are sacred, but as per Jain Scriptures entire Hill is sacred right from top to bottom. The journey is arduous. The walk up the stone stairway hewn into the mountain face takes about an hour and a half. For those unable or unaccustomed to the strain, sling-chairs are available at a bargain. The code for the climbers is stringent, in keeping with the rigours of the Jain faith. Food must neither be eaten nor carried on the way. The descent must begin before it is evening, for no soul can remain atop the sacred mountain during the night.

While atop one can also visit a Muslim shrine of Angar Pir. The childless women seek the Pir's blessings to be blessed with children. They offer miniature cradles to the Pir and the shrine is strewn with such cradles.

Vegetarianism

In 2014, Palitana became the first city in the world to be legally vegetarian. It has outlawed, or made illegal, the buying and selling of meat, fish and eggs, and also related jobs or work, such as fishing and penning 'food animals'. ^[7][8][9]

Demographics

As of 2011 India census,^[10] Palitana had a population of approximately 175,000. Males constitute 52% of the population and females 48%. Palitana has an average literacy rate of 74%, higher than the national average of 59.5%: male literacy is 71%, and female literacy is 57%. In Palitana, 15% of the population is under 6 years of age.

In 2014, 20-25% of the population was reportedly Muslim.^[11]

Transportation

By air

The nearest airport at Bhavnagar lies at a distance of 51 kilometres from Palitana, with two daily flights to Mumbai.Ahmedabad, 215 kilometres away by road, has an international airport with regular flights to many important cities.

Keeping in mind the religious and tourism travel, the State government has initiated the process of land acquisition for a new airport at Palitana as part of its plan to establish 11 new airports in Gujarat. The pre-feasibility study has been handed over to the Airport Authority of India (AAI).^[12]

By rail

Palitana has a small railway station that is connected to Songadh and Bhavanagar. Most of the trains stop at Sihor, which is connected to Ahmedabad and Gandhinagar.

By road

There are hourly buses for Bhavnagar from Palitana. Regular buses are also available for Ahmedabad, Talaja, Una, and Diu. The total journey time to Una or Diu is around 6 hours as the roads are good condition. Taxis are also available on hire for Palitana from Bhavnagar, Ahmedabad or Vadodra.The bus stand is situated 800 meters away from the Palitana railway station.