Saturday, August 17, 2013
The Ramzan Awakeners Have Gone Back To Their Home Towns
The Ramzan Awakeners Have Gone Back To Their Home Towns, a photo by firoze shakir photographerno1 on Flickr.
This year I did not go down to shoot them though when you hear the unstoppable barking of stray dogs , you know the Awakener baba with his torch and stick has entered the slums ..and the stick keeps the dogs at bay, the Awakeners knock at the slum doors , they know the Muslim houses and shout outside building compounds to wake you up for Sairi..
On Thursdays in the evenings during Ramzan they collect their baksheesh for their services , mostly people give them more out of charity than the noble service they do...
Oh You Sitting In The Comfort Of The Cab,,,,,
please give me
a few cons ..
food for my
child i need
to grab,,
raj babbar sab would give me rs 12
rasheed masood sab would give me rs 5
mr abdullah would give me rs 1
let the world blab..
yes politicians hardly no hunger
their tongue instrument of gift of the gab ...
if they changed places with me for a day
they would be dehydrated rushed to the rehab
life is nothing but a bed of thorns dreary and drab ..
Nerjis Asif Shakir and The Canon EOS 7D..
an extension
of hope through
photography
the camera
heals holistically
a picture becomes
poetry ,..a moment
paused eternally
touching others
cosmically
Agha Mansoor Showghi Irani Chaiwala
mohabat
e chai
ka ashiq
sab ko
chai
pilanewala
mansoor bhai
jane jigarse
insaniyat
ka chahnewala
mahim ka rehnewala
irani bashinda
hindustani dilwala
khaile khube
maska brun
khilanewala
hamesha
hamesha
muskuranewala
garibon ko
dilse laganewala
imam hussain
par marnewala
ali maula ka
yeh chaitha
dulara..
ali haq
ali haq
ali haq
hai iska
nara
pehlata hai
yeh irani
hindustani
bhaichara
Lord Shiva ..
en.wikipedia.org/wiki/Shiva
Shiva (Śiva, /ˈʃɪvə/, meaning "The Auspicious One"), also commonly known as Mahadeva (meaning "The Great God") and Shankara, is a popular Hindu god and is venerated as the Supreme Being within Shaivism, one of the three most influential denominations in Hinduism.[1][2] In several branches of Hinduism other than Shaivism, Shiva is regarded as one of the primary forms of God, such as one of the five primary forms of God[1] in the Smarta tradition, and "the Destroyer" or "the Transformer"[3] among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva is described as an omniscient yogi, who lives an ascetic life on Mount Kailash,[3] as well as a householder with wife Parvati and two sons, Kartikeya and Ganesha. Shiva is usually worshipped in the aniconic form of Lingam. Shiva has many benevolent as well as fearsome forms. He is often depicted as immersed in deep meditation, with his wife and children or as the Cosmic Dancer. In fierce aspects, he is often depicted slaying demons.
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi[4] means the auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.[5]
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the Gods) and Trilokinath (meaning Lord of the three realms).[6]
The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.[7] It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.[8] He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.[9][10]
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."[11] Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".[12]
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"),[13][14] Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"),[15][16] and Parameśvara ("Supreme Lord").[17]
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[18] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition.[19] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.[20][21]
Historical development[edit source | editbeta]
Origins[edit source | editbeta]
For the early history, see Rudra.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.[22][23] Some historians believe that the figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure.[23] Sailen Debnath traces the origin of Shiva to the pre-Aryan period, and believes that he played an important role in the Indus Valley Civilization.[24] How the persona of Shiva converged as a composite deity is not well documented.[25] Axel Michaels the Indologist suggests Shaivism like Vaişhņavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.[26]}}
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.[27] The foremost center of worship of Khandoba in Maharashtra is in Jejuri.[28] Khandoba has been assimilated as a form of Shiva himself,[29] in which case he is worshipped in the form of a lingam.[27][30] Khandoba's varied associations also include an identification with Surya[27] and Karttikeya.[31]
The Pashupati seal[edit source | editbeta]
Seal discovered at Mohenjodaro shows a seated figure surrounded by animals, possibly Shiva,the Pashupati
A seal discovered during the excavation of Mohenjo-daro has drawn attention as a possible representation of a "proto-Shiva" figure.[32] This Pashupati (Lord of animal-like beings)[33] seal shows a seated figure, possibly ithyphallic, surrounded by animals.[34] Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined. However, this claim is not without its share of critics, with some academics like Gavin Flood[32][35] and John Keay characterizing them as unfounded.[36]
Rudra[edit source | editbeta]
Main article: Rudra
Three-headed Shiva, Gandhara, 2nd century CE
Shiva as we know him today shares many features with the Vedic god Rudra,[37] and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BC based on linguistic and philological evidence.[38] A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods.[39] Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva),[40] and the arrow is an essential attribute of Rudra.[41] This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.[42]
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill",[43] and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness".[42] The names Dhanvin ("Bowman")[44] and Bāṇahasta ("Archer", literally "Armed with arrows in his hands")[44][45] also refer to archery.
There are numerous similarities that it would seem not to identify Shiva and Rudra as false. Both Rudra and Shiva are "blue-throated one," "three-eyed one," "dweller of the mountains," "Lord of the animals," yogins, have healing powers, have long matted hair, associated with fire, and described as Sthanu to describe their yogic pose of samadhi.[46]
Association with Vedic deities[edit source | editbeta]
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Agni, Indra, Prajāpati, Vāyu, and others.[47]
Agni
Rudra and Agni have a close relationship.[48][49] The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.[50] The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra."[51] The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[52]
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities.[53] Agni is said to be a bull,[54] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[55][56] In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[57]
The Vedas state Lord Agni is a manifestation of Lord Rudra. The Shivalinga is said to be a pillar of fire, and in the Indus Valley it was indeed used as a fire altar. Also, one of Lord Shiva's thousand names is Tanunpat meaning "fire god." Lord Shiva is further known as Lohita meaning 'red' and Lord Agni is too depicted red. Agni, like Lord Shiva is symbolized with the symbol of a torch. In one legend, the sage Agastya, who is known to Hindus to be a Shaiva is an avatar of Agni (The God Agni Becomes Agasthya) The Agni Purana is a Shaivite text. Lord Agni is also important in Tantric Yoga like Lord Shiva.[1] Furthermore, Lord Shiva's son Murugan is also associated with Agni and Agni's vehicle. Murugan is said in sometime to be a child of Agni and of Swaha, a daughter of Daksha.
Indra
According to a theory, the Puranic Shiva is a continuation of the Vedic Indra.[58] He gives several reasons for his hypothesis. Both Shiva and Indra are known for having a thirst for Soma. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,[59] 6.45.17,[60][61] and 8.93.3.[62]) Indra, like Shiva, is likened to a bull.[63][64] In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.[65]
By some scholars such as Dr. David Frawley and Koenraad Elst in write that the King of Gods, Lord Indra is a manifestation of Lord Shiva.[66] In the Rig Veda, Lord Indra calls Himself Shiva many times (2:20:3, 6:45:17, 8:93:3.) Further the Pauravas' symbol was the lingam. Both are outsider gods associated with the soma plant. Like Lord Agni, Lord Indra is said to be a bull and Lord Shiva of course possesses a bull (Nandi) as his vehicle. Also, Lord Shiva's abode is said to be on Mount Meru or Mount Kailash, the same as Lord Indra's. Also in belief Indra married Prthivi while Rudra's consort is also said to be Prthivi.
Lord Shiva and Lord Indra share many names such as Puruhut meaning "Lord of the Purus." Initially the Purus worshiped Lord Indra. However the symbol of their tribe was the Shivlingam. Lord Indra is also connected with tiger skin (e.g. in RV 5:4:1:11), which is what Lord Shiva meditates upon.[2]
Furthermore, Muthuswamy Dikshithar also wrote "He is worshiped in the evenings by Lord Indra and others,..."[3] Also, at Darasuram near Tanjore is a temple where it is believed that Airavata worshiped the Lingam; the Lingam is named after him as Airavateswara.
Lord Hanuman - Bajrangbali Ki Jai
From Wikipedia, the free encyclopedia
Hanuman (IPA: hʌnʊˈmɑn) is a Hindu deity, who was an ardent devotee of Rama according to the Hindu legends. He is a central character in the Indian epic Ramayana and its various versions. He also finds mentions in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara (ape-like humanoid), Hanuman participated in Rama's war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is also considered the son of Vayu, who according to several stories, played a role in his birth.
The Sanskrit texts mention several legends about how Hanuman got his name. One legend is that Indra, the king of the deities, struck Hanuman's jaw during his childhood (see below). The child received his name from the Sanskrit words Hanu ("jaw") and -man (or -mant, "prominent" or "disfigured"). The name thus means "one with prominent or disfigured jaw".[1] Another theory says the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed".[1] Some Jain texts mention that Hanuman spent his childhood on an island called Hanuruha, which is the origin of his name.[2]
According to one theory, the name "Hanuman" derives from the proto-Dravidian word for male monkey (ana-mandi), which was later Sanskritized to "Hanuman" (see historical development below). Linguistic variations of "Hanuman" include Hanumat, Anuman (Tamil), Anoman (Indonesian), Andoman (Malay) and Hunlaman (Lao). Other names of Hanuman include:
Anjaneya,Hanumantha (Kannada),
Anjaneya, Anjaniputra or Anjaneyudu (Telugu), all meaning "the son of Anjana".
Anjaneyar, used widely by rural Tamilians.
Kesari Nandan ("son of Kesari")
Maruti ("son of Marut") or Pavanputra ("son of Pavan"); these names derive from the various names of Vayu, the deity who carried Hanuman to Anjana's womb
Bajrang Bali, "the strong one (bali), who has limbs (anga) as hard as a vajra (bajra)"; this name is widely used in rural North India.[1] Bajrang Bali also implies "the strong one (bali), who is orange (Baj) or saffron colored
Sang Kera Pemuja Dewa Rama, Hanuman, the Indonesian for "The mighty devotee ape of Rama, Hanuman"
Epithets and attributes[edit source | editbeta]
In addition, Hanuman has received several epithets, including:
Manojavam, the one who is swift as mind (appears in Rama Raksha Stotra)
Maarutatulyavegam, the one who has a speed equal to the wind God (appears in Rama Raksha Stotra)
Jitendriyam, the one who has complete control on his senses (appears in Rama Raksha Stotra)
Buddhimataamvarishtham, the one who is most senior among intellectuals (appears in Rama Raksha Stotra)
Vaataatmajam, the one who is the son of wind God (appears in Rama Raksha Stotra)
Vaanarayoothamukhyam, the one who is the chief of vanara army (appears in Rama Raksha Stotra). Similar in meaning to - Vaanaraanaamadheesham.
Shreeraamdootam, the one who is the messenger of Rama (appears in Rama Raksha Stotra).
Atulit Bal Dhaamam, the one who is the repository of incomparable strength.
Hemshailaabh Deham, the one whose body resembles a golden mountain.
Danujvan Krushanum, the one who is the destroyer of forces of demons.
Gyaaninaam Agraganyam, the one who is considered foremost among knowledgeable beings.
Sakal Gun Nidhaanam, the one who is the repository of all the virtues and good qualities.
Raghupati Priya Bhaktam, the one who is the dearest of all devotees to Lord Rama.
Sankat Mochan, the one who liberates (moca) from dangers (sankata)[1]
In the 3rd chapter of Kishkindha Kaanda of Valmiki Ramayana,[3] Rama describes many attributes of Hanuman's personality. Summarized as follows:
Ablest sentence maker.
Knower of all Vedas and Scriptures.
Scholar in nine schools of grammars.
Possessing faultless speech and facial features
Hanuman was born to the humanoid creatures called the vanaras. His mother Anjana was an apsara who was born on earth as a female vanara due to a curse. She would be redeemed from this curse on her giving birth to a son. The Valmiki Ramayana states that his father Kesari was the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana.[10] Anjana and Kesari performed intense prayers to Shiva to get a child. Pleased with their devotion, Shiva granted them the boon they sought.[11] Hanuman, in another interpretation, is the incarnation or reflection of Shiva himself.
Hanuman is often called the son of the deity Vayu; several different traditions account for the Vayu's role in Hanuman's birth. One story mentioned in Eknath's Bhavartha Ramayana (16th century CE) states that when Anjana was worshiping Shiva, the King Dasharatha of Ayodhya was also performing the ritual of Putrakama yagna in order to have children. As a result, he received some sacred pudding (payasam) to be shared by his three wives, leading to the births of Rama, Lakshmana, Bharata, and Shatrughna. By divine ordinance, a kite snatched a fragment of that pudding and dropped it while flying over the forest where Anjana was engaged in worship. Vayu, the Hindu deity of the wind, delivered the falling pudding to the outstretched hands of Anjana, who consumed it. Hanuman was born to her as a result.[10][12] Another tradition says that Anjana and her husband Kesari prayed Shiva for a child. By Shiva's direction, Vayu transferred his male energy to Anjana's womb. Accordingly, Hanuman is identified as the son of the Vayu.
Another story of Hanuman's origins is derived from the Vishnu Purana and Naradeya Purana. Narada, infatuated with a princess, went to his lord Vishnu, to make him look like Vishnu, so that the princess would garland him at swayamvara (husband-choosing ceremony). He asked for hari mukh (Hari is another name of Vishnu, and mukh means face). Vishnu instead bestowed him with the face of a vanara. Unaware of this, Narada went to the princess, who burst into laughter at the sight of his ape-like face before all the king's court. Narada, unable to bear the humiliation, cursed Vishnu, that Vishnu would one day be dependent upon a vanara. Vishnu replied that what he had done was for Narada's own good, as he would have undermined his own powers if he were to enter matrimony. Vishnu also noted that Hari has the dual Sanskrit meaning of vanara. Upon hearing this, Narada repented for cursing his idol. But Vishnu told him not repent as the curse would act as a boon, for it would lead to the birth of Hanuman, an avatar of Shiva, without whose help Rama (Vishnu's avatar) could not kill Ravana.
Birth place[edit source | editbeta]
Multiple places in India are claimed as the birthplace of Hanuman.
According to one theory, Hanuman was born on 'Anjaneya Hill', in Hampi, Karnataka.[13] This is located near the Risyamukha mountain on the banks of the Pampa, where Sugreeva and Rama are said to have met in Valmiki Ramayana's Kishkinda Kanda. There is a temple that marks the spot.
It is also said that Kaithal, Haryana is the birthplace of Lord Hanumana born in a Jat family of Maan clan and there is a temple constructed at that place known as "Anjani Tila" among the residents of Kaithal.
Anjan, a small village about 18 km away from Gumla, houses "Anjan Dham", which is said to be the birthplace of Hanuman.[14] The name of the village is derived from the name of the goddess Anjani, the mother of Hanuman. Aanjani Guha (cave), 4 km from the village, is believed to be the place where Anjani once lived. Many objects of archaeological importance obtained from this site are now held at the Patna Museum.
The Anjaneri (or Anjneri) mountain, located 7 km from Trimbakeshwar in the Nasik district, is also claimed as the birthplace of Hanuman.[15]
According to Anjan Dham, Hanuman was born on Lakshka Hill near Sujangarh in Churu district, Rajasthan.[16]
A cave in a hill near Gokarna, one of the oldest temple towns of India, is also said to be the birthplace of Hanuman. This cave has had a Hanuman temple for a long time. Gokarna, situated in west coast of Karnataka, is known for Atma Linga of Shiva, installed by Ganapathi to save it from the hands of Ravana long before Ramayana days.
Childhood[edit source | editbeta]
Hanuman Mistakes the Sun for a Fruit by BSP Pratinidhi
As a child, believing the sun to be a ripe mango, Hanuman pursued it in order to eat it. Rahu, a Vedic planet corresponding to an eclipse, was at that time seeking out the sun as well, and he clashed with Hanuman. Hanuman thrashed Rahu and went to take sun in his abode.[17] Rahu approached Indra, king of devas, and complained that a monkey child stopped him from taking on Sun, preventing the scheduled eclipse. This enraged Indra, who responded by throwing the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name.[10][18] Upset over the attack, Hanuman's father figure Vayu deva (the deity of air) went into seclusion, withdrawing air along with. As living beings began to asphyxiate, Indra withdrew the effect of his thunderbolt. The devas then revived Hanuman and blessed him with multiple boons to appease Vayu.[10]
Brahma gave Hanuman a boon that would protect him from the irrevocable Brahma's curse. Brahma also said: "Nobody will be able to kill you with any weapon in war." From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Shiva assured safety of Hanuman with a band that would protect him for life. Indra blessed him that the Vajra weapon will no longer be effective on him and his body would become stronger than Vajra. Varuna blessed baby Hanuman with a boon that he would always be protected from water. Agni blessed him with immunity to burning by fire. Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form. Yama, the God of Death blessed him healthy life and free from his weapon danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons. Vayu also blessed him with more speed than he himself had. Kamadeva also blessed him that the sex will not be effective on him.So his name is also Bala Bramhachari.[citation needed]
On ascertaining Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister.[10][19]
Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. The curse is highlighted in Kishkindha Kanda and Sundara Kanda, when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita.[10]
Adventures in Ramayana[edit source | editbeta]
The Sundara Kanda, the fifth book in the Ramayana, focuses on the adventures of Hanuman.
Meeting with Rama[edit source | editbeta]
Rāma and Lakṣmaṇa meeting Hanumān at Rishyamukha
Hanuman meets Rama during the Rama's 14-year exile.[20] With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by Ravana. Their search brings them to the vicinity of the mountain Rishyamukha, where Sugriva, along with his followers and friends, are in hiding from his older brother Vali.
Having seen Rama and Lakshmana, Sugriva sends Hanuman to ascertain their identities. Hanuman approaches the two brothers in the guise of a brahmin. His first words to them are such that Rama says to Lakshmana that none could speak the way the brahmin did unless he or she had mastered the Vedas. He notes that there is no defect in the brahmin's countenance, eyes, forehead, brows, or any limb. He points out to Lakshmana that his accent is captivating, adding that even an enemy with sword drawn would be moved. He praises the disguised Hanuman further, saying that sure success awaited the king whose emissaries were as accomplished as he was.[20]
When Rama introduces himself, the brahman identitifies himself as Hanuman and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven with that of Rama. Hanuman then brings about friendship and alliance between Rama and Sugriva; Rama helps Sugriva regain his honour and makes him king of Kishkindha. Sugriva and his vanaras, most notably Hanuman, help Rama defeat Raavana and reunite with Sita.
In their search for Sita, a group of Vanaras reaches the southern seashore. Upon encountering the vast ocean, every vanara begins to lament his inability to jump across the water. Hanuman too is saddened at the possible failure of his mission, until the other vanaras and the wise bear Jambavantha begin to extol his virtues. Hanuman then recollects his own powers, enlarges his body, and flies across the ocean. On his way, he encounters a mountain that rises from the sea, proclaims that it owed his father a debt, and asks him to rest a while before proceeding. Not wanting to waste any time, Hanuman thanks the mountain and carries on. He then encounters a sea-monster, Surasa, who challenges him to enter her mouth. When Hanuman outwits her, she admits that her challenge was merely a test of his courage. After killing Simhika, a rakshasa, he reaches Lanka
Locating Sita[edit source | editbeta]
Hanuman finds Sita in the ashoka grove, and shows her Rama's ring
Hanuman reaches Lanka and marvels at its beauty. After he finds Sita in captivity in a garden, Hanuman reveals his identity to her, reassures her that Rama has been looking for her, and uplifts her spirits. He offers to carry her back to Rama, but she refuses his offer, saying it would be an insult to Rama as his honour is at stake. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He kills many rakshasas, including Jambumali and Aksha Kumar. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the effects of this weapon Hanuman, out of respect to Brahma, allows himself be bound. Deciding to use the opportunity to meet Ravana, and to assess the strength of Ravana's hordes, Hanuman allows the rakshasa warriors to parade him through the streets. He conveys Rama's message of warning and demands the safe return of Sita. He also informs Ravana that Rama would be willing to forgive him if he returns Sita honourably.
Enraged, Ravana orders Hanuman's execution, whereupon Ravana's brother Vibhishana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders Hanuman's tail be lit afire. As Ravana's forces attempted to wrap cloth around his tail, Hanuman begins to lengthen it. After frustrating them for a while, he allows it to burn, then escapes from his captors, and with his tail on fire he burns down large parts of Lanka. After extinguishing his flaming tail in the sea, he returns to Rama.
Shapeshifting[edit source | editbeta]
In the Ramayana Hanuman changes shape several times. For example, while he searches for the kidnapped Sita in Ravana's palaces on Lanka, he contracts himself to the size of a cat, so that he will not be detected by the enemy. Later on, he takes on the size of a mountain, blazing with radiance, to show his true power to Sita.[21]
Also he enlarges & immediately afterwards contracts his body to out-wit Sirsa, the she-demon, who blocked his path while crossing the sea to reach Lanka. Again, he turns his body microscopically small to enter Lanka before killing Lankini, the she-demon guarding the gates of Lanka.
He achieved this shape-shifting by the powers of two siddhis; Anima and Garima bestowed upon him in his childhood by Sun-God, Surya.
Lifting a mountain[edit source | editbeta]
Hanuman fetches the herb-bearing mountain, in a print from the Ravi Varma Press, 1910s
When Lakshmana is severely wounded during the battle against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb, from Dronagiri mountain in the Himalayas, to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so he dispatches the sorcerer Kalanemi to intercept Hanuman.[22] Kalanemi, in the guise of a sage, deceives Hanuman, but Hanuman uncovers his plot with the help of an apsara, whom he rescues from her accursed state as a crocodile.[22]
Ravana, upon learning that Kalanemi has been slain by Hanuman, summons Surya to rise before its appointed time because the physician Sushena had said that Lakshmana would perish if untreated by daybreak. Hanuman realizes the danger, however, and, becoming many times his normal size, detains the Sun God to prevent the break of day. He then resumes his search for the precious herb, but, when he finds himself unable to identify which herb it is, he lifts the entire mountain and delivers it to the battlefield in Lanka. Sushena then identifies and administers the herb, and Lakshmana is saved. Rama embraces Hanuman, declaring him as dear to him as his own brother. Hanuman releases Surya from his grip, and asks forgiveness, as the Sun was also his Guru.
Hanuman was also called "langra veer"; langra in Hindi means limping and veer means "brave". The story behind Hanuman being called langra is as follows. He was injured when he was crossing the Ayodhya with the mountain in his hands. As he was crossing over Ayodhya, Bharat, Rama's young brother, saw him and assumed that some Rakshasa was taking this mountain to attack Ayodhya. Bharat then shot Hanuman with an arrow, which was engraved with Rama's name. Hanuman did not stop this arrow as it had Rama's name written on it, and it injured his leg. Hanuman landed and explained to Bharat that he was moving the mountain to save his own brother, Lakshmana. Bharat, very sorry, offered to fire an arrow to Lanka, which Hanuman could ride in order to reach his destination more easily. But Hanuman declined the offer, preferring to fly on his own, and he continued his journey with his injured leg.
Patala incident[edit source | editbeta]
In another incident during the war, Rama and Lakshmana are captured by the rakshasa Mahiravana (or Ahiravan), brother of Ravana, who held them captive in their palace in Patala (or Patalpuri) --the netherworld. Mahiravana keeps them as offerings to his deity. Searching for them, Hanuman reaches Patala, the gates of which are guarded by a young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), who is part reptile and part Vanara.
The story of Makardhwaja's birth is said to be that when Hanuman extinguished his burning tail in the ocean, a drop of his sweat fell into the waters, eventually becoming Makardhwaja, who perceives Hanuman as his father. When Hanuman introduces himself to Makardhwaja, the latter asks his blessings, but fights him to fulfill the task of guarding the gate. Hanuman defeats and imprisons him to gain entry.
Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simultaneously extinguish five lamps burning in different directions. Hanuman assumes the Panchamukha or five-faced form of Sri Varaha facing north, Sri Narasimha facing south, Sri Garuda facing west, Sri Hayagriva facing the sky and his own facing the east, and blows out the lamps. Hanuman then rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patala. Hanuman then instructs Makardhwaja to rule Patala with justice and wisdom.
To date Chandraloak Devpuri mandir is located at Dugana a small village 17 km from Laharpur,Sitapur district,Uttar Pradesh. A divine place where Chakleswar Mahadev situated.
Honours[edit source | editbeta]
Hanuman showing Rama in His heart
Shortly after he is crowned Emperor upon his return to Ayodhya, Rama decides to ceremoniously reward all his well-wishers. At a grand ceremony in his court, all his friends and allies take turns being honoured at the throne. Hanuman approaches without desiring a reward. Seeing Hanuman come up to him, an emotionally overwhelmed Rama embraces him warmly, declaring that he could never adequately honour or repay Hanuman for the help and services he received from the noble Vanara. Sita, however, insists that Hanuman deserved honour more than anyone else, and Sita gives him a necklace of precious stones adorning her neck.
When he receives it, Hanuman immediately takes it apart, and peers into each stone. Taken aback, many of those present demand to know why he is destroying the precious gift. Hanuman answers that he was looking into the stones to make sure that Rama and Sita are in them, because if they are not, the necklace is of no value to him. At this, a few mock Hanuman, saying his reverence and love for Rama and Sita could not possibly be as deep as he implies. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.
Hanuman Ramayana[edit source | editbeta]
Hanuman beheads Trisiras-from The Freer Ramayana
After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord. There he scripted a version of the Ramayana on the Himalayan mountains using his nails, recording every detail of Rama's deeds. When Maharishi Valmiki visited him to show him his own version of the Ramayana, he saw Hanuman's version and became very disappointed.
When Hanuman asked Valmiki the cause of his sorrow, the sage said that his version, which he had created very laboriously, was no match for the splendour of Hanuman's, and would therefore go ignored. At this, Hanuman discarded his own version, which is called the Hanumad Ramayana. Maharishi Valmiki was so taken aback that he said he would take another birth to sing the glory of Hanuman which he had understated in his version.
Later, one tablet is said to have floated ashore during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. Kalidasa is said to have deciphered it and recognised that it was from the Hanumad Ramayana recorded by Hanuman in an extinct script, and considered himself very fortunate to see at least one pada of the stanza.
After the Ramayana war[edit source | editbeta]
After the war, and after reigning for several years, the time arrived for Rama to depart to his supreme abode Vaikuntha. Many of Rama's entourage, including Sugriva, decided to depart with him. Hanuman, however, requested from Rama that he will remain on earth as long as Rama's name was venerated by people. Sita accorded Hanuman that desire, and granted that his image would be installed at various public places, so he could listen to people chanting Rama's name. He is one of the immortals (Chiranjivi) of Hinduism.[23]
Mahabharata[edit source | editbeta]
Hanuman is also considered to be the brother of Bhima, on the basis of their having the same father, Vayu. During the Pandavas' exile, he appears disguised as a weak and aged monkey to Bhima in order to subdue his arrogance. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of his identity, tells him to move it out of the way. Hanuman, incognito, refuses. Bhima then tries to move the tail himself but he is unable, despite his great strength. Realising he is no ordinary monkey, he inquires as to Hanuman's identity, which is then revealed. At Yudhishtra's request, Hanuman is also said to have enlarged himself to demonstrate the proportions he had assumed in his crossing of the sea as he journeyed to Lanka and also said that when the war came, he would be there to protect the Pandavas. This place is located at Sariska National Park in the Alwar District of the State of Rajasthan and named as Pandupole(Temple of Hanuman ji).Pandupole is very famous tourist spot of Alwar.
During the great battle of Kurukshetra, Arjuna entered the battlefield with a flag displaying Hanuman on his chariot.[23] The incident that led to this was an earlier encounter between Hanuman and Arjuna, wherein Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Rama had built the great bridge to cross over to Lanka to rescue Sita. Upon Arjuna's wondering aloud at Rama's taking the help of monkeys rather than building a bridge of arrows, Hanuman challenged him to build a bridge capable of bearing him alone; Arjuna, unaware of the vanara's true identity, accepted. Hanuman then proceeded to repeatedly destroy the bridges made by Arjuna, who decided to take his own life. Vishnu then appeared before them both after originally coming in the form of a tortoise, chiding Arjuna for his vanity and Hanuman for making Arjuna feel incompetent. As an act of penitence, Hanuman decided to help Arjuna by stabilizing and strengthening his chariot during the imminent great battle. After, the battle of Kurukshetra was over, Krishna asked Arjuna, that today you step down the chariot before me. After Arjuna got down, Krishna followed him and thanked Hanuman for staying with them during the whole fight in the form of a flag on the chariot. Hanuman came in his original form, bowed to Krishna and left the flag, flying away into the sky. As soon as he left the flag, the chariot began to burn and turned into ashes. Arjuna was shocked to see this, then Krishna told Arjuna, that the only reason his chariot was still standing was because of the presence of Himself and Hanuman, otherwise, it would have burnt many days ago due to effects of celestial weapons thrown at it in the war.
According to legend, Hanuman is one of the four people to have heard the Bhagwad Gita from Krishna and seen his Vishvarupa (universal) form, the other three being Arjuna, Sanjaya and Barbarika, son of Ghatotkacha.
en.wikipedia.org/wiki/Hanuman
Mahashivratri
About Mahashivratri..
Maha Shivaratri is celebrated with great devotion and religious fervor by Hindus, in honor of Lord Shiva, one of the Hindu Gods forming the Trinity. The festival falls on the moonless, 14th night of the new moon in the Hindu month of Phalgun (in the month of February - March, according to English Calendar). On the festival of Maha Shivaratri, devotees observe day and night fast and worship Shiva Lingam, to appease Lord Shiva. Many interesting legends have been related to the festival of Maha Shivaratri, explaining the reason behind its celebrations as well as its significance.
According to one of the most popular legends, Shivaratri is the wedding day of Lord Shiva and Parvati. It is also believed that Lord Shiva performed ‘Tandava’, the dance of the primal creation, preservation and destruction on this auspicious night of Shivaratri. According to another popular legend, described in Linga Purana, it was on Shivaratri that Lord Shiva manifested himself in the form of a Linga for the first time. Since then, the day is considered to be extremely auspicious by the devotees of Shiva and they celebrate it as Maha Shivaratri - the grand night of Shiva.
Shiva devotees observe strict fast on Maha Shivaratri, with many people having only fruits and milk and some not even consuming a drop of water. Worshippers dutifully follow all the traditions and customs related to Shivaratri festival, as they strongly believe that sincere worship of Lord Shiva, on the auspicious day, releases a person of his sins and also liberates him from the cycle of birth and death. As Shiva is regarded as the ideal husband, unmarried women pray for a husband like Him, on Shivaratri. On the other hand, married women pray for the well being of their husbands, on this auspicious day.
On Maha Shivratri, devotees wake up early in the morning and take a bath, if possible in river Ganga. After wearing fresh clothes, they visit the nearest Shiva temple, to give ritual bath to the Shiva Lingum (with milk, honey, water etc). The worship continues the whole day and whole night. Jaagran (nightlong vigil) might also be observed in Lord Shiva temples, where a large number of devotees sing hymns and devotional songs, in praise of Lord Shiva. In the morning,g devotees break their fast by partaking the prasad offered to Lord Shiva, after the aarti, the night before.
I feel pain.. I shoot pain
om namo
narayan
life no
complain
walking
barefeet
touching
the soul
of cosmic
grain
cutting
my head
every year
as a protest
against oppression
follower of hussain
karbala ashura
two pillars ..
holding
the cosmic
brain ,...
ghame hussain
ghame hussain
wa waila sad wa waila
a chant a refrain ...
as they persecute us
kill us .. but lanat
on your mother fuckers
we keep coming
back again,,
paradise lost
paradise regained
Main Aurat Hoon Main Aurat Hoon
main zinda hoon
main marti hoon
main marti hoon
zillat se main
darti hoon..
hath pehlate
bhik mangti hoon
main aurat hoon
main aurat hoon
main aurat hoon
“It is a beggar's pride that he is not a thief”
“It is a beggar's pride that he is not a thief”, a photo by firoze shakir photographerno1 on Flickr.
when his time comes
his imprints on the sands
of pain he will leave
in an unmarked grave
none to grieve ..
no friends no relatives
just his sorrow his beliefs
carried on the shoulders
of death the thief..
redemption salvation
from humanity
he will receive
by this little boy
a beggar bereaved
nothing gained
nothing achieved
by his cosmic fate
at his birth accidentally
misplaced deceived
Pushkar ..
From Wikipedia, the free encyclopedia
Pushkar (Hindi: पुष्कर) is a town in the Ajmer district in the Indian state of Rajasthan. It is situated 14 km (8.7 mi) northwest of Ajmer at an average elevation of 510 m (1,670 ft) and is one of the five sacred dhams (pilgrimage site) for devout Hindus. According to Hindu theology , the pond at the Katas Raj temple Near choa saidan shah in Chakwal District of Pakistan has a theological association with Lord Shiva; it was formed by the tears of Lord Shiva which he is believed to have shed after the death of his wife, Sati. The story goes that when Sati died, Lord Shiva cried so much and for so long, that his tears created two holy ponds – one at Pushkara in Ajmer in India and the other at Ketaksha, which literally means raining eyes, in Sanskrit. It is from this name that the word Katas is derived. It is often called "Tirth Raj" – the king of pilgrimage sites – and has in recent years become a popular destination for foreign tourists.
Pushkar is one of the oldest existing cities of India. It lies on the shore of Pushkar Lake. The date of its actual origin is not known, but legend associates Lord Brahma with its creation.
Pushkar has many temples. Most of the temples are not very old because many temples were destroyed during Muslim conquests in the area.[citation needed] Subsequently, the destroyed temples were rebuilt. The most famous among all is the Brahma Temple built during the 14th century CE. Very few temples to Lord Brahma exist anywhere in the world. Other temples of Brahma include Bithoor in Uttar Pradesh, India; Khedbrahma in Gujarat, India; village Asotra near Balotra city of Barmer district in Rajasthan; Uttamar Kovil (one of the Divya Desams) near Srirangam, Tamil Nadu; Mother Temple of Besakih in Bali, Indonesia; and Prambanan in Yogyakarta, Indonesia. The Pushkar lake has 52 ghats where pilgrims descend to the lake to bathe in the sacred waters.
Pushkar is also famous for its annual fair (Pushkar Camel Fair) held in November.
The natural environment of Pushkar and the sacred lake has become increasingly degraded in the last few decades. The problems stem mainly from overdevelopment of tourist facilities and the deforestation of the surrounding area.[1]
Pushkar in Sanskrit means blue lotus flower.[2] Hindus believe that the gods released a swan with a lotus in its beak and let it fall on earth where Brahma would perform a grand yagna. The place where the lotus fell was called Pushkar. Pushkar word may be derived from word 'Pushkarni'means- lake.It may be derived from word Pushpa means flower and Kar means hand.
History[edit source | editbeta]
Pushkar is one of the oldest cities of India. The date of its actual founding is not known, but legend associates Lord Brahma with its creation.
According to legend, Brahma was in search of a place for Mahayagna and he found this place suitable. After a long time, Brahma came to known that a demon, Vajranash, was killing people here so the Lord intoned a mantra on a lotus flower and killed the demon. During this process the parts of flower fell on three places which were later known as Jyaistha, Madhya and Kanistha Pushkar. After this Brahma performed a yagna to protect this place from demons. The consort of Brahma, Saraswati, were needed to offer Ahuti for the yagna but she was not there that time so Gayatri, a Gurjar girl, was married to brahma and performned yagna. This act made first wife of Brahma, Saraswati, angry and she cursed Brahma saying that he would be worshiped in Pushkar only.[3] From that day the priests in Brahma temple are from Gurjar community.[4]
The Mahabharata says that while laying down a programme for Maharaja Yudhishthara’s travel, “Maharaja after entering the Jungles of Sind and crossing the small rivers on the way should bathe in Pushkara". And, as per Vaman Purana, Prahlada on his pilgrimage to holy places visited Pushkarayana.
A Gurjara Pratihara (Gurjar) ruler of Mandore, Nahadarava, restored this tirtha in the seventh century. He got the place cleared and the lake restored by making an embankment on the side of the river Luni. He rebuilt old palaces and built twelve dharmashalas (resting places) and ghats on three sides of the lake.
According to Rajputana Gazetteer Pushkar was held by Chechi Gurjars (Gujjars) till about 700 years ago.Later Some shrines were occupied by Kanphati Jogis.[5]
There are still priests from Gujar community in Pushkar temple, known as Bhopas.[6]
The sage Parasara is said to have been born here. His descendants, called Parasara Brahamanas, are found in Pushkar and the surrounding area. The famous temple of Jeenmata has been cared for by Parasara Brahmans for the last 1,000 years. Pushkarana Brahamanas may also have originated here.
It is also the venue of the annual Pushkar Camel Fair. In 1901, the town was part of the Rajputana Agency had a population of 3,831.[7]
The artificial lake (Sagar) of Pushkar, Rajasthan.
Places to see[edit source | editbeta]
The Pushkar Lake
The Brahma temple at Pushkar
The Sri Sawai Bhoj Temple[8]
Jagat Pitta Shri Brahma temple
Varaha temple
Apteshwar Mahadev temple
Savitri temple
Baba the Cosmic Barber
Temple of Rangji (New and Old) or Shri Vaikunthnathji
Man Mahal
Gurudwara Singh Sabha (Patrons: Jaswinder Singh & Harmeet Bhatti)
Varah Temple. This temple is to God Vishnu. It is one of the most visited temples in Pushkar city. It is said that Lord Vishnu gave a visit to this area to kill an atrocious demon Hirnayaksha.
Fairs
Nagaur Fair
Pushkar Fair
Tejaji fair
Pushkar Fair[edit source | editbeta]
Pushkar fair continues for five days and these five days are a period of relaxation and merry-making for the villagers. This fair time is the most busy time for them, as this is one of the largest cattle fairs in the country. Animals, including over 50,000 camels, are brought from miles around to be traded and sold. Trading is brisk as several thousand heads of cattle exchange hands. All the camels are cleaned, washed, adorned, some are interestingly shorn to form patterns, and special stalls are set up selling finery and jewellery for the camels. Camels at the Pushkar fair are decorated with great care. They wear jewellery of silver and beads. There are silver bells and bangles around their ankles that jangle when they walk. An interesting ritual is the piercing of a camel's nose. It has more than 400 temples including the only one temple in India dedicated to the Hindu God Lord Brahma, the Creator of the Universe.
According to Indian mythology, after visiting all the Hindu pilgrim towns and temples (Four Dhams), if Pushkar is not visited for worship, then salvation is not achieved. According to the Hindu calendar Pushkar Fair commences in Nawami (ninth day of fortnightly phases of moon) and ends in Purnima (Full Moon) in the month of Kartika (October or November according to the lunar calendar). In Pushkar, one of the biggest Cattle Fair is also held for trading purposes and the best cattle in all categories are awarded. Countless people in their colourful attire gather to take a dip in the Holy Lake and pray to the deities. The whole town comes alive with vibrant folk music and dances, magic shows, horse and camel races and various other traditional entertainment competitions.Pushkar, with more than 12 local fairs and festivals of 10–15 days duration is a year round destination. It is a mellow town by the great lake of Pushkar amidst the perfume of jasmine and rose flowers. About 4,000 to 6,000 visitors from all over the world come to Pushkar everyday.[citation needed]
Camel Safari in Pushkar[edit source | editbeta]
Tourists can explore the rugged terrain of the Great Indian Desert of Thar using camels. The Aravalli Range here is one of the world's oldest mountain ranges, and has sandy fields, small dunes, beautiful hills and mesmerizing sunrises and sunsets.
The camel safaris in Pushkar will take tourists to destinations where they will witnesses small villages along the way and during crop harvesting, the views are exceptionally enticing.
Other attractions[edit source | editbeta]
Ghats at Pushkar lake, Rajasthan
A visit to Bhandarej, Bhangarh and Fort Madhopur from Jaipur via Dausa Town by an Indica or Ambassador taxi would cost about Rs 2,000. Expect rates to go up considerably in the high season.
Ajmer is the nearest tourist attraction that lies outside the city boundaries of Pushkar.
Located 27 kilometres away from Ajmer, there is Kishangarh, famous for its miniature paintings, more popularly known as Bani Thani.
Pushkar Lake – The prime attraction of Pushkar is the Pushkar Lake which is considered sacred like the Mansarovar Lake in Tibet. Pushkar has become a place of Hindu pilgrimage because of this holy lake. Legend has it that this lake was consecrated to Lord Brahma, the creator of the universe when a lotus dropped from his hand into the vale and a lake emerged in that place.
Brahma Temple – The most important temple in Pushkar is the Temple of Lord Brahma, one of the holy trinity of Hinduism. In fact it is the only Hindu shrine in the world where Lord Brahma is worshipped. The temple enshrines a life-size idol of Lord Brahma.
Savitri Temple- This temple that is located at the top of the Ratnagiri Hill is dedicated to Savitri, the wife of Lord Brahma. The temple houses a statue of Goddess Savitri.
Old Pushkar- Old Pushkar lake is rebuilt and is located around 5 km from Pushkar lake. According to the ancient texts, Old Pushkar has equal cultural and religious significance for the pilgrims.
Demographics[edit source | editbeta]
As of 2001 India census,[9] Pushkar had a population of 14,789. Males constitute 54% of the population and females 46%. Pushkar has an average literacy rate of 69%, higher than the national average of 59.5%: male literacy is 77%, and female literacy is 60%. In Pushkar, 14% of the population is under 6 years of age.
Transport[edit source | editbeta]
Air[edit source | editbeta]
The nearest airport from Pushkar is Sanganer Airport at Jaipur at distance of 146 km (91 mi). Jaipur is well connected with all the major cities in India.
Road[edit source | editbeta]
Pushkar is 11 km (6.8 mi) from main Ajmer bus stand. Rajasthan Roadways run very comfortable deluxe buses from Jaipur. There are buses from Jaipur to Ajmer, Indore, Nagda every 15 minutes. Pushkar is about 2:30 hour drive from Jaipur.
Rail[edit source | editbeta]
Pushkar has a railway station that started operations in January 2012 and connects to the nearest large railway station, Ajmer. Ajmer railway junction is connected to almost all cities of India such as Delhi, Mumbai, Kolkata, Chennai, Hyderabad, Bengaluru, Ahmedabad, Indore, Kanpur, Lucknow, Patna, Bhopal, Trivandrum and Cochin.
Local dances[edit source | editbeta]
1.Bhavai
2.Chari
3.Ghoomar
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Shah-e-Mardan Sher-e-Yazdan Quwat-e-Parwardigar Lafata Ila Ali La Saif Ila Zulfiqar , originally uploaded by firoze shakir photographerno1 ....
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Dargah of Hazrat Syed Ali Mira Datar Unava Gujrat , a photo by firoze shakir photographerno1 on Flickr. HAZRAT SYED ALI MIRA DATAR'S G...
