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118-435: In Hinduism, parikrama of religious deities in a temple, sacred rivers, sacred hills and a close cluster of temples as a symbol of prayer is an integral part of Hindu worship . Hindu temple architecture include various Pradakshina paths. There could a parikrama path surrounding the chief deity and several other broader paths concentric to the main path, although it is not uncommon to find non-concentric parikrama paths. At times

236-698: A Yatra (pilgrimage) to a particular place or places; a visit, darśana and puja at a particular temple or temples; recitation of mantras and prayers; performing yajnas . Hindus observe sacred occasions by festive observances. All festivals in Hinduism are predominantly religious in character and significance. Many festivals are seasonal. Some celebrate harvest and birth of God or heroes. Many are dedicated to Shiva and Parvati, Vishnu and Lakshmi and Brahma and Saraswati Yātrā ('journey', 'procession') generally means pilgrimage to holy places such as confluences of sacred rivers, places associated with Hindu epics such as

354-684: A beloved guest and serve as a participant of Puja rituals in Hinduism. A murti is installed by priests, in Hindu temples , through the Prana Pratishtha ceremony. These is also a utsava murti ("mobile image of god" ) which is used for processions and various festive celebrations. Unlike the installed main deity image in Hindu temples, these murtis can be taken out of the temple and paraded during special occasions, processions, and festivals. Devotional ( bhakti ) practices centered on cultivating

472-461: A connection with as an intimate individual. A Bhajan is any type of Indian devotional song . It has no fixed form: it may be as simple as a mantra or kirtan or as sophisticated as the dhrupad or kriti with music based on classical ragas and talas . It is normally lyrical, expressing love for the Divine . The name, a cognate of bhakti , meaning religious devotion, suggests its importance to

590-436: A cosmic event meant to lure Shiva out of his ascetic withdrawal and into the realm of marriage and household life. As Shiva's wife, Parvati represents the life-affirming, creative force that complements Shiva's austere, world-denying nature. Her presence in his life draws him from isolation into worldly engagement, thus balancing the two poles of asceticism and householder life in Hindu philosophy. Parvati's role as wife and mother

708-405: A deep and personal bond of love with God often include veneration of murtis. Acts of devotion can include awakening the murti in the morning and making sure that it "is scrubbed, clothed, and garlanded." Furthermore, the building of a temple for the murti is considered the highest act of devotion. Pūjā or alternative transliteration Pooja (Sanskrit: reverence, honour, adoration, or worship)

826-568: A full circle around his mother and justified his action by stating that the World was contained within the figure of the mother. This legend justifies the importance that Hindus attach to the practice of Parikrama, and also the importance of motherhood in Hindu psychology. Another version of the same story replaces the figure of Parvati with Shiva himself. Like Parikrama in Hinduism, Muslims perform circumambulation around Kaaba during their Hajj which they call tawaf . The circumambulation during Hajj

944-651: A goddess called Uma-Haimavati, a very common alternate name for Parvati. Sayana's commentary in Anuvaka , however, identifies Parvati in the Kena Upanishad , suggesting her to be the same as Uma and Ambika in the Upanishad, referring to Parvati is thus an embodiment of divine knowledge and the mother of the world. She appears as the shakti , or essential power, of the Supreme Brahman . Her primary role

1062-401: A model devotee, and even viewed as the embodiment of Shiva's grace, playing a central role in the spiritual liberation of devotees. She is also one of the central deities in the goddess-oriented sect of Shaktism , where she is regarded as a benevolent aspect of Mahadevi , the supreme deity, and is closely associated with various manifestations of Mahadevi, including the ten Mahavidyas and

1180-478: A parrot sits near her right shoulder symbolizing cheerful love talk, seeds, and fertility. A parrot is found with Parvati's form as Kamakshi – the goddess of love, as well as Kama – the cupid god of desire who shoots arrows to trigger infatuation. A crescent moon is sometimes included near the head of Parvati particularly the Kamakshi icons, for her being half of Shiva. In South Indian legends, her association with

1298-577: A part of her husband's lineage and live in his home among his relatives. That Shiva dwells in Parvati's house thus implies Her priority in their relationship. Her priority is also demonstrated in her ability, through the Mahavidyas, to thwart Shiva's will and assert her own. Parvati is portrayed as the ideal wife, mother, and householder in Indian legends. In Indian art, this vision of the ideal couple

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1416-464: A red dress (often a sari ), and may have a head-band. When depicted alongside Shiva she generally appears with two arms, but when alone she may be depicted having four. These hands may hold a trident, mirror, rosary, bell, dish, goad, sugarcane stalk, or flowers (such as a lotus). One of her arms in front may be in the Abhaya mudra (hand gesture for 'fear not'), one of her children, typically Ganesha ,

1534-558: A righteous social life. Parvati declares her family life and home are heaven in Book 13 of the Mahabharata. Rita Gross states, that the view of Parvati only as ideal wife and mother is incomplete symbolism of the power of the feminine in the mythology of India. Parvati, along with other goddesses, is involved with a broad range of culturally valued goals and activities. Her connection with motherhood and female sexuality does not confine

1652-492: A rounded apse -like end, to allow pradakhshina. A mandapa (prayer hall), added in the front transforms the original stupa into the stupa shrine — as a sacred entity which requires a circumambulatory path around it for the purpose of worship. The whole structure is planned in such a way that it becomes the centre of the mandala and symbolically represents Mount Meru . Buddhist faithful may perform pradakhshina by prostrating themselves at every step, thus greatly prolonging

1770-666: A sense of Bhakti or devotional love. This term is probably a central one in Hinduism, but a direct translation from the Sanskrit to English is difficult. Worship in Hinduism takes many forms, and its expression vary depending on geographical, linguistic, and cultural factors. Hindu worship is not limited to a particular place and Hindus perform worship in temples and within the home. It often incorporates personal reflection, music, dance, poetry, rituals, and ceremonies. Worship in Hinduism serves various purposes, including seeking blessings, guidance, or specific outcomes, as well as fostering

1888-674: A sense of inner peace and spiritual growth. It can also be an expression of devotion ( bhakti ) to the deity. The aim is to lead a pure life in order to progress spiritually and eventually attain liberation ( moksha ) from the cycle of rebirth. Within Hinduism many personal gods (Ishvaras) are worshipped as murtis . These beings are either aspects of the supreme Brahman , Avatars of the supreme being, or significantly powerful entities known as devas . The exact nature of belief in regards to each deity varies between differing Hindu denominations and philosophies . Often these beings are depicted in humanoid or partially humanoid forms, complete with

2006-529: A set of unique and complex iconography in each case. These deities may be different but they are generally all considered forms of the one god ( Brahman ). These deities and their Pujas (religious rituals) provide one of the ways to communicate with this one divinity. In Hinduism, a murti is an embodiment of the divine, the Ultimate Reality or Brahman . In religious context, murtis are found in Hindu temples or homes, where they may be treated as

2124-401: A very holy person or artifact. One could also "receive" darshana or a glimpse of the deity in the temple, or from a great saintly person, such as a great guru . Homa (also known as homam or havan ) is a Sanskrit word which refers to any ritual in which making offerings into a consecrated fire is the primary action. At present, the words homa/homam and havan are interchangeable with

2242-464: Is Navratri , in which all her manifestations are worshiped over nine days. Popular in eastern India, particularly in Bengal, Odisha, Jharkhand and Assam, as well as several other parts of India such as Gujarat, with her nine forms, that is, Shailaputri , Brahmacharini , Chandraghanta , Kushmanda , Skandamata , Katyayini , Kaalratri , Mahagauri , and Siddhidatri . Another festival Gauri Tritiya

2360-661: Is a custom that pilgrims on a Narmada Parikrama, while passing through this place, expect to be stripped of all their belongings leaving them with the bare essentials to carry on until some philanthropists give them donations on the way to carry on. With construction of the Sardar Sarovar Dam in Gujarat on the Narmada River , the Shulpaneshwar Temple has submerged under the reservoir, necessitating

2478-531: Is a religious ritual performed by Hindus as an offering to various deities, distinguished persons, or special guests. It is done on a variety of occasions and settings, from daily puja done in the home, to temple ceremonies and large festivals, or to begin a new venture. A priest determines the timing of puja by consulting the pancanga (ritual calendar), which indicates auspicious dates and times for religious ceremonies. Puja rituals range from simple offerings of water, flowers, and incense in domestic shrines to

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2596-651: Is a seven-day festival held at Mount Girnar in Junagadh district of Gujarat , India. The pilgrimage involves a climb of 10,000 steps to reach the top to the sacred Mount Girnar venerated by both Hindus and Jains . The Jains call it Mount Girnar . Devotees from all over the country participate in the festival. Of the seven peaks of Girnar, five are important viz., Ambamata, Gorakhnath, Augadh, lord Neminatha Tonk or Guru Dattatreya as known by Hindus and Kalika. Bhavnath Shiv temple, Bhartruchari cave, Sorath Mahal, Bhim Kund and Shiv Kund. Devotees visit these sacred places during

2714-499: Is a spiritual walk undertaken by devotees around Vrindavan town in Uttar Pradesh. It has no particular start or end place. As long as you end at the same place you start, the purpose is served. One possible path is to start from the famous ISKCON temple, covers a distance of 10 km (6.2 mi)in about three hours. It is generally done on Ekadasi (eleventh lunar day of the waxing and waning of Moon ). The route followed

2832-453: Is also known as Pradakshina ("to the right"), representing circumambulation . Both words are mostly used in the context of religious practice of circumambulation of sacred entities. Parikrama is defined as "Circumbulatory or pathway around the shrine of the temples by keeping time is a common form of prayer in India. It includes Narmada, Shetrunjaya, Girnar. This pathway made of stone around

2950-446: Is also referred to as Ambika ('dear mother'), Shakti ('power'), Mataji ('revered mother'), Maheshwari ('great goddess'), Durga (invincible), Bhairavi ('ferocious'), Bhavani ('fertility and birthing'), Shivaradni ('Queen of Shiva'), Urvi or Renu , and many hundreds of others. Parvati is also the goddess of love and devotion, or Kamakshi (the goddess of fertility), abundance and food/nourishment, or Annapurna . She

3068-524: Is also the ferocious Mahakali that wields a sword, wears a garland of severed heads, and protects her devotees and destroys all evil that plagues the world and its beings. The apparent contradiction that Parvati is addressed as the golden one, Gauri, as well as the dark one, Kali or Shyama, as a calm and placid wife Parvati mentioned as Gauri and as a goddess who destroys evil she is Kali. Regional stories of Gauri suggest an alternate origin for Gauri's name and complexion. In parts of India, Gauri's skin color

3186-524: Is as a mediator who reveals the knowledge of Brahman to the Vedic Trideva of Agni , Vayu , and Varuna , who were boasting about their recent defeat of a group of demons. But Kinsley notes: "it is little more than conjecture to identify her with the later goddess Satī-Pārvatī, although [..] later texts that extol Śiva and Pārvatī retell the episode in such a way to leave no doubt that it was Śiva's spouse.." [IAST original]. Sati-Parvati appears in

3304-711: Is celebrated from Chaitra Shukla third to Vaishakha Shukla third. This festival is popular in Maharashtra and Karnataka, less observed in North India, and unknown in Bengal. The unwidowed women of the household erect a series of platforms in a pyramidal shape with the image of the goddess at the top and a collection of ornaments, images of other Hindu deities, pictures, shells, etc. below. Neighbors are invited and presented with turmeric, fruits, flowers, etc. as gifts. At night, prayers are held with singing and dancing. In south Indian states such as Tamil Nadu and Andhra Pradesh,

3422-419: Is central to her mythological persona, where she embodies the ideal of the devoted spouse who both supports and expands her husband's realm of influence. Parvati is also noted for her motherhood, being the mother of the prominent Hindu deities Ganesha and Kartikeya . Philosophically, Parvati is regarded as Shiva’s shakti (divine energy or power), the personification of the creative force that sustains

3540-536: Is closely associated with the festival of her son Ganesha ( Ganesh Chaturthi ). The festival is popular in Maharashtra and Karnataka . In Rajasthan, the worship of Gauri happens during the Gangaur festival. The festival starts on the first day of Chaitra the day after Holi and continues for 18 days. Images of Issar and Gauri are made from Clay for the festival. Another popular festival in reverence of Parvati

3658-544: Is dedicated to her, symbolizing divine mother. It is a joint hand gesture, and is one of sixteen Deva Hastas , denoting the most important deities described in Abhinaya Darpana . The hands mimic motherly gesture, and when included in a dance, the dancer symbolically expresses Parvati. Alternatively, if both hands of the dancer are in Ardhachandra mudra, it symbolizes an alternate aspect of Parvati. Parvati

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3776-421: Is derived from Shiva and Parvati as being half of the other, represented as Ardhanarisvara . This concept is represented as an androgynous image that is half man and half woman, Siva and Parvati, respectively. In Hindu Epic the Mahabharata, she as Umā suggests that the duties of wife and mother are as follows – being of a good disposition, endued with sweet speech, sweet conduct, and sweet features. Her husband

3894-463: Is described as calming him or complementing his violence by slow, creative steps of her own Lasya dance. In many myths, Parvati is not as much his complement as his rival, tricking, seducing, or luring him away from his ascetic practices. Three images are central to the mythology, iconography, and philosophy of Parvati: the image of Shiva - Shakti , the image of Shiva as Ardhanarishvara (the Lord who

4012-482: Is done in a counterclockwise manner. In contrast, Hindu, Buddhist as well as Jain traditions circumambulate a shrine or sacred site clockwise. The only exception is during paying last respects to a dead body during a cremation or event marking a funeral, where the traditional circumambulation in Indian religions is counter-clockwise. In the temple city of Ayodhya in Uttar Pradesh , India, Panchkosi Parikrama

4130-458: Is done with milk. A clay pot filled with milk, with a hole at the bottom, is carried by the devotees in one hand and a pot filled with dhoop (incense smoke) in another. An escort continuously fills up the pot with milk until the parikrama is completed. Parikrama is also done with candy being handed out to children, en route. The divine tree 'Kalpavriksha' planted by GreenMan Vijaypal Baghel at each Kunda of this parikrma route, not only Kalpavriksha, he

4248-778: Is from Keshi ghat with purification, walk close to the Krishna Balarama Temple, the Krishna-Balarama tree, Gautam Rishi's Ashrama (located on the left while on the right is Varaha Ghata), the Kaliya Ghata, Madana Mohana Temple with red sandstone tower, small wooden bridge, to Imli Tala, the Imli Tala tree, Sringara Vata (on the right), the Kesi Ghat (one of the famous Monuments in Vrindavan),

4366-508: Is generally done on Ekadasi (eleventh lunar day of the waxing and waning of Moon ). The route followed is from Sankari Khor with purification, walk close to the Radha Rani Temple , Ghavar Kund or Shri Radha Sarovar, Ghavar Van (located on the left while on the right is way to Ghavar Kund & Shri Ghavar Van Bihari Ji Temple, Maan Mandir on a height, Mor Kutir, Shri Daan Bihari, Shri Kushal Bihari Ji Temple or Jaipur Temple &

4484-483: Is golden or yellow in honor of her being the goddess of ripened corn/harvest and fertility. The divine hymns such as Lalita Sahasranama and Mahalakshmi Ashtakam give many Traditional epithets to the goddess based on the demons she had won over such as Mahishasuramardini (‘the One who killed demon Mahishasura ’), Raktabeejasamharini (‘the One who killed demon Raktabeeja ’), Chamundi (‘the One who killed

4602-508: Is half-woman), and the image of the linga and the yoni. These images that combine the masculine and feminine energies, Shiva and Parvati, yield a vision of reconciliation, interdependence, and harmony between the way of the ascetic and that of a householder. The couple is often depicted in the Puranas as engaged in "dalliance" or seated on Mount Kailash debating concepts in Hindu theology. They are also depicted as quarreling. In stories of

4720-492: Is her friend, refuge, and god. She finds happiness in her husband's and her children's physical and emotional nourishment and development. Their happiness is her happiness. She is cheerful even when her husband or children are angry; she is with them in adversity or sickness. She takes an interest in worldly affairs beyond her husband and family. She is cheerful and humble before family, friends, and relatives; she helps them if she can. She welcomes guests, feeds them, and encourages

4838-527: Is known as the "pranava mantra," the source of all mantras. Mantra japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of puja, or worship, with the ultimate goal being moksha (liberation). Essentially, mantra japa means repetition of mantra, and it has become an established practice of all Hindu traditions. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three),

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4956-492: Is known by many names in Hindu literature. Other names which associate her with mountains are Shailaja (Daughter of the mountains), Shailaputri (Daughter of Mountains), Haimavati (Daughter of Himavan ), Maheshvari (Maheshvara’s wife) , Girirajaputri (Daughter of king of the mountains) and Girija (Daughter of the mountains). Shaktas consider the Parvati as an incarnation of Lalita Tripurasundari . Two of Parvati's most famous epithets are Uma and Aparna. The name Uma

5074-490: Is not a limiting condition. Parvati is seen as the mother of two widely worshipped deities — Ganesha and Kartikeya . Hindu literature, including the Matsya Purana , Shiva Purana , and Skanda Purana , dedicates many stories to Parvati and Shiva and their children. For example, one about Ganesha is: Teej is a significant festival for Hindu women, particularly in the northern and western states of India. Parvati

5192-409: Is on her knee, while her younger son Skanda may be playing near her in her watch. In ancient temples, Parvati's sculpture is often depicted near a calf or cow. Bronze has been the chief metal for her sculpture, while stone is the next most common material. Parvati and Shiva are often symbolized by a yoni and a linga , respectively. In ancient literature, yoni means womb and place of gestation ,

5310-518: Is one of the principal goddesses in Hinduism , revered as the goddess of power, energy, nourishment, harmony, love, beauty, devotion, and motherhood. Along with Lakshmi and Sarasvati , she forms the trinity, known as the Tridevi . From her first appearance as a goddess during the epic period (400 BCE – 400 CE), Parvati is primarily depicted as the chief consort of the ascetic god Shiva . She

5428-399: Is performed by standing in one spot, offering obeisances like a stick (danda) by lying flat on the ground and then continuing, contiguously, until the entire route is covered. It is also said that some sadhus (Hindu holy men) perform 108 obeisances in one spot before moving to the next. This can take a number of months to complete. This ritual of Parikrama is considered to be even better if it

5546-438: Is performed during almost all Hindu ceremonies and occasions. It involves the circulating of an 'Aarti plate' or 'Aarti lamp' around a person or deity and is generally accompanied by the singing of songs in praise of that deva or person (many versions exist). In doing so, the plate or lamp is supposed to acquire the power of the deity. The priest circulates the plate or lamp to all those present. They cup their down-turned hands over

5664-518: Is performed over a two-day period. Devotees first take a holy dip in the Saryu River and then do a Parikrama of 15 km along the periphery of the city. It is said that over two hundred thousand devotees including around 50 thousand sadhus from Prayag ( Allahabad ), Haridwar , Mathura and Kashi ( Varanasi ) participate in the parikrama, and full security arrangements are made for the religious occasion. Lili Parikrama or Girnar Parikrama

5782-477: Is planting with dedication much more others traditional & medicinal flora's species around holy Govardhan hill likely 'Tridev Vriksha', paras peepal, Rudraksha, Kadmba, pakad, vat vriksha etc. who have spiritual and religious values to make Green Parikrma. Parikrama of Govardhana hill starts at the Manasi-Ganga Kund (lake) and then after having darsan of Lord Harideva, from Radha-kunda village, where

5900-401: Is recognised as the reincarnation of Sati , Shiva's first wife, who immolated herself after her father insulted Shiva. Parvati is often equated with the other goddesses such as Sati, Uma, Kali and Durga and due to this close connection, they are often treated as one and the same, with their stories frequently overlapping. In Hindu mythology , the birth of Parvati is primarily understood as

6018-418: Is sometimes shown with golden or yellow color skin, particularly as goddess Gauri, symbolizing her as the goddess of ripened harvests. In some manifestations, particularly as angry, ferocious aspects of Shakti such as Kali , she has eight or ten arms, and is astride on a tiger or lion, wearing a garland of severed heads and skirt of disembodied hands. In benevolent manifestations such as Kamakshi or Meenakshi,

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6136-438: Is the lineal progenitor of all other goddesses. She is worshiped as one with many forms and names. Her form or incarnation depends on her mood. The Puranas tell the tale of Sati 's marriage to Shiva against her father Daksha 's wishes. The conflict between Daksha and Shiva gets to a point where Daksha does not invite Shiva to his yagna (fire-sacrifice). Daksha insults Shiva when Sati comes on her own. She immolates herself at

6254-407: Is the primary deity of the festival, and it ritually celebrates married life and family ties. It also celebrates the monsoon. The festival is marked with swings hung from trees, girls playing on these swings typically in a green dress (seasonal color of crop planting season), while singing regional songs. Historically, unmarried maidens prayed to Parvati for a good mate, while married women prayed for

6372-528: Is used for Sati (Shiva's wife, who is the incarnation of Parvati) in earlier texts, but in the Ramayana, it is used as a synonym for Parvati. In the Harivamsa , Parvati is referred to as Aparna ('One who took no sustenance') and then addressed as Uma, who was dissuaded by her mother from severe austerity by saying u mā ('oh, don't'). Uma also means that "the One born out of Om ( The Pranava Mantra) She

6490-524: The Mahabharata and Ramayana , and other sacred pilgrimage sites. Tīrtha-yātrā refers to a pilgrimage to a holy site , and is generally undertaken in groups. One who goes on a yatra is known as a yatri . A yatra is a kamya ritual; it is desirable, but not obligatory, for a Hindu to perform it. One can go on a yatra for a variety of reasons, including festivals, to perform rituals for one's ancestors, or to obtain good karma . To traditional Hindus,

6608-522: The Navadurgas . Parvati is found extensively in ancient Puranic literature, and her statues and iconography are present in Hindu temples all over South Asia and Southeast Asia . In Hindu temples dedicated to her and Shiva, she is symbolically represented as the yoni . Parvata ( पर्वत ) is one of the Sanskrit words for "mountain"; "Parvati" derives her name from being incarnated as

6726-413: The altar , banana leaves , bhog , coconuts , diya (oil lamps), fly-whisks , garlands , prasad , shankha (conch) and tilaka . Prasād is a mental condition of generosity, as well as a material substance that is first offered to a deity and then consumed. Literally, a gracious gift. The prasad has the deity's blessing residing within it. It is believed to have been first tasted by the deity during

6844-527: The bhakti movement that spread from the south of India throughout the entire subcontinent in the Moghul era. Kirtan (Sanskrit: "to repeat" ) is call-and-response chanting or " responsory " performed in India's devotional traditions . A person performing kirtan is known as a kirtankar . Kirtan practice involves chanting hymns or mantras to the accompaniment of instruments such as the harmonium , tablas ,

6962-580: The third eye , or mind's eye, associated with many Hindu gods, and the idea of meditation and spiritual enlightenment. In the past, tilakas were usually worn by gods, priests, ascetics, or worshippers, but is now a common practice for most Hindus. It can express which Hindu tradition one follows. It may be made with sandalwood paste, ashes ( vibhuti ), kumkum , sindoor , clay, or other substances. There are many sacred trees in Hinduism, Peepal , Banyan , Neem , Aamla , Bael . Leaves and fruits of Bael tree are used in worshiping Lord Shiva . The trunks of

7080-786: The Kethara Gauri Vritham festival is celebrated on the new moon day of Diwali and married women fast for the day, prepare sweets and worship Parvati for the well-being of the family. Thiruvathira is a festival observed in Kerala and Tamil Nadu. It is believed that on this day, Parvati met Shiva after her long penance and Shiva took her as his wife. On this day Hindu women perform the Thiruvathirakali accompanied by Thiruvathira paattu (folk songs about Parvati and her longing and penance for Lord Shiva's affection). From sculpture to dance, many Indian arts explore and express

7198-585: The Narmada Parikrama, devotees have to pass through a place called Shulpaneshwar ki Jhari, a religious place in Gujarat with links dating back to the Mahabharata epic story. The legend says that the Pandavas returning victorious from Kurukshetra war were intercepted at Shulpaneswar by Eklavya and his group of tribal Bhils and looted them (Pandvaas) of all their belongings. Since then it

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7316-501: The Parikrama is completed. Barsana Parikrama is a spiritual walk undertaken by devotees around Barsana village of Shrimati Radha Rani in Uttar Pradesh. It has no particular start or end place. As long as you end at the same place you start, the purpose is served. One possible path is to start from the famous Rangili Gali where people gather for world famous Lathmar Holi, covers a distance of 5 km (3.1 mi)in about one hour. It

7434-612: The Shiva's submissive and obedient wife. However, Shaktas focus on Parvati's equality or even superiority to her consort. The story of the birth of the ten Mahavidyas (Wisdom Goddesses) of Shakta Tantrism . This event occurs while Shiva is living with Parvati in her father's house. Following an argument, he attempts to walk out on her. Her rage at Shiva's attempt to walk out manifests in the form of ten terrifying goddesses who block Shiva's every exit. David Kinsley states, The fact that [Parvati] can physically restrain Shiva dramatically makes

7552-609: The Tekari Rani temple, the Jagannatha temple and the small temple of Lord Chaitanya Mahaprabhu and in the final stretch cross the Mathura-Vrindavan road. After crossing this road, after another 1 km walking, reach the starting point of the Parikrama. During the Parikrama, one chants the mantras ( Jap ) within, uses body power (Tap) to accomplish the Parikrama and keeps a fast (not eat anything) ( Vrata ) until

7670-468: The Vrindavan road meets the parikrama path. After parikrama of 21  kilometres, covering important tanks, shilas and shrines such as Radha Kunda, Syama Kunda, Dan Ghati, Mukharavinda, Rinamochana Kunda, Kusuma Sarovara and Punchari, it ends at Mansi Ganga Kund only. 48 kos parikrama of Kurukshetra is a 48 kos circumambulation of over 200 Mahabharata -related and other vedic era tirthas around

7788-693: The antelope, the symbolism for nature and the elusive, Tarjani by the left hand—representing the gesture of menace, and Chandrakal — representing the moon, a symbol of intelligence. Kataka is expressed by hands closer to the devotee; Tarjani mudra with the left hand, but far from the devotee. If Parvati is depicted with two hands, Kataka mudra—also called Katyavalambita or Katisamsthita hasta—is common, as well as Abhaya (fearlessness, fear not) and Varada (beneficence) are representational in Parvati's iconography. Parvati's right hand in Abhaya mudra symbolizes "do not fear anyone or anything", while her Varada mudra symbolizes "wish-fulfilling". In Indian dance, Parvatimudra

7906-460: The birth of Kartikeya, the couple is described as love-making; generating the seed of Shiva. Parvati's union with Shiva symbolizes the union of a male and female in "ecstasy and sexual bliss". In art, Parvati is depicted seated on Shiva's knee or standing beside him (together the couple is referred to as Uma-Maheshvara or Hara-Gauri ) or as Annapurna (the goddess of grain) giving alms to Shiva. Shaiva's approaches tend to look upon Parvati as

8024-666: The birth of Parvati and how she married Shiva. In the Harivamsa, for example, Parvati has two younger sisters called Ekaparna and Ekapatala. According to Devi Bhagavata Purana and Shiva Purana mount Himalaya and his wife Mena appease goddess Adi Parashakti . Pleased, Adi Parashakti herself is born as their daughter Parvati. Each major story about Parvati's birth and marriage to Shiva has regional variations, suggesting creative local adaptations. The stories go through many ups and downs until Parvati and Shiva are finally married. Kalidasa's epic Kumarasambhavam ("Birth of Kumara") describes

8142-528: The centre of the offering ground. Among the items offered as oblations in the yajna include large quantities of ghee , milk, grains, cakes or soma . The duration of a yajna depends on the type; some can last a few minutes, hours or days and some even last for years. Some yajnas are performed privately, others with many people in attendance. Substances that are commonly used in Hindu worship include flowers , ghee , incense , kumkum , Marigold , milk , sandalwood , tulsi and vibhuti . Among objects used are

8260-416: The ceremony. This shocks Shiva, who is so grief-stricken that he loses interest in worldly affairs, retires, and isolates himself in the mountains, in meditation and austerity. Sati is then reborn as Parvati, the daughter of Himavat and Mainavati, and is named Parvati, or "she from the mountains", after her father Himavant who is also called king Parvat . According to different versions of her chronicles,

8378-416: The cosmos. In this role, she becomes not only a mother and nurturer but also the embodiment of cosmic energy and fertility. She is the source of power that energises Shiva, who without her is incomplete. Parvati's mythology, therefore, is not just about her role as a wife but also about her cosmic function as the force that activates and sustains life. In various Shaiva traditions , Parvati is also regarded as

8496-534: The daughter of king Himavan (also called Himavata, Parvata ) and mother Menavati . King Parvata is considered lord of the mountains and the personification of the Himalayas ; Parvati implies "she of the mountain". Aparneshara Temple of Yama, Udhampur in the Indian Union Territory of Jammu and Kashmir is considered as the birthplace of Parvati and site of Shiva-Parvati Vivaha. Parvati

8614-540: The deity's blessings. This prasada is often shared with others, extending the puja's benefits. Aarti is when a Hindu religious ritual of worship, a part of puja, in which light from wicks soaked in ghee (purified butter) or camphor is offered to one or more deities. Aarti is generally performed one to five times daily, and usually at the end of a puja (in South India) or bhajan session (in North India). It

8732-587: The demon brothers Chanda and Munda ’), Mookambika (‘the killer of Mookasura’), Kolasurabhayankari (‘the killer of Kolasura’), Bhandasuravibedhini (‘the killer of Bhandasura ) and many more. The word Parvati does not explicitly appear in Vedic literature . Instead, Ambika, Rudrani and others are found in the Rigveda . The verse 3.12 of the Kena Upanishad dated to mid-1st millennium BCE contains

8850-413: The demon, Kali's wrath could not be controlled. To lower Kali's rage, Shiva appeared as a crying baby. The cries of the baby arouse the maternal instinct of Kali who reverts to her benign form as Parvati. Lord Shiva, in this baby form is Kshethra Balaka (who becomes Rudra Savarni Manu in future). In Skanda Purana , Parvati assumes the form of a warrior-goddess and defeats a demon called Durg who assumes

8968-510: The devotees perform the Govardhana Parikrama. Govardana Parikrama [circumambulation — going 21 kilometres (13 mi) around the hill] is a sacred ritual performed by many believers as spiritual purification. There is no time limit for performing this Parikrama, but for those who perform the dandavata (full prostration) Parikrama, an arduous form which may take weeks and sometimes even months to complete. Dandavata Parikrama

9086-650: The devotees start the Pradakshina as usual from the front and go clockwise until they reach the gomukhi (the outlet for abhisheka water) from the Sanctum Sanctorum. As usual the clockwise perambulation is maintained outside of the Bali stones. The drainage outlet for the ritual ablution offered on the Shiva Linga with water, milk, curd, coconut water, ghee, ashes ( bhasma ) etc. is not to be crossed. So

9204-474: The elaborate 16 upacharas in temples. Physical expressions of humility, like the namaste gesture, bending, or full prostration, accompany puja . Many Hindus equate it with prayer in English, but puja is distinct, involving tangible offerings to deity images. The puja concludes with aarti . The offerings given during puja, like food and flowers, are returned to worshippers as prasad a , believed to carry

9322-481: The epic period (400 BCE–400 CE), as both the Ramayana and the Mahabharata present Parvati as Shiva's wife. However, it is not until the plays of Kalidasa (5th–6th centuries) and the Puranas (4th through the 13th centuries) that the stories of Sati-Parvati and Shiva acquire more comprehensive details. Kinsley adds that Parvati may have emerged from legends of non- aryan goddesses that lived in mountains. While

9440-422: The feminine or exhaust their significance and activities in Hindu literature. She is balanced by Durga, who is strong and capable without compromising her femaleness. She manifests in every activity, from water to mountains, from arts to inspiring warriors, from agriculture to dance. Parvati's numerous aspects state Gross, reflects the Hindu belief that the feminine has a universal range of activities, and her gender

9558-449: The ferocious, violent aspect as Shakti and related forms. Shakti is pure energy, untamed, unchecked, and chaotic. Her wrath crystallizes into a dark, blood-thirsty, tangled-hair Goddess with an open mouth and a drooping tongue. This goddess is usually identified as the terrible Mahakali (time). In Linga Purana , Parvati undergoes a metamorphosis into Kali, at the request of Shiva, to destroy an asura (demon) Daruk. Even after destroying

9676-426: The flame and then raise their palms to their forehead - the purificatory blessing, passed from the deva's image to the flame, has now been passed to the devotee. Darśana or Darshan is a Sanskrit term meaning "sight" (seeing or beholding;), vision , apparition, or glimpse. It is most commonly used for theophany - "manifestation / visions of the divine" in Hindu worship, e.g. of a deity (especially in image form), or

9794-526: The form of a buffalo. In this aspect, she is known by the name Durga . Although Parvati is considered another aspect of Shakti, just like Kali, Durga, Kamakshi , Meenakshi , Gauri and many others in modern-day Hinduism, many of these "forms" or aspects originated from regional legends and traditions, and the distinctions from Parvati are pertinent. According to Shaktism and Shaivism traditions, and also in Devi Bhagavata Purana , Parvati

9912-501: The goddess-oriented Shakta texts, that she is said to transcend even Shiva, and is identified as the Supreme Being. Just as Shiva is at once the presiding deity of destruction and regeneration, the couple jointly symbolize at once both the power of renunciation and asceticism and the blessings of marital felicity. Parvati thus symbolizes many different virtues esteemed by Hindu tradition: fertility, marital felicity, devotion to

10030-560: The holy city of Kurukshetra in the state of Haryana , India. The importance of the Narmada River as sacred is testified by the fact that the pilgrims perform a holy pilgrimage of a Parikrama or Circumambulation of the river. The Narmada Parikrama, as it is called, is considered to be a meritorious act that a pilgrim can undertake. Many sadhus (saints) and pilgrims walk on foot from the Arabian Sea at Bharuch in Gujarat , along

10148-430: The journey itself is as important as the destination, and the hardships of travel serve as an act of devotion in themselves. Visiting a sacred place is believed by the pilgrim to purify the self and bring one closer to the divine. Parvati Parvati ( Sanskrit : पार्वती , IAST : Pārvatī ), also known as Uma ( Sanskrit : उमा , IAST : Umā ) and Gauri ( Sanskrit : गौरी , IAST : Gaurī ),

10266-501: The maiden Parvati resolves to marry Shiva. Her parents learn of her desire, discourage her, but she pursues what she wants. Indra sends the god Kama – the Hindu god of desire, erotic love, attraction, and affection, to awake Shiva from meditation. Kama reaches Shiva and shoots an arrow of desire. Shiva opens his third eye in his forehead and burns the cupid Kama to ashes. Parvati does not lose her hope or her resolve to win over Shiva. She begins to live in mountains like Shiva, engage in

10384-409: The more ferocious, destructive Kali, Gauri, Nirriti in another aspect. Tate suggests Parvati is a mixture of the Vedic goddesses Aditi and Nirriti, and being a mountain goddess herself, was associated with other mountain goddesses like Durga and Kali in later traditions. Parvati, the gentle aspect of Devi Shakti, is usually represented as fair, beautiful, and benevolent. She typically wears

10502-554: The most famous temple of Shri Ladlilaal Temple from where our starting point i.e. Ragili Gali is near. During the Parikrama, one chants the mantras ( Jap or Hymns ) within, uses body power (Tap) to accomplish the Parikrama and keeps a fast (not eat anything) ( Vrata ) until the Parikrama is completed. Worship in Hinduism Traditional Worship in Hinduism is an act of religious devotion usually directed to one or more Hindu deities , invoking

10620-519: The most popular being 108 . In the context of Hinduism, the term vrata (pronunciation: vrat, vratham or brat) denotes a religious practice to carry out certain obligations with a view to achieve divine blessing for fulfillment of one or several desires. Etymologically, vrata, a Sanskrit word (and also used in several Indo-European languages ), means to vow or to promise . A vrata may consist of one or more of several actions. Such actions may include complete or partial fasting on certain specific days;

10738-415: The mountains with no interest in social life, while Parvati is portrayed as the ideal householder keen on nurturing worldly life and society. Numerous chapters, stories, and legends revolve around their mutual devotion as well as disagreements, their debates on Hindu philosophy as well as the proper life. Parvati tames Shiva with her presence. When Shiva does his violent, destructive Tandava dance, Parvati

10856-429: The neem trees are wrapped in decorative red cloth that has been offered to a goddess, and a brass human mask is added to the tree. Decorative paint is applied to the face, while garlands of marigolds and jasmine flowers are strung around the tree. People worship the neem tree as Shitala for good health and protection from dangerous sicknesses. Tree worshippers tend to gravitate towards one tree in particular that they feel

10974-413: The outermost parikrama path covers the whole village, town, city, thereby implying that the length of the path can stretch. Parikrama is also done around the sacred Peepal tree , tulsi (Indian basil plant), and agni (sacred fire or the fire God), and agni parikrama, known as Mangal phera , is a part of the Hindu wedding ceremony. Parikrama means "the path surrounding something" in Sanskrit , and

11092-423: The parikarama. Govardhan hill which has great religious significance in view of its association with Lord Krishna , presently at its highest point is just 25-metre (82 ft) high and is a wide hill near Mathura Vrindavan in Uttar Pradesh , India . It is a narrow sandstone hill known as Giriraj which is about 8 kilometres (5 mi) in length. After Krishna protected the inhabitants of Vraj Vridavan from

11210-408: The parrot began when she won a bet with her husband and asked for his loincloth as victory payment; Shiva keeps his word but first transforms her into a parrot. She flies off and takes refuge in the mountain ranges of south India, appearing as Meenakshi (also spelled Minakshi). Parvati is expressed in many roles, moods, epithets, and aspects. In Hindu mythology, she is an active agent of the universe,

11328-418: The path outside the Bali stones. Thus one Pradakshina is completed. A legend related to goddess Parvati (Shiva's wife) and her two sons illustrates the importance of Pradakshina or Parikrama. It is said that the goddess asked her two sons to circumambulate the universe to gain worldly knowledge. While her first son Kartikeyan spent decades to go round the world on his peacock, her second son Ganesha walked

11446-748: The pilgrims to take a circuitous route to continue on their journey. Since 500 years Vraja Mandala Parikrama has been performed during October–November months. It is 84 Krosh long, taking 1–2 months depending on the route and speed visits twelve forests, known as vans, and twenty-four groves, known as upavans. The twelve forests are Madhuvan , Talavan, Kumudvan, Bahulavan, Kamavan, Khadiravan, Vrindavan, Bhadravan, Bhandiravan, Belvan, Lohavan, and Mahavan. The twenty-four groves are Gokul, Govardhan, Barsana, Nandagram, Sanket, Paramadra, Aring, Sessai, Mat, Uchagram, Kelvan, Sri Kund, Gandharvavan, Parsoli, Bilchhu, Bacchavan, Adibadri, Karahla, Ajnokh, Pisaya, Kokilavan , Dadhigram, Kotvan, and Raval. Vrindavan Parikrama

11564-460: The point that she is superior in power. The theme of the superiority of the goddess over male deities is common in Shakta texts, [and] so the story is stressing a central Shakta theological principle. ... The fact that Shiva and Parvati are living in her father's house in itself makes this point, as it is traditional in many parts of India for the wife to leave her father's home upon marriage and become

11682-606: The power of Shiva. She is expressed in nurturing and benevolent aspects, as well as destructive and ferocious aspects. She is the voice of encouragement, reason, freedom, and strength, as well as of resistance, power, action and retributive justice. This paradox symbolizes her willingness to realign to Pratima (reality) and adapts to the needs of circumstances in her role as the universal mother. As Mahakali , she identifies and destroys evil for protection, and as Annapurna , she creates food and abundance for nourishment. Several Hindu stories present alternate aspects of Parvati, such as

11800-458: The process. The most extreme pradakhshina is that of the sacred Mount Kailash in Tibet , a mountain trek some 52 km (32 mi) long, at altitudes between 15,000 ft (4,600 m) and 18,200 ft (5,500 m). This may also be undertaken by Hindus and Jains, and some pilgrims progress by prostration, taking some weeks. The temple structure reflects the symbolism of the Hindu association of

11918-506: The ritual offering, symbolizing divine acceptance and blessing. In Bhagavad Gita verse 9.26, Krishna explains that even a small offering with pure heart is accepted by God: If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it. The tilaka, tilak or tika is a mark worn on the forehead and in some cases to the upper part of the head. Tilaka may be worn on a daily basis or for special religious occasions only, depending on different customs. The tilaka symbolizes

12036-533: The river, to the source in Maikal Mountains ( Amarkantak hills) in Madhya Pradesh and back along the opposite bank of the river. It is a 2,600-kilometre (1,600 mi) walk. The Parikrama is also performed along the southern bank from its source (Amarkantak hills) to the mouth (Bharuch) and returning along the northern bank, and it is considered to be of the highest religious efficacy. During

12154-410: The same activities as Shiva, one of asceticism, yogin and tapas . This draws the attention of Shiva and awakens his interest. He meets her in disguised form, tries to discourage her, telling her Shiva's weaknesses and personality problems. Parvati refuses to listen and insists on her resolve. Shiva finally accepts her and they get married. Shiva dedicates the following hymn in Parvati's honor, I am

12272-399: The sanctum sanctorum. In Sashtanga Namaskara, the devotees have six parts of their bodies touching the ground. Thus forehead, chest, stomach, hands, knees and toes touch the ground. The folded hands will be directed always towards the deity. In this pose, the devotees circumambulate on the Pradakshina path. The relatives and friends of the devotees help them to roll around. In Shiva temples,

12390-406: The sea and you the wave, You are Prakṛti , and I Purusha . – Translated by Stella Kramrisch After the marriage, Parvati moves to Mount Kailash , the residence of Shiva. To them are born Kartikeya (also known as Skanda and Murugan) – the leader of celestial armies, and Ganesha – the god of wisdom that prevents problems and removes obstacles. There are many alternate Hindu legends about

12508-457: The shrine is called Pradakshina path." See yatra circuits . In Buddhism circumambulation or pradakhshina has been an important ritual since early times. Sacred structures such as stupa or images have a pradakhshina path around them. The chaitya is a distinct ancient type of building that only survives in Indian rock-cut architecture , a hall with a stupa at the far end, always built with

12626-403: The spiritual transition from daily life to spiritual perfection as a journey through stages. Parikrama paths are present through which worshipers move in a clockwise direction, starting at the sanctuary doorway and moving inward toward the inner sanctum where the deity is enshrined. This represents translation of the spiritual concept of transition through levels in life into bodily movements by

12744-430: The spouse, asceticism, and power. Parvati represents the householder ideal in the perennial tension in Hinduism in the household ideal and the ascetic ideal, the latter represented by Shiva. Renunciation and asceticism is highly valued in Hinduism, as is the householder's life – both feature as Ashramas of ethical and proper life. Shiva is portrayed in Hindu legends as the ideal ascetic withdrawn in his personal pursuit in

12862-537: The story of the maiden Parvati who has made up her mind to marry Shiva and get him out of his recluse, intellectual, austere world of aloofness. Her devotions aimed at gaining the favor of Shiva, the subsequent annihilation of Kamadeva , the consequent fall of the universe into barren lifelessness, regeneration of life, the subsequent marriage of Parvati and Shiva, the birth of Kartikeya, and the eventual resurrection of Kamadeva after Parvati intercedes for him to Shiva. Parvati's legends are intrinsically related to Shiva. In

12980-416: The two-headed mrdanga or pakhawaj drum, and karatal hand cymbals. A mantra is a sound, syllable, word, or group of words that is considered capable of "creating transformation" (cf. spiritual transformation ). Its use and type varies according to the school and philosophy associated with the mantra. Mantras originated in the Vedic tradition of India . The most basic mantra is Aum , which in Hinduism

13098-501: The well-being of their husbands and visited their relatives. In Nepal, Teej is a three-day festival marked with visits to Shiva-Parvati temples and offerings to linga. Teej is celebrated as Teeyan in Punjab. The Gowri Habba , or Gauri Festival, is celebrated on the seventh, eighth, and ninth of Bhadrapada ( Shukla paksha ). Parvati is worshipped as the goddess of harvest and protector of women. Her festival, chiefly observed by women,

13216-484: The whole night and cook 56 (or 108) different types of food for the bhog (the offering of food to God) to Krishna. This ceremony is called 'ankut' or 'annakuta' which means a mountain of food. Various types of food – cereals, pulses, fruit, vegetables, chutneys, pickles, and salads – are offered to the Deity and then distributed as 'prasada' to devotees. Thousands of devotees bring offerings for Giriraj. Followed by this pooja,

13334-480: The word Yagna . Yagya is a ritual of sacrifice derived from the practice of Vedic times. It is performed to please the gods or to attain certain wishes. An essential element is the sacrificial fire - the divine Agni - into which oblations are poured, as everything that is offered into the fire is believed to reach the gods. A Vedic ( Śrauta ) yajna is typically performed by an adhvaryu priest reciting Vedic verses . Usually, there will be one or three fires in

13452-491: The word Uma appears in earlier Upanisads, Hopkins notes that the earliest known explicit use of the name Pārvatī occurs in late Hamsa Upanishad . Weber suggests that just like Shiva is a combination of various Vedic gods Rudra and Agni, Parvati in Puranas text is a combination of wives of Rudra. In other words, the symbolism, legends, and characteristics of Parvati evolved fusing Uma, Haimavati, Ambika in one aspect and

13570-406: The worshipers as they move inwardly through ambulatory halls to the most sacred centre of spiritual energy of the deity. For each deity, the minimum number of Pradakshinas to be done are specified. The Swayambhu Agama says that doing Pradakshina 21 times to any deity is sanctified. Shayana Pradakshinam is done by prostration in a lying posture. It starts with a Sashtanga Namaskara in front of

13688-412: The worshippers have to return in anti-clockwise direction until they reach the other side of the drainage outlet to complete the circle. During this anti-clockwise perambulation, the devotee should tread a path inside of the Bali stones. The Bali stones are always to be kept the right side of the devotees. After reaching the drainage outlet, they have to return to the front in the clockwise direction keeping

13806-415: The wrath of Indra , he counseled them to worship Govardhana hill and they did by way of a Puja (worship) and a Parikrama (circumambulation) around the hill.Thus, a festival in commemoration of the lifting of Mount Govardhan, near Mathura , by Krishna came into vogue as 'Govardhan Puja' when Mount Govardhan is worshipped, the day after Deepawali (festival of lights) is celebrated. Pious people keep awake

13924-714: The yoni-linga metaphor represents origin, source or regenerative power . The linga-yoni icon is widespread, found in Shaivite Hindu temples of South Asia and Southeast Asia. Often called Shivalinga , it almost always has both linga and the yoni. The icon represents the interdependence and union of feminine and masculine energies in recreation and regeneration of all life. In some depictions, Parvati and Shiva are shown in various forms of sexual union. In some iconography, Parvati's hands may symbolically express many mudras (symbolic hand gestures). For example, Kataka — representing fascination and enchantment, Hirana — representing

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