GAGGA-JATAKA

"Gagga, live an hundred years," etc.--This story the Master told when he was staying in the monastery made by King Pasenadi in front of Jetavana; it was about a sneeze which he gave.


One day, we are told, as the Master sat discoursing with four persons round him, he sneezed. "Long life to the Blessed One, long life t' the Buddha!" the Brothers all cried aloud, and made a great to-do.


The noise interrupted the discourse. Then the Master said to the Brethren: "Why, Brothers, if one cry 'Long life!' on hearing a sneeze, does a man live or die any the more for that?" They answered, "No, no, Sir." He went on, "You should not cry 'Long life' for a sneeze, Brethren. Whosoever does so is guilty of sin."


It is said that at that time, when the Brethren sneezed, people used to call out, "Long life to you, Sir!" But the Brethren had their scruples, and made no answer. Everybody was annoyed, and asked, "Pray, why is it that the priests about Buddha the Sakya prince make no answer, when they sneeze, and somebody or other wishes them long life?"


All this was told to the Blessed One. He said: "Brethren, common folk are superstitious. When you sneeze, and they say, 'Long life to you, Sir!' I permit you to answer, 'The same to you'." Then the Brethren asked him--"Sir, when did people begin to answer 'Long life' by 'The same to you'?" Said the Master, "That was long, long ago;" and he told them a tale of the olden time.


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Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta came into the world as a brahmin's son of the kingdom of Kasi; and his father was a lawyer by calling. When the lad was sixteen years old or so, his father gave a fine jewel into his charge, and they both travelled through town after town, village after village, until they came to Benares. There the man had a meal cooked in the gatekeeper's house; and as he could find nowhere to put up, he asked where there was lodging to be had for wayfarers who came too late? The people told him that there was a building outside the city, but that it was haunted; but however he might lodge there if he liked. Says the lad to his father, "Have no fear of any goblin, father! I will subdue him, and bring him to your feet." So he persuaded his father, and they went to the place together, The father lay down upon a bench, and his son sat beside him, chafing his feet.


Now the Goblin that haunted the place had received it for twelve years' service of Vessavana, on these terms: that if any man who entered it should sneeze, and when long life was wished him, should answer, "Long life to you!" or "The same to you!"--all except these the Goblin had a right to eat. The Goblin lived upon the central rafter of the hut.


He determined to make the father of the Bodhisatta sneeze. Accordingly, by his magic power he raised a cloud of fine dust, which entered the man's nostrils; and as he lay on the bench, he sneezed. The son did not cry "Long life!" and down came the Goblin from his perch, ready to devour his victim. But the Bodhisatta saw him descend, and then these thoughts passed through his mind. "Doubtless it is he who made my father sneeze. This must be a Goblin that eats all who do not say 'Long life to you'." And addressing his father, he repeated the first verse as follows:--


"Gagga, live an hundred years,--aye, and twenty more, I pray!
 May no goblin eat you up; live an hundred years, I say!"


The Goblin thought, "This one I cannot eat, because he said 'Long life to you.' But I shall eat his father;" and he came close to the father. But the man divined the truth of the matter--"This must be a Goblin," thought he, "who eats all who do not reply, 'Long life to you, too!'" and so addressing his son, he repeated the second verse:--


"You too live an hundred years,--aye, and twenty more, I pray;
 Poison be the goblins' food; live an hundred years, I say!"


The Goblin hearing these words, turned away, thinking "Neither of these is for me to eat." But the Bodhisatta put a question to him: "Come, Goblin, how is .it you eat the people who enter this building?"


"I earned the right for twelve years' service of Vessavana."


"What, are you allowed to eat everybody?"


"All except those who say 'The same to you' when another wishes them long life."


"Goblin," said the lad, "you have done some wickedness in former lives, which has caused you to be born now fierce, and cruel, and a bane to others. If you do the same kind of thing now, you will pass from darkness to darkness. Therefore from this time forth abstain from such things as taking life." With these words he humbled the Goblin, scared him with fear of hell, established him in the Five Precepts, and made him as obedient as an errand-boy.


Next day, when the people came and saw the Goblin, and learnt how that the Bodhisatta had subdued him, they went and told the king: "My lord, some man has subdued the Goblin, and made him as obedient as an errand-boy!" So the king sent for him, and raised him to be Commander-in-Chief; while he heaped honours upon the father. Having made the Goblin a tax-gatherer, and established him in the Bodhisatta's precepts, after giving alms and doing good he departed to swell the hosts of heaven.


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When the Master had ended this story, which he told to explain when the custom first arose of answering 'Long life' by 'The same to you,' he identified the Birth: "In those days, Ananda was the king, Kassapa the father, and I myself was the lad his son."

URAGA-JATAKA.

"Concealed within a stone," etc.--This story the Master told at Jetavana, about a soldiers' quarrel.

Tradition tells how two soldiers, in the service of the king of Kosala, of high rank, and great persons at court, no sooner caught sight of one another than they used to fall at ill words. Neither king, nor friends, nor kinsfolk could make them agree.

It happened one day that early in the morning the Master, looking around to see which of his friends were ripe for Release, perceived that these two were ready to enter upon the First Path. Next day he went all alone seeking alms in Savatthi, and stoped before the door of one of them, who came out and took the Master's bowl; then led him within, and offered him a seat. The Master sat, and then enlarged on the profit of cultivating Loving kindness. When he saw the man's mind was ready, he declared the Truths. This done, the other was established in the Fruit of the First Path. Seeing this, the Master persuaded him to take the Bowl; then rising he proceeded to the house of the other. Out came the other, and after salutation given, begged the Master to enter, and gave him a seat. He also took the Master's bowl, and entered along with him. To him the Master lauded the Eleven Blessings of Loving kindness; and perceiving that his heart was ready, declared the Truths. And this done, he too became established in the Fruit of the First Path.

Thus they were both converted; they confessed their faults one to the other, and asked forgiveness; peaceful and. harmonious, they were at one together. That very same day they ate together in the presence of the Blessed One.

His meal over, the Master returned to the monastery. They both returned with him, bearing a rich present of flowers, scents and perfumes, of ghee, honey, and sugar. The Master, having preached of duty before the Brotherhood, and uttered a Buddha's admonition, retired to his scented chamber.

Next morning, the Brethren talked the matter over in the Hall of Truth. "Friend," one would say to another, "our Master subdues the unsubdued. Why, here are these two grand persons, who have been quarrelling all this time, and could not be reconciled by the king himself, or friends and kinsfolk: and the Master has humbled them in a single day!" The Master came in, "What are you talking about," asked he, "as you sit here together?" They told him. Said he, "Brethren, this is not the first time that I have reconciled these two; in bygone ages I reconciled the same two persons." And he told a story of the olden time.

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Once on a time, while Brahmadatta was king of Benares, a great multitude gathered together in Benares to keep festival. Crowds of men and of gods, of serpents, and garuda, came together to see the meeting.

It so happened that in one spot a Serpent and a Garuda were watching the goings-on together. The Serpent, not noticing that this was a Garuda beside him, laid a hand on his shoulder. And when the Garuda turned and looked round to see whose hand had been laid upon his shoulder, he saw the Serpent. The Serpent looked too, and saw that this was a Garuda; and frightened to death, he flew off over the surface of a river. The Garuda gave chase, to catch him.

Now the Bodhisatta was a recluse, and lived in a leaf-hut on the river bank. At that time he was trying to keep off the sun's heat by putting on a wet cloth and doffing his garment of bark; and he was bathing in the river. "I will make this recluse," thought the Serpent, "the means of saving my life." Putting off his own proper shape, and assuming the form of a fine jewel, he fixed himself upon the bark garment. The Garuda in full pursuit saw where he had gone; but for very reverence he would not touch the garment; so he thus addressed the Bodhisatta:

"Sir, I am hungry. Look at your bark garment:--in it there is a serpent which I desire to eat." And to make the matter clear, he repeated the first stanza:

"Concealed within a stone this wretched snake
 Has taken harbourage for safety's sake.
      And yet, in reverence of your holiness,
 Though I am hungry, yet I will not take."

Standing where he was in the water, the Bodhisatta said the second stanza in praise of the Garuda king:

"Live long, preserved by Brahma, though pursued,
 And may you never lack for heavenly food.
 Do not, in reverence of my holiness,
 Do not devour him, though in hungry mood."

In these words the Bodhisatta expressed his approval, standing there in the water. Then he came out, and put on his bark garment, and took both creatures with him to his hermitage; where he rehearsed the blessings of Loving kindness until they were both at one. Thenceforward they lived together happily in peace and harmony.

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When the Master had ended this discourse, he identified the Birth, saying, "In those days, the two great personages were the Serpent and the Garuda, and I myself was the recluse."

SINGHALA-JATAKA

"Who rashly undertakes," etc.--This story the Master told while staying in his gabled chamber, about a barber who lived at Vesali.


This man, as we are told, used to do shaving and hairdressing and cross-plaiting for the royal household, kings and queens, princes and princesses, indeed he did all of that kind that had to be done. He was a true believer, sheltered in the Three Refuges , resolved to keep the Five Precepts; and from time to time he would listen to the Master's discoursing.


One day he set out to do his work in the palace, taking his son with him. The young fellow, seeing a Licchavi girl drest up fine and grand, like a nymph, fell in love for desire of her. He said to his father, as they left the palace in company, "There is a girl--if I get her, I shall live; but if I don't, there's nothing but death for me." He would not touch a morsel of food, but lay down hugging the bedstead. His father found him and said, "Why, son, don't set your mind on forbidden fruit. You are a nobody--a barber's son; this Licchavi girl is a highborn lady. You're no match for her. I'll find you somebody else; a girl of your own place and station." But the lad would not listen to him. Then came mother, brother, and sister, aunt and uncle, all his kinsfolk, and all his friends and companions, trying to pacify him; but pacify him they could not. So he pined and pined away, and lay there until he died.


Then the father performed his obsequies, and did what is usual to do for the spirits of the dead. By and by, when the first edge of grief had worn off, he thought he would wait upon the Master. Taking a large present of flowers, scents, and perfumes, he repaired to Mahavana, and did reverence to the Master, saluted him, and sat down on one side. "Why have you kept out of sight all this time, layman?" the Master asked. Then the man told him what had happened. Said the Master, "Ah, layman, 'tis not the first time he has perished by setting his heart on what he must not have; this is only what he has done before." Then at the layman's request, he told a story of the olden time.


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Once upon a time, while Brahmadatta was king of Benares, the Bodhisatta came into the world as a young Lion in the region of Himalaya. Of the same family there were some younger brothers, and one sister; and all of them lived in a Golden Cave.


Now hard by this cave was a Cave of Crystal on a silver hill, where a Jackal lived. By and by the Lions lost their parents by the stroke of death. Then they used to leave the Lioness, their sister, behind in the cave, while they ranged for food; which when they obtained, they would bring it back for her to eat.


Now the Jackal had caught sight of this Lioness, and fell in love with her; but while the old Lion and Lioness lived, he could win no access. Now, when the seven brothers went to seek food, out he came from his Crystal Cave, and made all haste to the Golden Cave; where, taking his stand before the young Lioness, he addressed her slily with these seductive and tempting words:


"O Lioness, I am a fourfoot creature, and so are you. Therefore do you be my mate, and I will be your husband! We will live together in friendship and amity, and you shall love me always!"


Now on hearing this the Lioness thought to herself, "This Jackal here is mean amongst beasts, vile, and like a man of low caste: but I am esteemed to be one of royal issue. That he to me should so speak is unseemly and evil. How can I live after hearing such things said? I will hold my breath until I shall die."--Then, bethinking her awhile, "Nay," quoth she, "to die so would not be comely. My brothers will soon be home again; I will tell them first, and then I will put an end to myself."


The Jackal, finding that no answer came, felt sure she cared nothing for him; so back he went to his Crystal Cave, and lay down in much misery.


Now one of the young Lions, having killed a buffalo, or an elephant, or what not, himself ate some of it, and brought back a share for his sister, which he gave her, inviting her to eat. "No, brother," says she, "not a bite will I eat; for I must die!" "Why must that be?" he asked. And she told him what had happened. "Where is this Jackal now?" he asked. She saw him lying in the Crystal Cave, and thinking he was up in the sky, she said, "Why, brother, cannot you see him there on Silver Mountain, lying up in the sky?" The young Lion, unaware that the Jackal lay in a Crystal Cave, and deeming that he was truly in the sky, made a spring, as lions do, to kill him, and struck against the crystal: which burst his heart asunder, and falling to the foot of the mountain, he perished straightway.




Then came in another, to whom the Lioness told the same tale. This Lion did even as the first, and fell dead by the mountain foot.


When six of the brother Lions had perished in this way, last of all entered the Bodhisatta. When she had told her story, he enquired where was the Jackal now? "There he is," said she, "up in the sky, above Silver Mountain!" The Bodhisatta thought--"Jackals lying in the sky? nonsense. I know what it is: he is lying in a Crystal Cave." So he repaired to the mountain's foot, and there he saw his six brothers lying dead. "I see how it is," thought he; "these were all foolish, and lacked the fulness of wisdom; not knowing that this is the Crystal Cave, they beat their hearts out against it, and were killed. This is what comes of acting in rashness without due reflection;" and he repeated the first stanza:--


"Who rashly undertakes an enterprise,
 Not counting all the issue may arise,
      Like one who burns his mouth in eating food
 Falls victim to the plans he did devise."


After repeating these lines, the Lion continued: "My brothers wanted to kill this Jackal, but knew not how to lay their plans cleverly; so they leapt up too quickly at him, and so came by their death. This I will not do; but I will make the Jackal burst his own heart as he lies there in the Crystal Cave." So he espied out the path whereby the Jackal used to go up and down, and turning that way he roared thrice the lions roar, that earth and heaven together were all one great roaring! The Jackal lying in the Crystal Cave was frightened and astounded, so that his heart burst; and he perished on the spot incontinently.


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The Master continued, "Thus did this Jackal perish on hearing the Lion roar." And becoming perfectly enlightened, he repeated the second stanza:--


On Daddara the Lion gave a roar,
   And made Mount Daddara resound again.
 Hard by a Jackal lived; he feared full sore
   To hear the sound, and burst his heart in twain.


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Thus did our Lion do this Jackal to death. Then he laid his brothers together in one grave, and told the sister they were dead, and comforted her; and he lived the rest of his days in the Golden Cave, until he passed away to the place which his merits had earned for him.


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When the Master had ended this discourse, he revealed the Truths, and identified the Birth:--at the conclusion of the Truths, the layman was established in the Fruit of the First Path:--"The barber's son of to-day was then the Jackal; the Licchavi girl was the young Lioness; the six younger Lions are now six Elders; and I myself am the eldest Lion."

RAJOVADA-JATAKA

"Rough to the rough," etc.--This story the Great Buddha told whilst he was living in Jetavana, to explain how a king was taught a lesson.


It is said that one day the king of Kosala had just passed sentence in a very difficult case involving moral wrong. After his meal, with hands not yet dry, he proceeded in his splendid chariot to visit the Master; and the king saluted him, his feet beautiful like the open lotus flower, and sat down aside.



Then the Master addressed him in these words. "Why, my lord king, what brings you here at this time of day?" "Sir," said he, "I missed my time because I was sitting on a difficult case, involving moral wrong; now I have finished it, and eaten, and here I am, with my hands hardly dry, to wait upon you." "My lord king," replied the Master, "to judge a cause with justice and impartiality is the right thing; that is the way to heaven. Now when you first have the advice of a being all-wise like me, it is no wonder if you should judge your case fairly and justly; but the wonder is when kings have only had the advice of scholars who are not all-wise, and yet have decided fairly and justly, avoiding the Four Ways of Wickedness, and observing the Ten Royal Virtues, and after ruling justly have gone to swell the hosts of heaven." Then, at the king's request, he told a story of the olden time.



Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was conceived by his Queen Consort; and the ceremonies proper to her state having been duly done, she was afterwards safely delivered. On his name-day, the name they gave him was Prince Brahmadatta.

In course of time, he grew up, and at sixteen years went to Takkasila for his education; where he mastered all branches of learning, and on his father's death he became king in his stead, and ruled with uprightness and all rectitude, administering justice with no regard had to his own will or whim. And as he ruled thus justly, his ministers on their part were also just; thus, while all things were justly done, there was none who brought a false suit into court. Presently all the bustle of suitors ceased within the precincts of the palace; all day long the ministers might sit on the bench, and go away without seeing a single suitor. The courts were deserted.

Then the Bodhisatta thought to himself, "Because of my just government not one suitor comes to try issue in court; the old hubbub is quiet; the courts of law are deserted. Now I must search whether I have any fault in me; which if I find, I will eschew it, and live a good life hereafter." From that time he tried continually to find some one who would tell him of a fault; but of all who were about him at court he could not find one such; nothing could he hear but good of himself. "Perhaps," thought he, "they are all so much afraid of me that they say no ill of me but only good," and so he went about to try those who were outside his walls. But with these it was just the same. Then he made inquisition of the citizens at large, and outside the city questioned those who belonged to the suburbs at the four city gates. Still there was none who had any fault to find; nothing but praises could he hear. Lastly, with intent to try the country side, he entrusted all government to his ministers, and mounted in his carriage, and taking only the driver with him, left the city in disguise. All the country he traversed, even to the frontier; but not a faultfinder could he light upon; all he could hear was only his own praises. So back he turned from the marches, and set his face homewards again by the highroad.

Now it fortuned that at this very time Mallika, the king of Kosala, had done the very same thing. He too was a just king, and he had been searching for his faults; but amongst those about him there was none who had any fault to find; and hearing nothing but praise, he had been making enquiry throughout all the country, and had but then arrived at that same spot.

These two met, in a place where the carriage-road was deeply sunk between two banks, and there was no room for one carriage to pass another.

Get your carriage out of the way!" said king Mallika's driver to the driver of the king of Benares.

"No, no, driver," said he, "out of the way with yours! Know that in this carriage sits the great monarch Brahmadatta, lord of the kingdom of Benares!"

"Not so, driver!" replied the other, "in this carriage sits the great king Mallika, lord of the realm of Kosala! It is for you to make way, and to give place to the carriage of our king!"

"Why, here's a king too," thought the driver of the king of Benares. "What in the world is to be done?" Then a thought struck him; he would enquire what should be the age of the two kings, so that the younger should give way to the elder. And he made enquiry of the other driver how old his king was; but he learnt that both were of the same age. Thereupon he asked the extent of this king's power, wealth, and glory, and all points touching his caste and clan and his family; discovering that both of them had a country three hundred leagues long, and that they were alike in power, wealth, glory, and the nature of their family and lineage. Then he bethought him that place might be given to the better man; so he requested that the other driver should describe his master's virtues. The man replied by the first verse of poetry following, in which he set forth his monarch's faults as though they were so many virtues:--

"Rough to the rough, king Mallika the mild with mildness sways,

 Masters the good by goodness, and the bad with badness pays.

 Give place, give place, O driver! such are this monarch's ways!"

 "Oh," said the man of the king of Benares, "is that all you have to say about your king's virtues?" "Yes," said the other.--"If these are his virtues, what must his vices be?" "Vices be it, then," quoth he, "if you will; but let us hear what your king's virtues may be like!" "Listen then," rejoined the first, and repeated the second verse:--

"He conquers wrath by mildness, the bad with goodness sways,

 By gifts the miser vanquishes and lies with truth repays.

 Give place, give place, O driver! such are this monarch's ways!"

At these words both king Mallika and his driver descended from their carriage, and loosed the horses, and moved it out of the way, to give place to the king of Benares. Then the king of Benares gave good admonition to king Mallika, saying, "Thus and thus must you do;" after which he returned to Benares, and there gave alms and did good all his life, till at the last the went to swell the hosts of heaven. And king Mallika took the lesson to heart; and after traversing the length and breadth of the land, and lighting upon none who had any fault to find, returned to his own city; where he gave alms all his life and did good, till at the end he too went to swell the hosts of heaven.

When the Great Buddha had ended this discourse, which he began for the purpose of giving a lesson to the king of Kosala, he identified the Birth: "Moggallana was then the driver of king Mallika, Ananda was the king, Sariputta was the driver of the king of Benares, but I myself was the king."

Nilkantheshwar, Kudje, Pune

About Neelkantheshwar:



Neelkantheshwar is actually a big hill which is around 25 km from Pune. It is near Panshet dam. Its named so because of the temple of Neelkantheshwar, i.e. Lord Shiva.Sarjemama a spritual leader and wel known personality, a forest ranger, manged to get these sculptures. He found the Shiva linga on this hill, he built the temple around it.Sarjemama is also associated with 'Vyasan Mukti Abhiyaan'. He helped many alcoholic people to get rid of the alcohol.



There are two routes to reach Neelkantheshwar.



1. On the way to Panshet by Pune-Khadakwasla-Donje Phata-Khanapur-Panshet. Panshet have two dams- Panshet dam and Varasgaon dam. Follow the road to Varasgaon dam. On this way, you'll get a small road going to Neelkantheshwar. There is a board at this point. It goes straight at the base of Neelkantheshwar temple. You can take 4 wheeler till the base of the hill.



2. There is one small village between Khanapur and Panshet named kudje. Neelkantheshwar is around 2 to 4 km from this village.

Main attraction of Neelkantheshwar temple is many sculptures made from cement representing the hindu mythology and teachings of the events. You can see very good view of country side around the hill.


The photos presented in the PICASA stream.... have a look of them... write down your comments...!!!!

Carvings at Ellora cave 32.

Carvings from Jain Cave 32.

Ellora Cave 29 - Goddess Yamuna!!!!

According to Hindu religion a very famous king Bhagiratha did Tapasya for many years constantly to bring the river Ganges, then residing in the Heavens, down on the Earth to find salvation for his ancestors, who were cursed by a seer. Therefore, Ganges descended to the Earth through the lock of hair (Jata) of god Shiva to make whole earth pious, fertile and wash out the sins of humans. For Hindus in India, the Ganges is not just a river but a mother, a goddess, a tradition, a culture and much more.

Ellora Cave 29 Shiv Parvati Marriage!

The Carving presents the marriage of Shiva and Parvati. You can see here the gods are present for marriage ceremony. Brahma is doing the vedic chanting. Shiva is holding hand of parvati.
Hindu wedding Ceremonies are traditionally conducted at least partially in Sanskrit, the language in which most holy Hindu ceremonies are conducted. The local language of the people involved is also used since most Hindus cannot understand Sanskrit. They have many rituals that have evolved since traditional times and differ in many ways from the modern western wedding ceremony and also among the different regions, families, and castes weddings. The Hindus attach a lot of importance to marriages and the ceremonies are very colorful and extend for several days.

Ellora Cave 29 - Shiva-Parvati - Playing Game Saripat ( Indian - Chess)

Shiva & Parvati - Playing Game Saripat ( Indian - Chess)
Story associated with is......

As usual gods are no seperate than human being.... Husband Shiva is playing with wife Parvati the game of Dice - in Marathi is called Saripat, in Hindi this is called as Chaturaji.

Always shiva use to win this game, to defeat him Pravati playe trick. but she was caught and shiva teased her of her cheating.

In above carving you can see that the game is placed in between them and Shiva holds hand of Goddess parvati for cheating. Every one is watching them. God's around them are laughing.

The bottom section displays the Nandi -
Vehicle of Shiva: The bull Nandi is Shiva's primary vehicle and is the principal gana (follower) of Shiva.

Gate keeper of Shiva's abode: The close association of Shiva and Nandi explains the presence of a statue of Nandi at the gate of many temples dedicated to Siva. It also explains why the word "nandi" in the Kannada, Telugu and Tamil languages is used as a metaphor for a person blocking the way. In Sanskrit, a bull is called "vrisha", which has another connotation - that of righteousness or Dharma. It is important to seek the blessings of Nandi before proceeding to worship Lord Shiva.

Chief in Shiva's army: Some Puranas mention that Nandi lead the Shiva Ganas, Shiva's attendants.

From the yogic perspective, Nandi/Nandhi/ Nandikeshvara is the mind dedicated to Lord Siva, the Absolute. In other words, to understand and absorb Light, the 'experience and the wisdom' is Nandi which is the Guru within.


About Sari-pat Game- This is referred as god Shiva’s favorite game. It’s a cross with four pans on each sides and squire at center. Each pan contains 5 blocks (called house) in two rows. with tow dices marked number of grooves to indicate numbers is used to place marker in that particular house. penalties and points are gained in this way.

Another version of the Saripat - Chaturaji (means "four kings", also known as "Choupat") a four player chess-like game. It was first described in detail circa 1030 by Biruni in his India book. Originally, this was a game of chance: the pieces to be moved were decided by rolling two dice. A diceless variant of the game was still played in India at the close of the 19th century.

http://en.wikipedia.org/wiki/Chaturaji

Ellora Cave 29 - Dumar Leni - Sita ki Nahani.

This carving of Shiva - Parvati is associated with story.......
According to Hinduism, Lord Shiva, the destroyer of evil and sorrow, resides at the summit of a legendary mountain named Kailasa, where he sits in a state of perpetual meditation along with his wife Parvati, the daughter of Himalaya.

Ravana is a character in Hindu mythology, who is the primary antagonist of the Hindu historical epic, the Ramayana. In the classic text, he is mainly depicted negatively, who infamously kidnapped Rama's wife Sita.
This depiction is, however, open to other interpretations. Ravana is a great scholar, a capable ruler, a player of the veena and a devoted follower of Shiva, and he has his apologists and staunch devotees within the Hindu traditions. The symbolic meaning of "10 headed" is that he is guided by and does not have control over by the five senses and five bodily instruments of action.
His counterpart, Rama, on the contrary, is always in full control of these ten. An alternative interpretation is that he possessed a very thorough knowledge in the 4 vedas, and 6 upanishadas, which made him as powerful as 10 scholars.

Ravana also authored Ravana Sanhita, a powerful book on the Hindu astrology, also known as Lal Kitab. Ravana possessed a thorough knowledge of Ayurveda and political science. He is said to have possessed the nectar of immortality, which was stored under his navel, thanks to a celestial boon by Brahma.

The largest and most important rock-cut temple, Kailash Temple at Ellora, Maharashtra is named after Mount Kailash. Many of its sculptures and reliefs depict episodes relating to Lord Shiva and Maa Parvati, including Ravana's tale. (Ravana was a devotee of Lord Siva. Ramayana does not document Ravan shaking Kailasa mountain.) Ravana's mother had fallen ill, as they were great Lord Shiva devotees, he had attempted to carry the Mount Kailasa on his back to bring it closer to his mother. Shiva being stunned by his bravoure, had blessed him with immortality as Ravana had passed Lord Shiva's test on devotion.

In above carving you can see the 10 Face of Ravana with multiple hands trying to pick up the seat of Shiva-Parvati and other people. But when he was about to getup, Shiva who never wanted to go with him, touched the earth. The bond between Earth and shiva became heavy for Ravana to breakup, he could not pickup the Mount. Shiva blessed him for his devotion.

You can also see the left side of the Ravan, where there are dwarfs are carved and they are laugh at Ravana when he fail to lift the Mount Kailasa.

Yakshini - Ellora Cave 17 -1

This is photo of a "Yakshini"(Yakshinis (Sanskrit: याक्षिणि, also called yaksinis or yaksis and yakkhini in Pali) are mythical beings of Hindu, Buddhist, and Jain mythology.)

A yakshini is the female counterpart of the male yaksha, and they both attend on Kubera (also called Kuber), the Hindu god of wealth who rules in the mythical Himalayan kingdom of Alaka. They both look after treasure hidden in the earth and resemble that of fairies. Yakshinis are often depicted as beautiful and voluptuous, with wide hips, narrow waists, broad shoulders, and exaggerated, spherical breasts.

In the Uddamareshvara Tantra, thirty-six yakshinis are described, including their mantras and ritual prescriptions. A similar list of yakshas and yakshinis is given in the Tantraraja Tantra, where it says that these beings are givers of whatever is desired. Although Yakshinis are usually benevolent, there are also yakshinis with malevolent characteristics in Indian folklore.

The earliest images of women in India are a set of Mauryan period figurines. These figures are not the first art objects to represent the feminine. Leaving aside the figures of the Harappan civilization which appear to be stylistically and culturally unconnected with anything in the historic period, there are terracotta images, believed to represent fertility or mother goddess figures. These are not images, they are symbols. They do not pretend to represent the physical impression of the female form.

The Mauryan figures are directly linked to these early fertility figures. The idea of producing an image of women in plastic arts clearly arose during the fourth and third centuries.

Only evidence for it comes from the region of Patna at the heart of the Mauryan Empire so it is assumed that the impetus probably came from the court artists of that period and locality, but we lack evidence to say for certain. The artists had several options in these early figures (fateful choices, as they would set the pattern for Indian female images for a millenia); they could copy the image of some other society, such as China, Greece or Iran; they could produce a naturalistic image from life; of they could modify a local tradition.

They choose the third. The Mauryan terracotta girls are the ancient fertility figures transformed from symbol to image. Large breasts, wide hips, tapering legs, are all retained but now the artists no longer symbolize the feminine, they now attempt to represent it.

Ellora Caves

Ellora Caves - :-

This is an archaeological site near Verul village, Tq Khultabad, Dist Aurangabad. 30 km (19 mi) from the city of Aurangabad in the Indian state of Maharashtra. These caves are carved in 500 Years by generations of the carvers. In and around time frame of Rashtrakuta rulers. Well-known for its monumental caves, Ellora is a World Heritage Site.[1] Ellora represents the epitome of Indian rock-cut architecture. These are 34 "caves" – actually structures excavated out of the vertical face of the Charanandri hills – being Buddhist, Hindu and Jain rock cut temples and monasteries. These were built between the 5th century and 10th century. The 12 Buddhist (caves 1–12), 17 Hindu (caves 13–29) and 5 Jain (caves 30–34) caves, built in proximity, demonstrate the religious harmony prevalent during this period of Indian history.

In the time domain 500BC to 300 BC the village Verul was close to the business route from Paithan to the Ujjain. All the business caravans use to pass near this site.

Information about Paithan :
Paithan formerly Pratishthana, the city was the capital of the Sa-tava-hana empire of ancient India that ruled from 2nd century BC to 2nd century AD. It is one of the few inland towns mentioned in the famous 1st century AD Greek book, Periplus Maris Erytharaei. Paithan is located 56 km south of present-day Aurangabad on the Godavari River in Maharashtra. The town is mostly famous today for its sarees — the Paithani beautiful silk saris which sport intricately embroidered gold or silver borders.

Information about Ujjain :
Ujjain (also known as Ujjain, Ujjayini, Avanti, Avantikapuri), is an ancient city of Malwa region in central India, on the eastern bank of the Kshipra River (today part of the state of Madhya Pradesh). It is the administrative centre of Ujjain District and Ujjain Division.

In ancient times the city was called Ujjayini. As mentioned in the Mahabharata epic, Ujjayini was the capital of the Avanti Kingdom, and has been the Prime Meridian for Hindu geographers since the 4th century BCE. Ujjain is one of the seven sacred cities(Sapta puri) of the Hindus, and the Kumbh Mela religious festival is held there every 12 years. It is also home to Mahakaleshwar Jyotirlinga, one of the twelve Jyotirlinga shrines to the god Shiva and is also the place where Lord Krishna got education with Balarama and Sudama from Maharshi Sandipani. According to the Puranas, the city of Ujjain was called Avantika and was famous for its beauty and its devotional epicenter. It was also one of the primary cities where students went to study holy scriptures.

Information about Grishneshwar:
Grishneshwar, also known as Ghushmeshwar, is a famous Hindu temple dedicated to Lord Shiva and is one of the twelve Jyotirlingas, the sacred abodes of Shiva. The temple is located eleven km from Daulatabad, near Aurangabad in Maharashtra India. The temple is located near the famous Ellora Caves.

Pilgrim Path : From Grishneshwar to Mahakaleshwar was also present in the old time. Thus the importance to this place was very high.


It's been observed that the Buddhist caves are old than rest of the caves, if we compare the period of development. Buddhist caves were monasteries, In my opinion most of the time the carvings and paintings are done by the Buddhist monks. As this was normal style to remember the god. It's possible that this practice of Buddhist monks may have been adopted/learned by the next generation carvers.

The donations from kings, regional rulers, rich people and travelers was used for livelihood of the sculptors. One generation of the sculptors might have developed the next generations.

It's been explained that the 10 generations of the sculptors were working to carve the "Kailas Leni" (Cave 16 of Ellora) for 200 years.

For fun visit : South Indians in Roman Egypt?

The photos in the Picasa section of this web-page are of caves 17 to cave 32.

Shiva the mighty God.

In india there are so many cults in Hindu religion, and the oldest we see is the Shiva and Shakti.
Shiva is usually worshipped in the abstract form of Shiva linga. In images, he is generally represented as immersed in deep meditation or dancing the Tandava upon Maya, the demon of ignorance in his manifestation of Nataraja, the lord of the dance.

As per my knowledge the most powerful is Shiva cult. why this become more powerful? No one have the precise answer for this.Let me know your views.

Depiction of the Hindu god Shiva as the cosmic dancer who performs his divine dance to destroy a weary universe and make preparations for god Brahma to start the process of creation. Nataraja is most often depicted through a statue.

The sculpture depicts, with Shiva dancing in an aureole of flames, lifting his left leg (and in rare cases, the right leg) and balancing over a demon or dwarf (Apasmara) who symbolizes ignorance. It is a well known sculptural symbol in India and popularly used as a symbol of Indian culture.

The two most common forms of Shiva's dance are the Lasya (the gentle form of dance), associated with the creation of the world, and the Tandava (the violent and dangerous dance), associated with the destruction of weary worldviews - weary perspectives & lifestyles. In essence, the Lasya and the Tandava are just two aspects of Shiva's nature; for he destroys in order to create, tearing down to build again.

Nimbalkar Family Relations with Kolhapur Bhosale

1762 - 1813 H.H. Shrimant Rajashri Shahu Shivaji III Chhatrapati Maharaj, Raja of Kolhapur. married (fourteenth) H.H. Shrimant Akhand Soubhagyavati Kamaljabai Sahib Maharaj Bhonsle, daughter of Shrimant Limajirao Naik Nimbalkar, of Bairag. He died at Panhala, 24th April 1813 having had issue, three sons and six daughters

Shrimant Akhand Soubhagyavati Balabai Sahib Maharaj Nimbalkar. married at Kolhapur, Meherban Shrimant Sultanraoji Haibatrao Nimbalkar Khardekar, Sar Lashkar Bahadur (dieds.p.), son of Meherban Shrimant Haibatrao Venkatrao Nimbalkar Khardekar.

Shrimant Akhand Soubhagyavati Yesubai Sahib Maharaj Nimbalkar. married at the Old Palace, Kolhapur, 21st June 1808, Meherban Shrimant Sidhojirao Nimbalkar [Appa Sahib], Sar Lashkar Bahadur, Desai of Nipani (b. 1774; died 28th June 1839). She committed suicide ca. 1810.

1813 - 1821 H.H. Shrimant Rajashri Shambhaji III [Shambhu] Chhatrapati Maharaj [Appa Sahib], Raja of Kolhapur, married (second) H.H. Shrimant Akhand Soubhagyavati Jijabai Sahib Maharaj Bhonsle, née Shrimant Bayabai Nimbalkar, daughter of Shrimant Dharrao Nimbalkar.

Nimbalkar Family Relations with Satara Bhosale

Maloji Raje Sahib Bhonsle, of Poona (Grand father of Shivaji the Great)

married Shrimant Akhand Soubhagyavati Dipabai Sahib Bhonsle [Umabai], sister of Meherban Shrimant Sardar Vangoji II [Jagpalrao] Naik Nimbalkar, Chief of Phaltan. He died 1620,

Chhatrapati Maharaj Shivaji I of the Mahratta Swarajya, 6th June 1674. married (first) at Bijapur, 14th May 1640, H.H. Rani Shrimant Akhand Soubhagyavati Saibai Raje Sahib Bhonsle (died 5th September 1659), Daughter of Muhoji Naik Nimbalkar, Sister of Bajaji Naik Nimbalkar.Chief of Phaltan.

Daughter of Shivaji

1) Shrimant Akhand Soubhagyavati Sakwarbai Raje Sahib Nimbalkar [Sakhubai]. bourn after 1657 (daughter of Saibai). married Shrimant Mahadjirao Bajajirao Naik Nimbalkar, son of Meherban Shrimant Sardar Bajajirao I Naik Nimbalkar, Chief of Phaltan.

1680 - 1689 Rajaram I Shivaji Chhatrapati Maharaj Bhonsle.

Shrimant Akhand Soubhagyavati Soyarabai Raje Sahib Nimbalkar. bourn at Jinji, January 1692 (daughter of Rajasbai). married Meherban Shrimant Sardar Bajajirao Nimbalkar. Phaltan.

1700 - 1707 H.H. Kshatrtiya-Kulawatasana Sinhasanadhishwar Shrimant Rajashri Shivaji II Chhatrapati Maharaj Bhonsle, Raja of Kolhapur-three daughters

) Shrimant Akhand Soubhagyavati Daryabai Raje Sahib Nimbalkar. Who raised her younger brother, Rajaram II. married Shrimant Sardar Nimbaji Naik Nimbalkar, Sar Lashkar Bahadur, of Pangaon, near Barsi. She died after January 1751.

1707 - 1749 H.H. Kshatriya Kulawatasana Sinhasanadhishwar Shrimant Rajashri Shahu Shivaji Chhatrapati Maharaj Bhonsle, Raja of Satara.- his daughter - Rajasbai Raje Sahib Nimbalkar (daughter of Sagunabai). married into the Nimbalkar family.

Relation to Parmaras of DHAR

The is originated from Nimb Raj. I ( Naik )Nimbalkar. As The name is Nimb- Raja tells that he was the king of the region of Nimbal. Nimbal is small town near Vijapur (Karnataka – May be Bijapur).

After last king of the Parmaras (Rajput Dynasty of the Ujjain) – Mahalik Dev Ray Parmar there is little trace for his descendants who went in hiding to south India. This happened when Barbarous Allauddin Khilji ( Ruler of Delhi ) attacked Ujjain in around 1230 AD. Nimbalkar Claims themselves descendant of the Parmara ruler.

After this in 1275 Devgiri near Aurangabad (Maharashtra) perished by malik kafur. There was some resistance to muslim rulers by the New muslims. The great man Nimbraj was put against this resistance. He killed 10,000 new muslims and he was awarded the title ‘Raja’ – King of the region and he accepted Phaltan as his base. The muslim ruler was said to be descendant of Muhhammad tughlak.

The family proclaimed many times independence, even though they were subordinate to Vijapur muslim sultanat. The family members had been instrumental in Maharashtra - India politics since last 1000 years.

As first independence was proclaimed by Jagpala ( alias Vangpala or Vangoji) Naik Nimbalkar (Raja of Phaltan 1550 AD around) who was brother of grandmother of the great ‘Chatrapati Shivaji I’.

The second time the independence was proclaimed by Mudhoji Naik Nimbalkar the Father in law of ‘Chatrapati Shivaji I’ (Raja of Phaltan 1635 AD around).

The Family was so powerful in Maratha politics that the one of the descendant of the Family – Haibatrao Raje Nimbalkar - at the time of Shahu (The grand son of the great Shivaji I ) Joined the Nijams of the Hydrabad and played politics to get the Khandesh share to new Maratha rulers of DHAR and Badoda. (This was mungi shvgaon treaty).

Family Name Origion

Nimbalkars :- Parmar Rajputs...

Parmar - Powar - Pawar are the same.

First Nimbalkar is Nimbraj

When we get the Name Dharapat - This indicates - Lord of Dhar.

When we get the Name Powara - This indicates - From the line of Powar

This gives Indication that Family originated from Dhar.

Naik is the Degree hold by the kings in the Era of the King HarshaVardhan.(Another degrees Khut, Mukadam - Don't think these are simple (Khut =Deshmukh) (Mukadam = Mukhya Adami = Patil))

If First Nimbraj Kills 10,000 New Muslims he gets

area of revenue 3,00,000/- Hones ( 3Lakhs); As he helped to ruler.

He was awarded Raje Title.

Now trace back when this killings happened :- This happened in around after Alladin Khilji.(1130AD) i.e. Near about 1180AD.

If a person can kill 10,000 mens means his family must be rich or very respected in an area.

This creats doubt and I relates this family to Mahalik Dev Rai of

Last Parmara Dynasty. Which was perished by Alladin Khilji.

Some Family members Fled away to avoid humility to ladies.