Rabbis

Rabbis

This is a list of prominent Rabbis.
Rabbis are Judaism's spiritual and religious leaders.

1. * Shimon Hatzadik
2. * Antigonus of Sokho
3. * Jose ben Joezer, Nasi of the Sanhedrin during the Maccabean wars of independence.
4. * Jose ben Johanan, Av Beit Din of the Sanhedrin during the Maccabean wars of independence.
5. * Joshua ben Perachyah, Nasi of the Sanhedrin during the reign of John Hyrcanus.
6. * Nittai of Arbela, Av Beit Din of the Sanhedrin during the reign of John Hyrcanus.
7. * Judah ben Tabbai, Nasi of the Sanhedrin during the reign of Alexander Jannæus and Queen Salome.
8. * Simeon ben Shetach, Av Beit Din of the Sanhedrin during the reign of Alexander Jannæus and Queen  Salome.
9. * Shemaya, Nasi of the Sanhedrin during the reign of Hyrcanus II.
10. * Avtalyon, Av Beit Din of the Sanhedrin during the reign of Hyrcanus II. A convert to Judaism.
11. * Hillel the Elder, Nasi of the Sanhedrin during the reign of King Herod the Great.
12. * Shammai, Av Beit Din of the Sanhedrin during the reign of King Herod the Great.
13. * Akiva, 1st century Judea, central scholar in Mishnah
14. * Judah haNasi, 2nd century, Judah the Prince, in Judea, redactor (editor) of the Mishnah
15. * Shimon bar Yochai, 1st century mystic, reputed author of the Zohar
16. * Yohanan ben Zakkai, 1st century sage in Judea, key to the development of the Mishnah
17. * Eliezer son of Jose the Galilean (?-c.160), famous for Baraita of Thirty-Two mitzvoth. Father of Rabbi 
18. Hananiah.
19. * Abaye, 3rd century Talmudist
20. * Abba Arika, known as Rav, last Tanna, first Amora. Moved from Israel to Babylon, 3rd century.
21. * Abbahu, 4th century Talmudist
22. * Eleazar Kalir, early Talmudic liturgist and poet
23. * Hamnuna - Several rabbis in the Talmud had this name.
24. * Hillel, son of Gamaliel III, 3rd century, in Judea, grandson of Judah ha-Nasi, and younger brother of Judah Nesiah
25. * Hillel II, 4th century creator of the Hebrew calendar, in Judea, son of Judah Nesiah, grandson of Gamaliel IV
26. * Judah II, 3rd century sage, sometimes called Judah Nesi'ah and Rebbi like his grandfather
27. * Judah III, 4th century scholar, son of Gamaliel IV, and grandson of Judah II
28. * Rabbah bar Nahmani
29. * Rav Ashi, 5th century Babylonian Talmudic sage - primary redactor of the Babylonian Talmud
30. * Rav Nachman
31. * Rav Papa
32. * Rava, important Amora
33. * Ravina, primary aide to Rav Ashi in the redaction of the Babylonian Talmud
34. * Resh Lakish
35. * Shmuel (Talmud), rabbi of Nehardea, physician
36. * Yochanan, primary author of the Jerusalem Talmud
37. * Rav Jonah
38. * Abba Mari, (Minhat Kenaot), 13th century French Talmudist
39. * Don Isaac Abravanel, (Abarbanel), 15th century philosopher and Torah commentator
40. * Jacob Berab, 15th-16th century proponent of Semichah (Ordination)
41. * Abraham ibn Daud, (Sefer HaKabbalah), 12th century Spanish philosopher
42. * Obadiah ben Abraham of Bertinoro, (Bartenura) 15th century commentator on the Mishnah
43. * Abraham ben David of Posquières, 1100s, France.
44. * Abraham ibn Ezra, (Even Ezra), 12th century Spanish-North African Biblical commentator
45. * Amram Gaon, 9th century organizer of the siddur
46. * Asher ben Jehiel, (Rosh), 13th century German-Spanish Talmudist
47. * Bahya ibn Paquda, (Hovot ha-Levavot), 11th century Spanish philosopher and moralist
48. * Chananel Ben Chushiel (Rabbeinu Chananel), 10th century Tunisian Talmudist
49. * Dunash ben Labrat, 10th century grammarian and poet
50. * Eliezer ben Nathan, 12th century poet and pietist
51. * Hasdai Crescas, (Or Hashem), 14th century Talmudist and philosopher
52. * Rabbenu Gershom, 11th century German Talmudist and legalist
53. * Gersonides, Levi ben Gershom, (Ralbag), 14th century French Talmudist and philosopher
54. * Hillel ben Eliakim, (Rabbeinu Hillel), 12th century Talmudist and disciple of Rashi
55. * Ibn Tibbon, a family of 12th and 13th century Spanish and French scholars, translators, and leaders
56. * Isaac Alfasi, (the Rif), 12th century North African and Spanish Talmudist and Halakhist; author of "Sefer Ha-halachot".
57. * Jacob ben Asher, (Baal ha-Turim ; Arbaah Turim), 14th century German-Spanish Halakhist
58. * Joseph Albo, (Sefer Ikkarim), 15th century Spain
59. * Joseph ibn Migash 12th century Spanish Talmudist and Rosh Yeshiva; teacher of Maimon, father of Maimonides
60. * Maimonides, Moshe Ben Maimon, (Rambam), 12th century Spanish-North African Talmudist, philosopher, and law codifier
61. * Mordecai ben Hillel, (The Mordechai), 13th century German Halakhist
62. * Nahmanides, Moshe ben Nahman, (Ramban), 13th century Spanish and Holy Land mystic and Talmudist
63. * Nissim Ben Jacob (Rav Nissim Gaon) 10th century Tunisian Talmudist
64. * Nissim of Gerona, (RaN), 14th century Halakhist and Talmudist
65. * Rashi, (Solomon ben Yitzchak), 11th century Talmudist, the primary commentator of Talmud
66. * Elazar Rokeach, (Sefer HaRokeach) 12th century German rabbinic scholar
67. * Saadia Gaon, (Emunoth ve-Deoth ; Siddur) 10th century Exilarch and leader of Babylonian Jewry
68. * Samuel ben Judah ibn Tibbon, 12th-13th century French Maimonidean philosopher and translator
69. * Tosafists, (Tosfot) 11th, 12th and 13th century Talmudic scholars in France and Germany
70. * Yehuda Halevi, (Kuzari), 12th century Spanish philosopher and poet devoted to Zion
71. * Isaac Abendana, 17th century Sephardic scholar in England
72. * Jacob Abendana, 17th century Sephardic rabbi in England
73. * Isaac Aboab da Fonseca, 17th century Dutch scholar and Kabbalist, first Rabbi in the Americas
74. * Bezalel Ashkenazi, ( Shittah Mekubetzet), 16th century Talmudist
75. * Yair Bacharach, (Havvot Yair), 17th century German Talmudist
76. * Moses ben Jacob Cordovero (RaMaK) 16th century Holy Land Kabbalistic scholar
77. * Hillel ben Naphtali Zevi, (Bet Hillel), 17th century Lithuanian scholar
78. * Samuel Edels, (Mahrsha), 16th century Talmudist
79. * Kalonymus Haberkasten 16th century Polish rabbi; Rosh Yeshiva of many great Rishonim
80. * David HaLevi Segal,(Taz)16th century Halakhist, major commentatry on the Shulchan Aruch
81. * Abraham Cohen de Herrera(RabACH), 16th Century Kabbalist and Philosopher Spanish and Portuguese Jews
82. * Isaiah Horowitz (Shlah) 16th century Kabbalist and Author - Eastern Europe and Israel
83. * Moshe Isserles, (Rema), 16th century Polish legal scholar, author of Ha-mappah (component of the Shulchan Aruch)
84. * Yosef Karo, (Mechaber), 16th century Spanish and Land of Israel legal codifier of the Shulchan Aruch - code of Torah Law
85. * Meir ben Isaac and his son Samuel Judah Katzenellenbogen of Padua.
86. * Meir of Lublin, (Maharam), 16th century Posek and Talmudist
87. * Isaac Luria, (Ari), 16th century Holy Land mystic, founder of Lurianic Kabbalah
88. * Solomon Luria, (Maharshal), 16th century Posek and Talmudist
89. * Menasseh Ben Israel, 17th century Dutch rabbi and advocate of resettlement in England
90. * Shalom Shachna, 16th century Polish Talmudist; Rosh Yeshiva of several great Rishonim
91. * Judah Low ben Bezalel, (Maharal), 16th century Prague mystic and Talmudist
92. * Obadiah ben Jacob Sforno, (Sforno), 16th century Italian scholar and rationalist
93. * Sforno, 15th, 16th, and 17th century family of Italian Torah scholars and philosophers
94. * Shlomo Ephraim Luntschitz, 16th-17th century Torah commentator
95. * Hayyim ben Joseph Vital, 16th Kabbalist
96. * Mordecai Yoffe ("Levush") , 16th-17th century Polish rabbi, codifier of halakha
97. * Chaim Joseph David Azulai (Hida), Sephardi rabbi and bibliographer
98. * Raphael Berdugo, rabbi in Meknes
99. * Haim Isaac Carigal, rabbi in Newport, Rhode Island in 1773 who became great influence on Reverend Ezra Stiles, and therefore on Yale University
100. * Dovber of Mezritch, (Maggid), 18th century Eastern European mystic, primary disciple of the Baal Shem Tov
101. * Elijah ben Solomon (the Vilna Gaon or Gra), 18th century Talmudist and mystic, Lithuanian leader of the Mitnagdim, opponent of Hasidim
102. * Jacob Emden, 18th century German Talmudist and mystic
103. * Israel ben Eliezer, (Baal Shem Tov), 18th century mystic, founder of Hasidic Judaism
104. * Aaron Hart, Chief rabbi of Great Britain
105. * David Hassine, Moroccan Jewish poet
106. * Yechezkel Landau, (Noda Bihudah), 18th century Posek and Talmudist
107. * Moshe Chaim Luzzatto, (Ramchal), 18th century Italian ethicist, philosopher, and mystic.
108. * Hart Lyon, Chief rabbi of Great Britain
109. * David Nieto, English rabbi
110. * Isaac Nieto, English rabbi
111. * Shneur Zalman of Liadi, (Alter Rebbe of Chabad), 18th century mystic and Talmudist, founder of Chabad Hasidism and first Chabad Rebbe
112. * Akiva Eiger, 18th century Talmudist, and communal leader
113. * Elimelech of Lizhensk, (Noam Elimelech) 18th century Polish mystic and Hasid
114. * Levi Yitzchok of Berditchev, (Kedushas Leivi) 18th century Polish Hassidic Leader
115. * Shalom Sharabi, Yemenite rabbi and Kabbalist
116. Orthodox rabbis: 19th century
117. * Barnett Abrahams, dayan, Principal of Jews' College, London
118. * Nathan Marcus Adler, Chief Rabbi of the British Empire
119. * Yehudah Aryeh Leib Alter Sfas Emes Gerrer Rebbe
120. * Benjamin Artom, Haham of the Spanish and Portuguese Jews
121. * Salomon Berdugo 19th century Rabbi in Meknes
122. * Naftali Zvi Yehuda Berlin, (Netziv ; Ha'emek Davar) 19th century head of Volozhin yeshiva in Lithuania
123. * Avrohom Bornsztain, (Avnei Nezer), first Sochatchover Rebbe
124. * Zvi Hirsch Chajes (Maharatz Chayes) Galician Talmudic scholar
125. * Yosef Chayim, the Ben Ish Hai, Iraqi halakhist and preacher
126. * Yehoshua Leib Diskin, Rabbi in Shklov, Brisk and Jerusalem
127. * Yechiel Michel Epstein, (Aruch ha-Shulchan) 19th-20th century halakhist and posek (decisor)
128. * Jacob Ettlinger, 19th century German scholar and opponent of Reform
129. * Moshe Shmuel Glasner, (Dor Revi'i) 19th-20th century talmudist, chief rabbi of Klausenburg, a founder of Mizrahi
130. * Moshe Greenwald, Rav of Chust, Hungary and founder of the Puppa Hasidic dynasty
131. * Jacob of Lissa Galician Halakhist
132. * Azriel Hildesheimer, 19th century German rabbi and philosopher
133. * Samson Raphael Hirsch, 19th century German rabbi, founder of the Torah im Derech Eretz movement
134. * Solomon Herschell, 19th century British Chief Rabbi
135. * Malbim, Meir Lob ben Jehiel Michael, (The Malbim), 19th century Russian preacher and scholar
136. * Pele Yoetz, Rabbi Eliezer Papo, Rabbi of the community of Selestria, Bulgaria
137. * Raphael Meldola, Haham of the Spanish and Portuguese Jews in London
138. * Frederick de Sola Mendes, Sephardic rabbi in London and America
139. * Nachman of Breslov, (Rebbe Nachman), 19th century Ukrainian Hasidic Rebbe and mystic
140. * Zvi Yosef HaKohen Resnick, 19th century rosh yeshiva and educator
141. * Mnachem HaKohen Risikoff, 19th-20th century scholar and author
142. * Yisrael Lipkin Salanter, 19th century Lithuanian ethicist and moralist
143. * Dovber Schneuri, second Rebbe of Chabad
144. * Menachem Mendel Schneersohn, (Tzemach Tzedek), third Rebbe of Lubavitch
145. * Shmuel Schneersohn, 19th century Russian fourth Rebbe of Lubavitch
146. * Yaakov Chaim Sofer, Baghdadi rabbi, author of Kaf ha-Chaim
147. * Moses Sofer, (Chatam Sofer) 19th century Hungarian rabbi
148. * Chaim Soloveitchik ("Brisker Rov" 19th century Eastern European rabbi
149. * Abraham b. Eliezer Lipman Liechtenstein Rabbi of Plotsk
150. * Chaim Yosef Gottlieb of Stropkov (1790-1867) also known as Stropkover Rov - Chief Rabbi and head of the bet din of Stropkov, Galicia
151. Orthodox rabbis: 20th century
152. [edit] Chareidi leaders
153. * Yehezkel Abramsky, author of Chazon Yehezkel
154. * Yisrael Abuhatzeira, 20th century Kabbalist
155. * Avrohom Blumenkrantz, posek and kashrut authority
156. * Shmuel Bornsztain (I), Shem Mishmuel, Second Sochatchover Rebbe
157. * Eliyahu Eliezer Dessler, (Michtav Me'Eliyahu) 20th century religious philosopher and ethicist
158. * Baruch Epstein, (Torah Temimah), 20th century Lithuanian Torah commentator
159. * Moshe Mordechai Epstein, ( Levush Mordechai), 20th century Talmudist and co-head of Slabodka Yeshiva
160. * Moshe Feinstein, (Igrot Moshe), 20th century Russian-American legal scholar and Talmudist
161. * Tzvi Hirsch Ferber, (Kerem HaTzvi), 20th century author, leader and renowned scholar
162. * Nosson Tzvi Finkel, (Alter / Sabba), early 20th century founder of Slabodka Yeshiva, Lithuania.
163. * Rogatchover Gaon (Rav Yosef Rosen), Talmudist and Hasidic leader
164. * Boruch Greenfeld, (Reb Boruch Hermenshtater), 20th century Hasidic mystic and scholar, author of Ohel Boruch
165. * Yitzchok Hutner, (Pachad Yitzchok), 20th century European-born, American and Israeli Rosh Yeshiva
166. * Yisrael Meir Kagan, (Chofetz Chaim), 20th century Polish legalist and moralist
167. * Aryeh Kaplan, (Living Torah) 20th century writer and mystic
168. * Avraham Yeshayahu Karelitz, (Chazon Ish) 20th century Haredi leader in Israel
169. * Aharon Kotler, 20th century Lithuanian scholar, founder of Lakewood Yeshiva in US
170. * Chaim Kreiswirth, long-time Chief Rabbi of Antwerp (Belgium)
171. * Isser Zalman Meltzer, renowned Lithuanian Rosh Yeshiva
172. * Shraga Feivel Mendlowitz, (Mr. Mendlowitz) 20th century European-born head of Yeshiva Torah Vodaath in the US
173. * Shulem Moshkovitz, Hasidic rebbe in London
174. * Chanoch Dov Padwa, (Cheishev Ho'ephod), rabbinical head of UOHC, London
175. * Sholom Dovber Schneersohn, 20th century Russian fifth Rebbe of Lubavitch
176. * Yosef Yitzchok Schneersohn, 20th century sixth Rebbe of Lubavitch
177. * Menachem Mendel Schneerson, (Lubavitcher Rebbe), 20th century Hasidic mystic and scholar, seventh Chabad Rebbe
178. * Joseph ben Yehuda Leib Shapotshnick, 20th century British rabbi
179. * Shimon Shkop, famed Rosh Yeshiva in Telz and Grodno
180. * Meir Simcha of Dvinsk, (Ohr Sameiach ; Meshech Chochmah) Lithuanian-Latvian Talmudist and communal leader
181. * Joel Teitelbaum, (Satmar Rebbe), 20th century Hasidic Hungarian-American rebbe known for anti-Zionism
182. * Chaim Michael Dov Weissmandl, (Min HaMeitzar) 20th century European scholar involved in rescue efforts during the Holocaust
183. Modern rabbis
184. * Hermann Adler, Chief Rabbi of the British Empire
185. * Meir Berlin, (Bar Ilan) 20th century religious Zionist leader
186. * Eliezer Berkovits Talmudic scholar and philosopher
187. * Israel Brodie, Chief Rabbi of the United Kingdom and Commonwealth
188. * Isidore Epstein, Principal of Jews' College, London
189. * Moses Gaster, Haham of the Spanish and Portuguese Jews of Britain
190. * Sir Hermann Gollancz, British rabbi and professor
191. * Meir Kahane, American-Israeli rabbi. Founder of the American Jewish Defense League and Israeli Kach party.
192. * Binyamin Ze'ev Kahane, Israeli leader of Kahane Chai party and son of Rabbi Meir Kahane
193. * Yisrael Ariel is the founder of the Temple Institute, from the liberators of the Western Wall in the Six-Day War.
194. * Joseph H. Hertz, Chief Rabbi of the British Empire
195. * Shmuel Yitzchak Hillman, British rabbi and dayan
196. * Moses Hyamson, British rabbi
197. * Abraham Isaac Kook, 20th century philosopher and mystic, first chief rabbi of Palestine
198. * Immanuel Jakobovits, Chief Rabbi of the United Kingdom and Commonwealth, medical ethicist
199. * Moses Mescheloff, Miami Beach and Chicago, Modern Orthodox Religious Zionist Rabbi
200. * Chalom Messas, chief Rabbi of Morocco and Jerusalem
201. * David Messas, chief Rabbi of Paris.
202. * Jonathan Sacks, Chief Rabbi of the United Kingdom and Commonwealth
203. * Simeon Singer, editor of the United Synagogue prayer book
204. * Joseph Soloveitchik, 20th century European-born Talmudist and philosopher
205. * Selig Starr, Chicago Rabbi
206. Orthodox rabbis: Contemporary
207. Haredi
208. * Gerrer Rebbes, (Gerrer), Polish Hasidic dynasty now in Israel, followers also in the US and UK
209. * Vizhnitzer Rebbes, (Vizhnitzer), Romanian dynasty of Hasidic rebbes in Israel and the US
210. * Shlomo Amar, Sephardic Chief Rabbi of Israel
211. * Meir Brandsdorfer, member of the Badatz (rabbinical court) of the Edah HaChareidis
212. * Yosef Sholom Eliashiv, Israeli rabbi and a rabbinical leader of the chareidi world
213. * Menachem Genack, OU
214. * Yitzchak Kadouri, leading 20th century Kabbalist (deceased)
215. * Yaakov Kamenetsky, rabbinical leader and educationalist
216. * Nissim Karelitz, Israeli chareidi leader
217. * Israel Meir Lau, former Ashkenazi Chief Rabbi of Israel and current Chief Rabbi of Tel Aviv
218. * Berel Lazar, Chief Rabbi of Russia
219. * Yona Metzger, Ashkenazi Chief Rabbi of Israel
220. * Shlomo Miller, head of the Toronto Kollel and recognized world authority of Jewish law
221. * Avigdor Nebenzahl, Chief Rabbi of the old city of Jerusalem
222. * Yissachar Dov Rokeach (II), Belzer Rebbe
223. * Bezalel Rudinsky, dean of Yeshivas Ohr Reuven, Wesley Hills, N.Y.
224. * Moshe Sacks, posek.
225. * Chaim Pinchas Scheinberg, dean of Torah Ohr Yeshiva, Jerusalem
226. * Adin Steinsaltz, 21st century Israeli Talmud scholar and philosopher
227. * Moshe Teitelbaum, Satmar Rebbe (deceased)
228. * Ovadia Yosef, 21st century Iraqi-Israeli former Israel Sephardic Chief Rabbi, legal scholar, "de facto" leader of Sephardic Jewry
229. * Amnon Yitzhak, Yemenite "baal teshuva Rabbi" in Israel
230. Hardal
231. * Mordechai Eliyahu - former Sephardic Chief Rabbi
232. * Avraham Shapira - former Ashkenazic Chief Rabbi, the head of Mercaz haRav yeshiva
233. * Dov Lior - rabbi of Hebron
234. Modern Orthodox
235. * Benjamin Blech, author
236. * Levi Brackman, British-born rabbi
237. * David Bar Hayim, founder of Machon Shilo, proponent of Nusach Eretz Yisrael
238. * Mordechai Breuer, Israeli rabbi, descendant of Samson Raphael Hirsch
239. * Barry Freundel, rabbi of Kesher Israel congregation in Washington DC.
240. * Mark Dratch, Instructor of Jewish Studies at Yeshiva University and founder of JSafe
241. * David Hartman, philosopher, author, and founder of Shalom Hartman Institute in Jerusalem
242. * Norman Lamm, 20th century American modern Orthodox thinker, head of Yeshiva University
243. * Aharon Lichtenstein, Rosh Yeshiva of Yeshivat Har Etzion, and Rosh Kollel of Yeshiva University's Gruss Kollel.
244. * Shlomo Riskin, Chief Rabbi of Efrat, Israel
245. * Hershel Schachter, leading posek for the modern orthodox community.
246. * Arthur Schneier, prominent rabbi in the secular world and rabbi at Park East Synagogue, which hosted Pope Benedict.
247. * Andrew Shaw, British rabbi and youth leader
248. * Zvi Sobolofsky, Rosh Yeshiva at Yeshiva University and rabbi of Ohr Hatorah in Bergenfield, New Jersey
249. * Joseph Telushkin, author.
250. * Moshe David Tendler, son-in-law of Moshe Feinstein, and noted bioethist.
251. * Mordechai Willig, Rosh Yeshiva at Yeshiva University, prominent Posek for the Modern Orthodox community.
252. * Manis Friedman, a noted biblical scholar, author, counselor and speaker
253. * Benjamin Yudin, rabbi of Shomrei Torah in Fair Lawn, New Jersey

108 Names of Parshvanath

108 Names of Parshvanath

1. Shri Ajhara Parshvanath
2. Shri Mahadeva Parshvanath
3. Shri Alokik Parshvanath
4. Shri Makshi Parshvanath
5. Shri Amijhara Parshvanath
6. Shri Mandovara Parshvanath
7. Shri Amrutjhara Parshvanath
8. Shri Manoranjan Parshvanath
9. Shri Ananda Parshvanath
10. Shri Manovanchit Parshvanath
11. Shri Antariksh Parshvanath
12. Shri Muhri Parshvanath
13. Shri Ashapuran Parshvanath
14. Shri Muleva Parshvanath
15. Shri Avanti Parshvanath
16. Shri Nageshvar Parshvanath
17. Shri Bareja Parshvanath
18. Shri Nagphana Parshvanath
19. Shri Bhabha Parshvanath
20. Shri Navasari Parshvanath
21. Shri Bhadreshvar Parshvanath
22. Shri Nakoda Parshvanath
23. Shri Bhateva Parshvanath
24. Shri Navapallav Parshvanath
25. Shri Bhayabhanjan Parshvanath
26. Shri Navkhanda Parshvanath
27. Shri Bhidbhanjan Parshvanath
28. Shri Navlakha Parshvanath
29. Shri Bhiladiya Parshvanath
30. Shri Padmavati Parshvanath
31. Shri Bhuvan Parshvanath
32. Shri Pallaviya Parshvanath
33. Shri Champa Parshvanath
34. Shri Panchasara Parshvanath
35. Shri Chanda Parshvanath
36. Shri Phalvridhi Parshvanath
37. Shri Charup Parshvanath
38. Shri Posali Parshvanath
39. Shri Chintamani Parshvanath
40. Shri Posina Parshvanath
41. Shri Chorvadi Parshvanath
42. Shri Pragatprabhavi Parshvanath
43. Shri Dada Parshvanath
44. Shri Ranakpura Parshvanath
45. Shri Dharnendra Parshvanath
46. Shri Ravana Parshvanath
47. Shri Dhingadmalla Parshvanath
48. Shri Shankhala Parshvanath
49. Shri Dhiya Parshvanath
50. Shri Stambhan Parshvanath
51. Shri Dhrutkallol Parshvanath
52. Shri Sahastraphana Parshvanath
53. Shri Dokadiya Parshvanath
54. Shri Samina Parshvanath
55. Shri Dosala Parshvanath
56. Shri Sammetshikhar Parshvanath
57. Shri Dudhyadhari Parshvanath
58. Shri Sankatharan Parshvanath
59. Shri Gadaliya Parshvanath
60. Shri Saptaphana Parshvanath
61. Shri Gambhira Parshvanath
62. Shri Savara Parshvanath
63. Shri Girua Parshvanath
64. Shri Serisha Parshvanath
65. Shri Godi Parshvanath
66. Shri Sesali Parshvanath
67. Shri Hamirpura Parshvanath
68. Shri Shamala Parshvanath
69. Shri Hrinkar Parshvanath
70. Shri Shankeshver Parshvanath
71. Shri Jiravala Parshvanath
72. Shri Sirodiya Parshvanath
73. Shri Jotingada Parshvanath
74. Shri Sogatiya Parshvanath
75. Shri Jagavallabh Parshvanath
76. Shri Somchintamani Parshvanath
77. Shri Kesariya Parshvanath
78. Shri Sphuling Parshvanath
79. Shri Kachulika Parshvanath
80. Shri Sukhsagar Parshvanath
81. Shri Kalhara Parshvanath
82. Shri Sultan Parshvanath
83. Shri Kalikund Parshvanath
84. Shri Surajmandan Parshvanath
85. Shri Kalpadhrum Parshvanath
86. Shri Svayambhu Parshvanath
87. Shri Kalyan Parshvanath
88. Shri Tankala Parshvanath
89. Shri Kamitpuran Parshvanath
90. Shri Uvasaggaharam Parshvanath
91. Shri Kankan Parshvanath
92. Shri Vadi Parshvanath
93. Shri Kansari Parshvanath
94. Shri Vahi Parshvanath
95. Shri Kareda Parshvanath
96. Shri Vanchara Parshvanath
97. Shri Koka Parshvanath
98. Shri Varanasi Parshvanath
99. Shri Kukadeshvar Parshvanath
100. Shri Varkana Parshvanath
101. Shri Kunkumarol Parshvanath
102. Shri Vighnapahar Parshvanath
103. Shri Lodhan Parshvanath
104. Shri Vignahara Parshvanath
105. Shri Lodrava Parshvanath
106. Shri Vijaychintamani Parshvanath
107. Shri Manmohan Parshvanath
108. Shri Vimal Parshvanath

Some Religion

Kheer Bhawani

Kheer Bhawani

Kheer Bhawani is a temple dedicated to the worship of the goddess Kheer Bhawani (originally just Bhawani) constructed over a sacred spring of hers in a natural setting. The worship of Kheer Bhawani is universal among the Hindus of Kashmir. The temple is situated at a distance of 14 miles east of Srinagar near the village of Tula Mula. The term kheer refers to the food used to propitiate the goddess, which became part of the name. As is the custom with Hindu deities, she has many names: Maharagya Devi, Ragnya Devi, Rajni, Ragnya Bhagwati, and so on.

Around the temple is an area covered with smooth and beautiful stones. In it are large, antique chinar trees beneath which the pilgrims sit or sleep on mats of grass. The colour of the spring changes. While most of the colours do not have any particular significance, the colour black is taken as an indication for inauspicious times for Kashmir. In 1886 Walter Lawrence, the British Settlement Commissioner for land, noted during his visit to the spring that its color was having a violet tinge.

History

Maharagya was pleased with the devotion of Ravana and appeared before him and Ravana got an image of the goddess installed in Sri Lanka. But the goddess became displeased with the vicious and licentious life of Ravana and so didn't want to stay in Sri Lanka. Therefore, under the command of the goddess, Hanuman got the image from Sri Lanka and installed it at the holy spot of Tula Mulla.

The mention of Kheer Bhawani is found in Kalhana's Rajtarangini. Kalhana writes that the sacred spring ofTula Mula is situated in a marshy ground. The name of the spring is Mata Ragini Kund.

Maharagini is the form of Durga Bhagvati. The Brahmins of Kashmir worship this spring and pilgrims from every comer of the country visit to have the darshan of the place.

In Rajtarangini Tula Mula is considered very sacred and the Brahmins of Tula Mula were very great and powerful. The spring of Maharagya was very sacred. Thousands of years ago many floods occurred in Kashmir and the sacred spring of Tula Mula also was inundated under its sway and the holy place could nowhere be traced. All around was water. At last Kashmir's Yogi Krishna Pandit had a dream in which the goddess appeared to him and ordered that she would swim in the form of a snake at the proper place and that he should stick large poles and when the water subsided there the holy spot was discovered. This event happened during the Samvat 4041.

The mention of this temple is also found in Abul-Fazal's book Aini-Akbari in which is written that the area of Tula Mula extended over the area of hundred bighas of land, which got sunk in the summer season and formed into a marsh.

Swami Rama Tirtha and Swami Vivekananda also visited here to have the darshan of the place.
Night view of the temple

With the pouring of milk and throwing of sugar candy in the spring by the pilgrims, a thick and solid layer was formed at its bottom. When it was cleared, the ruins of an old temple and shrine slabs engraved with figures were discovered. Here many images were also found but nobody rebuilt the temple till the Samvat 1969 when Maharaja Pratap Singh who was the disciple and worshiped this goddess, got a marvelous temple of marble made in the midst of the spring which shines like a pearl in a shell. The marble temple was completed in 1920s. Some people are of the opinion that there was a mulberry tree near holy spot of Kheer Bhawani which, in Kashmiri, is called Tul Mul. But Tul Mul is also derived from the Sanskrit phrase-Tul Muli-that is of great value. This means that all other pilgrim centres are of lesser value than this one. It is said that after Ravana finished the worship of the goddess he offered the kheer (rice pudding) to the goddess which she accepted and since then it is called Kheer Bhawani.

Chitraguptaji

Chitragupta

Chitragupta (Sanskrit: चित्रगुप्त, rich in secrets) is a Hindu God assigned with the task of keeping complete records of actions of human beings on the earth, and upon their death, deciding as regards sending them to the heaven or the hell, depending on their actions on the earth. Chitragupta Maharaj (Chitragupta the King) is the patron deity of Kayasthas, a Hindu jāti of India.

Lord Chitragupta came into being after Lord Brahma, the Creator, having established the four varnas — Brahmin, Kshatriya, Vaishya and Shudra — ordained Dharamraj (also called Yamraj, the god of death) to keep record of the deeds — good and evil — of all life-forms born and yet to be born on earth, in the heavens above and in the lands below. Dharamraj, however, complained, "O Lord, how can I alone keep record of the deeds of the beings born into 84 lakh yonis (life-forms) in the three worlds?"

Lord Brahma went into meditation for 11, 000 years and when he opened his eyes he saw a man holding pen and ink-pot in his hands and a sword girdled to his waist. Lord Brahma spoke: “Thou hast been created from my body (Kaya), therefore shall thy progeny be known as the Kayasthas. Thou hast been conceived in my mind (Chitra) and in secrecy (gupta), thy name shall also be Chitragupta.” Brahma then enjoined him to dispense justice and punish those who violated the dharma (duties).

Lord Chitragupta is considered omnipresent and omniscient, believed to keep meticulous, complete and accurate records of the actions of all human beings from their birth till death. Shree Chitraguptjee creates log of the lives of all living beings, judges their lives based on good-deeds and misdoing, and decides, upon ones death, whether they will attain Nirvana, i.e., the completion of their life cycle & redemption from all worldly troubles or, receive punishment for their misdoing in another life form. We also know this in theosophical parlance as the "Akashic Records".

In the Garud Puran, Chitragupta is hailed as the first man to give the script.

"Chitragupta namastubhyam vedaksaradatre"
(Obeisance to Chitragupta, the giver of letters)

In the legends of Chitragupta as well as in the Vedas, he is referred to as the greatest king, while the rest are "Rajakas," or little kings.

चित्र इद राजा राजका इदन्यके यके सरस्वतीमनु । पर्जन्य इव ततनद धि वर्ष्ट्या सहस्रमयुता ददत ॥ RIG VEDA Book 8/ Hymn 21/ Stanza 18

The Rig Veda mentions an invocation to be made to Chitragupta before offering sacrifice. There is also a special invocation to Chitragupta as Dharmraj (Lord of Justice) to be made at the performance of shradh or other rituals. "Om tat purushaya vidmahe Chitragupta dhimahi tena lekha prachodayata."

The priests also pay reverence to Shri Chitragupta:

"Yamam Dharmarajya Chitraguptaya vain namah."'

Lord Chitragupta is the Athi Devathai for Kethu, one of the Navagrahas, and those who worship Chitragupta, would be bestowed with prosperity. Also the evil effects of Kethu during its transit period would be mitigated.

The birthday of Shree Chitraguptaji is celebrated on Yamadwitiya and Chitraguptajayanti Puja is performed on this day

The ancient story related to this, is now told. There was a mighty King, who had subjugated the whole world by his ambition to be the supreme King of kings. The stories of his cruel deeds had spread to all the corners of the world. His name was uttered only with great respect and a greater fear at heart, for everyone knew that his deeds were vile and extreme. His name was Sudass, the King of Saurastra, his capital, from where he ruled his vast empire with an iron fist. He was known to be one of most ‘Adharmi’ (nearest meaning: ‘irreligious and one who crosses the threshold of Dharma’) and perpetrator of ‘Paap’ (nearest meaning: ‘sins’). All thorugh his infinite kingdom, it was known that their King had never ever done a ‘Punya’ in his evil life. This King was fond of hunting and once on a hunting spree, was lost in the jungle. Unable to find his way out, and unknown to the fears of anykind, he decided to see what his jungles were like. He went on exploring the jungles when he heard the sound certain ‘Mantras’ coming from North, he headed for the place where the mantras where being chanted. There he found a few Brahmins performing a yajna and few common people sitting to witness this. The King lost his cool on seeing a puja being performed without his consent. He thus spoke with thunder in his voice:

“I am King Sudass, the King of Kings. Salute me you foolish men. Who are you and what are you doing here? I demand an answer.”

The group of priests kept on chanting their mantra and paid no heed to the angry king, all the while people sitting at some distance and witnessing the yajna being performed kept mum, being afraid of the King. On being so ignored the king lost his cool and raised his sword to hit the head priest. Seeing this, the youngest of the priests stood up and spoke thus:

“Stop! King Sudass, stop! Don’t turn this opportunity into a disaster. You have been sent here not to be condemned but saved.”

On hearing these words the King got interested and said, “You, young boy have got great courage and knowledge for your age, will you elaborate on what you have just said.”

The young priest said to the King, “O Sudass, you call yourself the King of kings, how mistaken you are! When you die you would be subjugated to such punishments that your pride will vanish in thin air. You want to know who these men are and what are they doing and what is the purport of my speech. Then listen:

We are the sons of Lord Chitragupta, whom the great Rigveda call the true King of Kings, and who’s title you are not worth stealing. We are Kayasthas and we are performing yajna to our Lord Yamaraj and our progenitor Maharaj Chitrgupta on this great day of Yamadwitiya. O king Sudass, whoever performs this puja is spared the punishments of hell. You can be free from hell if you will only submit to Yamaraj and Chitraguptaji, who has the record of all the sins that you have done in your vile life! Nothing in this world is hidden from Him and only He could save you. On one hand is salvation and on the other is hell. Come, join us or kill us all.”

The king was left dumfounded and followed the young priest as if in a trance. He then performed the puja with full devotion and the exact procedure. Thereafter he took the ‘prasaad’ and went back to his kingdom with the other men.

With the passage of time there came the day when the Yamadoots came to take him away with them, to the Yamaloka. The Yamadoots tied the Kings soul in chains and pulled it to the court of Yamaraja. When the bleeding and dilapidated King reached the court of Yamaraj, Lord Chitragupta opened the book of his deeds and thus spoke to Yamaraj. “ O great Yamaraj, I can only see a life full of sins in his case, yet this king did perform our yajna in his life time? He performed the puja on Karthik shukla dwitiya and with full devotion and the right procedure. He performed our and your ‘vrat’ on that day. Thereby, all his ‘paaps’ have been nullified and according to the rules of Dharma, he cannot be sent to hell.” Thus the King was saved from hell and till this day whoever performs the Chitraguptajayannti puja is spared the punishments of hell.

Chitragupta puja: This is celebrated on the same day of Bhaiduj that is day after tomorrow of diwali. This is the main puja of KAYASTHA caste of Hindu. This puja is famous for its value to education as it is also called as puja of KALAM-DAWAT(pen-ink).

Puja Items Sandalwood Paste, Til, Camphour/Kapoor, Paan, Sugar, Paper, Pen, Ink, Ganga Water, Unbroken Rice, Cotton, Honey, Yellow Mustard, Plate Made Of Leaves, Puja Platform, Dhoop, Youghart, Sweets, Puja Cloths, Milk, Seasonal friuts, Panchpatra, Gulal (Color powder), Brass Katora, Tulsi leaves, Roli, keasar, Betul nut, Match box, Frankincense and Deep.

Puja Process First clean the Puja room and then Bath Chitragupt Ji's idol or photo first with water, then with panchamitra/or rose water, followed by water once more. Now put Deepak (Lamp) of ghee in front of the Chitragupt Ji. Make a Panchamitra with 5 ingredients of milk, curd, ghee (clarified butter), sugar & Honey. Place Few mithais, snacks & fruits as a prashad. Make Guraadi (Gur + Adi = Molasses + Ginger). Make offerings of flowers, Abir (red colour), Sindoor (vermillion) and Haldi (turmeric). Light the Agarbatti (incense sticks) and lamps filled with Ghee. Read the holy book of Chitragupta puja. After the completion of Katha, perform aarti. Now take plain new paper & make swastik with roli-ghee, then write the name of five god & goddess with a new pen. Then write a "MANTRA (Given Below)" & write your Name, Address (permanent & present), Date (Hindi date) your income & expenditure. Then fold the paper & put before Chitragupt Ji.



Chitragupt Puja and Dawat Puja Chitragupt Puja is performed by Kayastha Parivar that believes in world peace, justice, knowledge and literacy, the four primary virtues depicted by the form of Shree Chitraguptjee. The puja is also known as Dawat (Inkpot) Puja, in which the books and pen are worshipped, symbolizing the importance of study in the life of a Kayastha. During the Chitragupt Puja, earning members of the also give account of their earning, writing to Chitragupt Maharaj the additional amount of money that is required to run the household, next year.

The God/Godess of Love

The God/Godess of Love



The goddess of love was a moon goddess. In ancient times, in some of the locales where she was worshiped, the climate was hot and arid. The people presumed that as the torrid, blinding sun dried the land and destroyed the young green growth, it was the moon in her soft, shadowy illumination which offered life and abundance. The Moon and Her Goddess were the fertilizing powers. Hence the goddess wore the crescent moon as a headdress, just as Isis is often depicted with crescent-shaped cowhorns and is therefore associated with the cow., the source of the milk of human kindness. In special religious festivals to the moon goddess, small cakes in the form of a crescent moon were used.

But the Moon also had the power to bring lunacy. In the dark phase of the moon, the goddess was ominous in her boundless rage and ruthless destruction. Plutarch said her, “The waxing moon is of good intent, but the waning moon brings sickness and death.” As the moon, she was cyclic, following a rhythm of constant change.

Another common thread which is interwined in the myths of all the love goddesses is the eternal, yet the son-lover. The goddess herself is eternal, yet the son-lover is slain or sacrificed to be resurrected again. Inanna's young love was the shepard Dumuzi, who was sacrificed to the Nether World for six months every year, as was Ishtars son-lover. Tammuz. In Egypt, there were Isis and Osiris, in Lydia, Cybele and Attis. The theme is repeated as each young man meets an untimely, cruel death and eventually is brought to earth or life once again. It continues throughout the eras to the more familiar Greek mythology.

One Greek myth tells of Aphrodite and her beautiful Adonis (A name which means Lord and Master). Aphrodite finds Adonis at his birth out of a tree into which his mother has transformed herself. Aphrodite put the child in a coffer which she then entrusted to the goddess of the underworld, Persephone.

When later Aphrodite came to reclaim the coffer she found that Persephone had already opened it, beheld the great beauty of the child and refused to give him up. The dispute between the two goddesses was brought before Zeus, who resolved the conflict by deciding that Adonis should spend half the year on earth and half in the underworld.

During the part of the year he was with Aphrodite, she sought only to please him. Adonis had a passion for the chase, and even though Aphrodite feared some tragic fate would befall him, she could not discourage him.

One day, during a chase into the wild woods, Adonis was attacked and fatally goared by a boar. As Aphrodite rushed to him, she scratched her leg on a rose, which until that time had been white. The rose turned red from her blood. (The Red Rose, a symbol of Aphrodite, is still very much thought of as a Gift of Love) Aphrodited kissed Adonis as he died, and she felt herself suffer the same piercing pain.

“Loss and Death, unrequitted love and abandonment, are all part of Aphrodite's Realm. Indeed, only by these dark shadows does her golden brilliance become a complete creation, smiling its immortal smile as well as looking on death with immortal eyes. Permanence is of Hera's World, not Aphrodite's. What belongs to her is deep acceptance that passionate love does not last forever; and equally deep acceptance that man is made to love.”


This myth, like many others of the son-lover, may be interpreted simply as telling a metaphorical story about seasonal change---the dying of vegetation in winter months, followed by the renewal of green growth in spring. Such an interpretation, however, overlooks the goddess' involvement, the depth of her emotions. All the myths of these goddess' emphasize the pain, the grief and the mourning they experience over death of the son-lover. We know the range of this Goddesses Emotions---Joy and Pleasure, yet also Pain and Grief---to a greater extent than those of all other goddesses. Emotions engendered by Love's process are an integral part of Her Being.




Greek - Roman Love Gods and Goddesses

Aphrodite (aka Venus)

Sexual Love/ Beauty....

Aphrodite

Cronus castrated his father, Uranus, and threw the severed genitals into the sea. From the aphros (sea foam) arose Aphrodite.....

She was married to Hephaestus, the god of technology, or simply put, blacksmiths. She also gave birth to Eros or…....

.. ..

.. ..


Cupid (aka Eros)
Erotic Love/ Passion/ Sex....
Cupid

....

.. ..

Son of Aphrodite and Ares, he is one of the most recognized figures in popular culture. He
is instrumental in almost every love affair but is known for his
notoriety. Cupid and Psyche, one of the oldest love stories, is filled
with jealousy, love at first sight, kidnapping, forced sex, revenge and
forgiveness.....

.. ..

.. ..

.. ..

Anteros

..

..

Anteros and Eros

As
far as I remember I have always seen a couple of cupids. If you have
failed to observe this, probably the blame has to go the current
economic slump for omitting one to save printing cost. Anteros is the other cupid.....

.. ..

.. ..

Hymen

Marriage/ First Love....

.

.. ..

He was the son of Dionysus (God of wine) and Aphrodite. He is supposed to attend every marriage. His absence meant the marriage would end up in divorce.

Hindu Love Gods and Goddesses

Kamdev
Love/ Passion/ Sex

Kamdev, son of Bhrama. A
youthful god, always represented holding a bow made of sugarcane, he
uses same combat strategies to make people fall in love as Cupid.






Rati

Love/ Passion/ Sex

Wife and sidekick of Kamdev, She is the most beautiful women in Hindu mythology. Or was it Laxmi?



Japanese - Chinese Love Gods and Goddesses
Benten
Love





Benten
is the goddess of love, eloquence, wisdom, the arts, music, knowledge,
good fortune and water. She is the patron of geishas, dancers, and
musicians. She is the only goddess to reside in Shichifukujin, the
Mount Olympus of Japanese gods, along with the seven other gods.




P'an Chin Lien
Brothels/ Prostitution





She was a widow, a very liberal and accessible one, who was killed by her
father-in-law. In death her more professional acquaintances honored her
and eventually became the goddess of whores.


Norse Love Gods and Goddesses

Freya

Love/ Fertility

Freya is the counterpart of Aphrodite or Venus, however her conduct is not as mischievous as her Greek sister’s.



LofnIllicit Relations / Forbidden Love




Lofn, the head maiden of Freya is the goddess of forbidden love. She smiles upon illicit unions.


Egyptian Love Gods and Goddesses

Hathor
Love/ Marriage/ Fertility







Hathor
is an Egyptian equivalent of Aphrodite and Venus. Portrayed as a cow,
she is also the physical embodiment of the Milky Way,





Qetesh

Beauty/ Love


Qetesh


combines the essence of BA and KA, something like Egyptian Ying-Yang,
together to form the perfect woman. She represented the more physical
aspects of love such as sex, along with a platonic form of wisdom.


African Love Gods and Goddesses

Luamerava

Sexual Desire
....

..


..

She is the notorious African goddess of sexual desire.....

.. ..

.. ..

Erzulie
Voodoo goddess of love, beauty and dance too.....

.. 

Erzulie Dantor is the Voodoo goddess of love, romance, the arts, jealousy,passion, sex and lesbian women. She is a mulatto woman who is often portrayed as the 'Black Madonna.'


Sumerian Love Gods and Goddesses

Inanna

Erotic Love/ War....

Erotic Love/ War....

.. ..

Sumerians,
well ahead of their time, clubbed both war and erotic love together
under one beautiful woman and worshipped her as Inanna. She is also
famous for a striptease she performed while descending to the
underworlds. Probably the oldest s-trip in any mythology.

Kamadeva

Kamadeva

Kāmadeva (Sanskrit: कामदेव) is the Hindu deity of love. His other names include Ragavrinta (stalk of passion), Ananga (incorporeal), Kandarpa ("inflamer even of a god"), Manmatha (churner of hearts), Manasija (he who is born of mind, a contraction of the Sanskrit phrase Sah Manasah jāta), Madana (intoxicating), Ratikānta (lord of Rati), Pushpavān, Pushpadhanva (one with bow of flowers) or just Kāma ("longing"). Kamadeva, is son of Hindu goddess Sri and, additionally, is the incarnation of Pradyumna, Krishna’s son. In his spiritual form he is believed to be Krishna, by Vaishnava followers in Hinduism.

Kāmadeva is represented as a young and handsome winged man who wields a bow and arrows. His bow is made of sugarcane with a string of honeybees, and his arrows are decorated with five kinds of fragrant flowers. The five flowers are Ashoka tree flowers, white and blue lotus flowers, Mallika tree(Jasmine) and Mango tree flowers. A terracotta murti of Kamadeva of great antiquity is housed in the Mathura Museum, UP, India.

stories about Hindu god Kamadeva are traced to the verses of the Rig Veda and Atharva Veda although he is better known from prominent and lesser known stories of the Puranas.

The story of the birth of Kamadeva is told differently in several Puranas. In some stories Kamadeva arises from the mind of the creator god, Brahma. In other stories he is the son of Sri. Kamadeva is sometimes portrayed as being completely at the service of Indra. Just as Shiva accepted the river Ganga, flowing from the snowy mountain, Kamadeva married his consort Rati. She carries a discus and a lotus in her hands, with arms compared with the lotus-stalks. Rati is often a minor character in many traditional dramas involving Kamadeva, she is in some ways represents an attribute of the god of desire. Goddess Vasanta also accompanies Kamadeva, but unlike Rati whose very essence is desire, Vasanta emerges from a sigh of frustration. Kama is often takes part in Puranic battles. As a warrior, Kamadeva needs troops of soldiers.

According to the Matsya Purana, Visnu-Krishna and Kamadeva have a historical relationship. Krishna is sometimes worshiped as Kamadeva in Gaudiya traditions, but according to the Krishna-centric Gaudiya Vaishnavism, Kamadeva was directly a part of Vasudeva Krishna after this deva was burned down by Shiva. In this form Kamadeva is believed to be a demigod of the heavenly planets especially capable of inducing lusty desires. This Kamadeva, who later takes his birth from the womb of Rukmini - Krishna's wife, was named Pradyumna, but some suggest that he is not the Pradyumna of the Vishnu category and thus Vaishnavas believe that he belongs to the category of jiva-tattva, or conditioned souls, however due to exhibiting special power in the category of demigods, devas, he became a part of the prowess of Vishnu form Pradyumna. That is the view of the Six Gosvamis, who maintained that Kamadeva was burned to ashes by the anger of Shiva and later merged into the body of Vasudeva. And it is explained that in order to get his body again he was placed in the womb of Rukmini. It is believed that because he was begotten by Krishna himself, his qualities were similar to those of Krishna, such as his colour, appearance and attributes.

The attributes of demigod Kamadeva are as such: his companions are a cuckoo, a parrot, humming bees, the season of spring, and the gentle breeze. All of these are symbols of spring season, when his festival is celebrated as Holi, Holika or Vasanta.

According to the text Shiva Purana, Kamadeva is a son or a creation of Brahma, while according to other sources including the Skanda Purana, Kamadeva is a brother of Prasuti; they are both the children of Shatarupa, a creation of Brahma. Later interpolations consider him the son of Vishnu All sources concur on the fact that Kamadeva is wed to Ratī, a daughter of Prasuti and Daksha.


The deity of Kamadeva along with his consort Rati is included in the pantheon of Vedic-Brahmanical deities such as Shiva and Parvati. In Hindu traditions for the marriage ceremony itself, the bride's feet are often painted with pictures of Suka, the parrot vahana of Kamadeva. One should not misunderstand or associate worship of Kamadeva, as being sexually oriented, as the religious rituals addressed to him offer a means of purification and reentry into the community. Devotion to Kamadeva keeps desire within the framework of the religious tradition. Kamadeva also appears in other stories and becomes the object of certain devotional rituals for those seeking health, physical beauty, husbands, wives, and sons. In one story Kamadeva himself succumbs to desire, and must then worship his lover in order to be released from this passion and its curse.

According to some traditions worshiping Radha Krishna, Radha is without equal in the universe for beauty, and her power constantly defeats the god of love, Kamadeva. However when Krishna played his flute, as described Bhāgavata Purāṇa, book X, the women of Vraja heard that flute music, and this music which incites even Kama, attracted them to Krishna, the original Kamadeva.

Holi as a Spring New Year Festival In southern India and many western regions. It is sometimes called Madana-Mahotsava in Sanskrit, or Kama-Mahotsava. Some have suggested that the replacement of Kamadeva by Krishna, had its germ in the early medieval period. Initially spring festival Holi was being held in reverence to celestial Vedic figure of Kamadeva, however it is presently dedicated to Krishna. This festival is mentioned in Jaiminis early writings such as Purvamimamsa-sutra, dated c.400 BC. According to Gaudiya Vaishnava theologians of medieval period, when in Bhāgavata Purāṇa, book X, Kamadeva is mentioned by the word smara he is not the deva who incites lusty feelings. Its believed that the gopis are liberated souls beyond the touch of material nature, therefore according to Gaudiya views it is not possible for them to be contaminated by the lust which is produced of the mode of passion.

There are several personalities who are called Kamadeva. Some Vaishnavas distinguish Kamadeva who is a deva, demigod in charge of inciting lusty desires, the cause of generation and referred to in the Bhagavad Gita with the words “prajanas casmi kandarpa.” It is this Kamadeva who tried distract Lord Siva from deep meditation with his passionate influence and feminine associates. He is distinguished from spiritual Kamadeva.

Krishna is believed by his bhaktas, devotees, to be the inciting power of Kamadeva and is known as the ever-fresh transcendental god of love of Vrindavana. He is believed by Gaudiyas to be the origin of all forms of Kamadeva, but is considered above mundane forms of love in the hierarchi of devotional rati, raga, kama, and prema.

The word smara in the tenth book of Bhagavata Purana refers to Krishna, who through the medium of his flute ever increases his influence on the devoted gopis. This, according to Vaishnavas, is the meaning of the word smarodayam in Bhagavata Purana (SB 10. 21. 3) The different symptoms of smarodayam as experienced by the gopis has been described by the commentator Vishvanatha Cakravarti Thakur in the following way "First comes attraction expressed through the eyes, then intense attachment in the mind, then determination, loss of sleep, becoming emaciated, uninterested in external things, shamelessness, madness, becoming stunned and death. These are the ten stages of Cupid’s effects."

The tree is often planted near temples. The tree is said to be a symbol of love and is dedicated to Kamadeva.

temples are dedicated to Kamadev:

* Kameshwara Temple, in Aragalur.
The Sthala purana indicates that Kamadeva woke up Shiva at this place.
* Kameshvara Temple, in Kamyavan, one of the twelve forests of Vrindavana.
* Harsat-Mata Temple at Abaneri has representation of Kamadeva.

Shri Manik Prabhu Maharaj

Shri Manik Prabhu Maharaj

Shri Manik Prabhu Maharaj(1817-1865)

The great mystic saint and yogi Shri Manik Prabhu Maharaj (1817-1865) is hailed as the fourth incarnation of Lord Dattatreya and has an enormous following in the country. Shri Saibaba of Shirdi, Shri Akkalkot Swami Maharaj and Shri Gondavalekar Maharaj were Shri Prabhu’s contemporaries and they interacted with him on matters of deep spiritual wisdom. Shri Prabhu was also associated with the first war of Indian independence in 1857. All biographers refer to Shri Prabhu as a saint of great spirituality and mysticism.

He is hailed as ‘Bhaktakarya Kalpadruma’. Stories of his miracles and eye witness accounts, which bear testimony to the manner in which he brought succor to the distressed and the sorrowing, to the afflicted and the wronged, who, ardently and with deep faith sought his spiritual intervention are available. 

Shri Prabhu’s teaching, basically, lay stress on the path of Bhakti. Alongside, he moralizes in the most remarkable manner on the ‘Vedantic Truths’ concerning the ‘Spiritual Unity’ of beings. Shri Prabhu uses his theological platform beautifully, to unfold, interpret and even reason out the concept of ‘ Ultimate Reality’.

His innumerable poetic compositions are replete with expressions of ardent devotion to the different manifestations of Parabrahma. In the final analysis, he enjoins a meaningful connection between man and man, in a spirit of fellowship and brotherhood, disregarding affiliations of religions, caster of creeds.

Such a philosophy invited messianic reverence for Shri Prabhu from all communities and earned him the appellation ‘Sakalamatacharya’. Sakalmata Sampradaya is not a cult or a sect. It is a holistic and an all embracing school of philosophy, which basically rests on the concept of a Supreme Soul that pervades the Universe and in that context perceives a spiritual unity in the entire human race. 

This school of thought holds an umbrella of eqality over all diversities of religions, faiths, and persuasions. Such a philosophy was readily acceptable to people of all religions, castes or creeds, and to rich and poor, as it held the promise of harmony among all people, transcending all barriers that produced conflicts.

Hazrat Tajuddin Baba

Hazrat Tajuddin Baba

Hazrat Tajuddin Baba was  Perfect Masters  of his Age. Such is the play of nature known as maya (illusion) that this Perfect Master was declared a lunatic and kept in confinement in the Nagpur Lunatic Asylum for more than sixteen years. However, Baba Tajuddin started his divine play from this place and virtually converted the asylum to a place of worship. Baba Tajuddin was born on the 21st of January in the year 1861 at a place called Kamthi situated near Nagpur in the state of Maharastra. From the birth itself, there was something unusual about the child, for the new-born baby would not at all cry. He would, at times, open his eyes and look at people and again go to sleep. All normal methods to induce the child to cry having failed, the parents took recourse to a traditional shock method of touching hot iron to the forehead and ear of the child. With the application of this method the child jerked out of its stupor and started crying. The burnt marks thus made on the head and ears of the child remained on his body till the last.

More often-than-not, it is seen that highly developed souls become orphans in their early childhood so that they become free to operate in their spiritual world. This had happened with Shri Shirdi Sai and this also happened with Baba Tajuddin. His father expired when he was about one year old and his mother expired when he was only nine years old. The care of this orphan was taken over by his maternal grandmother and maternal-uncle Abdul Rahman. As a child, Baba started his education at the age of six in a local madrasa in Kamthi. During this time a spiritually - developed soul, known as Hazrat Abdulla Shah, visited the madrasa and saw the child Tajuddin. He immediately told the teacher - "Why are you teaching this child. He has got all knowledge from his past life." Saying thus, he took out a dry fruit (Khumani) from his bag, ate half, and put the other half in the mouth of the child saying "Eat less, sleep less and speak less. Read Quran”. As soon as the child ate the dry fruit, God - consciousness dawned on him and for about three days he remained in a state of spiritual ecstasy.Obviously Hazrat Abdulla Shah had given Tajuddin the spiritual power or consciousness known as "Shaktipata" in Hindu Yoga system. Thereafter, the child was found to be always in a state of contemplation in secluded places.

At the age of 18, the financial condition of his maternal - uncle's house deteriorated due to floods. As a result, both Baba and his maternal - uncle searched for a job. In 1881, at the age of 20 Baba joined the Nagpur Army Regiment. Soon a contingent of the Regiment, where Baba was serving, was sent to a place called Sagar. At Sagar, Baba used to manage his duties as an army sepoy (soldier), somehow spending the best of the time in doing namaz and contemplation. Most of the nights he used to spend with a highly developed spiritual soul known as Hazrat Baud Saheb under-going spiritual practices. Hazrat Baud Saheb is, therefore, recognised as one of the spiritual masters of Tajuddin Baba. His absence from the army camp at nights, and his least regard for the service created problems from the higher authorities. One day, in a God-intoxicated state Baba suddenly submitted his resignation from the army and left the camp. He then roamed about in the streets of Sagar like a mad man; without any sense of body. Soon his maternal grandmother heard of the news and took him away to Kamthi. She tried to get him cured through doctors and Hakims thinking that he was mad. The doctors and Hakims could hardly improve his condition as Baba Tajuddin's consciousness had, by that time transcended the gross and subtle body and was floating in the vast ocean of divine consciousness - beyond multiplicism and dualism of Nature. As the destiny of many spiritual seekers, children started throwing stones at him to which he would never react. The society around him discarded him to be useless for their purpose and declared him as mad and, therefore, humiliated him whenever and wherever they could.

However, miracles also started taking place around him. He would suddenly tell people about their past and warn them about future problems. One day in that Videha State (Beyond body state) he went near a British woman in a naked state. The horrified woman complained to the army authorities about such uncivilized behaviour. An army officer caught hold of him and got him admitted in the lunatic asylum of Nagpur on the 16th of August 1892. This is one of the biggest illusions of Nature (Maya) the mad people of the mad world declaring the Knowledge- Incarnate, who had come to redeem them of their worldly madness, as mad. But how could the authorities, confine a soul that is in a state of pure consciousness within the four walls of a lunatic asylum. As was the practice, the inhabitants of the asylum used to be locked up in barracks and cells at night. Similarly, Baba was also put in confinement under strict vigil.

Soon after he was locked up in the asylum that a strange incident took place that spread Baba's name far and wide. Baba was admitted in the lunatic asylum on the 26th August 1892. On the same day many people saw him moving freely in the streets of Kamthi, even after he was locked up. On the next day i.e. 27th an army sepoy, who, under the orders of the magistrate had brought Baba to the lunatic asylum the previous day, saw Baba roaming in the street. The shocked sepoy ran back and informed the British officer of the regiment, about it. The officer immediately rode his horse and searched for Baba. He ultimately found him sitting under a tree smiling at him. British officer was so enraged at seeing him moving freely that he straight away rode to the lunatic asylum at Nagpur situated at half an hour distance from Kamthi. He asked the doctor on duty “Where is that insane whom I sent here yesterday?” The doctor informed that he was in a locked room and also showed the officer where Baba was locked, and behold, the officer found the Baba Tajuddin was sitting inside the room in the same posture in which he had seen sitting under the tree only half on hour back smiling at him. On seeing the officer, Baba said. " Brother, you are doing your work and I am doing my work". The officer was so influenced by the divine personality of Baba that he instantly became his disciple and started visiting Baba on every Sunday with his family members. Thereafter, the asylum authorities were reconciled with Baba moving at various places inside the asylum compound and outside. Gradually, Baba’s name became so famous that thousands of people from near and far started lining up before the lunatic asylum everyday to have Baba’s darshan, blessing and help. During his 16 years stay in the asylum, Baba cured thousands of people of diseases , granted children to the childless and took on his shoulders the responsibilities (both temporal and spiritual) of lakhs of his devotees.

Miracles are the way of functioning of the Masters. Since more often, they work through the subtle and mental mediums than in gross which ordinary mortals cannot perform, they are termed as miracles. The forces creating miracles are subtle forces of nature not yet discovered. Since the work of the Perfect Master precipitates hundreds and thousands of actions at different place at the same time, they employ the subtle methods. Those who have become mediums of miracles know for sure that there are definite principles on which the so called miracles operate. For them they are not miracles but a normal way of functioning at their levels of consciousness. The Perfect Master are not confined by any religion, any creed, caste or even by scriptural injunctions or prescribed methods of worship etc. They are in a state of total 'freewill' without any limitations of nature. This is not to be misunderstood, as a negative state of assertion for free will. Baba's fame and love for people had been drawing thousands of people daily to the lunatic asylum. Even the staffs of the asylum including the doctors were his devotees. The doctor gave report that Baba was not mad but a person of unusual qualities which medical science cannot explain. In the meantime, Maharaja Bahadur Shrimant Raghoji Rao Bhonsle, the Maharaja of Nagpur had become an ardent devotee of Baba and started visiting him regularly. One day, in the evening, he thought of getting Baba released from the lunatic asylum and bring him to his palace at Shakardara. The same night, he saw a vision in the dream in which Baba appeared and pointing towards Red Palace said "Oh, elder brother, let me stay here." It was early morning- (3.00 AM) of 9th July 1908, a Thursday. The Maharaja immediately called his officials and discussed about the steps to be taken to get Baba released. The Council decided that the Maharaja should immediately make an application for release to the Governor, Central Provinces. Ultimately after depositing a security money of rupees two thousands, the Maharaja secured the release of Baba on the 21st of September 1908 and brought him to his palace. From his palace Baba started his divine work.

Once Baba was lying down on the sands of the river Kanhan when two ladies by the name of Shantabai and Subhadrabai from Amaravati, approached him. While touching the feet of Baba they mentally prayed to him for children, as they were childless. The omniscient (Pragyan Ritambhara) Baba heard their inner prayers and gave a ladoo (a type of sweetmeat) to each after testing them. He blessed them to have sons. While they were returning, Shantabai ate the ladoo as a blessed prasad, but Subhadrabai did not because Baba had tasted the ladoo and was Muslim by birth. She quietly got the ladoo buried in the sand. As the Divine Will could have it, Shantabai got a son nine months later. When the child was about two-month-old, she came to Baba with the child for his blessings. Subhadra, who had not conceived even by that time, accompanied her. When Shantabai put her child at the feet of Baba, Subhadra could not control herself. She fell at the feet of Baba and cried -" Baba where is my child?" Baba told her to search the child from beneath the sand (indicating that he knew where the ladoo was) Subhadra immediately realised her mistake and repented profusely before Baba. The Perfect masters are incarnation of kindness. Her repentance and plight moved Baba. He blessed her to have a son, which she got after a year. The perfect master is a wish- fulfilling tree Kalpvriksha who even shower unconditional grace (Ahetuk Kripa).

A poor scheduled- caste woman called Tara once wished to feed Baba but since Baba was staying in the palace. Tara did not know how to approach him and was also afraid that some people may not take it kindly. So, she cooked the food and tied the food in a piece of cloth with a tree near the palace. Sometime later, people from high classes kept the best of dishes before Baba for his lunch. Baba Said, " I will not eat all these. Get my food tied in the Jamun tree". Everybody started searching but could not find the food. Ultimately Baba got up from his seat, brought the food from the tree and ate only that with utter satisfaction. The Perfect Master are hungry not for the food offered by the people but for the love behind such offer. The spiritual masters never encourage anyone to change his religion. They are above all religions. They only see the theme of humanism, which is the basis of all religions. There was a prostitute by the name of Giriji who was a devotee of Baba. Suddenly, she caught some disease and remained sick for long. Another devotee of Baba, Kashinath Patel, one day sent a person to the house of Giriji to enquire about her health. The man came and found Giriji dead and informed Kashinath accordingly. Kashinath directed him to go and ask Tajuddin Baba whether to bury the body of Giriji or to burn it. On his way to Baba's place, he found a close attendant of Baba carrying tea in a pot. During discussion, Patel's man told the attendant of Baba that Giriji is dead. When Baba's attendant heard that Giriji is dead he told the other persons that Baba has asked him to ensure that Giriji drinks that tea. Therefore, he insisted on carrying the tea to Giriji, Both of them reached Giriji house and found her body surrounded by mourning women. The attendant of Baba, said in a loud voice - "Giriji, Hazur has sent tea for you. Take it." He repeated the sentence thrice. After the third time Giriji opened her mouth and little by little tea was poured in. After taking the tea, she came back to life and lived for a few years more.

The love of a Perfect Master for his devotees is somewhat like but more than the love of the mother towards the child. Whosoever surrenders to him, he takes care of his biggest and even the smallest problems. Since his words are the ultimate truth, whatever they promise is fulfilled, even after they have left their body. Let us see one example. Sometimes, Baba used to travel in a horse-driven cart to distant places. One devotee named Hiralal used to be his driver (coachman). When Baba once declared that he would leave his body in few days (he left the body on the 17th of August 1925), Hiralal started crying. He asked Baba "Huzur, under whose protection are you leaving us and going". Baba told him "you always stay in front of me (the driver sits at the front in a horse cart) and I will always stay behind you".

It so happened that in 1965, on the day of the Moharram, the annual procession i.e. Baba's Tazia started from Baba's place by now name as Tazabaad and moving towards the main square (called Jhad Square) with people shouting 'Allah ho Akbar'. Suddenly the people carrying the Tazia heard the cry 'Ram naam satya hai' from another procession moving in front of them. Those who knew what Baba had told Hiralal during his last days, found that the procession in the front was carrying the dead body of Hiralal. Tears rolled down from their eyes when they saw Hiralal's body going in front and Baba's Tazia following a promise kept by Baba forty years after his departure. One of the main functions of a Sadguru is to stand by his devotees at the times of their death, in gross or subtle form, to lead the soul towards further evolutions. None else - i.e. no other Guru, parents, relatives, or even yogis have the power to render such help to the souls once they have left the body.

By 1925, Baba had completed his 64th year. In the month of August his health started deteriorating. Maharaja Raghoji Rao pressed the best doctors for service, but which doctor could cure Baba who only had decided about his departure. Raghoji Rao understood that Baba is getting ready to depart. He asked Baba to allow people to have darshan even if medical advice did not permit. The ever-benevolent Baba just smiled and agreed. As the news spread thousands of people came to the king's palace and had last sight of their beloved master who had served and protected them for decades. The stream of visitors continued till the last moment of Baba’s departure on the 17th August 1925. On that Monday, Baba lifted his hand as blessing to all, looking at them lovingly and quietly laid his body on the bed. By the time doctors could check him he had already left the gross body for its universal abode. But, today the experience of people visiting the Samadhi of Baba establishes the truth that the Perfect Masters always exist, in whatever form, in the time continuum for they are in the Beyond state.

Dhruv

Dhruv

Dhruv was the son of King Uttanpad.



The king had two wives: Suruchi and Suniti. Suruchi had a son named Uttam and Suniti had two sons. Dhruv was Suniti's eldest son. Suruchi was the king's favourite queen. Whilst the king loved her and her son Uttam, he ignored Suniti and her son. Once Uttam sat in his father's lap. Dhruv too tried to sit beside his stepbrother. At this Suruchi shouted to him, " You cannot sit there. If you want to sit in the king's lap you shall have to prove your worthiness and undergo serious penance."



Dhruv could not bear the insult and he resolved to go to the forest and please Bhagwan Vishnu by praying to Him. On the way he met Naradji, who tried to stop him. "You are just a small child. The forest is full of dangerous animals. How will you bear the winter's cold and the summer heat. Go back home," he said. Dhruv replied, "O learned sage! Even at the cost of my life and all the rigours of the forest, I will prove myself worthy to sit in the lap of the king, my father, by undergoing great Penance and pleasing God." Penance means to fast, to meditate and to live a very simple life. Naradji was pleased with Dhruv's dedication and fearlessness and he showed him the place and the method to practice penance. Then Dhruv reached a place in the forest called Madhuvan. He stood on one leg and started praying to God. Dhruv was so absorbed in his penance that the difficulties of forest life did not affect him at all. He had only one goal - to please and to meet God. He prayed for more than five months, standing on one leg. One day Bhagwan Vishnu was pleased with his devotion and He appered before Dhruv. "I am pleased with your devotion, my child. Tell me, what do you wish?" Bhagwan Vishnu asked Dhruv.


"O God, I wish your blessings and love from my parents," Dhruv replied.


"All your wishes shall be fulfilled my child." Saying this he vanished.


Dhruv had achieved his goal. He had pleased God and had met him. Now he returned to the kingdom. The king welcomed Dhruv with full honor and respect. Suruchi, too, hugged Dhruv and he became everybody's favorite.


Later, Dhruv was made the king and he served people with love and dedication.


Dhruv is remembered by all for his strong determination.


God graced him with an eternal status in the heavens.


Even today we know him as the Dhruv star, the northern (pole) star.

Bhaktha Prahlada

 Bhaktha Prahlada

 

Bhaktha Prahlada, the putra of Hiranyakashipa and Leelaavati:


When Prahlada was in the garbham of Leelaavati, his pita, Hiranyakashipa did a severe Tapas for Brahmadeva. Hence Leelaavati had the adrushtam of staying in the pivitra aashramam of Naarada maharshi. Due to the tapashshakti of Naarada, snakes-vultures, lions-elephants and other such animal pairs which have natural enemity, left their anger on one another and were co-existing in peace. Because of living in such an environment, Leelaavati used to always think about good and used to listen to the puraanams told by Naarada maharshi.

One day, when Naarada maharshi was describing Shri Hari Leelas and greatness of Hari-bhakti, Leelaavati slept off, but Prahlaada who was in her garbham was listening a telling “ok” “ok” to all the tattvam that Naarada maharshi was telling. Thus even before Prahlaada was born he got Gnyaanopadesham from Naarada maharshi. On one shubha-lagnam, Prahlaada was born. Devatas showered pushpa-varsham.
Brahmadeva, who was impressed by the severe Tapas of Hiranyakashipa, appeared before him and said “Vatsa! Your tapas is advitiiyam. Ask Me your abhiishtam and i will grant it”. Hiranyakashipa had duraasha. He believed this shariiram is shaashvatam and satisfying physical senses itself is aanandam. Hence he asked Brahmadeva “Svaami! I must have no maranam (death)”. Brahmadeva said “Kumaara! This is against Shrushti-niyamam. Ask any other varam”. Hiranyakashipa asked “Either on land, in water, in fire, in air, in aakaasham, by animals or humans or deva-daanavas or yaksha or kinnera or siddha or vidyaashara adi praanis, by any shastra-astras, during day or night I must never get maranam. Also I must always have vijayam in yuddham, I must get more power than Indra aadi loka-paalakas and be the King of Tribhuvanams”. Brahmadeva replied “Kashyapa-putra! no one ever asked such varams previously. But since you have done tapas and impressed Me, I am granting you this varam. But be a buddhi-sampanna and live”.
Even though Hiranyakashipa was putra of the great Kashyapa maharshi and had great tapashshakti, he got ahankaaram because of the varam he got from Brahmadeva. He, with his vara-gravam, forgot that Brahmadeva said “be a buddhi-sampanna and live”, and started to torture worlds, saadhu-sajjanas, pativratas. Who can save a fly that gets attracted to fire and gets burnt? He started saying he is only God, everyone should pray to him and do pooja to him. His paapam was increasing day-by-day and finally by torturing his own child, Prahlaada, who was a great Shri Hari bhakta, he himself became the cause for his death:

Hiranyakashipa tried to torture Prahlaada by throwing him down cliffs, getting him stamped by elephants, burning him in fire etc., but nothing happened to the great Hari bhakta. Prahlaada, who had only Shri Hari in his mind, never even thought about anything else. Hence Shri Hari saved him from the tortures of Hiranyakashipa.



One day at Sandhya-samayam, fed up with Prahlaada saying Shri Hari is only Paramaatma, His bhakti is only shaashvatam, Hiranyakashipa said “where is your Hari? I even went to Vaikuntham and searched for him to kill him, but he was not there. There is no Hari. I am only Bhagavaan”. Prahlaada replied “Dont have the doubt that He is here, He is there. He is everyone. Wherever you search for Him with Bhakti, He will be there”. Then with anger Hiranyakashipa said “is it? If so, show Him to Me in this pillar”. Then Mahaavishnu appeared from the pillar in the form of Nara-simham, placed Hiranyakashipa in His lap, and teared him into pieces using His nakhas (nails).


Thus even though Hiranyakashipa asked for a varam so that it was difficult to kill him, he forgot the fact that Paramaatma is more powerful and his duraasha, ahankaaram only lead to his downfall.

Shree Basaveshwara

Shree Basaveshwara

Shree Basaveshwara was the reviver of the Veerashaiva ( Lingayats) religion. He advocated the equality among the humankind and condemned all barriers of caste, creed and sex etc. and showed the right path to the society which was
lost in the darkness of casteism,which makes him a Unique saint, hence he was known as Jagajyoti ( a devine light for the world ). He is also known as Krantikari Basavanna
for his revolution in the caste ridden society.
Shree Basaveshwara was born in a brahmin family, to Madarasa and Madalambe in 1131 AD in Bagewadi. Madarasa was the chief of Bagewadi, now known as Basavanna Bagewadi is in Bijapur district, Karnataka, India. It is observed that Basaveshwara was an incarnation of Nandi the vehicle of lord Shiva, as Madalambe gave birth to a son after observing the Nandivrata. Basaveshwara had a sister Akkanagamma and a brother Devaraja.
Upanayana was done when Basava was eight years of age. He was made to wear the sacred thread called Janivara and worship the holy fire reciting “Gayatri” mantra and perform many complex rites. Soon after this, his both parents died and was looked by his grandmother. Basava was in no way convinced by the Upanayana ceremony and the subsequent strict observances because they were administered by the persons who had no true insight. This made him revolt against the ritualism. At the age of 16 years Basava discarded Janivara and broke away from the brahmanical
religious traditions. He then proceeded to Kudala Sangama, then the Shaivite stronghold.
Kudala Sangama is now a village in Hunagund Taluk of Bijapur District and situated at the meeting place( Sangama or Junction ) of two rivers, the Krishna and its tributary the Malaprabha.
Basava found his guru at Sangama and with his guidance, plunged himself into study and devotion to Sangameshwara the presiding deity of Sangama. He spent 12 years at Sangama which was the most significant period of his life. He had established the contacts with many learned
Brahmin scholars who were less orthodox in social and religious affairs.By this time Basava had come to a conclusion on spiritual, religious and social aspects of life. His views were:
There is one God , he is real, universal and supreme. He is perfect,noble, compassionate and he is always present to help the true devotees. No other God could attain his dignity and he is SHIVA,who is worshipped in the form of linga, the symbol of infinity.
The Jangamas, true devotees of Shiva, who propagate his gospel deserve the highest respect. The humanity which went astray in search of unreal God and false faiths should be brought back on the right path. The society suffering from artificial distinctions and discriminations needed reform and revival.
Basava married Gangambike the daughter of his maternal uncle Baladeva, who was a minister in the King Bijjala’s court at Mangalaveda.He had another wife, Nilambike ( Nilalochane). He had a son named Balasangayya.
Later he found a job in Bijjala’s court. Bijjala changed his seat of power to Kalyana and Basaveshwara followed him. Basaveshwara became the minister to King Bijjala in 1162 AD. As the minister Basaveshwara established the spiritual parliament, known as ANUBHAVA MANTAPA, to discuss the various aspects of Veerashaivism with the people from all walks of life. The dreams of Basava dreamt in Kudala Sangama, were being realised at Kalyana. His Bhakti movement brought great saints from all over India to the Anubhava Mantapa. The fundamental principles of religion, philosophy and society were discussed at a great length. The great Vachana Literature took final shape.
Basaveshwara was not only a minister by now he was the central figure of the socio-religious revolution ( Kranti) and condemned the barriers of caste, creed, sex etc. He had established the shunya pitha in the Anubhava Mantapa as the symbol of the new religion, which was being advocated by the Shivasharanas in 1154 AD. Allamaprabhu ascended the shunya pitha in 1162 AD. Kalyana attracted sharanas and jangamas.
Basaveshwara’s life long aim was to eradicate the deep rooted varnashrama or the caste system. Though he was the minister, he used to invite the untouchables to his residence and have meals with them. This act incited the hatredness among the orthodox people who were jealous
about the Basaveshwara’s great achievement. They carried many false stories to King Bijjala to malign Basaveshwara. These accusations created suspicion in the mind of Bijjala and he was fearing about the uprising of traditional and orthodox society, if the accusations were proved to be true.
As if adding fuel to the fire, the historic marriage between the daughter of Madhuvayya a Brahmin and the son of Haralayya an untouchable took place in Kalyana. This marriage was blessed by Basaveshwara and many sharanas, but this infuriated the traditional people in the society and they complained the King Bijjala. The king ordered, Madhuvayya and Haralayya be punished by removing their eyes and dragged in the streets by elephants. Basaveshwara was unable to stop the punishment and his
sensitive mind could not bear this shock. He took the blame for this upon himself. He felt that his mission in Kalyana has come to an end. With great sorrow in his heart he left Kalyana in 1167 AD and went to Kudala Sangama.The chaotic conditions prevailed in Kalyana and the sharanas were very much distressed by the developments. Mean time the king was
murdered.
Three months after reaching Kudala Sangama Shree Basaveshwara attained the union with Lord Kudala Sangameshwara in 1167 AD . Following is one of the thousands of vachanas of Shree Basaveshwara:
The power of knowledge destroys ignorance;
The power of light dissipates darkness;
The power of truth is foe of all untruth;
The sharana’s experience of god is the sole cure of worldliness;
O Lord Kudala Sangamadeva.