Kanchi Kamakshi, with Her eyes bestows one’s desires,Kama, Madurai Meenakshi protects as a fish would by Her Eyes, Kasi Visalakshi bestows Grace with her compassion.
Benares,Varanasi or Kasi is the place where The Devi’s wrist fell
It is also said that it is Her Eyes or Ear Rings.
.Varanasyam Vishalakshi, Kashmire tu Saraswati / Ashtadasha Shakti peethani, Yoginamapi durlabham //’ Ashtadasa Stotra, Adi Shankaracharya.
Visalaksi,Varanasi
Temple Varanasi,India
Visalakshi,Varanasi
Legend:
History of the Vishalakshi Temple
It is considered that the earrings or eyes of the Mata Sati have fallen in the Varanasi at this sacred spot. Kajali Tij, the most important Hindu festival for the Indian women, is celebrated at the Vishalakshi Temple very happily. This festival is held at the third day of the Hindu month of Bhadrapada (August) during fortnight.
Sati was the daughter of the Prajapati Daksha and She got married to the Lord Shiva against Her father wishes. Once, Prajapati Daksha had organized a great yagya but he did not call his daughter and his son in law. Sati was very sorrow from Her father’s such behavior. She reached there but got insulted from Her father as he ignored the Sati. She could not bear insult of his husband (Lord Shiva) and She had jumped into the fire of yagya and committed suicide. She died but Her dead body did not burn. Lord Shiva became angry and had taken His Virabhadra Rupa. He cut the head of Daksha but finally He forgave him by reviving his life again. The heartbroken Lord Shiva had wandered in the universe by taking the Sati’s corpse. Finally, Lord Vishnu dissected the corpse of the Sati into 52 parts by His Chakra. Each of the body part became Shakti Pitha. At the place where body piece had fallen on the earth had changed into the temple. Lord Shiva had created 52 Bhairava for each Shakti Pitha as a guardian to secure the Shakti Pitha. It is considered that Her eyes or earrings had fallen in the Varanasi that’s why the temple in Varanasi called as the Vishalakshi Temple.
There are six points as a temple in the Varanasi which symbolizes Shastanga (six-fold) yoga. These are the Vishwanath Temple, the Vishalakshi Temple, the holy River Gange, the Kala Bhairava Temple, the Dhudiraj Temple (this temple is devoted to the Lord Ganesha) and the Dandapani temple (dedicated to Lord Shiva).
Religious Significance of the Vishalakshi Temple
Devotees take bathe in the holy water of the Gange just before offering worship to the Vishalakshi Maa. The devotees believe that offering puja, Jal, chanting songs to the goddess is highly profitable as Goddess provide success and wealth. Unmarried girls worship the Goddess Vishalakshi to find their groom, childless mother for getting a child and unfortunate people for their bright fortune.
Devotees celebrate Navaratri at this temple in the month of October as well as celebrate the triumph of the Goddess Durga over the buffalo demon (Mahishasura). They celebrate other Navaratri in the fortnight of the Chaitra (March). At each nine days they worship Navadurga (nine Durgas).
According to the Puranas, Vishalakshi Manikarnika or Vishalakshi Manikarni is one of the 52 Shakti Peethas. It is considered that the karna kundala (known as the earring) of the Sati fallen here that’s why known as the Manikarni or Manikarnika. In the Puranas, it is clearly mentioned that the Varanasi city will exist even after the Pralaya. Vishalakshi Temple is a powerful Shakti Peeth and is considered to bless to devotees a lot.”
The Study of Vedas and the Purans never ceases to amaze me for their depth of Knowledge of Things, Empirical(leave the Spiritual as every one knows about them)
Rama being welcomed back to Ayodhya, also shown him flying in the Pushpaka Vimana, which here is depicted as a boat (Photo credit: Wikipedia)
Those who claim the Vedic Hindus had always their eyes on the sky, not bothering about the ground under their feet.
Incorrect.
Whatever we claim to have invented(?) to-day has been done by them already and they had the means of Technology, including Nano Technology..
They had creature comforts, one look at the description of Sundara Kanda o Valmikif Ramayan, describing Ravana‘s Palace will do or the description of Indraprastha in Mahabharata of Vyas.
See my posts on thsi subject , on Vaimanika Shastra and the evidence that Ravana’s Pushpaka Vimana ‘s Axle having been found in Sri Lanak.
Description of Atomic blasts in the Mahabharata reflects what Erch Von Danike has stated in his Chariot of Gods on Hiroshima Atomic Blast.
Identical.
They also had Neutron Bombs at their disposal!
On the Psychological front, they could communicate through the Mind with others, .
Telepathy, Hypnosis,Levitation, Kinetasis, you name it they had it.
Clairvoyance, Clair-audience, yes they had.
They also built Highrise apartments for Living.
Skyscrapers.
The term.Harmya prathishthe occurs in Bahagavatha Puran- 3.22.17 on Visvavasu
“Harmya means in ‘in very high places”
The Gandharva fell from his Plane after seeing the beautiful woman playing on the roof of a Skyscraper.
Robots.
“An example is the story in the Buddhistic Bhttp://ramanisblog.in/wp-admin/post-new.phphaisajya-vastu, in which a painter went to the Yavana country and visited the home of a yantracarya, or teacher of mechanical engineering. There he met a machine-girl who washed his feet and seemed human, until he found that she could not speak.”( http://www.iskcondesiretree.net)
”
Yantras are devices that control the action of elements according to some plan.
According to the Samarangana-Sutradhara, the primary elements that form yantras are called the bijas, or seeds, of the devices’
Vastu-Shastra: Hindu Science of Architecture, by D. N Shukla explains this in detail.
These elements are earth, water, fire, air, and ether. In each yantra, a particular bija element is dominant. For example, we might say that the modern internal combustion engine is a yantra in which earth (in the form of metal) is the bija. The metal is arranged so as to generate energy from fire and air, and the energy is used to propel a vehicle.
The yantras described in the Samarangana-Sutradhara were apparently quite complex. Some of them were made of metal. Some of them are described as svayam vahaka, or self-propelled, with the propulsion mechanism hidden from view.
Yantra characteristics .
Yantras are “well knit construction,” “smoothness and fineness of appearance,” and “functional efficiency.”
Among the robotlike yantras described in the text were “men machines serving as servants,” and “soldier machines.”
Shukla (p. 591) “Each part of their figures is made and fitted separately, with holes and pins, so that the thighs, eyes, neck, hands, wrists, forearms and fingers can act according to the need.”(Shukla (p. 591)
Vastu-Shastra: Hindu Science of Architecture, by D. N Shukla
Yellamma, the Birth of Lord Ayyapa.Lord Muruga are indicative of what is now termed as Normal Sexual Behavior.
In most cases it is explained that one takes the Form of he other sex,like Bruhannala, or Lord Krishna becomes a woman .
All said and done there is evidence that Hinduism did not treat this a s Deviant Behavior, it was not condescending towards them nor were they extended special privileges.
These were not ostracized by the society,nor were they looked upon condescendingly.
Rigveda says regarding Samsara that Vikruti Evam Prakriti (perversity/diversity is what nature is all about, or, what seems un-natural is also natural), which some scholars believe recognizes the cyclical constancy of homosexual/transsexual dimensions of human life, like all forms of universal diversities.[38] People of a third gender (tritiya-prakriti), not fully men nor women, are mentioned here and there throughout Hindu texts such as the Puranas but are not specifically defined. In general they are portrayed as effeminate men, often cowardly, and with no desire for women. Modern readers often draw parallels between these and modern stereotypes of lesbian, gay, bisexual and transgendersexual identities.
However some Smritis censure them,like Manu, though ot severely.
They took part in all Vedic activities , they were not prohibited from Religious or Spiritual activity.
However the Vishnu Puran says hat the Eunuchs should not be present when one is performing Sradha.
So, Hinduism does not treat LGBT as Deviants, not dos it treat them with special privileges.
When looking at Human Nature and Facts Hinduism never flinches, ducks the issue or offer some farfetched justification.
For Hinduism things are They Are
Such is the greatness of Hinduism it accepts Nature as it is without delivering Value judgements on what is essentially a natural Phenomenon.
On Gays:
The Sangam literature on the Friendship between Pari and Kabilar says it is more than a friendship, clearly indication Homosexuality.
““For instance, the friendship between King Pari and poet Kabilar is shown as something more than just friendship. There are lyrical undertones suggestive of the intimate relationship they had. But since there are no explicit representation, one can only postulate a possibility.[65]”
Although Hindu society does not formally acknowledge sexuality between men, it formally acknowledges and gives space to sexuality between men and third genders as a variation of male-female sex (i.e., a part of heterosexuality, rather than homosexuality, if analysed in Western terms). In fact, Hijras, Alis, Kotis, etc.— the various forms of third gender that exist in India today— are all characterized by the gender role of having receptive anal and oral sex with men. Sexuality between men (as distinct from third genders) has nevertheless thrived, mostly unspoken, informally, within men’s spaces, without being seen as ‘different’ in the way its seen in the West.[4] As in other non-Western cultures, it is considered more or less a universal aspect of manhood, even if not socially desirable. It is the effeminate male sexuality for men (or for women) which is seen as ‘different,’ and differently categorised. Men often refer to their sexual play with each other as ‘masti.’[5]”
”
Mathematician Shakuntala Devi, in her 1977 book, The World of Homosexuals, interviewed Srinivasa Raghavachariar, head priest of the Srirangam temple. He said that same-sex lovers must have been cross-sex lovers in a former life. The sex may change but the soul retains its attachments, hence the love impels these souls towards one another. In 2002, I interviewed a Shaiva priest who performed the marriage of two women; he told me that, having studied Hindu scriptures, he had concluded, “Marriage is a union of spirits, and the spirit is not male or female.”
As Amara Dasa, a Krishna devotee and founder of Gay and Lesbian Vaishnava Association (GALVA), notes in his recent book, Tritiya-Prakriti: People of the Third Sex, several Gaudiya Vaishnava authorities emphasize that since everyone passes through various forms, genders and species in a series of lives, we should not judge each other by the material body but view everyone equally on a spiritual plane, and be compassionate as God is.
Gay activist Ashok Row Kavi recounts that when he was studying at the Ramakrishna Mission, a monk told him the Mission was not a place to run away from himself, and that he should live boldly, ignoring social prejudice. Row Kavi went on to found the Indian gay magazine Bombay Dost. In 2004, Hindu right-wing leader K. Sudarshan denounced homosexuality. Row Kavi, identifying himself as “a faithful Hindu,” wrote an open letter to Sudarshan in the press. He asked Sudarshan to read ancient Hindu texts, and noted that modern homophobia is a Western import”.
Ancient Hindu law books, from the first century onwards, categorize ayoni (non-vaginal sex) as impure. But penances prescribed for same-sex acts are very light compared to penances for some types of heterosexual misconduct, such as adultery and rape. The Manusmriti exhorts a man who has sex with a man or a woman in a cart pulled by a cow, or in water or by day to bathe with his clothes on (11.174). The Arthashastra imposes a minor fine on a man who has ayoni sex (4.13.236). Modern commentators misread the Manusmriti’s severe punishment of a woman’s manual penetration of a virgin (8.369-70) as anti-lesbian bias. In fact, the punishment is exactly the same for either a man (8.367) or a woman who does this act, and is related not to the partners’ genders but to the virgin’s loss of virginity and marriageable status. The Manusmriti does not mention a woman penetrating a non-virgin woman, and the Arthashastra prescribes a negligible fine for this act. The sacred epics and the Puranas (fourth to fourteenth-century compendia of devotional stories) contradict the law books; they depict Gods, sages, and heroes springing from ayoni sex. Unlike sodomy, ayoni sex never became a major topic of debate or an unspeakable crime. There is no evidence of anyone in India ever having been executed for same-sex relations.”
Lesbianism.
There are other ancient Hindu/Sanskrit texts that refer to homosexuality. The Sushruta Samhita, for example, a highly respected Hindu medical text dating back to at least 600 B.C., mentions two different types of homosexual men (kumbhika – men who take the passive role in anal sex; and asekya – men who devour the semen of other men) as well as transgenders (sandha – men with the qualities, behavior and speech of women). It also states that men who behave like women, or women who behave like men, are determined as such at the time of their conception in the womb. (SS 3.2.42–43)[54] The Sushruta Samhita also mentions the possibility of two women uniting and becoming pregnant as a result of the mingling of their sexual fluids. It states that the child born of such a union will be “boneless.” Such a birth is indeed described in the Krittivasa Ramayana of Bengal ”
The Kama Sutra also refers to svairini, who are “independent women who frequent their own kind or others” (2.8.26) — or, in another passage: “the liberated woman, or svairini, is one who refuses a husband and has relations in her own home or in other houses” (6.6.50). In a famous commentary on the Kama Sutra from the 12th century, Jayamangala, explains: “A woman known for her independence, with no sexual bars, and acting as she wishes, is called svairini. She makes love with her own kind. She strokes her partner at the point of union, which she kisses.” (Jayamangala on Kama Sutra 2.8.13). The various practices of lesbians are described in detail within the Second Part, Eighth Chapter of the Kama Sutra”
You must be logged in to post a comment.