A Brief Summary of the Key exploits of Naga Sadhu's against the Invaders

 

The chapter focusses on the Wars of the Nagas sadhu & stories of their bravery, chivalry and unprecedented courage lead by Rajendra Giri Gosain & his disciple Himmat Bahadur Anup Giri Gossain, a naga sadhu who went on to became the leader of Rohilkhand, Bundelkhand etc. While there are multiple instances when these holy men stood up against the atrocities perpetrated by the Islammic invaders but also against the British East India Company (more famously termed as the Sannyasi Rebellion).

Contrary to the myths in circulation today, far from being uniformly and constantly opposed to the Muslims, many warrior-sadhus were actually in favour of Muslim Kings and princes. Thus, for instance, in the mid-eighteenth century the most important of the Shivaite warrior-sadhus, the Dasnamis under Rajendra Giri & his disciplies Anup Giri & Umrao Giri cemented military alliances with the Mughals of Delhi and the Nawabs of Awadh, on the one hand, as well as the Jats and the Marathas on the other.

Under ANUPGIRI, who by 1761CE, had risen to become commander of 12,000 troops, the Dasnamis actually allied themselves with the British as well. Interestingly, Rajendra Giri went on to be appointed as Faujdar or Commanding officer by none other than the Mughal Emperor Ahmad Shah & after his death, Umrao Giri was confirmed in that post by Safdarjung, the Mughal Governor the Nawab of Awadh.

Amongst the sacred points of pilgrimages of Sanatan Dharma one of the most popular regions centre around the birthplace and playground of Sri Krishna known as the Vraj Mandal or Mathura Mandal region. This area centred around the south of Delhi, & is annually visited by thousands of the faithful often humbly treading the paths between Mathura, Vrindavan and Gokul.

In 1757CE the sacred soil of Gokul was streaming with blood. The invasion of the Afghan invader Ahmad Shah Durrani a regular visitior those days during winters, sent hordes of his soldiers pouring into the holy places of North & particularly to Mathura Mandal. After a desperate resistance by the Hindu Jats under their prince Jawahar Singh and the death of 8000 of his solders (they primarily were made up of civilians & peasents who were no match for the highli trained Afghan army) the city of Mathura was ransacked and brutalised, with genocides committed with untammed savagery. Amidst the wholesale destruction of temples & holy places thousands of women of Mathura, flung themselves into the Yamuna to escape rape & sex slavery. Vrindavan faced a similar horror. 

He had detached one of his senior most commanders named Jahan Khan with the Rohilla Sardar Najib leading a very strong contingent of very well trained & skillful 20,000 horsemen, telling them, “Move into the boundaries of the accursed Jat, and in every town and district held by him slay and plunder. The city of Mathura is a holy place of the Hindus;… let it be put entirely to the edge of the sword. Up to Agra leave not a single place standing” Vrindavan, seven miles north of Mathura, could not escape, as its wealth was indicated by its many temples. Here another general massacre was practiced upon the inoffensive monks of the most pacific order of Sri Vishnu’s devotees. (6 March 1757CE)

As the same Muhammadan diarist records after a visit to Vrindavan, wherever you gazed you beheld heaps of slain ; you could only pick your way with difficulty, owing to the quantity of bodies lying about and the amount of blood spilt. At one place that we reached we saw about 200 dead children lying in a heap. Not one of the dead bodies had a head . . . The stench and effluvium in the air were such that it was painful to open your mouth or even to draw breath.”

The prime general of the Afghans Sardar Khan, launched an attack on Gokul. Here however stirred by the atrocities of the Afghans thousands of ash smeared warrior monks barred the way. The grim Naga sadhus armed with swords, matchlocks and cannons had called together their wandering bands to rise in defence of dharma. In the mid seventeenth century the bands of sadhus and assorted holy men coalesced into larger groups often numbering more than 10,000 strong – they provided protection to the temples, the travel routes and even towns and rival armies. For many centuries the monks and disciples began to take up arms amidst the upheavals of northern India and during the fall of the Mughal Empire they emerged as a serious force to reckon with.

One of their notable leaders Rajendra Giri Gossain held such a reputation of bravery that his band of Nagas would contend with over ten times their numbers of enemies with utter abandon and fury. Later times saw some of the larger bands under Himmat Bahadur, Anupgiri Gossain lead vast armies across the northern Indian plains.The famed Afghan cavalry launched itself against the Nagas to be met with a  wild and reckless counter charge by the Nagas. The utter disregard for their own lives displayed by the Hindu holy men sent the initial Afghan attackers retreating in confusion and defeat. Reinforced some time later the Afghans returned to the attack and a bitter struggle ensued. Both parties believed they fought for a higher power but the similarities ended there.

The Afghans fought for loot, plunder and rape whilst the Naga Sadhus had already given up their worldly and material attachments and in a long tradition of warfare fought solely for dharma and faith.

The Afghans fought with the reckless valour for which they were much wonted and the Nagas fought with a determination that spoke of their contempt of death. The battle cry of ‘Har Har Mahadev’ and ‘Ya Ali’ rose above the groans and shrieks of the wounded and dying. The battle raged as dusk fell and the protagonists continued their fight stepping on the bodies of the slain until the writer observes grappling in a deathly embrace whilst slipping on the mounds of gore and blood flowing on the hallowed grounds. Still the Nagas did not give ground. Enraged the Abdali threw further troops into the battle. His as yet undefeated soldiers who had marched victoriously from the borders of India to Central Asia were met with renewed charges and attacks from the Naga Sanyasis. They fought so desperately that the Afghans began to lose hope of victory and as their losses rapidly mounted in the failing light their leader Sardar Jahan Khan ans fell back in defeat & humiliation leaving many thousands of their brethren dead and wounded on the battlefield. The holy town of Gokul was saved but at an appalling cost in lives.

The Naga Sadhus saved the shrines of their faith and the thousands of refugees behind them. They exemplified the age old tradition of valour mixed with dharma – the concept of rising in arms each time they were required. They went on to fight bitter decade’s long struggles with the British expansion in India to be so famously celebrated in the late 19th Century novel ANANDA MATH based on the Sanayyassi rebellion of the 18th Century. Their exploits became the inspiration for the freedom fighters of the 20th Century & the living image of the warrior saints can be found in India even today. Although the history of the Dashnaami Sampraday & their Warrior cult spirals back to the days of Adi Shankaracharya, wherein Sankara had realised the need of arming them for the protection of Sanatan Dharma in the coming ages. Being an embodiement of Sadashiva, Sankara could forsee the future & hence not only did he established the four muth's in four corners to provide direction & foster bhakti in the hearts of men & women, but also empower them in the true sense or atleast his disciplies.

Reference # A History of the Dasnami Naga Sannyasis - Acharya Jadunath Sarkar 

Dharma Khsetra Kurukshetra – Part XII - Arjuna's Arsenal

The Battle of Kurukshetra would be incomplete without the mention of Arjuna's or Dhanjaya's arsenal & it's illustration for he prepared for the same over a period of 12 years of their exile & this weapons were first unleashed in the Virat Yudh. The Kaurava's were exposed to the full might of Arjuna's arsenal & was completely outclassed. 

However we have to remember the basic definition between a Astra & a Shastra. While a Shastra is man made from metals & natural resources available on this earth, but a Astra is invoked through mantra's recited by the holder of the weapon on Nadh Bramha & can be initiated from anything which includes a Astra. Here is a look at Arjuna's arsenal & the backbone of which was the Gandiv his divine bow 

·                1. Adityastra

Quote:

When that darkness was dispelled frightful waves of water appeared. For drying up those waters, Arjuna applied the weapon called Aditya. And in consequence of that weapon, the waters were almost dried up.

Analysis: The effect of this weapon was similar to the Vayavyastra as the Adityastra would counter the waves of water and it would dry it up. This was a field affect weapon.

·                2. Bhaumastra

Quote:

And by the Bhauma weapon, he created land, and by the Parvatya weapon, he brought mountains into being.

Analysis: Based on the above text this weapon has the ability to materialize and create land, perhaps earthbend or create earthquakes.

·                3. Raudrastra

Quote:

Thereupon collecting (my energies) in fight, I (bowed down) unto that god of gods, Raudra, and saying, 'May welfare attend on all beings!' I fixed that mighty weapon which, celebrated under the name of Raudra, is the destroyer of all foes. Then I beheld a male person having three heads, nine eyes, three faces, and six arms. And his hair was flaming like fire or the sun. And, O slayer of foes, for his dress, he had mighty serpents, putting out their tongues. And saying, O best of the Bharatas, the dreadful and eternal Raudra, I being free from fear, set it on the Gandiva; and, bowing unto the three-eyed Sarva of immeasurable energy, let go (the weapon), with the object of vanquishing those foremost of the Danavas, O Bharata.

Analysis: 3 Heads, 9 Eyes, 3 Faces & 6 Arms.

·                4. Pashupatastra

Quote:

Verily, that shaft was the excellent Pashupata that mighty and terrible weapon, which is without a second, indescribable for its power, and capable of striking every creature with fear. Of vast proportions, it seemed to constantly vomit sparks of fire. Possessed of one foot, of large teeth, and a thousand heads and thousand Stomachs, it has a thousand arms, a thousand tongues, and a thousand eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms, that weapon is superior to the Brahma, the Narayana, the Aindra, the Agneya, and the Varuna weapons. Verily, it is capable of neutralising every other weapon in the universe. It was with that weapon that the illustrious Mahadeva had in days of yore, burnt and consumed in a moment the triple city of the Asuras. With the greatest ease, O Govinda, Mahadeva, using that single arrow, achieved that feat. That weapon, shot by Mahadeva's arms, can, without doubt consume in half the time taken up by a twinkling of the eyes the entire universe with all its mobile and immobile creatures. In the universe there is no being including even Brahma and Vishnu and the deities, that are incapable of being slain by that weapon.

Analysis: 1000 Heads, 1000 Eyes, 1000 Stomachs, 1000 Tongues & 1000 Arms. Arjuna could even kill Brahma and Visnu with this weapon. Using it he is the best. Not much said about shiva here though. Capable of nuetralizing all other weapons including Narayanastra.

Verily, that shaft was the excellent Pasupata that mighty and terrible weapon, which is without a second, indescribable for its power, and capable of striking every creature with fear. Of vast proportions, it seemed to constantly vomit sparks of fire. Possessed of one foot, of large teeth, and a thousand heads and thousand Stomachs, it has a thousand arms, a thousand tongues, and a thousand eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms, that weapon is superior to the Brahma, the Narayana, the Aindra, the Agneya, and the Varuna weapons. Verily, it is capable of neutralizing every other weapon in the universe.

 ·                5. Antardhana

Quote:

By the Antardhana weapon all these were made to disappear. Now the beloved one of his preceptor (Arjuna) appeared tall and now short; now he was seen on the yoke of his car, and now on the car itself; and the next moment he was on the ground.

Analysis: It appeared as if this was a magical weapon that could warp reality or cause confusion in people's eyes and the way they viewed Arjuna. Everything Arjuna did before was caused to dissapear due to this weapon.

·                6. Vayavyastra

Quote:

Hearing those words of his, Dhananjaya with great speed dispelled, by means of the Vayavya weapon, that arrowy downpour shot by his foes. Then the illustrious Vayu (the presiding deity of that mighty weapon) bore away crowds of Samsaptakas with steeds and elephants and cars and weapons, as if these were dry leaves of trees. Borne away by the wind, O king, they looked highly beautiful, like flights of birds, O monarch, flying away from trees.

Analysis: It seems like this was a different level of the weapon and it may have summoned the god Vayu to fight for Arjuna. It had the power to control the wind and air and move people by its will. Throwing opponents away and tossing them. It could make it look like Karna was running. it could also blow away any arrows that are coming towards you.

·                7. Bramhmastra

Quote:

Thereupon, Partha shot the Brahma weapon and nearly exterminated them all. Hundreds upon hundreds of arms with bows and arrows and bowstrings in grasp, cut off from trunks, and hundreds upon hundreds of standards and steeds and charioteers and car-warriors, fell down on the ground. Huge elephants, well-equipped and resembling foremost hills over-grown with woods or masses of clouds, afflicted with Partha's shafts and deprived of riders, fell down on the earth. Many elephants again, with riders on their backs, crushed by means of Arjuna's shafts, fell down, deprived of life, shorn of the embroidered cloths on their backs, and with their housings torn.

Analysis: The brahmastra was a weapon that would create multiple arrows, due to Arjuna's skill he was able to handle it and aim it correctly at his foes cutting off their body parts. This Brahmastra almost killed all the sampsaptakas (their were lakhs of them alive).

·                8. Bramhashirastra

Quote:

"People say that thou art a master of the high brahmastra, that mighty means (for achieving the destruction of foes). Do thou then, O Savyasaci, use another weapon of the same kind." Thus addressed by his brother, Savyasachi used a second weapon of the kind. With that, Partha of abundant energy shrouded all the points of the compass, cardinal and subsidiary, with arrows sped from Gandiva that resembled fierce snakes and were like the blazing rays of the sun.

Analysis: Bhima claimed that Arjuna was a master of the Brahmashirastra, and so did many others, and he did defeat Karna many times so he clearly is. Arjuna used Bramhashirastra over here and it just basically poured so many arrows, such a large amount that it clouded the vision of everyone else and covered them. It was similar to a machine gun. It's a weapon of the "same kind". Arjuna basically blotted out the sun.

·                9. Brahmanandastra

Quote:

Pritha's son Dhananjaya, O child, was acquainted with the weapon called Bramhanandastra. Neither from wrath, nor for thy destruction in battle, did he shoot this weapon. Arjuna, on the other hand, used it for baffling thy weapon. He has again withdrawn it. Having obtained even the Bramhmastra through thy sire's instructions, the mighty-armed Dhananjaya did not fall off from a kshatriya's duties. Arjuna is possessed of such patience, and such honesty. He is, besides, conversant with every weapon, Why dost thou seek to compass the destruction of such a person with all his brothers? That region where the weapon called brahmashira is baffled by another high weapon suffers a drought for twelve years, for the clouds do not pour a drop of water there for this period.

Analysis: This weapon had the ability to consume the whole world (as stated in Kmg Mahabharata Adi parva Section 142,143). Also the Bramhmashira is a weapon that can be used to baffle another person's weapon.

·                10. Mahendrastra

Quote:

Then drawing with his two hands and with great force his beautiful bow Gandiva of immeasurable energy, he invoked with proper mantras the highly wonderful and terrible Mahendra weapon and caused it to appear in the welkin. And with that mighty weapon producing profuse showers of arrows endued with the effulgence of the blazing fire, that high-souled and mighty bowman, decked with diadem and garland of gold, checked the entire Kaurava host. And those shafts from Partha's bow, cutting off the arms, bows, standard-tops, and cars, penetrated into the bodies of the kings and of the huge elephants and steeds of the foe.

Analysis: This weapon was like a machine gun that issued out many arrows upon arrows in a very short amount of time. Since it was a weapon of the "king" of gods it killed alot of kings. Notice the quote "And in that awful slaughter of kings, heroic combatants were slain and car-warriors with those that guided their cars." It was like an upgraded version of the Bhargavastra (a weapon that would have millions of arrows come out of it).

·                11. Tvashtrastra

Quote:

Causing wrinkles to form themselves on his brow, sure indications of wrath, the son of Pandu blew his prodigious conch, called Devadatta, and then he shot the weapon called Tvashtra that is capable of slaying large bodies of foes together. Thereupon, thousands of separate forms started into existence there (of Arjuna himself and of Vasudeva). Confounded by those diverse images after the form of Arjuna, the troops began to strike each other, each regarding the other as Arjuna's self.' 'This is Arjuna!' 'This is Govinda!' 'They are Pandu's son and he is of Yadu's race!' Uttering such exclamations, and deprived of their senses, they slew one another in that battle. Deprived of their senses by that mighty weapon, they slew one another. Indeed, those warriors (while striking one another) looked beautiful like blossoming Kinsukas. Consuming those thousands of arrows shot by them, that (mighty) weapon despatched those heroes to Yama's abode.

Analysis: This weapon was of high quality. it basically made your opponents fight against each other (so it could only be used against a group, more than one person at a time etc).

·                12. Paurandarastra

Quote:

By the grace of my preceptor I have become accomplished in the Brahma and the Paurandara weapons. I am here to vanquish thee in battle. Therefore, O hero, wait a little.' "Vaisampayana continued, 'Thus addressed (by Arjuna), Karna the adopted son of Radha desisted from the fight, for that mighty chariot-fighter thought that Brahma energy is ever invincible.

Analysis: Karna was so scared hearing the name of this weapon, that he chose to run away from the battlefield.

·                13. Sammohanastra

Quote:

And warding off with weapons, all the weapons of those bulls among the Kurus, the wielder of the Gandiva who was capable of enduring all foes, evolved another irresistible weapon obtained from Indra, called Sanmohana. And entirely covering the cardinal and other directions with sharp and keen-edged arrows furnished with beautiful feathers, that mighty hero stupefied their senses with the twang of the Gandiva.

Analysis: The myth of this weapon being able to swoon people and make them unconscious does not seem to be true at all. As the text states warriors became unconscious due to the twang of Arjuna's bowstring. the text does state that the Sanmohan-astra is a weapon of feathered arrows though.

·                14. Thunderbolt (Vajrastra)

Quote:

Hearing those words of his, I then discharged the favourite weapon of the king of the celestials--the dreadful thunderbolt. And inspiring the Gandiva with mantras, I, aiming at the locality of the crags, shot sharpened iron shafts of the touch of the thunder-bolt. And sent by the thunder, those adamantine arrows entered into all those illusions and into the midst of those Nivata-Kavachas. And slaughtered by the vehemence of the thunder, those Danavas resembling cliffs, fell to the earth together in masses.

Analysis: Using this weapon Arjuna was able to kill the Nivata-kavachas (deadly demons that not even Karna's father Surya could defeat).

Sri Krishna even says that "among weapons i am Vajra"

Quote:Among weapons I am the thunderbolt, among cows I am (she called) Kamadhenu.

·                15. Varunastra

Quote:

The fire of that weapon consumed them not, in consequence of their having laid aside their weapons, as also in consequence of the force of the Varuna weapon, and owing also to the energy possessed by themselves.

Analysis: This weapon was shot by Arjuna to protect his brother Bhima from the Narayanastra (shot by Aswathama).

·                16. Agneyastra

Quote:

This fiery weapon (that I shall hurl at thee), Vrihaspati the revered preceptor of Indra, gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it away to me.' Saying these words, the Pandava wrathfully hurled at the Gandharva that blazing weapon made of fire which burnt the Gandharva's chariot in a trice. Deprived of consciousness by the force of that weapon, the mighty Gandharva was falling, head downward, from his chariot.

Analysis: This is the Agneya weapon. it has the ability to create fire once it is launched. Thanks to this weapon Arjuna swooned the gandharva and destroyed his chariot.

·                17. Parvatyastra

Quote:

And by the Bhauma weapon, he created land, and by the Parvatya weapon, he brought mountains into being.

Analysis: Thanks to the Parvat astra he could raise mountains out of thin air.

·                18. Parjanyastra

Quote:

By the Agneya weapon, he created fire, and by the Varuna weapon he created water, by the Vayavya weapon, he created air, and by the Parjanya weapon he created clouds.

Analysis: This weapon was used to create clouds.

·                19. Aindrastra

Quote:

Beholding the Bramhmastra, Arjuna invoked the Aindra weapon with proper mantras. Inspiring gandiva, its string, and his shafts also, with mantras, that scorcher of foes poured showers like Purandara pouring rain in torrents. Those arrows endued with great energy and power, issuing out of Partha's car, were seen to be displayed in the vicinity of Karna's vehicle.

Analysis: Perhaps the aindra weapon was a weak one as what to speak of Arjuna? Even warriors like karna have countered this weapon. What happened to karna's brahmastra is not stated.

·                20. Indrastra

Quote:

Beholding that shower of arrows spread over the welkin through the Aindra weapon, Partha, endued with great activity, O king, taking up his bow gandiva, and fixing on his bowstring a mighty weapon created by Indra, destroyed that aindra-shower of arrows. Having baffled that arrowy shower caused by the Aindra weapon, Partha soon covered the car of Drona's son (with his own arrows).

Analysis: thanks to this weapon Arjuna succeeded in countering and baffling the Aindrastra of Aswathama.

·                23. Jyotishkastra

Quote:

The latter, however, by means of the weapons called Jyotishka, dispelled that thick and awful darkness.

Analysis:

From it's description it was perhaps a counter weapon used to create light or get rid of darkness. Surprising that Arjuna did not ever use this on the fourteenth night.

·                24. Yama's mace

Quote:

O accept this weapon of mine--the mace I wield incapable of being baffled by any body. With this weapon thou wilt achieve great deeds.'" Vaisampayana continued, "O Janamejaya, the son of Pritha then received from Yama that weapon duly, along with the Mantras and rite, and the mysteries of hurling and withdrawing it.

Analysis: Yama (the god of death) was also a teacher of Arjuna. And he taught him well. He would have destroyed anyone using the mace of death that he just earned. Maybe it was intended to be thrown though not used to hammer at your enemy.

·                25. Vaishnavastra

Quote ( Mahabharata):

The weapons appertaining to Agni, Varuna, Soma, Vayu, and Vishnu, as also those appertaining to Indra, Pasupati, and Paramesthi, and those of Prajapati, Dhatri, Tashtri, Savitri, and Vivaswat, all these are known to Dhananjaya alone in this world of men!

Quote (Bori Critical Edition):

‘“Shantanu’s son glanced at him and said, ‘O king! Transcend your anger and listen to my words. O Duryodhana! You have seen how the intelligent Partha created a stream of water that is cool and bears the fragrance of amrita. There is no one else in this world capable of accomplishing this feat. Agneya, Varuna, Soumya, Vayavya, Vaishnava, Aindra, Pashupata, Brahma, Parameshtha, Prajapatya, Dhatu, Tvashtu, Savitu470 and all the other divine weapons—among all the men on earth, Dhananjaya alone is the one who knows them. So does Krishna, Devaki’s son. But no one else knows them. O son! , Savitu 471 It is impossible to vanquish Pandava in battle.

Analysis: Whether Arjuna learned this weapon from Shri Krishna or went to Devaloka and met Vishnu and learned it from him (no one really knows currently) but the fact remains that he had this weapon with him in his arsenal/quivers. He had all the weapons of Vishnu including the Sudarsana Chakra.

 

 

 

Shesh Shaiya - Bhandhavgarh Jungle, MP

It is the famous statue, present inside the Tala zone of Bandhavgarh. Shesh Shaiya is on the half-way up the Bandhavgarh hill, in amidst of shady evergreen trees. When you got the chance to visit Bandhavgarh, you will pass through this famous spot. It is 12 meter long reclining statue of Lord Vishnu, one of the Hindu trinity of lords i.e. Brahma, Vishnu and Mahesh or Shiva. It is a single sandstone rock-carved statue in which we can see that Lord Vishnu, Seven-hooded Serpent King Sheshnaag and Shiva linga.

Here we will also see the origin of Charanganga river from legside of Vishnu statue. Due to origin of water source, here we will also see a evergreen water pool which ensures water availability at this height. Now a days, it is not so easy to visit this point as Fort safari is closed for visitors, as per rule of Forest Department. It is a historic statue of Kalchuri period thus it has great historic importance.

It is a 35 Feet long statue of Lord Vishnu, Sheshnaag & Shiva Linga. All this is carves out of single sand-stone. During rule of Kalchuri dynasty, in 10th century, this statue was carved out during Kalchuri ruler Yuvrajdev reign. Before Baghel, this region was under rule of Kalchuri dynasty. It was the minister Gollak who initiated the work and offered this masterpiece to his king. On reaching top of the hill, we will find many statues of Lord Vishnu in different incarnations which were carved out in 10th & 11th centuries. Here at Sheshsaiya we can find statue of Lord Vishnu, sleeping under the shade of 7-hooded serpent called Sheshnaag and his bed was floats-coil of same snake-king. In Hindu mythology, Shesh Naag is also one of the god. So its name Shesh-saiya means "Bed of Sheshnaag". It is the point of origin for Charanganga river which is a evergreen perennial ensuring water availability to large part of this forest. While going to Tala entrance gate, we cross over a narrow perennial. It is the same Charanganga river.

Here at Shesh Saiya, we may find tiger presence as it is popular water hole so many times tigers have been spotted at this spot and captures in camera also. If you are visiting Bandhavgarh, then I will recommend you to visit this beautiful spot.

Tapkeshwar Mahadev & Ashwatthama – The Cursed Rudra Avatar

Tapkeshwar Temple in Dehradun, also known as Tapkeshwar Mahadev Temple, is one of the most famous Natural Cave temples dedicated to Lord Shiva. Situated by the forest side, with an inside height of only 6 ft in its formation, the main Shivalinga at the temple is inside a natural cave. Water drops from the ceiling of the cave trickle down over the Shivalinga in a continuous downpour, making for an interesting spectacle & getting the name of Tapkeshwar. Travellers from and around Uttarakhand pay visit to Tapkeshwar Mahadev temple for its religious significance and adventurers go there to see the water drops dripping on the Shiva ling in Drona cave, which is a spectacular sight. The water that drops down vanishes underground and can be seen few yards away in the form of a stream. In Tapkeshwar Mahadev temple, cool sulphur-water springs where devoted pilgrims take bath before entering the temple.

However apart from the natural beauty & it’s formations, Tapkeshwar derives a special importance known to a few & not often captured in any text books, being the first residence & Taposthali (hermitage) of Guru Dronacharya, The cave is thus named Drona Cave after his name. It was here that Guru Drona & his Wife Kripi did their penance for an almighty son like Shiva & was blessed by the Shiva himself.

Ashwathama (Sanskrit:Aśvatthāmā) or Drauni the Rudravataar was born here in Tapkeshwar caves. He is considered as avatar of one of the eleven Rudras and one of the Eight Chiranjivi Purush. Along with his maternal uncle Kripacharya, Ashvatthama is believed to be a living survivor of the Kurukshetra War. With Ashvatthama means "the sacred voice which relates to that of a horse,It is so called because when he was born he cried like a horse. He was a Chiranjivi. Ashvatthama is born with a gem on his forehead which gives him power over all living beings lower than humans, it protects him from hunger, thirst, and fatigue.

The other 7 immortals(Chiranjivi’s) being, King Bali (Grandson of Bhakt Prahalad Maharaj, Rishi Ved Vyas, Hanuman, Vibhishan, Kripacharya, Parashuram and Rishi Markandaya.The Instant spiritual environment at this spot which multiplies with the caved Shivalingam, flowing Water stream & call of the Wild gives it separate enigma.

The temple is often visited by Naga Sadhu’s being at the footstep of Himalaya’s & has a tremendous appeal in Dev Bhumi Uttarakhand. Possibly Guru Dronacharya had imparted his son Ashwatthama the knowledge of Celestial Weapons like Bramhashir Astra & Narayan (Vaishanav Astra) here in this cave through severe penance.

No Warrior in Mahabharata held the rank of Mahamarathis.Shiva and Kali are said to be the ultimate Mahamaharathis who held the power of destroying the whole universe in one blink of an eye.

The only person who was capable of becoming a MahaMahaRathi was Aswathhama but there was a condition – he had to be extremely angry and excited to unleash his full potential (which he himself did not knew). Aswathhama had this potential because he descended as an avatar of Rudra, which is Shiva himself.

Only Drona, Bheesma and Krishna knew the true potential of an angry Aswathhama but they never revealed this to anyone. Aswathhama was one of the Chiranjivis and is supposed to live as an immortal, superceeding the “Ichhamrityu” of Bheesma. Vyasa is of the opinion that Shiva was a silent observer of the whole ordeal (in the form of Aswathhama) and would have taken steps to destroy the whole humankind, if Krishna failed to preserve Dharma before Kali Yuga prevailed.

Pictorial of Ashwatthama invoking the Narayan Ashtra to avenge the death of Guru Dron thus killing 01 Akshauni Sena of the Pandavas in one stride, until Lord Krishna steps in & advises the Pandavas to drop their weapons to escape the wrath of the Narayan Ashtra.

The Kiradu Temples of Barmer

The Kiradu temples are a group of ruined Hindu temples located in the Barmer district of Rajasthan, India. Kiradu town is located in the Thar desert, about 35 km from Barmer and 157 km from Jaisalmer.The ruins of at least five temples exist at Kiradu. Of these, the Someshvara temple, dedicated to Shiva, is the best-preserved structure. Epigraphic evidence suggests that the temples were constructed during the 11-12th century by the vassals of the Chaulukya (Solanki) monarchs.

The Vishnu temple is at the other end of the group, with only the highly carved columns of the mandapa still standing; Michell dates this a century earlier.In between these two are three Shiva temples in varied condition, with mostly only the sanctuaries remaining, and a stepwell.Inscriptions dated 1153-1178 CE have been found at Kiradu.

Kiradu was originally known as Kiratakupa. During the 12th century, it was controlled by several small dynasties, which ruled as vassals of the Chaulukyas. Someshvara, who belonged to a Paramara branch, rose to prominence in the 1140s CE after gaining favour of the Chaulukya rulers Jayasimha Siddharaja and Kumarapala

An 1178 CE Kiradu inscription, issued during the reign of the Chaulukya monarch Bhima II, records repairs to a temple damaged by the Turushkas (Turkic people). These Turushkas are identified with the Ghurids led by Muhammad of Ghor, who were defeated by the Chaulukya forces at the Battle of Kasahrada.

According to a legend, Kiradu was deserted because of a sage's curse. The sage left behind his disciple to the care of the people of Kiradu, but except for a potter's wife no one carried out the sage's wish. The sage cursed the town but told the potter's wife beforehand to leave and never turn back. Out of curiosity she turned to take one last look at her hometown and was instantly turned to stone. The outskirts of the town have a stone statue purported to be her.

The Lost City of Sisupalgarh - Odisha

Sisupalgarh....An ancient City larger than Athens located in Odisha 60 kms from Bhubneshwar around Dhaulgiri where the famous Battle of Kalinga was fought between the Mauryan Army lead by Ashoka which marched from Pataliputra (Patna) to capture Kalinga ( ancient name as mentioned in the Skanda Purana aka Udra Desh.

Take a look at the Iron ramparts in this picture.They are the last remains of the ancient fortified capital of Kalinga known as Sisupalgarh.This city dates back to 5th century BC according to Archaeologist Monica Smith) and it housed 20,000-25,000 people back then.The city was bigger than Athens. The pillars you see in this picture are a part of the outer fortification of the city.As such, Sisupalgarh was one of the largest cities of the ancient world.It was this city that Ashoka invaded during his Kalinga war. His inscription at Dhauli was found 6 KM from this place.However Sisupalgarh continued to thrive after the Kalinga war. The city remained settled until 4th century CE when it gradually began declining.

Source-Excavations at Sisupalgarh, 2008

R.K. Mohanty and Monica L. Smith