The Asian Games: From a Dream of Asian Unity to a Continental Sporting Powerhouse

A journey of sport, friendship, national pride and the changing face of Asia

Every four years, athletes from across Asia gather under one sporting banner. They compete fiercely for medals, break records, celebrate victories and sometimes experience heartbreaking defeats. Yet the Asian Games are about much more than winning medals. They represent an idea—that a vast and diverse continent can come together through sport.

From a modest beginning in New Delhi in 1951 to today's enormous continental sporting spectacle, the Asian Games have mirrored the transformation of Asia itself.

The roots of the Asian Games go back much further than 1951. Asia had already experimented with regional multi-sport competitions. The Far Eastern Championship Games, first held in Manila in 1913, brought together athletes from several East Asian nations. In West Asia, the West Asian Games began in New Delhi in 1934.

The Second World War disrupted these sporting gatherings. But the idea of bringing Asia together through sport survived. During the 1948 London Olympics, Asian sports leaders discussed creating a unified continental sporting event. The vision was to bring together the various regional competitions under one common platform.

A crucial figure in this movement was Professor Guru Dutt Sondhi of India, who worked with other Asian sports leaders to develop the concept. In 1949, the Asian Games Federation was established in New Delhi. And India was given another historic honour. It would host the very first Asian Games.

1951: When the Asian Games were born

New Delhi welcomed the first Asian Games from 4 to 11 March 1951. Eleven countries participated, with 489 athletes competing. The Games featured seven sports and 57 events. The inaugural ceremony took place at the National Stadium, now known as the Major Dhyan Chand National Stadium, and was officially opened by India's first President, Dr. Rajendra Prasad. The atmosphere was very different from today's spectacular opening ceremonies. There were no giant digital screens, elaborate light shows or thousands of athletes marching into a technologically sophisticated stadium.

Nations that were geographically close but politically, culturally and historically diverse had gathered together—not for war or diplomacy, but for sport. Japan topped the medal table, while India finished second with 51 medals—15 gold, 16 silver and 20 bronze. For India, this was the beginning of a remarkable relationship with the Asian Games.

After the inaugural Games, the Asian Games became a regular four-year event. Manila 1954 followed New Delhi. Then came Tokyo 1958, Jakarta 1962, Bangkok 1966, Bangkok 1970, Tehran 1974 and Bangkok 1978. With every edition, participation increased and the Games became more competitive.

The 1962 Jakarta Games were particularly memorable for India. India finished third in the medal standings with 10 gold, 13 silver and 10 bronze medals, 33 medals in total. Indian hockey continued to be a major force, while athletics and other disciplines contributed significantly. The Games also demonstrated something important: Asian sporting excellence was becoming increasingly competitive, and no single nation could take success for granted.

1982: The Asian Games return to India

Thirty-one years after the first Games, New Delhi once again became the centre of Asian sport. The 9th Asian Games in 1982 were a landmark for Indian sport. They were India's second opportunity to host the continental Games and represented a much larger and more ambitious event than the inaugural edition.

The infrastructure created for the 1982 Games eventually became part of India's sporting legacy. The event also helped strengthen India's institutional sporting ecosystem. The Sports Authority of India, established in 1984, grew out of the legacy of the 1982 Games and continues to play a major role in identifying and developing sporting talent. The 1982 Games therefore left behind more than medals. They left behind sporting infrastructure and institutions.

In 1981, Asian sports leaders decided to replace the Asian Games Federation with the Olympic Council of Asia (OCA). In 1982, the OCA headquarters moved from New Delhi to Kuwait. The organisation today represents 45 Asian National Olympic Committees. This evolution reflected the growing scale and importance of Asian sport. Perhaps some of the most memorable moments in Asian Games history have not been about medals at all. They have been about unity.

In the 2002 Busan Asian Games, athletes from North Korea and South Korea marched together under the Korean Peninsula flag for the first time in Asian Games history. In the 2018 Jakarta Asian Games, the two Koreas went a step further, competing together in some events and even sharing a gold medal under the unified Korean Peninsula identity.

Sport could not solve decades of political conflict. But for a few precious moments, athletes demonstrated that human relationships could cross political boundaries. That may be one of the most powerful messages of the Asian Games.

The Asian Games have also reflected the rapid economic and technological transformation of the continent. Cities such as Seoul, Beijing, Guangzhou, Incheon and Jakarta transformed themselves to host increasingly sophisticated Games. New sports entered the programme. Technology became an integral part of competition. Women athletes gained greater representation. And countries that once had little presence on the international sporting stage began producing world-class competitors.

The Asian Games became a showcase not only of athletic ability but also of Asia's growing confidence.

The 20th Asian Games, held in Aichi-Nagoya, Japan, ran from 19 September to 4 October 2026. Japan became the host for the third time, following Tokyo in 1958 and Hiroshima in 1994. The Games brought together athletes from all 45 Asian National Olympic Committees. Among the notable developments was the debut of an OCA Refugee Team, representing another dimension of the Games' message of inclusion.

New sports and changing sporting interests also continued to reshape the programme. Mixed martial arts, for example, made its Asian Games debut in 2026, while cricket returned in T20 format. And for India, the Games produced several memorable moments—including the women's hockey team's return to the Asian Games summit after a 44-year wait. India defeated China 1–0 to win gold and secured qualification for the 2028 Los Angeles Olympics.

Today, the Asian Games involve athletes from 45 National Olympic Committees, hundreds of events and an enormous global audience. But perhaps the most fascinating part of this journey is that the fundamental idea has remained unchanged.

• Bring Asia together.

• Countries may disagree politically.

• Languages may differ.

• Religions, cultures, economic systems and histories may be dramatically different.

• But when athletes enter the arena, they share a common language:

• competition, discipline, courage and respect.

• More than a medal

A medal is usually the most visible symbol of success. But the Asian Games leave behind something larger. A young athlete from a small town sees someone from her country standing on the podium—and begins to dream.

Two competitors from countries with difficult political histories shake hands after a contest.

From the modest stadium of New Delhi in 1951 to the technologically advanced arenas of modern Asia, the journey has been extraordinary. And perhaps the most beautiful part is this: The Asian Games were created to unite a continent through sport. Seven and a half decades later, that mission is still alive.

The Asian Games in one line

• 1951 — A dream was born in New Delhi.
• 1962 — Asian sporting competition grew stronger.
• 1982 — India hosted the Games again and strengthened its sporting infrastructure.
• 2002 — Sport created a moment of Korean unity.
• 2018 — Asia's sporting diversity expanded further.
• 2023 — India crossed the 100-medal mark.
• 2026 — A new generation carried the Asian sporting story forward.

The medals will eventually gather dust.

The records will eventually be broken.

But the spirit of Asia coming together—that is the real gold medal.

||Tvam Muladhare Sthito’si Nityam|| मूलाधारस्थिताय

ॐ श्रीं ह्रीं क्लीं ग्लौं गं गणपतये नमः।

विघ्नेश्वराय वरदाय नित्यं मूलाधारस्थिताय नमो नमः॥

The sacred Sanskrit phrase “Tvam Muladhare Sthito’si Nityam”—“You eternally reside in the Muladhara”—is a tender invocation from the revered Ganapati Atharvashirsha. In these few words, the devotee bows to Lord Ganesha as the ever-present divine presence seated at the root of life itself. He is not distant, not occasional, and not merely symbolic; he abides eternally as the compassionate guardian of our foundation, blessing the seeker with steadiness, wisdom, protection, and grace.

At the Muladhara, where earthly life and subtle energy meet, Lord Ganesha stands as the loving gatekeeper of Kundalini Shakti. Like a benevolent father, he protects the seeker from haste, pride, and imbalance. The dormant spiritual force is not awakened through ambition alone; it rises safely only when the heart is purified, the mind is humble, and the devotee has surrendered at the feet of the Lord. Ganesha’s presence at this sacred threshold assures us that every true spiritual ascent begins with devotion.

As the lord of the earth principle, Prithvi Tattva, Ganesha blesses the ground beneath our feet and sanctifies the ordinary movements of life. Through him, daily duties become offerings, the body becomes a temple, and the path of yoga becomes an act of loving remembrance.

The four red petals of the Muladhara lotus may be contemplated as aspects of the inner being offered to Lord Ganesha. When the devotee places Manas, Buddhi, Ahamkara, and Chitta at his feet, each becomes purified by his grace.

1. Manas — the restless mind: By Ganesha’s grace, scattered desires are gathered into prayerful intention.
2. Buddhi — the faculty of discernment: His light turns dry intellect into sacred wisdom, guided by compassion and humility.
3. Ahamkara — the sense of “I”: Before the remover of obstacles, the ego bows and remembers that all strength comes from the Divine.
4. Chitta — the storehouse of impressions: His blessing softens old patterns and allows the heart to rest in trust, remembrance, and surrender.

The word Nityam, meaning “eternally,” carries deep comfort for the devotee. Lord Ganesha’s presence is not dependent on our perfection, our achievements, or our outward circumstances. Even in moments of fear, confusion, or weakness, he remains seated within as the unfailing foundation. To remember this is to feel sheltered by a divine assurance: the Lord who removes obstacles is already present at the very root of our being.

Situated at the base of the spine, the Muladhara is revered as the sacred foundation of embodied life. Its symbols invite the seeker to bow before stability, nourishment, discipline, and the divine order that supports all spiritual growth.

When chanted with devotion, “Tvam Muladhare Sthito’si Nityam” becomes more than a mantra; it becomes an offering of the heart. Each repetition is a gentle act of remembrance, acknowledging that Lord Ganesha is not far away but lovingly present in the body, the breath, the mind, and the silent centre of life.

• Grounding through grace: The mantra helps the devotee return from fear and agitation to the shelter of Ganesha’s presence.
• Preparation for worshipful ascent: A stable root allows higher practice to unfold as an offering rather than an achievement. 
• Removal of inner obstacles: Ganesha clears not only external difficulties but also hidden fears, doubts, and attachments within the heart.

In the devotional understanding of mantra, sacred sound is the living presence of the deity invoked. To repeat this verse is to invite Lord Ganesha into awareness again and again, until the breath itself feels like worship. The resonance of the words draws the mind inward, while their meaning fills the heart with humility, steadiness, and surrender.

When recited slowly and lovingly, the mantra becomes a garland of sound offered at Ganesha’s feet. Awareness descends from mental restlessness into sacred stillness, and the devotee begins to sense that the Lord is present not only above, but within and beneath—the eternal support of all life.

To approach the mantra devotionally, the seeker may sit with reverence, simplicity, and love, allowing the practice to become an offering rather than a technique.

• Posture: Sit steadily, as though seated before Lord Ganesha in a sacred shrine.
• Invocation: Bring awareness to the base of the spine and inwardly bow to Ganesha, visualising a luminous red lotus at his seat.
• Repetition: Recite “Tvam Muladhare Sthito’si Nityam” with devotion, allowing each sound to become a flower of offering.
• Surrender: Rest in the feeling that Ganesha is the eternal support beneath every breath, action, and aspiration.        

“Tvam Muladhare Sthito’si Nityam” is a prayer of profound intimacy. It reminds the devotee that Lord Ganesha is not only the remover of obstacles before worldly undertakings, but also the eternal guardian seated at the root of the soul’s journey. To remember him in the Muladhara is to bow to the sacred ground of existence itself, where body becomes temple, breath becomes mantra, and life becomes an offering at his lotus feet.

 

Mysuru’s Vivekananda Moment

 From the quiet precincts of Niranjana Math to the making of a living memorial, the city holds a luminous chapter in Swami Vivekananda’s journey to the world stage.

 

On a winter day in 1892, Mysuru encountered a monk in motion. Swami Vivekananda was then travelling across India as a parivrajaka, absorbing the country’s spiritual depth, social wounds and civilisational strength. He came to Mysuru not as a celebrity preacher, but as a seeker whose questions were already widening into a national mission.

His stay was brief. Its afterlife has been long.

 

From that brief beginning, the story moves to Niranjana Math on Narayana Sastri Road, a site associated with an ancient Shiva temple and located near the residence of Dewan Sir K. Sheshadri Iyer. The setting was modest, but the intellectual atmosphere around it was alive. Scholars, administrators and public figures encountered in Vivekananda a rare combination of scriptural mastery, philosophical clarity and urgent social concern.

He could speak of the Upanishads and also of agriculture, industry and modern education. For him, religion was not a retreat from society. It was a source of strength for rebuilding it.

“Mysuru was not merely a stop on Vivekananda’s travels. It was a place where resolve, recognition and responsibility came together.”

In the conversations that gathered around him there, Vivekananda took part in serious discussions on Advaita Vedanta, ritual, direct spiritual experience and the need for education. These were not merely academic exchanges. They revealed the outline of a larger programme: India, he believed, had to preserve its spiritual inheritance while embracing science, technical knowledge and practical reform.

 

Those conversations gave Mysuru a distinctive place in the story of his parivrajaka years. The city saw not only the monk of contemplation, but the nation-builder and visionary monk in formation.

The Mysuru chapter gained further historical importance through Vivekananda’s association with Maharaja Chamarajendra Wadiyar X and Dewan Sir K. Sheshadri Iyer. After his initial stay at Niranjana Math, he was invited into more formal circles and became closely connected with the palace. The Maharaja recognised in him not simply a gifted monk, but a national voice in formation.

 

Their conversations reportedly ranged from philosophy and culture to the condition of India’s poor. Vivekananda’s message was direct: the uplift of the masses would come through education, self-respect and practical training. His later letters from America to Mysuru’s leadership would continue this emphasis, urging attention to common people and the development of their individuality.

Out of these encounters, Vivekananda’s resolve to carry India’s spiritual message to the West took clearer shape. The support and encouragement he received from Mysuru’s royal and administrative leadership became part of the larger story that led to his historic appearance at the World’s Parliament of Religions in Chicago in 1893.

This is why Mysuru is often remembered as a kind of sankalpa bhoomi—a ground of resolve. Here, the concerns of a monk and the responsibilities of a progressive princely state briefly converged.

 

The memory of that stay did not remain confined to history. Over time, Niranjana Math came to be remembered as a site of special significance because of Vivekananda’s presence there. The place later drew renewed public attention as efforts were made to preserve and develop it as Viveka Smaraka, the Swami Vivekananda Cultural Youth Centre. The idea behind the memorial is not only to honour a historic visit, but to continue the work that Vivekananda himself valued: character-building, service, education and the awakening of young minds.

 

In that sense, Viveka Smaraka is best understood as a living memorial. It links a nineteenth-century encounter with twenty-first-century aspirations. Its purpose is not simply to look back at a revered past, but to ask what Vivekananda’s message can still do for students, citizens and society.

Seen in this light, Swami Vivekananda’s Mysuru stay lasted only a few weeks, yet its significance has endured for more than a century. At Niranjana Math, he sharpened ideas through debate. In conversation with the Maharaja and the Dewan, he found encouragement for a world mission. Through the continuing memory of Viveka Smaraka, Mysuru preserves a chapter in which spiritual insight, public responsibility and national awakening came together.

For Mysuru, this legacy is not merely a matter of heritage. It is a reminder that history is often shaped in quiet rooms, in searching conversations and in the courage to turn thought into service.

Ashtang yoga in Hindu Scriptures

A Philosophical and Practical Framework for Human Excellence

अष्टांगयोग, commonly known as the Eight-Limbed Path of Yoga, represents one of the most systematic approaches to spiritual evolution in Hindu thought. Codified by the sage Patanjali in the Yoga Sutras, the system synthesizes earlier Vedic, Upanishadic, and philosophical traditions into a structured methodology for achieving self-realization. The eight limbs—Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi—guide practitioners from ethical discipline to the highest state of spiritual consciousness. 

Yoga occupies a central position in Hindu philosophy and spiritual practice. The Sanskrit word Yoga is derived from the root Yuj, meaning "to unite" or "to yoke." In Hindu thought, yoga signifies the union of the individual self (Jivatman) with the Supreme Reality (Paramatman).

Among various paths of yoga described in Hindu scriptures, Aṣṭāṅga Yoga stands out as a comprehensive discipline integrating moral, physical, mental, and spiritual dimensions of life. The classical formulation of Aṣṭāṅga Yoga is found in PatanjaliYoga Sutras though its roots extend to the Vedas, Upanishads, Bhagavad Gita, and other sacred texts.

The earliest references to yogic practices appear in the Vedas. The Rig Veda contains hymns emphasizing meditation, self-control, and contemplation of the divine. The Vedic sages recognized that mastery over the senses and mind was essential for spiritual growth.

The Upanishads further elaborate yogic concepts. The Katha Upanishad compares the human body to a chariot, where the senses are horses, the mind serves as reins, and the intellect acts as the charioteer. This metaphor illustrates the necessity of controlling the senses to realize the Self.

The Shvetashvatara Upanishad provides instructions on posture, breath regulation, and meditation, foreshadowing later yogic systems.

The Bhagavad Gita integrates Karma Yoga, Bhakti Yoga, Jnana Yoga, and Dhyana Yoga into a holistic spiritual path. Lord Krishna emphasizes moderation, self-discipline, and meditation, principles that are foundational to Aṣṭāṅga Yoga.

Patanjali Yoga Sutra

Patanjali defines yoga in the famous sutra:

"Yogaḥ citta-vṛtti-nirodhaḥ"

 (Yoga Sutra 1.2)

"Yoga is the cessation of the fluctuations of the mind."

According to Patanjali, suffering arises because the mind constantly identifies with changing thoughts, emotions, and sensory experiences. Through disciplined practice, the practitioner transcends mental disturbances and realizes pure consciousness.

The Eight Limbs of Aṣṭāṅga Yoga

1. Yama (Ethical Restraints)

Yama consists of universal moral principles governing social conduct:

• Ahimsa – Non-violence

• Satya – Truthfulness

• Asteya – Non-stealing

• Brahmacharya – Control of sensual energies

• Aparigraha – Non-possessiveness

These ethical disciplines purify human relationships and create harmony in society.

2. Niyama (Personal Observances)

Niyama concerns personal discipline:

• Shaucha – Purity

• Santosha – Contentment

• Tapas – Self-discipline

• Svadhyaya – Self-study and scriptural study

• Ishvara-Pranidhana – Surrender to God

These practices cultivate inner strength and spiritual maturity.

3. Asana (Posture)

Patanjali defines asana as:

"Sthira Sukham Asanam"

 (Yoga Sutra 2.46)

"A posture that is steady and comfortable."

Contrary to modern perceptions, asanas were originally intended to prepare the body for prolonged meditation by promoting physical stability and health.

4. Pranayama (Control of Vital Energy)

Pranayama involves regulation of breath and life force (Prana). Through conscious breathing practices, the practitioner gains mastery over the mind and nervous system.

The Upanishads regard breath as the bridge between body and consciousness, making pranayama a crucial stage in spiritual development.

5. Pratyahara (Withdrawal of the Senses)

Pratyahara is the process of turning attention inward by disengaging from external sensory stimuli. Just as a tortoise withdraws its limbs into its shell, the yogi withdraws the senses from worldly distractions.

This stage marks the transition from external practices to internal spiritual disciplines.

6. Dharana (Concentration)

Dharana refers to focused attention on a single object, symbol, mantra, or concept. It develops mental steadiness and reduces distractions.

The ability to sustain concentration is considered essential for deeper meditative states.

7. Dhyana (Meditation)

When concentration becomes continuous and uninterrupted, it evolves into Dhyana.

Meditation enables the practitioner to transcend ordinary mental activity and experience deeper levels of awareness and inner peace.

8. Samadhi (Spiritual Absorption)

Samadhi is the culmination of yogic practice. In this state, the distinction between observer, observation, and observed dissolves.

The practitioner experiences direct realization of ultimate reality and attains liberation (Kaivalya).

Aṣṭāṅga Yoga is deeply rooted in the metaphysical framework of the Samkhya philosophy, which distinguishes between:

• Purusha (Pure Consciousness)

• Prakriti (Material Nature)

Human suffering arises when consciousness identifies with material phenomena. The eight limbs progressively remove this ignorance and reveal the true nature of the Self.

Thus, Aṣṭāṅga Yoga is not merely a system of physical exercises but a complete science of consciousness.

Swami Vivekananda's Interpretation

Swami Vivekananda viewed Raja Yoga, based on Patanjali's teachings, as the scientific method of spiritual realization. He emphasized that yoga is a universal discipline capable of transforming human character and awakening latent divinity.

According to Swami Vivekananda:

"Each soul is potentially divine. The goal is to manifest this divinity within."

Aṣṭāṅga Yoga provides a practical framework for achieving this manifestation.

Modern society faces increasing levels of stress, anxiety, and distraction. The eight limbs offer solutions that remain remarkably relevant:

• Yama promotes ethical living.

• Niyama encourages self-development.

• Asana supports physical health.

• Pranayama enhances emotional balance.

• Pratyahara reduces sensory overload.

• Dharana improves concentration.

• Dhyana cultivates mindfulness.

• Samadhi represents ultimate spiritual fulfillment.

Therefore, Aṣṭāṅga Yoga serves not only as a spiritual discipline but also as a holistic approach to human well-being.

Conclusion

Aṣṭāṅga Yoga represents one of Hinduism's greatest contributions to world philosophy and spiritual practice. Rooted in the Vedas, Upanishads, Bhagavad Gita, and systematically presented in Patanjali's Yoga Sutras, it offers a comprehensive path for personal transformation. By progressing through the eight limbs, practitioners move from ethical living and physical discipline to profound meditation and self-realization. In an age marked by external distractions and psychological unrest, the timeless wisdom of Aṣṭāṅga Yoga continues to guide humanity toward inner harmony, self-mastery, and spiritual enlightenment.

Adhik Maas (अधिक मास)

Adhik Maas (also called Purushottam Maas) is a special extra month in the Hindu lunar calendar that appears roughly once every 32 months, 16 days. It is added to align the lunar calendar with the solar year.

Significance of Adhik Maas

·       It is considered a highly sacred month dedicated to Lord Vishnu, especially in his form as Purushottam.

·       Unlike other months that may focus on festivals or worldly activities, Adhik Maas is seen as a time for inner purification, devotion, and spiritual upliftment.

·       Traditionally, major auspicious ceremonies like weddings, गृहप्रवेश, and other material celebrations are often avoided during this month, so that attention can turn more fully toward sadhana and bhakti.

The spiritual or Adhyatmik significance of Adhik Maas is valued as a month for; Prayer and worship, Japa (chanting God’s name), Fasting and self-discipline, Reading sacred texts like the Bhagavad Gita, Vishnu Sahasranama, Bhagavatam, Charity and seva also Reflection and repentance.

It is believed that spiritual practices done during this month bring greater merit than usual, because the month is specially sanctified.

 

Adhik Maas, also known as Purushottam Maas, holds a unique and revered place in the Hindu lunar calendar. Although it appears as an additional month inserted to harmonize lunar and solar cycles, tradition sees it as far more than a calendrical adjustment. It is regarded as a sacred period specially dedicated to Lord Vishnu, a month of spiritual refinement, self-discipline, devotion, prayer, and charitable action. For many devotees, Adhik Maas is a divine opportunity to pause worldly preoccupations and turn inward toward dharma, introspection, and God-remembrance.

What Is Adhik Maas

The Hindu calendar follows a luni-solar system, combining the cycles of the Moon with the movement of the Sun. A lunar year is approximately 354 days long, while the solar year is about 365 days. This creates a difference of roughly eleven days each year. Over time, this gap accumulates, and to prevent the calendar from drifting away from the seasons, an extra lunar month is added roughly every two and a half to three years. This additional month is called Adhik Maas. A traditional explanation also notes that Adhik Maas occurs when a lunar month passes without a solar transition, or Sankranti, making it distinct from regular months of the year.

Why It Is Called Purushottam Maas

In devotional tradition, this extra month was once considered neglected because it had no presiding deity and no distinct festive identity. Because of this, it was sometimes viewed as unsuitable for worldly celebrations and was even referred to as Mal Maas. According to a widely told sacred narrative, the month approached Lord Vishnu seeking dignity and purpose. Vishnu, moved by compassion, accepted it as his own and blessed it with his title Purushottam, meaning the Supreme Being. From that moment, Adhik Maas came to be honoured as Purushottam Maas, a month especially sanctified by divine grace and regarded as exceptionally powerful for spiritual practice.

 

अधिकमासस्य संस्कृते संक्षिप्ता व्याख्या एषा—

अधिकमासस्य व्याख्या

अधिकमासः हिन्दू-चान्द्रसौर-पञ्चाङ्गे आगच्छन् विशेषः अतिरिक्तमासः अस्ति। सः चान्द्रवर्षस्य सौरवर्षेण सह सामञ्जस्यं स्थापयितुं योज्यते।अयं मासः पुरुषोत्तममासः इत्यपि कथ्यते, यतः एषः विशेषतया भगवतः विष्णोः अर्पितः पवित्रकालः मन्यते।

आध्यात्मिकमहत्त्वम्

अधिकमासे जनाः—

·       जपं कुर्वन्ति

·       व्रतं चरन्ति

·       दानं ददति

·       विष्णुपूजां कुर्वन्ति

·       गीता, भागवतं, विष्णुसहस्रनाम इत्यादीनि पठन्ति

अस्य मासस्य मुख्यसन्देशः अस्ति—
आत्मशुद्धिः, भक्ति:, संयमः, तथा ईश्वरस्मरणम्।

पौराणिकमहत्त्वम्

पौराणिककथासु उक्तं यत् अयं मासः पूर्वं उपेक्षितः आसीत्, तदा भगवान् विष्णुः तम् स्वकीयमासत्वेन स्वीकृतवान्। तस्मात्एषः पुरुषोत्तममासः इति ख्यातिम् अलभत।

सरलतया

अधिकमासः केवलं कालगणनायाः अतिरिक्तभागः न, अपितु
आध्यात्मिकसाधनायाः, आत्मचिन्तनस्य, धर्मपालनस्य च विशेषः अवसरः इति मन्यते।

यदि इच्छसि, अहं एतत् अधिकं विस्तृतं संस्कृत-निबन्धरूपेण अथवा सरल-संस्कृतभाषायाम् अपि लिखितुं शक्नोमि।

 

RamNavami

Ramayan is not only an astounding piece of ancient literature, a chronicle relating the ancestry of the solar dynasty, an anecdote of a warrior prince, or a foundational scripture of Sanatan Dharma. It's an endless ocean of bliss and devotion, a beacon light for all humanity.

To the devotees of the lord, the Ramayan is a daily ritual, a silent prayer, a way of life and

the very breath of life itself. Without which, life would be heavy with a sense of vacuum and

longing.

We Bharatiyas have grown up listening to the Ramayana from our mothers and

grandmothers, reading the Ramayana in our story books and eventually watching the epic

over television. As we know, Lord Rama accepted exile for fourteen years to honour his

father’s promise. Yet, not many of us are aware of the sublime journey of Lord Rama, that

bridged the entire Bharat from north to south, leaving a trail of holy pilgrim sites, whose very

soil still cherishes the divine footprints of Prabhu Shri Ram? This Ram Navami, let us take a

bird’s-eye view of some of the most famous stops made by Lord Rama during his entire

journey from Ayodhya to Lanka.

As Lord Rama started on his exile, he was followed by ennemberble of divine

characters(Prajas), who owed their very existence to the charismatic presence of their

beloved prince. This led to his halt for the first day on the banks of the Tamasa river (Mandah

river), located around 20 kms away from the Ayodhya (Faizabad) district. The exact spot is

referred to by the locals as Gaura, which seems to be the twisted form of Gaurav (honour),

which derives its name due to the honour of hosting the supreme lord. Lord Rama spent that

night, fondly remembering his parents and gently persuading the people to return back to

their homes, which they refused to do. As the fatigued residents of Ayodhya dozed off, Lord

Rama drove away in the chariot accompanied only with Maa Sita, Lakshman Bhrata and

Mantri Sumantra. According to the Valmiki Ramayana, Lord Rama next crossed the

Vedashruti river, which is termed as Vishu in the local language and is situated at Ashok

Nagar (Mangri). The next stop was at the Gomti river, from the present day Kushbanpur

(Sultanpur) and crossed the river Syandika (Sai), located at a distance of 12 kms from

Pratapgarh.) Here, Lord Rama pointed out to Vaidehi the flourishing land once gifted by

Manu to Ishvaku, and expressed to Sumantra his hope that one day he might return to

restore Kosala to its former glory. (Valmiki Ramayana, Ayodhya Kand, chap- 46-49, Gita

press)

The next prominent stop was on the holy banks of Ma Ganga, in Shringaverapura, also

known as Singrore in the local dialect. It was here that Lord Rama met his beloved friend

Nishadhraj Guha, spending a night at what is now revered as Sandhya Ghat and Ram

Shaiya. The following morning, accompanied by Ma Sita and Lakshman ji, he crossed the

holy river, bidding farewell to Sumantra ji. The tree under whose shade Lord tied up his

matted locks is still present and referred to as Jata Vat. The well-known Prasang of the

innocent boatman (Kevat) is said to have taken place here, where he insisted on washing

the Lord’s lotus feet before allowing Him to step into the boat, fearing that the touch of those

lotus feet might forever turn his boat into a woman. Later, even Bharat Bhrata stopped here

enroute in his journey to Chitrakoot, staunch in his endeavour to persuade his elder brother

to return back to Ayodhya. (Valmiki Ramayana, Ayodhya Kand, chap- 50-53, Gita press)

(Manas, Ayodhya Kand, Dohas - 86-103, Gita Press)

The next halt of Prabhu Shri Ram was at the king of all Tirthas, Prayagraj. He halted for a

night in the Ashram premises of Maharshi Bhardwaj, who, upon the “request” of Lord Rama

directed them to go to Chitrakoot. In the later part of the story, it’s Maharshi Bhradwaj who

directs Bharat to Chitrakoot. Apart from the Bharadwaj Ashram in Prayagraj, an Akshay Vat

is situated, which is believed to have been worshipped by Maa Sita and the spot where the

divine trio spent a single night. The next stop was on the banks of river Yamuna, which is

known as Simari Ghat in present days. (Valmiki Ramayana, Ayodhya Kand, chap- 50-55,

Gita press) It is also believed that Hanumanji visited Prabhu Shri Ram, Ma Sita and

Lakshman ji in an incognito form in a village named Murka. This Prasang finds mention only

in the Manas by Shri Tulsidas ji. (Manas, Ayodhya Kand, Dohas -104-123, Gita Press)

The next stop of Prabhu Shri Ram was at the hermitage of Maharshi Valmiki, before finally

reaching Chitrkoot. After a tedious climb on a hill near the Lalapur village, one finally gets to

reach the present day location of Maharshi Valmiki’s Ashram. A village name Khoh needs an

explicit mention enroute to Chitrakoot, as it is mentioned in Manas that Bharat Bhrata

spotted the Kamadgiri (the hill on Chitrakoot where Lord Rama stayed) from 4 Kos and this

turns out to be the present day location. The Kamadgiri, surrounded by the Mandakini river,

is venerated as the very body of Lord Rama and a place he eternally resides. This mountain

is thronged with various historical sites from the Ramayana, such as the Parnakuti,

Ramshaiya (the Sthan where Lord Rama and Maa Sita sported in the lovely forest of

Chitrakoot), Sita Rasoi, the banks of Maa Mandakini, Koti Tirth (the spot where Prabhu met

the sages), Sphatik Shila (the place where Jayant’s story took place) etc. The most

important of these being the place where Lord Rama met Bharat ji, revitalising one of the

most poignant Prasangs from the Ramayana. (Valmiki Ramayana, Ayodhya Kand, chap-

53-116, Gita press) (Manas, Ayodhya Kand, Dohas - 123- 312, Aranya Kand, Dohas - 1＆２

Gita Press)

The next part of the journey commences from the humble hermitage of Maharshi Atri and

Mata Anasuya. The Ashram is the spot where Maa Ganga split into a thousand streams,

heeding to the fervent prayer of Sati Shiromani Maa Anasuya. Prabhu Shri Ram spent a

night in that sacred hermitage. The Ramayana covers a prime incident where Mata Anasuya

expounds the duties of a Pativrata (chaste woman) to Maa Sita and blesses her with divine

garments, ornaments and perfumes which would keep her fresh even without the need of a

bath. (Valmiki Ramayana, Ayodhya Kand, chap- 116 - 119, Gita press) (Manas, Aranya

Kand, Dohas - 3-7 Gita Press)

The Aranya Kand narrates the glorious story of Lord Rama fulfilling the very purpose of His

Avatār. The site where He vanquished the demon Viradha is remembered as Viradh Kund,

located about 10 kilometers from the Ashram of Maharshi Atri. After the slaying of Viradha,

Rama proceeded to meet Rishi Sharabhanga, who had been awaiting His arrival before

departing for the supreme abode. This vast Ashram lies deep within the forest, around 13

kilometers from Chitahara station. Another important location is the Siddha Pahar, the

mountain formed by the bones of the Rishis devoured by the Rakshasas. Prabhu Shri Ram

took the oath to annhilate all the demons in this very place, located at the Satna district in

present day India. (Valmiki Ramayana, Aranya Kand, chap- 1-6, Gita press) (Manas, Aranya

Kand, Dohas - 8 Gita Press)

The next halt of Prabhu Shri Ram was at the Ashram of Sutikshna Maharshi, the devoted

disciple of Agastya Muni. Tradition places this hermitage near the border of Madhya Pradesh

and Maharashtra, though the exact location remains uncertain. After spending a day there,

Lord Rama wandered through the forests of these regions for nearly ten years, blessing

countless sages with His divine darshan. Among the many sacred places graced during this

time, the Panchapsar Lake holds special prominence. It is said that the five celestial

consorts of Rishi Mandakarni still dwell here, and even today, ethereal musical notes are

believed to rise from the waters. This Ashram is currently said to be located at the Buldhana

district in Maharastra. (Valmiki Ramayana, Aranya Kand, chap- 7-11, Gita press) (Manas,

Aranya Kand, Dohas - 9,10 Gita Press)

The next milestone that channalised the further events of this divine drama was the Ashram

of Maharshi Agastya, situated atop the hill of Ankai fort in present day Bharat. Guided there

by Muni Sutikshna, his devoted disciple, Lord Rama was warmly received by the great sage.

Maharshi Agastya bestowed upon Him the celestial weapons of Lord Vishnu and directed

Him to reside at Panchavati, where the next act of the Ramayana’s divine drama would

unfold. This ashram is surrounded by six ponds brimming with cool and pure drinking water.

On his way to Panchavati, Prabhu Shri Ram visited the Ashram of Agastya’s brother, which

is associated with a Rameshwar Shiva temple in the Patauda village. A prominent and

ancient Ashram located at a distance of 16 kms from Nasik is the one identified as the

Ashram of Maharshi Agastya. (Valmiki Ramayana, Aranya Kand, chap- 11-13 Gita press)

(Manas, Aranya Kand, Dohas - 9,10 Gita Press)

The next stop was where Prabhu Shri Ram met Jatayu ji, who had fallen in a fight with

Ravan in order to protect Maa Sita. This place is quite debated with two prominent places that

seem to be the exact spot. One is a place termed as Sarvatirtha and is situated in the Taked

village located around 56 kms from Nashik. Another place is known as “Lepakshi” or “get up

bird” in Telugu language and is situated at a distance of 15kms east of Hindupur. According

to the Valmiki Ramayana, it is clear that Lord Rama met Jatayu ji within the radius of

Panchavati of a Yojana (8miles) and on the same day of the abduction of Maa Sita. And the

distance between Nashik and Lepakshi stands around 1003 kms. And hence, Sarvatirtha

may be considered as the place which was the first stop of Lord Rama in the due search of

Maa Sita. (Valmiki Ramayan, Aranya Kand, chap - 67-68 Gita Press) (Manas, Aranya Kand,

Dohas 29- 48, Gita Press).

The next episode unfolded in the forest inhabited by the demoness Ayomukhi, who desired

to marry Lakshman Bhrata, but met the same fate as Shurpanakha. Soon after, Rama and

Lakshmana were confronted by the fearsome demon Kabandha, whose invincible arms

stretched across the path. In battle, the brothers severed his mighty limbs, and Kabandha

was consigned to a funeral pyre, thereby liberated from his curse. The site where Kabandha

was slain is remembered in the Karadi Guddi hills, where a rock formation strikingly

resembles the description of Kabandha given in the Ramayana. Freed from his curse,

Kabandha directed Lord Rama and Lakshmana to go to the Ashram of Maharshi Matanga’s

Ashram and meet Maa Shabri and then proceed to the Rishyamuk Parvat to befriend

Sugriva. (Valmiki Ramayana, Aranya Kand, chap- 78-79 Gita press) (Manas, Aranya Kand,

Dohas - 9,10 Gita Press).

The last spot during Lord Rama’s journey to Lanka in the land of Bharat lies at the southern

point of Rameshwram in the state of Tamilnadu. Lord Rama had camped here with his army

of monkeys and had a bridge built to Lanka. The spot named Darbhashayanam is the place

where Lord Rama prayed to the sea god for three days to give way for the army to cross the

sea. A temple named Kodand Rama is believed to be the spot where Lord Rama crowned

Vibhishan ji as the king of Lanka. The most famous of all is the legendary Ram Setu, which

poses as a steadfast proof of the divine story over centuries. The famous Jyotirlinga of

Rameshwar, established by the lord himself before marching towards Lanka, rejunivates all

the pilgrims with boundless blessings. There is no mention of Rameshwar Linga in the

Valmiki Ramayan, but the Manas explicitly states the story as well as the Jyotirling. Contrary

to the folk tales about Lord Rama worshipping Lord Shiva in order to wash off his Brahma

Hatya sin, Manas states that he worshiped Mahadev before proceeding towards Lanka.

(Valmiki Ramayan, Yuddha Kand, chaps- 37) (Manas, Sundar Kand, Dohas 34-57) (Manas,

Lanka Kand, Dohas - 1-11).

Thus, we have taken a sneak into the divine dwelklings of Prabhu Shri Ram in the due

course of his journey from Shri Ayodhya to Lanka. Most of the above m,entioned spots are

unknown to almost every Hindu, except to the ones engrossed in cultural education. Hence,

it’s our prime duty to propagate and spread word about these places charged up with divinity

by visiting them and encouraging others to do the same.

And this Ram Navmi will be the third one after the return of our beloved Ram Lala!

Jai Shri Ram!

ज्योतिर्लिङ्गानि- महाशिवरात्रि पर्व:

सौराष्ट्रे सोमनाथञ्च श्रीशैले मल्लिकार्जुनम् | उज्जयिन्यां महाकालमोंकारममलेश्ववरम् ||

परैल्यां वैद्यनाथञ्च डाकिन्यां भीमशङ्करम् | सेतुबंधे तु रामेशं नागेशं दारुकावने ||

वाराणस्यां तु विश्वेशं ब्रह्मकं गौतमीतटे | हिमालये तु केदारं गृष्णेशं तु  शिवालये ||

यत्र निवासाय कामना देवानां, खनिः प्रार्थत्यक्तजीवितानां महात्मनां, जन्मभूमिविविधविद्यार्वेदशास्त्राणां, शेवधिः सहृदयहृदयाह्लादिसाहित्यनिधीनां, कोशः कविकलाकल्लोलिनीकमलकाव्यरत्नानां, ललाम ललितकलाविलासानां, मूलभूमिः समग्रेतिहासाणाम्, मन्दिरो वन्दनालयमन्दाराणाम, ज्योतिर्जगत्तिमिरस्य, आत्मा सनातनस्य, इत्थं विख्यतविभवायां भारतभूमौ ज्योतिरूर्जास्थलेषु पृथ्व्याः १२ ज्योतिर्लिङ्गानि  विराजन्ते I पुरा हरिब्रह्मणोः स्पर्धाशान्त्यर्थं स्वीकृतानन्तज्योतिस्स्वरूपो महादेवोऽत्र विकीर्णयन् ज्योतींषि नित्यमविच्छिन्नावासो मूलतो ६४ क्षेत्रेषु, विशिष्य १२ क्षेत्रेषु स्वानुगानुग्रहार्थं विशिष्य भक्तैः दरीदृश्यते I 

सोमनाथः

भारतस्य प्रतीच्यां यादसां पतेः सन्निधौ सौरष्ट्रप्रदेशसौराष्ट्रत्वप्रदः शिशुशशिशोभितशिरो गिरिशः अद्यापि स्वभक्ताभयङ्करश्शङ्करो विराजते गुर्जरप्रदेशे I  इह पुरा दक्षप्रजापतेः पुत्रीः परिणिय तासु गुणवत्तमां मोहिनीं रोहिणीमेव बहुमन्यमानं सोमं निष्प्रभत्वेन शशाप श्वशुरो दक्षःI  पुनः प्रभावाप्त्यर्थं चन्द्रस्तु अत्र  ततस्तेपे, प्रसन्नात्  नित्यञ्चात्र क्षेत्रे विहरतो महादेवादवाप्तस्वकीयप्रभः इत्थमितिहासेन “प्रभास” इति विख्यातेऽस्मिन् क्षेत्रे दिव्यं मन्दिरं निर्मापयामास I स्कन्दपुराणे इत्थं वर्णितं शिवपार्वतीसंवादे यदनादिकालादस्मिन् क्षेत्रे कल्पान्तरेष्वपि नित्यं नामपरिवर्तनेन विराजमानो महादेवश्चन्द्रसपर्ययार्पितसोमनाथनाम्ना अस्मिन् कल्पे  विराजते I इत्थं च वर्णितमस्ति स्कन्दपुराणे I 

ऐतिहासिकदृष्ट्या प्रथमतः मन्दिरनिर्माणं चालुक्यवंशीयमूलराजेन ९ शताब्द्यां कृतम्, परञ्च तरुष्कदेशीयमहम्मदगज़्नवी इति आक्रामकः मन्दिरं विनाश्य, तत्रत्यधनानि सुवर्णादिकञ्च विलुण्ट्य जगाम, ततश्च पाशुपतेन कुमारपालेन निर्मितोऽयं पुनः मन्दिरपरिसरः बहुरत्नजटितः, यतः परं १२ शताब्द्यां अल्लाउद्दीन खिल्जी इत्यपरः आक्रामकः पुनराक्रम्य पूर्ववत्सर्वं लुलुण्ट I यथैतिहासिकैरुच्यते, पुनर्निर्मितोऽयं मन्दिरो चौडसमराजेन महीपालप्रथमेन सश्रद्धं शिवलिङ्गश्च प्रतिष्ठापितः I तृतीयवारं ज़फरखानाख्यविलुण्टकः पूर्वतनीम् अख्यायिकामेव निवर्तयामास I परमयशस्विनी महाराज्ञी अहिल्या बाई होल्कर काशीविश्वनाथादिमन्दिरपुनर्निर्माणवदत्रापि असाम्ययोगदानं ददौ I स चान्ते मन्दिरपरिसरः औरन्गज़ेबादेशेन सम्पूर्णतया नाशितः I आङ्ग्लशासितसमये भारतेन गज़्नवीमृत्युस्थाने सोमनाथमन्दिरसुन्दरचन्दनकाष्ठानयनार्थं प्रार्थिताः आङ्ग्लाः सेनासम्प्रेषणेन समानयन् परं न ते मूलभूताः यतो हि न गुर्जरशिल्पस्तत्र प्रतिभातीति तत्रत्यजनानां मतम् आसीत् I गच्छता कालेन अयमालयः तत्काले “जनगढ” इति ख्याते क्षेत्रे  स्थित आसीत्, तत्प्रदेशाधिपे चापरदेशेन सह सम्बन्धस्थापनतत्परे सेनां सम्प्रेष्य तस्य देशविशेषस्य भारतेऽन्तर्भावित्वं कारितं श्रीसर्दारवल्लभभाई पटेलमहोदयैः I ततश्च मईमासे एकादशदिनाङ्के, १९५१ वर्षे भारतस्य राष्ट्रपतिभिः राजेन्द्रप्रसादवर्यैः मन्दिरस्य उद्घाटनं लिङ्गस्य प्रतिष्ठापनञ्च सोत्साहं निर्वर्तितम्I 

अस्य मन्दिरस्य विशेष्यता यदयं प्रभासतीर्थत्वेन प्रथितः श्रीमद्भागवते महाभारते, रघुवंशादिषु च महत्तीर्थत्वेन उल्लखितः I पौराणिकदृष्ट्या कपिलाहरिणान्तर्गतसरस्वतीसङ्गमस्थले स्थितऽयमालयो मृत्युञ्जयस्य I परम् अद्यतनभौगोलिकस्थितिस्तु काचिद्भिन्नैव प्रतिभाति I एवं च असङ्ख्याक्रमणपुनर्निर्माणपरम्परयाप्यापनष्टप्रभावोऽद्यापि असङ्ख्ययाचनापरान् भक्तजनान् न विमुखीकरोति करुणापरः कर्पूरगौरो गौरीनाथः I 

मल्लिकार्जुनः

कुन्देन्दुकान्तिकमनीयः कनकाचलकामिनीकान्तः श्रीशैलशिखराभ्याशे सततमपि विहरमाणोऽभ्यागतान्नातृप्तचित्तान् पुनः प्रस्थापयति करुणापरः कपाली I इदमेकमेव क्षेत्रं यत्र ज्योतिर्लिङ्गस्य मन्दिराभ्याशे एव सुतरां राजते शक्तिपीठत्वप्रथितो भ्रम्राम्बिकासन्निधिः I लोककथानुसारं उभावुमामहादेवौ स्वोभयात्मजविवाहार्थं विधानं विचिन्त्यमानौ गणेशस्य परिणयं रिद्धिसिद्धिभ्यां सम्पादयामासतुः I  परीक्षायां त्रीलोकीभ्रमणे परमागते विदितसमाचारे च कार्तिकेये क्रोधसमाकुले दक्षिणाद्रिगते च स्वात्मजे स्वामिनाथे तमनुनेतुं तत्राजगामागजायुतो गजाननतातः I तद्विज्ञायान्यत्र गन्तुमुद्युक्ते स्कन्दे, अदितिनन्दनैरनुनीतस्तत्रैव वासं मेने I एवं कनिष्ठात्मजाभ्याशे एव दक्षिणाशायां स्वमन्दिराङ्गणं सार्धाङ्गिनीकः अङ्गीचकार शङ्करः I अत्रैवमप्याख्यायिका यदरुणासुरत्रस्तत्रिदशाभ्यर्थनयावतरिता देवी भ्रामर्येव भ्रमराम्बिकास्वरूपेन सम्पूज्यते, यस्याश्चरित्रं देवीभागवते सविस्तरं वर्णितम् I अस्मिन् शक्तिपीठे देव्याः ग्रीवभागस्य पतनं पुराविद्भिरुल्लिखितम् I

यदारुणाख्यस्त्रलोक्ये महाबाधां करिष्यति ॥५२॥

 तदाहं भ्रामरं रूपं कृत्वाऽसंख्येयषट्पदम्‌ । त्रैलोक्यस्य हितार्थाय वधिष्यामि महासुरम्‌ ॥५२॥ 

                                                -  दुर्गा स्पतशती अध्याय ११

 इदं मन्दिरं दक्षिणावर्ते परमविख्यातकृष्णातटिनीतीरे स्वाङ्गणे एव ज्योतिर्लिङ्गं शक्तिपीठं च बिभ्रति I  एवम् अस्य क्षेत्रस्य इयं विशेष्यता यदत्र शिवशक्तिसंयोगस्य सुन्दरं चित्रं प्रस्तुततमस्ति I अत्र मल्लिकावद्गौरगात्रो नीलकण्ठो राजते तथा च भ्रमराम्बिकापि भ्रमरमण्डितत्वात् कालिकारूपत्वाद्वा कुवलयच्छविचारुदेहा विराजते I तथा च यथा भ्रमराः कुन्दं प्रत्याकर्षिताः, इत्थं मल्लिकार्जुनं प्रति नित्यमनुरक्ता तन्मुखसुधापायिनी राजते अम्बा I 

महाकालः

स्रष्टारोऽपि प्रजानां प्रबलभवभयाद्यं नमस्यन्ति देवाः

यश्चित्ते सम्प्रविष्टोऽप्यवहितमनसां ध्यानयुक्तात्मनां च I

लोकानामादिदेवः स जयतु भगवाञ्छ्रीमहाकालनामा

विभ्राणः सोमलेखामहिवलययुतं व्यक्तलिङ्गं कपालम् II

• स्कन्दपुराणम्

कालकालत्वेन प्रथितः मार्कण्डेयवरदः सदाशिवः अवन्तीक्षेत्रमण्डले महाकालवनमिदं प्रविष्टः तत्रैव प्रसादितान्तःकरणो  नित्यं निवासमङ्गीचकार इति स्कन्दपुराणे उल्लिख्यते I नित्यमेव इहाङ्गीकृते निवासे दिगम्बरेण, इयं मही मूलस्थितिर्मातृकाणां, जन्मस्थली मङ्गलस्य, निधानं मङ्गलानां, यतो ह्यत्र शिप्रापावनापःपवनपूतदिगन्तोऽन्तकान्तकः कालकालस्समहाकालीको महाकालो विलसति I पुरा चन्द्रसेनाख्यश्चन्द्रशेखरपदनखचन्द्रार्चकः शिखराख्यं कृषककुमारं परममाहेश्वरं मन्दिरात्स्वरक्षकैर्बहिष्कृतं न वेद I स च सीम्नि विचरन् शिखरः रिप्वाक्रामणमवजगाम, रिपुदमनसिंहादित्याभ्याम् ईर्ष्यितोज्जयिनीनृपाभ्याम् I विधिलब्धवरेण दूषणाख्यासुरसाह्येन आक्रम्य जिग्यतुरुज्जयिनीम् तौ नृपौ I तदावगतसमाचारः सानुगो गङ्गाधरमेव सभक्तिश्रद्धं समाधानाय आराधयामास चन्द्रसेनः I तत्काले चावगत्य अरिध्वजिनीसमाचारं वृद्ध्याख्यपण्डितं न्यवेदयत् कृषककुमारः I स्वभक्तापदां द्रष्टुमशक्नुवन् तत्रैव आविर्भूतो विनाश्य रिपुवाहिनीं, स्वानुगानुग्रहार्थं तत्रैव महाकालाख्यः स्वाधीनीकुर्वन् कालचक्रमत्र विराजते महादेवः I 

अस्य मन्दिरस्य कलियुगे मूलनिर्माणं कुमारसेनेन कारितं, परं  १२ शताब्द्यां इल्टुमिश इत्याक्रामकेण मन्दिरं विध्वस्तं, तथा च मूललिङ्गः प्राक्षिप्तः पार्श्वस्थकोटितीर्थकुण्डे, तथा चोरीकृत्यापनीतः जलाधारी I परं पुनः अस्य ध्वंसनं जल्लाउद्दीन, अल्लाउद्दीन खिल्जी इत्येताभ्यां साधितं, परमस्य सुन्दरं पुनर्निर्माणं माहाराष्ट्राधिपतिना रामचन्द्रसुक्थङ्कारेण सम्पादितम् इत्येतस्य ऐतिहासिकी कथा I

त्र्यम्बकेश्वरः

गोदावरीतीरे महाराष्ट्रस्य नाशिकक्षेत्रे विराजमानः, पुरा कमलसम्भवात्मजो गौतमो नित्यं तपस्तत्परो भगवतो यादसांपतेः प्रसादात्प्रापाक्षयापःसरः I ततः कदाचित् प्रचलति दुर्भिक्षे तत्क्षेत्रस्थप्रजाः स्वतपोवनापस्सरसः जलाधाराधारेण पुपोष प्रतिदिनम् I तद्वीक्ष्य जातमत्सरैर्न्यैस्तपस्विनः गौतमतपोऽन्तरायकरणाय सकलविघ्नहरं गिरिजात्मजमराधयामासुः I प्रसादितस्तैरवगततद्दुर्भावोऽपि गौतमतपःपवित्रताप्रदर्शनार्थम् अन्तरायोत्पादनायानुमेने गणाध्यक्षः I ततश्च सम्प्रेषितासन्नमृत्युर्गौः गौतमतपोवने I स्वतपोवने विचरन्ती गावं गौतमो मृदतया निवारयितुमापेदे यदैव, तदैव विघ्नेशसंरचनया तत्र गौतमसंस्पर्शं प्राप्यैव पञ्चत्वं जगाम सा धेनुः I तद्दृश्यं वीक्षमाणस्तपस्विगणो गौतममेव गौहत्यापापेन कलङ्कयामासुः I स्वयमनघोऽपि तद्वचः स्वीकुर्वन् सकलांहस्संहारार्थं सकलकलानाथशिरसं समाराध्य तज्जटोल्लासिन्यां पापापहारिण्यां मन्दाकिन्यां सस्नौ, ममार्ज च स्वस्मिन्नारोपितं कलङ्कजालम् I ततश्च वरेण प्रच्छन्दितश्चन्द्रचूडेन तामेव सुरनदीं स्वक्षेत्रे वव्रे I सा तु स्रोतस्वती मात्सर्यान्धजनबहुलक्षेत्रे स्वाविर्भावं न चकमे I ततः पश्चात्तापतप्यमानस्तपस्विपरिवारः गौतमं चरणस्पर्शपूर्वकं याचयामासुः क्षमां चकमिरे च स्वाघमार्जनार्थं स्वर्धुनीम् I नूनं करुणापरा हि साधवः, एवं तेषां तपस्विवर्याणां दशां वीक्ष्य दयामयो महादेवं सश्रद्धमराधयामास गौतमः I स च सन्तुष्टः परमतपसा गौतमस्य, ददौ त्रिलोचनस्त्रिपथगां, तत्रैव च त्रिलोकेश्वरस्त्र्यम्बकस्वरूपेण स्वनित्यवासत्वेन तत्स्थलं समर्हयामास I 

त्र्यम्बकेश्वरमन्दिरस्य इयं विशेष्यता यत् मूललिङ्गपीठः पातालगतः तथा च लिङ्गस्य त्रीणि मुखानि दृश्यन्ते, तानि च ब्रह्मविष्णुशिवस्वरूपाणि वर्तन्ते यत्र च शिवात्मकमुखस्योपरि गोदावरीजलधारा प्रवहति I मन्दिरात्पृष्ठभागे प्रतिष्ठितेभ्यः ब्रह्मगिरिभ्यः प्रवहन्ती गोदावरी किञ्चिदन्तर्धानरूपेण मन्दिराभ्याशे एव प्रवहन्ती गुप्तरूपेण तत्र  शिवात्मकलिङ्गस्योपरि पुनः जलधारारूपेण दृश्यते I ततश्च मन्दिरपार्श्व एव प्रवहन्ती श्रीगोदावरी लोकान् पुनाति I एवं महामहिममण्डितोऽयं मन्दिरपरिसरः, यः श्रीचक्राकारकत्वेन विराजते I 

रामेश्वरः

सर्वतीर्थनिकरे समुद्रतीरे सूर्यकुलकमलसंज्ञानाथसुप्रभः प्रभुः रामचन्द्रः मृदो लिङ्गं निर्मीय सम्पूजयामास शशिशेखरम् I परममाहेश्वरं दशाननं निहन्तुकामः सेतुबन्धनिर्माणप्रक्रियायां, स्वयं सुग्रीवानुमन्त्रितमन्त्रप्रवीणैः पण्डितैः प्रपूजयामास I कासुचित् लोककथासु रावणवधानन्तरं ब्रह्महत्यापापेन खिन्नः पूजार्थमुपविष्टः लिङ्गानयनाय प्रेषिते विलम्बमाने हनूमति, जानकी मृदा लिङ्गं निर्मापयामास यस्य प्रतिष्ठापनं तदनु पूजनञ्च रामचन्द्रेण कारितम् I ततो हनुमतानीतो लिङ्गश्च तत्पार्श्वे एव प्रतिष्ठापितः, एवं अत्र विश्वेशवरः हनुमतानीतः तथा रामेश्वरः श्रीरामनिर्मितः इति गर्भगृहे द्वौ लिङ्गौ इति प्रथितम् I 

परं, रामचरितमानसानुसारं तु रावणविजयात्पूर्वमेव रामेश्वरः प्रतिष्ठापितः I तथा च गङ्गास्नानेन रामेश्वरदर्शनेन च सायुज्यमुक्तेः वैकुण्ठवासस्य फलं स्वयं श्रीरामचन्द्रेण तत्र निर्दिष्टमस्ति I एवं दिव्यमिदं लिङ्गं यत्स्वयं लोकत्रयेशेन रघुनाथेन स्वकरकमलाभ्यां प्रतिष्ठापितः I 

अस्य लिङ्गस्यास्यामख्यायिकायां विशिष्य विद्वज्जनहृदयाह्लादि स्वारस्यं रहस्यमयं तिष्ठति I “रामेश्वर” इति नाम्नि निहितमस्तीदं स्वारस्यं यत्र व्याख्याभेदो हरिहरयोर्विभाति I प्रभुश्रीरामस्य व्याख्येयं - रामस्य ईश्वरः = रामेश्वरः I अर्थात्, यः रामस्य प्रभुः, स एव रामेश्वरः I परमेतत्सर्वं प्रत्यक्षीकुर्वन् गिरीशो गिरिजां प्रति कञ्चिदन्यार्थमेव व्याख्यायत् यथा रामः ईश्वरः यस्य सः रामेश्वर इति, अत्रैवं सारांशः “रामः यस्य ईश्वरः” स एव रामेश्वरः इति I 

अस्य मन्दिरस्य निर्माणं द्राविडशिल्पकलायाः बहुप्रथितोदाहरणत्वेन विराजते I अस्मिन् परिसरे २२ गोपुराणि सन्ति, यस्मिन् बहुविधदेवतोत्कीर्णानि पश्यतां मनांस्याकर्षयन्ति, तथा च राजगोपुरं नाम्ना ख्याते सर्वोच्चगोपुरं तु ५३ मानयुक्तं बहुधा सुप्रसिद्धं तस्मिन् क्षेत्रे I तथा च दक्षिणस्यां दिशि स्थितेषु यथान्यप्रसिद्धमन्दिरेषु तथा स्तम्भेष्वपि अतिसुन्दरोत्कीर्णानि तथा चान्यप्रकारादिषु च अत्यद्भुता शिल्पकला दरीदृश्यते I तथा चास्मिन् मन्दिरे बहूनि कुण्डानि कल्पितानि सन्ति, येषु अग्नितीर्थं प्राधान्यं भजते I 

नागेशः

नगावेष्टितो नगजाकान्तो दारुकाकाननप्रदेशे व्यवस्थितो नित्यं स्वकरुणया भक्तशोककोकरविकिरणनिकरः गुर्जरेषु गुप्तः भृशं विभाति I पुरा दारुकाख्योऽसुरो लब्धवरस्त्रिलोकीं त्रासयामास I उच्यते च यद्दारुकाख्यदानवस्य दाराः दारुकाख्या दुर्गानुग्रहेण दुर्लङ्घ्यबला तद्वनमधतिष्ठत् I भीतो दण्ड्भयात् पत्न्याः प्रभावेण दारुकस्तद्वनं वारिधिमध्ये प्रातिष्ठापयत्, अपजहार देववन्दकान् बन्दीचकार च I त्रस्तेषु त्रिदशार्चकेष्वन्यतमो भक्तशिरोमणिर्धूर्जटेस्तमेव तमेव शरण्यं शरणं ययौ, उपदिदेश च सहबन्धकीकृतान् तथैवाचरितुम् I स्वायत्तचित्तानामीदृशीं दशामवलोकितुम् अशकन् शङ्करो न्यषूदयद्दैत्यं दारुकाख्यं तदधिष्ठिते दारुकाकानन एव चकमे स्थातुम् I  ततः प्रभृति सौराष्ट्रानतिदूरे एव गुर्जरमहिमानं प्रथयन् तत्रैव तस्थौ कृत्तिवासाः I 

नागेशमन्दिरपरिसरः बहुपुरातनः तथा मधकाले एव निर्मितः, तस्य पुनः परिष्कारपूर्वकं बहुशो निर्माणं जातम्, गर्भगृहे मुख्यविग्रहः दक्षिणाभिमुखो राजते यस्य पूर्वस्यां दिशि च गोमुखी स्थापिता वर्तते इति मन्दिरनिर्माणविशेषाः I 

भीमाशङ्करः

महाराष्ट्रस्य दुर्गमारण्यानीषु प्रकृतिसौन्दर्यपराकाष्ठासु मध्ये विराजितेषु सह्यगिरिषु गिरिशो डाकिन्याख्यनदीतटमलङ्कुर्वन् डाकिन्यादिदुष्टभयङ्करोऽभयङ्काङ्क्षमाणः स्वानुरक्तानां भाक्तानां नित्यमध्यास्ते I पुरा लब्धवरात्त्रिलोककृतस्त्रिप्रत्त्रस्तैस्त्रिदशैरभ्यर्हितः श्रीमहादेवोऽत्र तं सञ्जहारेति मन्यन्ते पुराविदः I त्रिपुरेणाधिकृतां त्रिलोकीञ्च पुनर्देवेन्द्राय प्रत्याहरत् I ततश्च नित्यमेव देवैः प्रार्थितः अभयाय भक्तानां विनाशाय च दुष्टानां तत्रैव वासमङ्गीचकार I ततश्च सा डाकिनी नदी भीमेत्याख्यया अस्या आख्यायिकाया आधारेण भूषिता बभूब  I 

अस्य मन्दिरस्य निर्माणं “नागरा” शिल्पानुसारं कृतमस्ति, विशिष्य हेमद्पन्थिशिल्प्कलात्र प्रतिभाति I अत्र गर्भगृहे विशिष्य अन्तरालस्य मध्ये एव स्थितः , तथा च गर्भगृहनिर्माणकला जैनमन्दिरवत्प्रतिभाति, स्तम्भेषु च विग्रहशिल्पे अप्रतिमा प्रतिभाअ प्रतिभाति I १८ शताब्द्याः नाना फण्डवीस महाराजेन शिखरो सभामण्डपश्च निर्मितः पूर्वतनमन्दिराधारेण इति  प्रतीयते I सनातनहृदयसम्राजा छत्रपतिशिवाजिवर्यैः च मन्दिरे उत्सवार्थं प्राव्धानं कृतमासीत् इत्यपि अवगम्यते I 

केदारेश्वरः 

हिमकरकिरणशीतलहिमनिबिडहिमालयेषु विराजमानः महादेवः नूनं परमकौतुकपूर्णः, यस्य मन्दिरं प्रबलप्रकृत्यापि न नाशितः जलवेगश्च स्तम्भितः पाषाणेन I अक्षयतृतीयातः ६ मासेभ्यः भक्तेभ्यः तत्र दर्शनं ददत्तल्लिङ्गं शिशिरसमये अपोह्यतेऽन्यधाम्नि तथा च रक्ष्यते शिवधाम कालभैरवेण I पुरा महाप्रस्थानं प्रस्थितैः स्वजनहननपातकतापितैः पाण्डवैर्न्विष्यमाणः मधेमार्गं वृषभरूपं दधौ I गुप्तकाशीं प्राप्तः सदृशपशुष्वन्तर्दधौ लीलाधारी, ततश्ह भीमो भीमाकारेण भीषयामास यदा पशुसङ्घमविचलमेव महेशं मन्यमानः तमनुधावन् तं गृहीतुमधावत्तदैवान्तर्दधौ गर्ते स वृषभराजः परं भीमगृहीताङ्गानि पञ्चकेदारक्षेत्रत्वेन प्रतिष्ठिताः I यत्र ककुत्केदारनाथे, भुजौ तुङ्गनाथे, रुद्रनाथे मुखं, नाभिर्मधमेश्वरे, तथा केशाः कल्पेश्वरे, कण्ठश्च केदारकण्ठपर्वते I तत्र केदारनाथः ज्योतिर्लिङ्गत्वेन प्रपूज्यते I तथा चास्य मन्दिरस्य शिल्पकला शिलाभिर्हिमालयकिरातवदेव प्रतिभाति, परमत्र मन्दाकिनीतटे स्थितस्य २०१३ जलप्लावनेन एतत् धाम ररक्ष स्वयं कालभैरवप्रभाववान् पाषाणविशेषः I अस्य धाम्नः इयमपि विशेष्यता यदादिशङ्कराचार्यैः अत्र समाधौ प्रवेशः स्वीकृतः, अनेनैवे अस्य स्थलस्यालौकिकः प्रभावः प्रत्यक्षीकर्तुं शक्यः I

वैद्यनाथः

सम्पूर्णजगति दुस्साध्यतमभवरोगभिषक्तमो वैद्यनाथो देवगृहाख्यक्षेत्रं तीर्थीकुर्वन्नद्यतनझारखण्ड्क्षेत्रे अखण्ड्वैभवो नातिदूरे महाविद्यया छिन्नमस्तया क्षपितसमस्तदुरितक्षयो सभक्तिश्रद्धं जनतयाहर्निशमर्च्यते I लोककथानुसारं पुरा लोकरावणो रावणः आराध्य गौर्यर्धं महादेवं अप्राप्ततद्दर्शनः स्वानि शिरांसि अग्नौ होतुं तत्प्रोऽभूत् I होतुं प्रवृत्ते दशमे मस्तिष्के दशाननस्य तां दशां दृष्ट्वा धूर्जटिर्दयापरः आविर्भूय आत्मेप्सितं वरं प्रष्टुं प्रेरयामास तम् I वरेण च्छन्दितः स्वच्छन्दकारी कैकसेयस्तु सकलकामनापूर्तिलिङ्गमेव चकमे I सुलभप्रसन्नः शशिशेखरस्तु तथास्त्विति त्वरितं ददौ परमिदमप्याह यन्मध्येमार्गं क्वचित्स्थापिते लिङ्गे तदेव तस्यानन्तं धाम स्यात् I यथोक्तरीत्या देवगृहसमीपे सन्ध्यामुपासितुं प्रवृत्ते दशकन्धरे लोकधुरन्धरो नारायणो गोपवेषेऽभ्यागतो तल्लिङ्गं रावणस्य सूर्यवन्दननियमसमाप्तिपर्यन्तं स्वकोमलकरकमलाभ्यां धर्तुमङ्गीचकार I तत्र विलम्बमाने मानधने दशानने तल्लिङ्गं तत्रैव भूमौ स्थापयित्वा गतः I प्रत्यागतो लङ्काधिपतिस्तु बहुधा यत्नमास्थितोऽपि असफल एव पुनः स्वराज्यं प्रत्येवागमत् I ततः प्रभृति सकलकामनापूरणो विराजते भवरोगहरो वैद्यनाथः I 

अद्यतनमन्दिरपरिसरस्य निर्माणं राज्ञा पुराणमाल निर्मितमिति विदुषां मतम्, परमत्र उपान्तिकगुप्तकालशिल्पकला विलक्ष्यते, १८ शताब्द्यां गिद्धौरनृपतिभिः अस्य मन्दिरस्य विस्तारीकरणाय यत्नाः आस्थिताः I अत्र आश्चर्यस्य अयं विषयः यत् आङ्लशासनकाले अपि निरीक्षकेन मुख्यपण्डितस्य हस्ते एव मन्दिरस्य सम्पूर्णः अधिकारः समर्पितः आसीत्, एवं नित्यमुक्तमिदं मन्दिरम् I अत्र शिल्पे कलिङ्गनागररीतिर्लक्ष्यते तथा च शिखरे शिलोत्कीर्णानामलौकिकी सुन्दरता प्रतिभाति I प्रतिश्रावणमासं काँवडयात्रिभिः गङ्गाजलमानीय प्रसाद्यते महादेवस्तथा च श्रावणमधिकृत्य श्रावणकुण्डमपि निर्मितमस्ति मन्दिरपरिसरे I तथा च विशिष्य मन्दिरे पञ्चशूलस्थापना, तथा नवरात्रोत्सवे एकवारं प्रतिसंवत्सरमुद्घाट्यमानं सभामण्डपञ्च अस्य महिमानमभिव्यनक्ति I 

घृष्णेशः

महाराष्ट्रस्य सुप्रसिद्ध “एलोरा” गुहानिकटे विराजमानो दयानाथ इत्युपाधिभूषितः अयं महादेवावतारः I लोककथानुसारं सुधर्माख्यब्राह्मणः स्वधर्मपत्न्या सुदेहाख्यया सुखमवात्सीत् I सकलसुखसुविधासत्त्वेऽपि अनपत्यखेददुःखितौ तौ दम्पती नात्मानं पूर्णं मेनाते I ज्यौतिषीरीत्या सुदेहायामप्त्यस्मभावनाभावे सा पतिं स्वानुजापरिणयार्थं नितान्तमनुदत् I विधिना प्रेरितः स विप्रोऽपि तां घुष्माख्यां परमभक्तां सदाशिवस्य यथाविधि परिणीय तया सह पुत्ररत्नमवाप I ततः गच्छत्सु दिवसेषु सोऽपि कुमारः सितपक्षे कलानाथ इव प्रतिदिनं ववृधे I परं नूनं दुर्विबोध्यैव गतिर्विधेः I सापत्न्येर्ष्याग्रस्ता सुदेहा तु तत्कुमारनिधने एव मनो दधौ I ततश्च कदाचित् सम्पन्नो विवाहस्तस्य कुमारस्य, प्राप्तावसरा च सुदेहा रात्रौ सुषुप्तं तं घातयामास तद्देहं च पार्श्वस्थसरोवरे प्राक्षिपत् यत्र मृल्लिङ्गस्य विसर्जनं अकारि घुष्णया प्रतिदिनम् I प्रातः रुदतोः पतिपुत्रवध्वोः घुष्णा तु भक्त्या तमेव मृत्य्ञ्जयमाराध्य यथाविधि मृल्लिङ्गं तत्सरसि विसर्जयितुं गता, अकस्मात्ततः प्रत्यागतं स्वात्मजं मृतोत्थितं ददर्श I ततः आविर्भूतेन महादेवेन वरेण छन्दितः स्वभगिन्याः पापमार्जनं, शूलिनश्च तस्मिन् परिसरे एव नित्यं वासं चकमे I एवञ्च ततःप्रभृति तत्क्षेत्रमलन्क़रोति शोकापनुदः स्वाश्रितानामद्यापि नीलकण्ठः I 

अस्य मन्दिरस्य शिल्पे इयं विशेष्यता यत् सम्पूर्णशिल्पकल्पः नीलशिलया एव कल्पितः, तथा च नागरशिल्पकलाप्रयोगः दृश्यते, विशिष्य हेमद्पन्थिशिल्पविद्या विभासते I मूलभूतमन्दिरस्य तु बहुधा आक्रमणैः भङ्गः १3१४ शताब्द्योः मध्ये सम्पन्नः, श्रीछत्रपतिशिवाजीमहाराजवर्याणां पितामहपादाः मालौजि भोसले १६ शताब्द्याम् अस्य मन्दिरस्य पुनर्निर्माणं चक्रुः तथाद्यतनमन्दिरस्य प्रारूपं तु अन्ते महारज्ञी गौतमी बाई होल्कर इति महाभागाभिर्निर्मितमस्ति I 

विश्वेशः

भूमिष्ठापि न यात्र भूस्रिदिवतोऽप्युच्चैरधःस्थापि या

या बद्धा भुवि मुक्तिदा स्युरमृतं यस्यां मृता जन्तवः I

या नित्यं त्रिजगत्पवित्रतटिनी तीरे सुरैः सेव्यते

सा काशी त्रिपुरारिराजनगरी पायादपायाज्जगत् II

• स्कन्दपुराणम्

महादेवस्य त्रिशूलोपरि संस्थिता नगरीयं वलभी मोक्षप्रसादस्य, आवाहनं महादेवप्रसादस्य, स्वर्गः साधकेभ्यः, विलासस्थली धूर्जटिजटाजूटललितकल्लोलिनीललाम्नः, ज्ञानवापी सकलशास्त्रार्थस्य, पूर्णानुग्रहभाजनमन्नपूर्णायाः, स्वनगरी समग्रविश्वेऽपि विश्वेशरस्य वाराणसीत्याख्येयं दिव्यनगरी यत्र मृतिर्जनतानां रामनामोपदेशप्रदानेन सार्थकीक्रियते परमकारुणिकेन कालिकानाथेन I उच्यते हि नेयं नगरी सृज्यते न वा प्रलीयते, परं नित्यमवस्थीयते त्रिशूलाग्रे त्रिलोचनस्य I उच्यते एवं पुराविद्भिर्यद्विहाय कैलाशान् नित्यं स्वत्वावच्छिन्ननिवास्थली शम्भोरियं काश्येव I अपरापि कथैवं यत्पुरा द्यूते जयमधिकृत्य कलहायमानौ उमामहेश्वरौ स्वकान्तया पराजितः शूली तु मुकुन्दसाह्येन पुनः स्वविजयं छलेन आससाद I ततश्च मानिन्या कदम्बवनवासिन्या मह्यामत्रैव वासो रोचितः, दुर्भिक्षे च प्रवृत्ते अत्रैव नित्यान्नदानतत्परा स्वप्रजाः पुपोष I अन्ते चास्यां लीलायां क्षुत्समाकुलेन कालकालेनाभ्यर्थिता तमपि भिक्षया प्रसादयामास अन्नपूर्णा I ततः नित्यं तत्रैव अवात्सीत्सपत्नीकः सदाशिवः I यद्यपि सन्त्य्सङ्ख्यलिङ्गानि प्रथितानि विविधपुराणकाशिरहस्येषु, ज्योतिर्लिङ्गत्वं तु विश्वेश एव भजते I 

एवं अलौकिकदिव्यमपीदं लिङ्गं बहुधाक्रमणभाग्येव बभूव I सर्वप्रथमं मुइज़्ज़ - अल - दिन - इबन -  साम इत्याक्रामकः नाशयामास मन्दिरमन्दारम्, ततः क्रमेण ध्वंसनपुनर्निर्माणप्रक्रियाः जाताः यत्र राज़ियातः मस्जिद निर्माणे अविमुक्तेश्वरमन्दिरनिकटे पुनर्विश्वेशस्य स्थापना, ततः इल्टुमिश, सिकन्दर लोदि, इत्येताभ्यां सर्वथा नाशितः मन्दिरपरिसरः I  अक्बर काले राजा मान सिंघ एतेन पुनर्निर्मितं मन्दिरं राजा तोडरमालः विस्तारीचकार यस्य पुनर्धंसः औरंगज़ेब एतेन विधंसपूर्वकं ज्ञानवापी मस्जिद निर्माणं कारितम् I मराठाधिपः मल्खार रौ होल्कर तस्य मस्जिद् परिसरस्य स्थाने पुनः मन्दिरं समकल्पयत् परं तन्न सम्भूतं अवध क्षेत्र नवाब कारणात् I तस्य स्नुषाभिः अहिल्या बाई होल्कर एताभिः मस्जिद निकटे एव अद्यतनमन्दिरस्य निर्माणं कारितम् इति सङ्क्षिप्तः काशीविश्वेशेतिहासः I अस्य शिखरः सुवर्णाच्छादितः, यस्य सुवर्णदानं महाराज रंजीत सिंघ इत्येतैः कृतमिति मान्यतास्ति I तथा च लिङं तु रजतपीठे प्रतिष्ठापितमस्ति, परन्तु मूललिङ्गं तु ज्ञानवापीसरोवरे गुप्तमिति मन्यन्ते वेदविदः I 

ओंकारेश्वरः

नर्मदातीरे सृष्टेर्मूलनिदानभूतप्रणवाकारः ओंकारेश्वरः, यस्य धाम ओंकाराकारद्वीपे नर्मदामध्ये विराजते I स्कन्दपुराणानुसारं पुरा मदान्धान्धकासुरातङ्ककम्पितायां त्रिलोक्याम्, अस्मिन् स्थल्के आविर्भूतो भूतराट् तं त्रिशूलप्रहारेण पातालगङ्गायां न्यक्षिपत्, तथा च त्रिशूलभिन्नस्थली पाताले “हाटकेशवर” इति नाम्ना प्रपूज्यते I तद्रक्तजनिताः शतशोऽसुराश्च विनाशिताः शङ्करेण इति I नर्मदातीरे मान्धात्रा तदात्मजाभ्यां मुचुकुन्दाम्बरीशाभ्यां गिरिशाराधनस्योल्लेखः ग्रन्थेषु लभ्यते I एवं मान्यतास्ति यदत्र प्रतिरात्रं मात्रा पार्वत्या सहितो  महादेवोऽत्र विश्राम्यति, द्यूतकृडानन्दे च विलसति I अस्य मन्दिरस्य इदमपि वैशिष्ट्यं यदत्र ओंकारेश्वरः अमलेश्वरः (ममलेश्वरः) इति द्विलिङ्गरूपेण तदात्मजायाः जलाभिषेकेण नित्यमुपास्यते I तथा चायमालयः भारतस्य मध्यतमस्थाने स्थित इत्यपि अस्य प्रथितो विशेषः I एवमिदमेव तत्स्थलं यत्रादिशङ्करचार्यैः स्वगुरुप्राप्तिः सञ्जाता, सा च गुहाद्यापि आध्यात्मिकज्योतींषि विकीर्णयन्ती विभाति I अयं मन्दिरपरिसरः अद्यतन मध्यप्रदेशराज्यस्य “खण्ड्वा” परिषदि स्थितः अद्याप्यसङ्ख्यैर्भक्तैः सश्रद्धमुपास्यते, परं लिङ्गस्य आकारे प्रतिदिनं ह्रासस्य लक्षणेन, केवलं पण्डिताह एव स्पर्शे आधिकारिकाः नियुक्ताः इत्यप्यवधातव्यमस्ति I 

परामरराजानां निर्माणकलैवायं मन्दिरपरिसरः ११ शतब्द्यां च निर्माणतिथिरिति ऐतिहासिकानां मतम् I परमस्य विस्तारीकरणं चौहाननृपतिभिः कृतम, ततश्च बहुधा मुग़्हल आक्रमणेन प्रणष्टे, लुम्पिते चास्मिन् मन्दिरे अस्य पुनर्निर्माणश्रेयोभागिनी गौतमी बाई होल्कर, तथा तदीयस्नुषा अहिल्या बाई होल्कर महाभागाः I