Sakambari festival commences at Indrakeeladri
As part of the unique tradition associated with Sakambari Devi, the goddess of vegetation and nourishment, the temple premises were adorned with a vibrant display of vegetables, leafy greens, and fruits. The first day of the festival witnessed the offering of nearly 10 tonnes of fresh produce, all of which were contributed by generous donors and devotees.
The devotees from across the State thronged the temple to offer a variety of vegetables, including carrots, ladyfingers, cabbage and tomatoes. Many varieties of fruits and flowers were also used as ornaments to deck up the deity.
A green canopy was spread on the pathway leading to the sanctum sanctorum from the ghat road, giving an entirely new appearance to the temple premises. Meanwhile, elaborate security arrangements have been made for the festival.
The festivities began with traditional rituals and floral decorations marking the commencement of the three-day event. The inauguration ceremony was led by executive officer V.K. Seena Naik, Maha Mandapam, while over 200 individuals, including Vedic scholars, members of the Vaidika committee, temple staff, and volunteers, participated in the event.
The executive officer highlighted the deep symbolism of the celebration, stating that the goddess represents nature and fertility, and decorating her with natural offerings is a prayer for timely rains and agricultural prosperity. He said that the temple follows this tradition each year from 'Ashada Shuddha Trayodashi' to 'Ashada Pournami', aligning with the agricultural season.
He said that darshan for devotees will continue without any change in schedule throughout the festival. The festival will conclude on July 10, with 'Maha Poornahuti' and 'Kalashodvasana'. Temple officials expressed gratitude to all the devotees who contributed to the decorations and invited everyone to experience the spiritual vibrance.
Hashtags
Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles
Time of India
5 hours ago
- Time of India
The power of the Krishna Moola mantra: Meaning, benefits, and daily practice
In the vast ocean of Vedic mantras, the following Sanskrit verse continues to echo through temples, households, and hearts of devotees around the world: 'Om Krishnaya Vasudevaya Haraye Paramatmane Pranatah Kleshanashaya Govindaya Namo Namah' This powerful mantra, known as the Krishna Moola Mantra or Krishna Ashtakshara Mantra, is a profound invocation to Lord Krishna, the Supreme Being in Hindu dharma, revered for His divine playfulness, wisdom, and unconditional love. Tired of too many ads? go ad free now Meaning and Significance The mantra translates to: By calling upon Krishna in His various aspects, Krishnaya (all-attractive), Vasudevaya (son of Vasudeva), Haraye (remover of pain), Paramatmane (Supreme Soul), and Govindaya (protector of cows and senses), the chanter seeks divine grace, spiritual clarity, and inner peace. This sacred verse is not only a prayer but a transformative spiritual tool, revered for its ability to purify the mind, dissolve ego, and deepen devotion. Spiritual Benefits Devotees and spiritual seekers use this mantra for its profound emotional, mental, and spiritual benefits: Dissolves Ego and Removes Obstacles: The name 'Haraye' invokes Krishna as the remover of suffering and karmic blockages, helping devotees surrender ego and move toward liberation. The name 'Haraye' invokes Krishna as the remover of suffering and karmic blockages, helping devotees surrender ego and move toward liberation. Awakens Divine Love (Bhakti): Reciting this mantra with devotion opens the heart, allowing one to experience intense feelings of compassion, humility, and transcendental love. Reciting this mantra with devotion opens the heart, allowing one to experience intense feelings of compassion, humility, and transcendental love. Enhances Spiritual Clarity: Regular chanting connects the mind to higher consciousness, fostering inner peace, discernment, and awareness of the eternal self (Atman). How and When to Use the Mantra This mantra is ideal for incorporation into one's daily spiritual routine. Here are some ways it is practiced: Daily Morning Recitation: Chanting it 108 times at sunrise aligns the soul with divine energy and sets the tone for a centered day. Chanting it 108 times at sunrise aligns the soul with divine energy and sets the tone for a centered day. Stress Relief: When overwhelmed, gently repeating 'Krishnaya Vasudevaya' can soothe the mind and calm racing thoughts. When overwhelmed, gently repeating 'Krishnaya Vasudevaya' can soothe the mind and calm racing thoughts. Sacred Rituals and Puja: The mantra can be integrated into puja, japa mala practices, or aarti sessions, deepening focus and reverence. A Divine Companion to the Maha-Mantra While the Hare Krishna Maha-Mantra 'Hare Krishna Hare Krishna Krishna Krishna Hare Hare…' is globally known for its purification powers, this Krishna Moola Mantra is a more intimate and meditative invocation. Together, they complement one another in invoking Krishna's loving presence. As described in the Govindam Adi Purusham prayer, Krishna is recognized as the original divine being. Reciting his names, particularly in the early morning Brahma Muhurta hours, magnifies the benefits and brings clarity to spiritual seekers across all paths. In Conclusion More than just a chant, 'Om Krishnaya Vasudevaya Haraye Paramatmane…' is a spiritual key to inner transformation. Rooted in the ancient wisdom of the Vedas and sustained by the faith of millions, this mantra guides the devotee from ego to essence, from sorrow to surrender, and from chaos to calm. In times of uncertainty or clarity, joy or grief, this mantra reminds us that the divine resides not only in the heavens—but within us, waiting to be invoked with love.
Hans India
7 hours ago
- Hans India
Devotees Celebrate Bonala Festival with Special Puja at Uppuguda Temple
In a vibrant display of devotion, various temples hosted special pujas on the fourth day of the Bonala festival. The early morning commenced with Vedic scholars performing abhishekam for Goddess Mahankali, followed by the offering of Maha Naivedyam and Maha Aarti. Following these rituals, women devotees engaged in Sahasranamarachana and Laksha Kumkumarchana in honour of Goddess Lalitha Devi, continuing the festive spirit. At the Uppuguda Mahankali temple, DCP Sneha Mehra of the Dakshina Mandal participated in the special pujas. She was warmly welcomed by Temple President Janagama Madhusudhan Goud, who facilitated her darshan of the Goddess.
The Hindu
13 hours ago
- The Hindu
Shiva the teacher: how Shaivism challenges Buddhism through the interplay of ideas and the role of women
Most texts describe Buddhism as a reaction to Vedic ritualism, but they fail to discuss how Shaivism was a response to Buddhism. Vedic ritualism advocated material success through the grace of divine beings. Buddhism, on the other hand, taught that an obsession with material things and cravings leads to suffering. The Buddha promoted the monastic path, which became highly popular. Shaivism, however, challenges this monastic approach. The primary story of Shiva is that of an ascetic who sits atop a stone mountain but who eventually becomes a householder, with wife and children. Buddhism was the journey of householder to hermit. Shaivism was the journey of hermit to householder. Shiva's first wife is Sati, the daughter of a Brahmin priest. His second wife is Parvati, the daughter of a king of the mountains. This story highlights the importance of marriage, women, and household life, directly challenging the Buddha's narrative of a man who abandons his kingdom, family, wife, and son in the quest for tranquillity and wisdom. Fighting death Most people overlook this interplay of ideas countering each other over time. If Vedic ritual practices were challenged by the Buddha's inward-looking path, that path was, in turn, challenged by the more socially engaged approach of Shaivism. It is no coincidence that the silhouette of a stupa resembles a Shiva linga. However, there is one crucial difference. The Buddha was imagined as rising to higher levels, beyond the realm of the 33 Vedic gods, to a new heaven far above. The bump on his head was interpreted as a kind of spiritual fire rising upwards. In contrast, water is constantly poured over the Shiva linga, drawing him down to the earthly realm. While Buddhists looked to the Buddha's realm far above or focused on inner journeys, Shaivism emphasised looking at the earth, symbolised by the river flowing down. The Buddha was initially reluctant to teach his doctrine to the world and was persuaded to do so by Indra and Brahma. Shiva, on the other hand, imparts his knowledge when questioned by Parvati. Shiva as a teacher is visualised as Lakulisha in North India. He sits cross-legged, much like the Buddha, but holds a staff. In South India, the highly tantrik (occult) image of Lakulisha is more subdued by bhakti (affection). He is depicted as Dakshinamurthy, the sage who sits atop a mountain under a banyan tree, facing south, teaching how to transcend death, surrounded by sages. Death is something that bothered Buddha too. It was what made him turn away from society. But guided by Shiva, sages like Agastya travel south, the land of ancestors and Yama (symbolically). They fight death by marrying and establishing a household. Agastya marries Lopamudra. He earns a living by engaging with Devas and Asuras. He thus is taught about life. Of wisdom and desire It is the conversation between Shiva and Shakti that contains wisdom, not just that of the Buddha alone. Ironically, it is the inclusion of women that challenges the Buddhist path, despite one of the unique features of Buddhist monasteries being the inclusion of women as nuns, alongside many female patrons. Theri-gatha is the oldest collection of poems written by Buddhist nuns, who find solace outside the household, free from gendered roles. The body is thus rejected, though gender politics never left the Buddhist monastery. The leaders were always male. Same is true of Jainism, where there are more nuns than monks, but the leader is always male. Shiva's wisdom is made relevant by the goddess. It emerges as answers to her questions. Without a student, a teacher's knowledge is useless. She feeds him, he converses with her, and when he is absent, she wields her sickle to save the gods from demons. That being said, while Shaivism includes the goddess, it did not grant significant status to lay women, who were confined to the household. Women become holy when they renounce home and become nuns. But men are holy both as householders and hermits. There are challenges to this model though. It manifests in the form of goddesses like Tripurasundari, shown seated on a throne held up by male gods. She carries symbols of Kama, the god of desire. Wisdom is not the end of desire. It stems from desire itself — providing pleasure to the other, rather than receiving it for the self. The writer is the author of 50 books on mythology, art and culture.
