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National Symbols

 National Symbols, India National Symbols, National Identity Elements of India, state Symbols, Indian's heart National Symbols, current National Symbols,

This section introduces you to the National Identity Elements of India. These symbols are intrinsic to the Indian identity and heritage. Indians of all demographics backgrounds across the world are proud of these National Symbols as they infuse a sense of pride and patriotism in every Indian's heart.

National Symbols

Currency Symbol National Animal National Anthem National Aquatic Animal National Bird National Calendar National Flag National Flower National Fruit National Game National River National Song National Tree State Emblem

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Currency Symbol

The symbol of Indian Rupee typifies India's international identity for money transactions and economic strength. The Indian Rupee sign is an allegory of Indian ethos. The symbol is an amalgam of Devanagari "Ra" and the Roman Capital "R" with two parallel horizontal stripes running at the top representing the national flag and also the "equal to" sign. The Indian Rupee sign was adopted by the Government of India on 15^th July, 2010.

The symbol, conceptualised and designed by Udaya Kumar, a post graduate in Design from Indian Institute of Technology Bombay, has been chosen from thousands of concept entries received by the Ministry of Finance through an open competition among resident Indian nationals. The process of establishing and implementing this new identity is underway through various digital technology and computer applications.

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National Game

India has conquered the podium when it comes to the game of Hockey. Our nation has an excellent record with eight Olympic gold medals. Indian hockey's golden period was from 1928-56, when the Indian hockey team won six successive Olympic gold medals. Team also won the 1975 World Cup besides two more medals (silver and a bronze). The Indian Hockey Federation gained global affiliation in 1927 and joined the International Hockey Federation (FIH)

Thus began the history of Indian Hockey Federation as India entered the Olympics to begin its golden saga. The tour was a huge success with India winning 18 out of the 21 matches and the legendary Dhyan Chand was the cynosure of all the eyes scoring over 100 goals of the 192 Indian accounted for. The match began in Amsterdam in 1928 and India went on a winning spree in Los Angeles in 1932 and Berlin in 1936 and thus bagged a hat-trick of gold medals at the Olympics.

Post Indian Independence; the Indian team achieved another hat-trick of gold medals at the 1948 London Olympics, 1952 Helsinki Games and the Melbourne Olympics.

During the Golden Era, India played 24 Olympic matches, won all 24, scored 178 goals (at an average of 7.43 goals per match) and conceded only 7 goals. The two other gold medals for India came in the 1964 Tokyo Olympics and the 1980 Moscow Olympics.

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National Fruit

A fleshy fruit, eaten ripe or used green for pickles etc., of the tree Mangifera indica, the mango is one of the most important and widely cultivated fruits of the tropical world. Its juicy fruit is a rich source of Vitamins A, C and D. In India there are over 100 varieties of mangoes, in different sizes, shapes and colours. Mangoes have been cultivated in India from time immemorial. The poet Kalidasa sang its praises. Alexander savoured its taste, as did the Chinese pilgrim Hieun Tsang. Mughal emperor Akbar planted 100,000 mango trees in Darbhanga, Bihar at a place now known as Lakhi Bagh.

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National Song

The song Vande Mataram, composed in Sanskrit by Bankimchandra Chatterji, was a source of inspiration to the people in their struggle for freedom. It has an equal status with Jana-gana-mana. The first political occasion when it was sung was the 1896 session of the Indian National Congress. The following is the text of its first stanza:

Vande Mataram!
Sujalam, suphalam, malayaja shitalam,
Shasyashyamalam, Mataram!
Vande Mataram!
Shubhrajyotsna pulakitayaminim,
Phullakusumita drumadala shobhinim,
Suhasinim sumadhura bhashinim,
Sukhadam varadam, Mataram!
Vande Mataram, Vande Mataram!

The English translation of the stanza rendered by Sri Aurobindo in prose 1 is:

I bow to thee, Mother,
richly-watered, richly-fruited,
cool with the winds of the south,
dark with the crops of the harvests,
The Mother!
Her nights rejoicing in the glory of the moonlight,
her lands clothed beautifully with her trees in flowering bloom,
sweet of laughter, sweet of speech,
The Mother, giver of boons, giver of bliss.

Source: India 2010 -

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National Animal

The magnificent tiger, Panthera tigris is a striped animal. It has a thick yellow coat of fur with dark stripes. The combination of grace, strength, agility and enormous power has earned the tiger its pride of place as the national animal of India. Out of eight races of the species known, the Indian race, the Royal Bengal Tiger, is found throughout the country except in the north-western region and also in the neighbouring countries, Nepal, Bhutan and Bangladesh. To check the dwindling population of tigers in India, 'Project Tiger' was launched in April 1973. So far, 27 tiger reserves have been established in the country under this project, covering an area of 37,761 sq km.

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National Calendar

The national calendar based on the Saka Era, with Chaitra as its first month and a normal year of 365 days was adopted from 22 March 1957 along with the Gregorian calendar for the following official purposes:

1. Gazette of India.
2. News broadcast by All India Radio.
3. Calendars issued by the Government of India.
4. Government communications addressed to the members of the public.

Dates of the national calendar have a permanent correspondence with dates of the Gregorian calendar, 1 Chaitra falling on 22 March normally and on 21 March in leap year.

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State Emblem

The state emblem is an adaptation from the Sarnath Lion Capital of Ashoka. In the original, there are four lions, standing back to back, mounted on an abacus with a frieze carrying sculptures in high relief of an elephant, a galloping horse, a bull and a lion separated by intervening wheels over a bell-shaped lotus. Carved out of a single block of polished sandstone, the Capital is crowned by the Wheel of the Law (Dharma Chakra).

In the state emblem, adopted by the Government of India on 26 January 1950, only three lions are visible, the fourth being hidden from view. The wheel appears in relief in the centre of the abacus with a bull on right and a horse on left and the outlines of other wheels on extreme right and left. The bell-shaped lotus has been omitted. The words Satyameva Jayate from Mundaka Upanishad, meaning 'Truth Alone Triumphs', are inscribed below the abacus in Devanagari script.

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National Aquatic Animal

River Dolphin is the National Aquatic Animal of India. This mammal is also said to represent the purity of the holy Ganga as it can only survive in pure and fresh water. Platanista gangetica has a long pointed snout and also have visible teeth in both the upper and lower jaws. Their eyes lack a lens and therefore function solely as a means of detecting the direction of light. Dolphins tend to swim with one fin trailing along the substrate while rooting around with their beak to catch shrimp and fish. Dolphins have a fairly thick body with light grey-brown skin often with a hue of pink. The fins are large and the dorsal fin is triangular and undeveloped. This mammal has a forehead that rises steeply and has very small eyes. River Dolphins are solitary creatures and females tend to be larger than males. They are locally known as susu, because of the noise it makes while breathing. This species inhabits parts of the Ganges, Meghna and Brahmaputra rivers in India, Nepal, Bhutan and Bangladesh, and the Karnaphuli River in Bangladesh.

River dolphin is a critically endangered species in India and therefore, has been included in the Schedule I for the Wildlife (Protection) Act, 1972. The main reasons for decline in population of the species are poaching and habitat degradation due to declining flow, heavy siltation, construction of barrages causing physical barrier for this migratory species.

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National River

The Ganga or Ganges is the longest river of India flowing over 2,510 kms of mountains, valleys and plains. It originates in the snowfields of the Gangotri Glacier in the Himalayas as the Bhagirathi River. It is later joined by other rivers such as the Alaknanda, Yamuna, Son, Gumti, Kosi and Ghagra. The Ganga river basin  is one of the most fertile and densely populated areas of the world and covers an area of 1,000,000 sq. kms. There are two dams on the river - one at Haridwar and the other at Farakka. The Ganges River Dolphin is an endangered animal that specifically habitats this river.

The Ganga is revered by Hindus as the most sacred river on earth. Key religious ceremonies are held on the banks of the river at cities such as Varanasi, Haridwar and Allahabad. The Ganga widens out into the Ganges Delta in the Sunderbans swamp of Bangladesh, before it ends its journey by emptying into the Bay of Bengal.

The Ganga
	"The Ganga, especially, is the river of India, beloved of her people, round which are intertwined her memories, her hopes and fears, her songs of triumph, her victories and her defeats. She has been a symbol of India's age long culture and civilization, ever changing , ever flowing, and yet ever the same Ganga." - Jawaharlal Nehru, First Prime Minister of India
	Gomukh - The Origin
		The river, about 2,510 km (1,560 mi) long, rises in a snowfield called THE GANGOTRI GLACIER, situated among three Himalayan mountains all more than 6,706 m (22,000 ft) high. It issues as the Bhagirathi River from an ice cave, 3,139 m (10,300 ft) above sea level, and falls 67 m per km (350 ft per mi). About 16 km (10 mi) from the source is Gangotri, the first temple on its banks and a traditional resort of pilgrims. At the village of Devaprayag, 214 km (133 mi) from the source, the Bhagirathi joins the Alaknanda to form the Ganges.
	The Ganges, after descending 2,827 m (9,276 ft), or an average of about 11 m per km (60 ft per mi), flows west to the border of the great plain of Hindustan at Haridwar, 253 km (157 mi) from its source and 312 m (1,024 ft) above sea level. From Haridwar it continues south and then south-east to Allahabad after a winding course of 785 km (488 mi), made un navigable by shoals and rapids. At Allahabad, the Ganges is joined by the Yamuna River from the south-west, and from that point the river flows east past Mirzapur, Varanasi, Ghazipur, Patna, Monghyr, and Bhagalpur, receiving on the south the Son River and on the north the Gumti, Ghaghara, Gandak, and Kosi rivers. In the Rajmahal Hills, at the head of the Ganges delta, 906 km (563 mi) from Allahabad, the river turns south and begins a descent of 455 km (283 mi) to the Bay of Bengal. Near Pakaur, the Bhagirathi (assuming the former name of the river) and, 114 km (71 mi) lower down, the Jalangi River branch off from the main stream, and after individual courses of 193 km (120 mi) each, unite again to form the Hooghly River, the westernmost and principal channel of navigation, on which the city of Calcutta stands. The main branch of the Ganges, from which numerous minor tributaries flow, continues in Bangladesh, as the Padma River, to the town of Shivalaya (Sibalay), where it unites with the Jamuna, the main branch of the Brahmaputra, and finally runs through the Meghna estuary into the Bay of Bengal. Between the Meghna estuary and the western channel of the Hooghly River are the several mouths of the deltaic channels. The northern portion of the delta is fertile and well cultivated. The southern section consists mostly of swampland, known as the Sundarbans, because of the sundari tree that flourishes there. The marshes are inhabited by several species of crocodile. From year to year the Ganges exchanges old channels for new ones, particularly in the alluvial basin of its lower reaches. Like the Brahmaputra, the Ganges has been adversely affected by the deforestation of valleys in its upper course, causing flooding and an increase in sedimentation around the river’s delta in Bangladesh. This sometimes combines with coastal flooding caused by cyclones to produce inundation of the delta area on a massive scale. The Ganges is regarded by Hindus as the most sacred river in the world. Many important religious ceremonies are held in cities on its banks, including Varanasi, Haridwar, and Allahabad.
	The Ganges River Dolphin
		The Ganges river dolphin (platanista gangetia) is found in India, Nepal, Bhutan and Bangladesh, in the Ganges, Brahmaputra, Meghna, Karnaphuli and Hoogli river systems.  The river water is so muddy that vision is useless and so these dolphins are blind and their eyes have no lenses.  They use a sophisticated echolocation system to navigate and find food.  They eat shrimp and fish from the mud in river bottoms.
	They are solitary creatures and are only found in fresh water.  The Ganges river dolphin is an endangered species as a result of a number of factors.  These factors include the damming of rivers for hydroelectric and irrigation purposes, and the increase in boat traffic, fishing and pollution.  They are also hunted by humans for meat and oil.  There are only approximately 4000 - 6000 individuals left.
	Formerly quite abundant, the overall population of Ganges river dolphins is reduced to probably fewer than 100 dolphins in Nepal, with the group of about 20 in the Karnali River above Chisapani being the largest single concentration. In the late 1980's it was estimated that 4000 - 5000 susus inhabited the four major sections of the species' range: 3000 - 3500 in the Gangetic deltaic zone, consisting of the Ganges below Farakka Barrage, the Brahmaputra below Tistamukhghat, and as far up the Meghna as Bairab Bazar; 500 - 750 in the Ganges River zone; 500 in the Brahmaputra River zone; and 750 in the Meghna River zone above Bairab Bazar. These figures do not appear to be based on a survey or any other kind of quantitative data, so they should be regarded as nothing more than informed guesses. About 45 dolphins were estimated in the Chambal River, a south-western tributary of the Ganges, in the early 1980s (Jones, 1982; Reeves and Brownell, 1989, Reyes, 1991 and refs. therein). In a more recent paper, Mohan et al. (1997) estimated the population of Ganges River dolphin in the river Brahmaputra from South Salmara to Sadiya to be 400. With an annual mortality of about 60, the population size has been reduced by 30% over the past 10 years. However, according to the IWC (2000) population assessment has generally been based on counts of dolphins on relatively small segments of rivers, with no estimates of precision
	The Delta
		The silt deposits of the delta cover an area of 23 000 sq miles (60 000 sq km).  The river courses in the delta are broad and active, carrying a vast amount of water.  The rains from June to October cause most of the Bangladeshi delta region to flood, leaving the villages that are built on artificially raised land isolated.
	On the seaward side of the delta are swamplands and tidal forests called Sunderbans which are protected conservation areas in both Indian and Bangladeshi law.  The peat found in the delta is used for fertilizer and fuel.  The water supply to the river depends on the rains brought by the monsoon winds from July to October and the melting snow from the Himalayas during the period from April to June.  The delta also experiences strong cyclonic storms before and after the monsoon season which can be devastating.  In November 1970, for example, 200 000 - 500 000 people were killed in such storms.
	The delta used to be densely forested and inhabited by many wild animals.  Today, however, it has become intensely cultivated to meet the needs of the growing population and many of the wild animals have disappeared.  The Royal Bengal Tiger still lives in the Sunderbans and kills about 30 villagers every year.  There remains high fish populations in the rivers which provides an important part of the inhabitants' diet. Bird life in the Ganges basin is also prolific.
	The Map
	The river known as the Ganges is officially and popularly known by its Hindu name, Ganga.  The river has its source in the Himalayas, at Gaumakh in the southern Himalayas on the Indian side of the Tibetan border. It is 1 560 miles (2 510 km) long and flows through China, India, Nepal and Bangladesh.  The Ganges river basin is one of the most fertile and densely populated in the world and covers an area of 400 000 sq miles (1 000 000 sq km). The river flows through 29 cities with population over 100,000, 23 cities with population between 50,000 and 100,000, and about 48 towns.
	Dams on the Ganga
		There are two major dams on the Ganga. One at Haridwar diverts much of the Himalayan snowmelt into the Upper Ganges Canal, built by the British in 1854 to irrigate the surrounding land. This caused severe deterioration to the water flow in the Ganga, and is a major cause for the decay of Ganga as an inland waterway.
	The other dam is a serious hydroelectric affair at Farakka, close to the point where the main flow of the river enters Bangladesh, and the tributary Hooghly (also known as Bhagirathi) continues in West Bengal past Calcutta. This barrage, which feeds the Hooghly branch of the river by a 26 mile long feeder canal, and its water flow management has been a long-lingering source of dispute with Bangladesh, which fortunately is likely to be resolved based on discussions held with the new Hasina government in Bangladesh in 1996 when I.K. Gujral was the Foreign Minister in India, Failure to resolve this has caused harm to both sides of the border for nearly two decades now. Bangladesh feels that the lack of flow in the summer months causes sedimentation and makes Bangladesh more prone to flood damages. At the same time, proposals for linking the Brahmaputra to the Ganges to improve the water flow in the Ganges is hanging fire. Also, the water management problem may actually involve a number of other riparian countries such as Nepal (where there has been tremendous deforestation, leading to greater silt content).
	It is likely that Ganga carried more water around the time of the Roman Empire, when Patna was the major port city of Pataliputra. Even in the eighteenth century the ships of the East India Company would come to call at the port city of Tehri, on the Bhagirathi, one of the main source river of Ganga. Another dam is proposed to be built on the upper reaches of a tributary of the Ganga, Mahakali, This Indo-Nepal project, the Pancheswar dam, proposes to be the highest dam in the world and will be built with US collaboration. The upper and lower Ganga canal, which is actually the backbone of a network of canals, runs from Haridwar to Allahabad, but maintenance has not been very good and my personal experience is that it probably trickles out into a small river a little beyond Kanpur. Ward's Lake, located in the heart of Shillong, offers you a most pleasant beauty spot. The lake with gradually undulating grounds, hemmed in by lush greens, has a charming winding walk-a-way in the midst of rolling flowerbeds and fairyland lighting. The 100-year-old lake has a strikingly beautiful arched bridge. Boats of all sizes and shapes are available while the cafeteria provides you with refreshments. Other notable breathtaking beauty spots are Lady Hydari Park, St. Paul's Cathedral, Crinoline swimming pool, Botanical Gardens, Shillong Peak with a 180-degree view of the city.

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National Anthem

The National Anthem of India is played or sung on various occasions. Instructions have been issued from time to time about the correct versions of the Anthem, the occasions on which these are to be played or sung, and about the need for paying respect to the anthem by observance of proper decorum on such occasions. The substance of these instructions has been embodied in this information sheet for general information and guidance.

The National Anthem - Full & Short Versions

The composition consisting of the words and music of the first stanza of the late poet Rabindra Nath Tagore's song known as "Jana Gana Mana" is the National Anthem of India. It reads as follows:

Jana-gana-mana-adhinayaka, jaya he
Bharata-bhagya-vidhata.
Punjab-Sindh-Gujarat-Maratha
Dravida-Utkala-Banga
Vindhya-Himachala-Yamuna-Ganga
Uchchala-Jaladhi-taranga.
Tava shubha name jage,
Tava shubha asisa mage,
Gahe tava jaya gatha,
Jana-gana-mangala-dayaka jaya he
Bharata-bhagya-vidhata.
Jaya he, jaya he, jaya he,
Jaya jaya jaya, jaya he!

The above is the full version of the Anthem and its playing time is approximately 52 seconds.
A short version consisting of the first and last lines of the National Anthem is also played on certain occasions. It reads as follows:

Jana-gana-mana-adhinayaka, jaya he
Bharata-bhagya-vidhata.
Jaya he, jaya he, jaya he,
Jaya jaya jaya, jaya he!

Playing time of the short version is about 20 seconds. The following is Tagore's English rendering of the anthem:

Thou art the ruler of the minds of all people,
Dispenser of India's destiny.
Thy name rouses the hearts of Punjab, Sind,
Gujarat and Maratha,
Of the Dravida and Orissa and Bengal;
It echoes in the hills of the Vindhyas and Himalayas,
mingles in the music of Jamuna and Ganges and is
chanted by the waves of the Indian Sea.
They pray for thy blessings and sing thy praise.
The saving of all people waits in thy hand,
Thou dispenser of India's destiny.
Victory, victory, victory to thee.

The occasions on which the full versions or the short version will be played have been indicated at the appropriate places in these instructions.

Playing of the Anthem

1. The full version of the Anthem shall be played on the following occasions:
   1. Civil and Military investitures;
   2. When National Salute (which means the Command "Rashtriya Salute Salami Shastr" to the accompaniment of the National Anthem is given on ceremonial occasions to the President or to the Governor/Lieutenant Governor within their respective States/Union Territories;
   3. During parades irrespective of whether any of the dignitaries referred to in (ii) above is present or not;
   4. On arrival of the President at formal State functions and other functions organized by the Government and mass functions and on his departure from such functions;
   5. Immediately before and after the President addresses the Nation over All India Radio;
   6. On arrival of the Governor/Lieutenant Governor at formal State functions within his State/Union Territory and on his departure from such functions;
   7. When the National Flag is brought on parade;
   8. When the Regimental Colours are presented;
   9. For hoisting of colours in the Navy.
2. The short version of the Anthem shall be played when drinking toasts in Messes.
3. The Anthem shall be played on any other occasion for which special orders have been issued by the Government of India.
4. Normally the Anthem shall not be played for the Prime Minister, though there may be special occasions when it may be played.
5. When the National Anthem is played by a band, the Anthem will be preceded by a roll of drums to assist the audience to know that the National Anthem is going to be played, unless there is some other specific indication that the National Anthem is about to be played, as for example, when fanfares are sounded before the National Anthem is played, or when toasts are drunk to the accompaniment of the National Anthem or when the National Anthem constitutes the National Salute given by a Guard of Honour. The duration of the roll, in terms of marching drill, will be 7 paces in slow march. The roll will start slowly, ascend to as loud a volume as possible and then gradually decreases to original softness, but remaining audible until the seventh beat. One beat rest will then be observed before commencing the National Anthem.

Mass Singing of the Anthem

1. The full version of the Anthem shall be played accompanied by mass singing on the following occasions:
   1. On the unfurling of the National Flag, on cultural occasions or ceremonial functions other than parades. (This could be arranged by having a choir or adequate size, suitably stationed, which would be trained to coordinate its singing with the band etc. There should be an adequate public audition system so that the gathering in various enclosures can sing in unison with the choir);
   2. On arrival of the President at any Government or Public function (but excluding formal State functions and mess functions) and also immediately before his departure from such functions.
2. On all occasions when the National Anthem is sung, the full version shall be recited accompanied by mass singing.
3. The Anthem may be sung on occasions which, although not strictly ceremonial, are nevertheless invested with significance because of the presence of Ministers etc. The singing of the Anthem on such occasions (with or without the accompaniment of an instruments) accompanied by mass singing is desirable.
4. It is not possible to give an exhaustive list of occasions on which the singing (as distinct from playing) of the Anthem can be permitted. But there is no objection to the singing of the Anthem accompanied by mass singing so long as it is done with due respect as a salutation to the motherland and proper decorum is maintained.
5. In all schools, the day's work may begin with community singing of the anthem. School authorities should make adequate provision in their programmes for popularising the singing of the Anthem and promoting respect for the National Flag among students.

General

1. Whenever the Anthem is sung or played, the audience shall stand to attention. However, when in the course of a newsreel or documentary the Anthem is played as a part of the film, it is not expected of the audience to stand as standing is bound to interrupt the exhibition of the film and would create disorder and confusion rather than add to the dignity of the Anthem.
2. As in the case of the flying of the National Flag, it has been left to the good sense of the people not to indulge in indiscriminate singing or playing of the Anthem.

Source: India 2010

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National Tree

Indian fig tree, Ficus bengalensis, whose branches root themselves like new trees over a large area. The roots then give rise to more trunks and branches. Because of this characteristic and its longevity, this tree is considered immortal and is an integral part of the myths and legends of India. Even today, the banyan tree is the focal point of village life and the village council meets under the shade of this tree.

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National Flower

Lotus (Nelumbo Nucipera Gaertn) is the National Flower of India. It is a sacred flower and occupies a unique position in the art and mythology of ancient India and has been an auspicious symbol of Indian culture since time immemorial.

India is rich in flora. Currently available data place India in the tenth position in the world and fourth in Asia in plant diversity. From about 70 per cent geographical area surveyed so far, 47,000 species of plants have been described by the Botanical Survey of India (BSI).

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National Bird

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The Indian peacock, Pavo cristatus, the national bird of India, is a colourful, swan-sized bird, with a fan-shaped crest of feathers, a white patch under the eye and a long, slender neck. The male of the species is more colourful than the female, with a glistening blue breast and neck and a spectacular bronze-green tail of around 200 elongated feathers. The female is brownish, slightly smaller than the male and lacks the tail. The elaborate courtship dance of the male, fanning out the tail and preening its feathers is a gorgeous sight.

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National Flag

The National Flag is a horizontal tricolour of deep saffron (kesaria) at the top, white in the middle and dark green at the bottom in equal proportion. The ratio of width of the flag to its length is two to three. In the centre of the white band is a navy-blue wheel which represents the chakra.

The top saffron colour, indicates the strength and courage of the country. The white middle band indicates peace and truth with Dharma Chakra. The green shows the fertility, growth and auspiciousness of the land.

Its design is that of the wheel which appears on the abacus of the Sarnath Lion Capital of Ashoka. Its diameter approximates to the width of the white band and it has 24 spokes. The design of the National Flag was adopted by the Constituent Assembly of India on 22 July 1947.

It is really amazing to see the various changes that our National Flag went through since its first inception. It was discovered or recognised during our national struggle for freedom. The evolution of the Indian National Flag sailed through many vicissitudes to arrive at what it is today.

History of Indian Tricolor

"A flag is a necessity for all nations. Millions have died for it. It is no doubt a kind of idolatry which would be a sin to destroy. For, a flag represents an Ideal The unfurling of the Union Jack evokes in the English breast sentiments whose strength it is difficult to measure. The Stars and Stripes mean a world to the Americans. The Star and the Crescent will call forth the best bravery in Islam."

"It will be necessary for us Indians Muslims, Christians Jews, Parsis, and all others to whom India is their home-to recognize a common flag to live and to die for."

- Mahatma Gandhi

Every free nation of the world has its own flag. It is a symbol of a free country. The National Flag of India was designed by Pingali Venkayyaand and adopted in its present form during the meeting of Constituent Assembly held on the 22 July 1947, a few days before India's independence from the British on 15 August, 1947. It served as the national flag of the Dominion of India between 15 August 1947 and 26 January 1950 and that of the Republic of India thereafter. In India, the term "tricolour" refers to the Indian national flag.
The National flag of India is a horizontal tricolor of deep saffron (kesari) at the top, white in the middle and dark green at the bottom in equal proportion. The ratio of width of the flag to its length is two to three. In the centre of the white band is a navy blue wheel which represents the chakra. Its design is that of the wheel which appears on the abacus of the Sarnath Lion Capital of Ashoka. Its diameter approximates to the width of the white band and it has 24 spokes.

Evolution of the Tricolour

It is really amazing to see the various changes that our National Flag went through since its first inception. It was discovered or recognised during our national struggle for freedom. The evolution of the Indian National Flag sailed through many vicissitudes to arrive at what it is today. In one way it reflects the political developments in the nation. Some of the historical milestones in the evolution of our National Flag involve the following:

Unofficial flag of India
in 1906


The Berlin committee
flag, first raised by
Bhikaiji Cama in 1907


The flag used during the
Home Rule movement
in 1917


The flag unofficially
adopted in 1921


The flag adopted in 1931.
This flag was also the
battle ensign of the
Indian National Army


The present Tricolour
flag of India

The first national flag in India is said to have been hoisted on August 7, 1906, in the Parsee Bagan Square (Green Park) in Calcutta now Kolkata. The flag was composed of three horizontal strips of red, yellow and green.
The second flag was hoisted in Paris by Madame Cama and her band of exiled revolutionaries in 1907 (according to some inl9OS). This was very similar to the first flag except that the top strip had only one lotus but seven stars denoting the Saptarishi. This flag was also exhibited at a socialist conference in Berlin.
The third flag went up in 1917 when our political struggle had taken a definite turn. Dr. Annie Besant and Lokmanya Tilak hoisted it during the Home rule movement. This flag had five red and four green horizontal strips arranged alternately, with seven stars in the saptarishi configuration super-imposed on them. In the left-hand top corner (the pole end) was the Union Jack. There was also a white crescent and star in one corner.
During the session of the All India Congress Committee which met at Bezwada in 1921 (now Vijayawada) an Andhra youth prepared a flag and took it to Gandhiji. It was made up of two colours-red and green-representing the two major communities i.e. Hindus and Muslims. Gandhiji suggested the addition of a white strip to represent the remaining communities of India and the spinning wheel to symbolise progress of the Nation.
The year 1931 was a landmark in the history of the flag. A resolution was passed adopting a tricolor flag as our national flag. This flag, the forbear of the present one, was saffron, white and green with Mahatma Gandhi's spinning wheel at the center. It was, however, clearly stated that it bore no communal significance and was to be interpreted thus.
On July 22, 1947, the Constituent Assembly adopted it as Free India National Flag. After the advent of Independence, the colours and their significance remained the same. Only the Dharma Charkha of Emperor Asoka was adopted in place of the spinning wheel as the emblem on the flag. Thus, the tricolour flag of the Congress Party eventually became the tricolour flag of Independent India.

Colours of the Flag:

In the national flag of India the top band is of Saffron colour, indicating the strength and courage of the country. The white middle band indicates peace and truth with Dharma Chakra. The last band is green in colour shows the fertility, growth and auspiciousness of the land.

The Chakra:

This Dharma Chakra depicted the "wheel of the law" in the Sarnath Lion Capital made by the 3rd-century BC Mauryan Emperor Ashoka. The chakra intends to show that there is life in movement and death in stagnation.

Flag Code

On 26th January 2002, the Indian flag code was modified and after several years of independence, the citizens of India were finally allowed to hoist the Indian flag over their homes, offices and factories on any day and not just National days as was the case earlier. Now Indians can proudly display the national flag any where and any time, as long as the provisions of the Flag Code are strictly followed to avoid any disrespect to the tricolour. For the sake of convenience, Flag Code of India, 2002, has been divided into three parts. Part I of the Code contains general description of the National Flag. Part II of the Code is devoted to the display of the National Flag by members of public, private organizations, educational institutions, etc. Part III of the Code relates to display of the National Flag by Central and State governments and their organisations and agencies.
There are some rules and regulations upon how to fly the flag, based on the 26 January 2002 legislation. These include the following:

The Do's:

• The National Flag may be hoisted in educational institutions (schools, colleges, sports camps, scout camps, etc.) to inspire respect for the Flag. An oath of allegiance has been included in the flag hoisting in schools.
• A member of public, a private organization or an educational institution may hoist/display the National Flag on all days and occasions, ceremonial or otherwise consistent with the dignity and honour of the National Flag.
• Section 2 of the new code accepts the right of all private citizens to fly the flag on their premises.

The Don'ts

• The flag cannot be used for communal gains, drapery, or clothes. As far as possible, it should be flown from sunrise to sunset, irrespective of the weather.
• The flag cannot be intentionally allowed to touch the ground or the floor or trail in water. It cannot be draped over the hood, top, and sides or back of vehicles, trains, boats or aircraft.
• No other flag or bunting can be placed higher than the flag. Also, no object, including flowers or garlands or emblems can be placed on or above the flag. The tricolour cannot be used as a festoon, rosette or bunting.

Source: National Portal Content Management Team 

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Only Gereral Knowledge

DAILY NEW CURRENT GK

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Vrindavan Temple

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Vrindavan, around 15 km from Mathura, is a major place of pilgrimage, on the banks of Yamuna . Attracting about 5 lakhs pilgrims every year, it is noted for its numerous temples- both old and modern. Vrindavan is synonymous with the innocent mirth and child like playfulness of Shri Krishna. Vrindavan, the dusty little town known for the temples, big and small, famous and remote strewn all over the place.
Vrindavana is 135 km south of Delhi and 55 km north of Agra, just off the Delhi-Agra Road. It is 12 km or a 25-minute auto-rickshaw ride from Mathura. It has a small-town type atmosphere with narrow streets and not much motor traffic. There are said to be over 5000 temples in Vrindavana.
Vrindavan is situated in the north Indian state of Uttar Pradesh around 151 km south of Delhi. It extends latitude 27°33¢ in the North to longitude 77°44¢ in the East. The place is just 10 km off Mathura, the place where Lord Krishna is said to have spent his childhood. Vrindavan is situated on the New Delhi-Chennai and New Delhi-Mumbai main railway line. A meter-gauge line connects Vrindavan to Mathura. There are quite a good number of passenger trains plying between these two places
The name 'Vrindavan' is derived from 'Vrinda', another name for the sacred tulsi (basil) plant. A legend has it that the entire place was a tulsi grove at one time. According to another tradition, it was named after Vrinda Devi, one of Krishna's playmates. The earliest known shrine in Vrindavan is said to have been built by the local gosains in a large garden called Nidhiban, later named Seva Kunj. According to tradition, Emperor Akbar was taken blindfolded inside the grove where he had some kind of a spiritual experience. As a result, he acknowledged the spot as being holy ground.
The four temples that were built in honour of his visit are Govind Deva, Madan Mohan, Gopinath, and Jugal Kishore. The first is an impressive edifice built in red sandstone. Architecturally this temple is one of the finest in North India.
However, apart from its history, what keeps Vrindavan alive in the popular imagination of the people is its rich legend and mythology. Vrindavan is considered the place where Lord Krishna spent his early childhood. It was here that Krishna indulged in adolescent pranks with the gopis (milkmaids) in the forests and stealing their clothes while they bathed in the river.
Banke Bihari Temple
This temple was established by Haridas Swami, a contemporary of the six Goswami's. He discovered the Banke Bihari Deity at Nidhivana, where Banke Bihari was originally worshiped. Banke Bihari was moved here when this temple was constructed in 1864. This is the most popular temple in Vrindavana, especially in the month of Sravana, during Jhulan Yatra. The curtain before the Deities is not left open like at other temples. Every few minutes the curtain is pulled shut and then opened again. The Dieties do not get up until 9 am. The temple has mangala-arati only one day a year. Only one day a year can the lotus feet of the Deity be seen, on Akhyaya Tritiya.
ISKCON Temple
HARE RAMA HARE KRISHNA, this name is probably amongst the first things that spring to a westerner's mind when one thinks of India or the spirituality connected to it. A.C. Bhaktivedanta Swami Prabhupada (also known as Srila Prabhupada) established the movement officially known as the International Society for Krishna Consciousness (ISKCON) in 1966. The society has since developed into a worldwide confederation of 6,000 temple devotees and 190,000 congregational devotees. It comprises of more than 350 centers, 60 rural communities, 50 schools and 60 restaurants spread all across the globe. The aim of the society is to "promote the well being of society by teaching the science of Krishna consciousness according to the Bhagavad-Gita and other ancient Vedic scriptures of India."
Braja Mandala Parikrama
Every year in Kartika (Oct/Nov) ISKCON puts on a Braja Mandala parikrama. It is a one-month walking tour that goes to all 12 forests in Vrindavana. The parikarma visits most of major place in the Braja area including Mathura, Radha Kund, Varsana, Nandagrama, Gokula, Vrindavana, and Govardhana Hill. It is traditional to do this walk in bare feet, although shoes are permitted.
Krishna Balarama Mandir
This beautiful temple has Deities of Gaura-Nitai (left altar), Krishna Balarama (middle altar), and Radha-Shyama-sundara (Radha-Krishna on right altar). In front of the temple is the Samadhi Mandir of His Divine Grace A.C.Bhaktivedanta Swami Prabhupada, the Founder Acarya of the International Society for Krishna Consciousness (ISKCON). This is where his body was laid to rest after he left this world and returned to the spiritual world.
Yamuna River
This is the most sacred river in Indian. The main reason it is so sacred is because it flows through Vrindavana and Mathura, and was thus intimately connected to Lord Krishna's pastimes. One who bathes in the Yamuna can be purified of all sinful reactions and attain love of Godhead.
Kesari Ghat
Lord Krishna killed the Kesi demon here. Kesi Ghat is on the bank of the Yamuna. If you bath here you get the benediction of bathing in all off the holy places. There is an arati performed here every day at sunset.
Govindaji Temple
This temple was built in 1590 and took several thousand men five full years to build. The original Govindaji Deity was found about 450 years ago by Rupa Goswami. Govindaji was removed from this temple when the Muslim emperor Aurangzeb tried to destroy it. The original Deity is now in Jaipur, in a temple right outside the King of Jaipur's palace.
This temple was originally seven stories high, with an altar of marble, silver and gold. A sculptured lotus flower weighing several tons decorates the main hall. On meeting Rupa Goswami, Man Singh from Jaipur, a general in Emperor Akbar's army, built this magnificent temple. Aurangzeb and his army later destroyed part of the temple. When few stories remained, all of a sudden the ground began to shake violently and Aurangzeb's men were terrified and ran for their lives, never to return.
The Deities on the altar in this temple are Govindaji in the middle, to His left is Lord Caitanya, and to His right is Lord Nityananda. Below are small Radha and Krishna Deities. Below Them are Lord Jagannath and a Govardhana-shila.
Madana Mohana Temple
The original Deity of Madana Mohana was discovered at the base of an old vat tree by Adaita Acarya, when visited Vrindavana. He entrusted thje worship of Madana Mohana to His disciple, Purusottama Chaube, who then gave the Deity to Sanatana Goswami. Sanatana Goswami spend 43 years in Vrindavana. Worshiped along with Madana Mohana are Radharani and Lalita, who were sent to Vrindavana by Purusottama Jena, the son of Maharaja Prataparudra.
This 60 foot high temple was opened in 1580 on a 50 foot hill called Aditya Tila, next to the Yamuna. Ram Das Kapoor paid to build the temple. One day a ship he owned, loaded with merchandise, went aground in the Yamuna. He was advised by Sanatana Goswami to pray to Madana Mohana for help. The ship came free and the owner of the ship made a big profit, which he used to built this temple.
Radha-Damodara Temple
This temple was founded by Jiva Goswami. The main Deities here are Sri Radha-Damodara. Other Deities worshiped here are the Radha-Vrindavana Candra Deities of Krishna Dasa Kaviraja Goswami, the Radha-Madhava Deities of Jayadeva Goswami, and the Radha-Chalacikana Deities of Bhugarbha Goswami. The original Deities were all moved to Jaipur. When the original Deities are moved, the replacement Deity is called a pratibhu-murti and is considered as good as the original Deity.
Radha-Gokulananda Temple
In this temple you can see the Radha-Vinod Deities of Lokanath Goswami, Radha-Gokulananda Deities of Viswanath Cakravarti, Caitanya Mahaprabhu Deity of Narottama Dasa Thakur, Vijaya Govinda Deities of Baladeva Vidyabhushana, and the Govardhana-shila given by Lord Caitanya to Raghunath Dasa Goswami. The samadhis of Lokanath Goswami, Narottama Dasa, and Viswanath Cakravarti are in front of the temple. Viswanath Cakravarti arranged to have this temple built.
Radha-Gopinath Temple
The Deity of Gopinath was discovered at Vamsivat by Paramananda Bhattacarya, who entrusted the Deity's worship to Madhu Pandita. On the altar are deities of Srimati Radharani and Her sister, Ananga Manjari, Madhu Pandita's samadhi is next to the temple.
Gopinathji was originally installed in Vrindavana by Vajranabha, the great grandson of Krishna. When the Muslims raided Vrindavana, the original Gopinath Deity was taken to Jaipur. The Gopinath Deity in Jaipur and Lord Krishna are said to exactly resemble each other from Their shoulders down to the waist.
Radha- Raman Temple
Gopal Bhatta Goswami established this temple. The Deity of Sri Radha-Raman was manifested from one of Gopal Bhatta Goswami's shalagram-shilas on the full moon day of Vaisakha (April/ May) in 1542. This event is celebrated every year (May) by bathing the Deity with 100 litres of milk and other auspicious items. The remnants of this abhiseka (bathing) are like nectar. Gopal Bhatta Goswami's other shalagram-shilas are worshiped on the altar here. The appearance place of the Sri Radha-Raman Deity is next to the temple. Radha-Ramanji is one of the few original Deities of the Goswami's still in Vrindavana. The standard of worship in this temple is very high.
Radha-Syamasundara Temple
These are the Deities of Syamananda Prabhu. Darshan is from 8.30 to 11 am and 5 to 8 pm. It is one of the seven major temples in Vrindavana. Syamananda's samadhi is across the street and down from the entrance of the temple.
Seva Kunja (Nikunjavan)
Krishna would massage Radharan's feet and decorate Her hair with flowers here. Once Krishna pushed His flute into the ground here and created a small kund, called Lalita Kund, to satisfy Lalita Sakhi's thirst. No one is allowed within the enclosure at night. The numerous monkeys that are there during the day also leave at night.
Sona Gauranga Temple
These Deities were worshiped by Jagannath Dasa Babaji. They are located in a person's house next to Prema Talkies cinema in the lane opposite the Radha Gopinath Temple.
Gopiswara Mahadeva Temple
The Siva-linga in this temple was installed by Vajranabha, the great grandson of Krishna. Every morning from 4 am to noon, thousands of people pour Yamuna water over the linga. It is said that the big pipal tree here is a kalpavriksya tree and will fulfil all desires. This temple is in the Vamsivata area.
Chir Ghat
Krishna rested here after killing the Kesi demon. Lord Caitanya also rested here. Some people say that the Gopis' clothes were stolen here by Krishna and other say that this pastime happened 14 km up the river.
Imli Tala
Sri Caitanya Mahaprabhu would come daily to Imli Tala to chant japa, when He was living in Vrindavana. Imli Tala means the shade of the tamarind tree. Imli means 'tamarind' and tala mean 'tree'. There is a small temple here with Gaura-Nitai and Radha-Krishna Deities.
Vrindavana Parikrama
It is customary for devotees to walk around the town of Vrindhavana. There is a parikrama path that goes around the town. This path is one street over from the ISKCON temple. It takes two or three hours to go around the town.

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Vaishno Devi Temple

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The shrine of Mata Vaishno Devi is one of the most visited pilgrim sites in India. Situated at a height of 5, 300 ft., the site is located inside a cave in a hill. One of the most visited pilgrim sites in India, the shrine of Mata Vaishno Devi is located in a cave, amidst the folds of the Trikuta Bhagwati hill at a height of 5, 300 ft., in the state of Jammu and Kashmir (J & K). This cave temple is at a distance of 61 kms from Jammu and the last 13 kms of the way have to be negotiated on foot by the yatris, as the devotees are called. Once at the entrance to the cave, the path turns into a narrow tunnel with a cold stream named the Charan Ganga running through it. The pilgrim has to wade through this to reach the sanctum sanctorum. The holy cave shrine of Vaishno Devi is nestled in a beautiful recess of the Trikuta Mountains forming a part of the lower Himalayas. It is located 61 km north of Jammu at a height of 5,200 feet above the sea level in the state of Jammu and Kashmir. In the cave there are images of three deities viz. the Mahakali, Mahalakshmi and Mahasaraswati. The Vaishno Devi shrine is nestled in the Trikuta Mountain. It lies 61 km north of Jammu in the northern state of Jammu and Kashmir. Perched at a height of 5,200 feet above the sea level, Vaishno Devi is a cave in the lower Himalayas. Katra, the town at the foot of the Trikuta hills is the base camp for the Vaishno Devi shrine. Katra is 48 km from Jammu, 650 km from Delhi (via Una), 520 km from Udhampur, 410 km from Chandigarh and 80 km from Patnitop The shrine is visited all through the year, but the path is difficult during the winters when the route is often blocked by snowfall. The temple of Vaishno Devi is dedicated to Vaishnavi, the human manifestation of Goddess Shakti. Within the temple is the deity in the form of a five and half feet tall rock with three Pindies or heads. It is written that the goddess to achieve her destiny of finally merging with Lord Vishnu assumed the form of a human and was born as Vaishnavi, in the household of one Ratnakar. Even as a young girl, Vaishnavi displayed an immense thirst for knowledge that soon out thought her teachers. Soon she started to search within herself for the answers that she couldn't find elsewhere and learnt the art of meditation. Realizing the importance of Tapasya (meditation) Vaishnavi renounced all worldly comforts and betook herself to the forest to meditate in peace. Legend has it that while Vaishnavi was in the forest she encountered Lord Rama, prince of Ayodhya, who was in exile. Recognizing him immediately as an avatar of Lord Vishnu she begged him to merge with her, but Lord Rama, knowing that the time was not ripe promised her that on the completion of his exile he would again pass that way. If she recognized him then he would fulfill her wishes. True to his word he returned in the guise of an old man, but Vaishnavi failed to recognize him. Rama consoled her and advised her to set up an ashram at the base of the Trikuta Hills and continue with her penance. The holy Shrine of Mata Vaishno Devi Ji is unique as it contains the holiest of holy Pindis manifesting Mata in her three forms which are Maha Kali, Maha Lakshmi and Maha Saraswati. Each of these forms represent particular attributes. Maha Kali represents Tam Guna : Tam stands for darkness or unholiness. In her attribute of Maha Kali, Mata is constantly endeavoring to vanquish the forces of darkness. She blesses her devotees by giving them strength to never lose heart and constantly battle the forces of darkness till they prevail upon them. Maha Lakshmi represents Raj Guna : Raj stands for sustenance, prosperity and well being. In her attribute of Maha Lakshmi Vaishno Mata blesses her devotees with wealth and prosperity and thus makes their life more comfortable and happy. Maha Saraswati represents Satva Guna : Satva stands for purity and goodness. In her attribute of Maha Saraswati, Mata blesses her devotees with pure thoughts and a high intellect. This enables them to distinguish between the good and the bad, between righteousness and unrighteousness and helps them to adopt the correct path in life. A combination of these three attributes in a single Shakti is known as Mata Vaishno Devi Ji and this unique combination is what makes her revered all over the world. Each person on earth contains the attributes of Tam Guna, Raj Guna and Satva Guna in some degree or the other. His or her behavior is therefore, conditioned by the attribute that is predominant. However, to lead a full and meaningful life a balance has to be struck amongst the three. This balance is extremely difficult to achieve. It needs divine blessings. It is only at Vaishno Devi Ji that such blessings are possible simultaneously from a single source of Shakti . This is what makes the holy Shrine of Mata Vaishno Devi Ji unique in the world. The Yatra The Yatra begins at Katra and pilgrims have to cover 13 km of terrain on foot to reach the Darbar. One kilometer away from Katra, is Banganga, place where Mata quenched her thirst and at 6 km further down, is the holy cave at Adhkawari.The entire 13 km route is quite wide and tiled. Besides, the whole path is lit up every night by powerful sodium vapour lamps. The whole route is swept and cleaned from time to time throughout the day. Yatris are requested to keep the path clean. Shelter cum sheds and shelter cum cafeterias are setup throughout the route. Pure vegetarian food is available at these outlets. Price charts are exhibited at all these outlets prominently. Drinking water has been made available all along the route, with water coolers and storage facilities. Public utilities with automatic flushing systems along the track and at the Bhawan. After 6 km. of trekking, you would reach Adhkawari, the holy cave where Mata meditated for nine months. Do visit the cave. After 9.5 km., you would reach Sanji Chhat where you can rest for sometime. Accommodation is also available at this place. Bhawan is just 3.5 km. away. The Darshan At the entrance to the cave is a place called Bhavan where the worshipper buys prasad (offering to the God, a little of which is returned to the devotee for distribution amongst his near and dear ones) and other offerings. Here the Yatri is issued a token number on showing the Yatra ticket. The group no. and the time for the Yatri's turn is mentioned on the token. At Bhavan there are cloakrooms, lockers for your belongings and change rooms. It is customary to bathe and change clothes before joining the queue for the darshan. Amidst the continuous chanting of Jai Mata Di, pilgrims wait patiently for their turn after depositing their coconut at the entrance for which they are given tokens. Each one has to enter the cave alone as the tunnel to the shrine is very narrow and has to be negotiated with care. Once inside it widens out to provide darshan of the goddess. The return is via a different route that takes the devotee to the shrine of Bhairon and then back to Katra. Cave The total length of the holy Cave is about ninety eight feet. Here you can see symbols of a large number of Gods and Goddesses of the Hindu pantheon. At the mouth of the original tunnel to the holy Cave on the left hand side of the rock face you can see the symbol of Vakra Tunda Ganesha. Adjacent to the symbol of Lord Ganesha you can see the symbols of Surya Dev and Chandra Dev. When you crawl into the holy Cave through the natural tunnel you cross over the Dhadh of Bhairo Nath who was beheaded by the Goddess at the entry point to the holy Cave. The Dhadh is fourteen feet long. After this you come across the symbol of Lord Hanuman who was also called Launkra Beer. Beyond the Launkra Beer point you have to wade your way through water Twenty three feet beyond Launkra Beer, on the left upper hand side, the roof of the cave flares out and the weight of this over hang appears to the resting on the innumerable heads of Shesh Nag. Immediately below Shesh Nag there is the Havan Kund of Mata. Adjacent to the symbols of Shankh, Chakra, Gada and Padam. Higher up, almost touching the ceiling of the cave are the symbols of the five Pandavas, the Sapt Rishi, the Than of the divine cow, Kamdhenu, Brahma, Vishnu, Shiv and Parvati. Three feet further ahead, on an elevation some what lower than Shiv and Parvati, is the Khamba that was gripped by the legendary worshipper Prahalad. Diagonally below this, at the water level you can see the Yantra with innumerable mystical signs and symbols inscribed on it. Twenty two feet beyond this point, the Sher Ka Panja symbolising the lion, which is the mount of Mata Vaishno Devi Ji is located. The distance from the entry point to the Sher Ka Panja is fifty nine feet.. Six feet further ahead, on the left hand side, are the symbols of Shankar and Gouri. Thirteen feet beyond the symbols of Shankar and Gouri the holiest of the holy Pindies of ``Mata Maha Kali Ji'', ``Mata Maha Lakshmi Vaishno Devi Ji,'' and ``Mata Maha Saraswati Ji''.appear .To the right of the holy Pindies on the upper side we can once again identify the symbols of Ganesh, Surya Dev, Chandra Dev and Goddess Annapurna. Slightly behind the holy Pindies, on the right hand side you can see the symbol of the seated Sinh Raj. A little ahead of this you can make out the full hand of the Goddess raised in the Vard Hast mode, granting boons to the world. Immediately opposite the Holy Pindies is the natural symbol of Lord Pashupati Nath. Water(Charan Ganga) gushes out of the base of the holy Pindies and flows out of the holy Cave. Charan Ganga is collected in small containers by the devotees and is taken home. It is also channelised to the bathing ghat and the devotees can take a bath in this water before they join the queue for Darshan of the holy Pindies. The Pindis The cave at the Trikuta mountain is indeed a unique cave as it is in this cave that Shakti in her incarnation of Vaishavi resides in a petrified rock form and it is only here that she is manifested in her 3 forms Maha Kali , Maha Lakhsmi and Maha Saraswati The holiest of the holy Pindies of "Mata Maha Kali Ji", "Mata Maha Lakshmi Vaishno Devi Ji" and "Mata Maha Saraswati Ji which are the ultimate destination for pilgrims are located at a distance of 91 feet inside the cave .In the surroundings symbols of 'Surya', 'Chander', 'Sinh Raj', 'Pashupatinath', 'Shiva' and 'Dhrupad Ji' are quite prominent. A stream of water gushes out of the base of the holy Pindies which is commonly known as 'Charanganga'. After flowing through the cave this Charanganga is chennalised to 'Bathing Ghat' at Bhavan where the devotees take their bath before proceeding for Darshans of the deity. As a mark of reverence the devotees also carry this 'Charanjal' in small containers to their homes. The Aartis The Aarti of the Goddess is performed twice a day, once during the morning at sun rise and again during the evening at sun set. The holy cave is closed for pilgrims during the period the Aarti is being performed. It usually takes around two hours for the Aarti to be completed. Only the Pujaris, Sahayaks and an officer are permitted in the cave when the Aarti is being performed. The sequence of the various activities that are performed at Aarti is as under : Chanting of Mantras At the commencement of the Aarti the Pujaris utter aloud the 108 names of Durga. Then they perform Atam Puja for their own purification and apply Tilak on each other's forehead. This is followed by the chanting of mantras exhorting the Devas to give the Pujaris sound health. Thereafter, Prithvi, Surya, Deep and Dhoop are worshipped by the chanting of mantras. Once these activities are over, the Pujaris chant the Pratigyaa Sankalp where they vow to worship Mata Maha Kali, Maha Lakshmi Vaishno Mata and Mata Maha Saraswati Ban Ganga Temple After the goddess left the Bhumika Temple, she went to the Trikuta Hills passing through here. At this time, Langoor Vir (Veer Langur) felt thirsty. The goddess shot an arrow into the stone and a holy river was produced, now known as Ban Ganga. It is called Ban Ganga because the goddess washed her hair at this place. Most pilgrims take bath here. You must show the slip you got near the Bus Stand in Katra to pass this point. Ban Ganga is about 3 km from Katra. Charan Paduka Temple This is where the goddess stopped for some time while Bhairon was chasing her. Her footprints are supposed to be visible on a stone at this place. Charanpaduka means "holy footprints". It is about 1.5 km from Ban Ganga at 3,380 feet. Ardh Kuwari Ardh Kuwari is the halfway point, and some pilgrims stay here for the night. There is a 15-foot-long cave called Garbha Joon where the goddess hid herself for nine months and showed herself to a saint. The cave is narrow, and you have to almost crawl all the way through it. When Bhairon entered the cave, the goddess made a new opening with her trident and ran away. Ardh Kuwari is 4.5 km from Charan Paduka and 4,800 ft above sea level.

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Tirupati Balaji Temple

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The ancient and sacred temple of Sri Venkateswara is located on the seventh peak, Venkatachala (Venkata Hill) of the Tirupati Hill, and lies on the southern banks of Sri Swami Pushkarini.It is by the Lord's presidency over Venkatachala, that He has received the appellation, Venkateswara (Lord of the Venkata Hill). He is also called the Lord of the Seven Hills.
The temple of Sri Venkateswara has acquired unique sanctity in Indian religious lore. The Sastras, Puranas, Sthala Mahatyams and Alwar hymns unequivocally declare that, in the Kali Yuga, one can attain mukti, only by worshipping Venkata Nayaka or Sri Venkateswara.
The benefits acquired by a pilgrimage to Venkatachala are mentioned in the Rig Veda and Asthadasa Puranas. In these epics, Sri Venkateswara is described as the great bestowed of boons. There are several legends associated with the manifestation of the Lord at Tirumala.
There is ample literary and epigraphic testimony to the antiquity of the temple of Lord Sri Venkateswara. All the great dynasties of rulers of the southern peninsula have paid homage to Lord Sri Venkateswara in this ancient shrine. The Pallavas of Kancheepuram (9th century AD), the Cholas of Thanjavur (a century later), the Pandyas of Madurai, and the kings and chieftains of Vijayanagar (14th - 15th century AD) were devotees of the Lord and they competed with one another in endowing the temple with rich offerings and contributions.
It was during the rule of the Vijayanagar dynasty that the contributions to the temple increased. Sri Krishnadevaraya had statues of himself and his consorts installed at the portals of the temple, and these statues can be seen to this day. There is also a statue of Venkatapati Raya in the main temple.
Sri Venkatachala Mahatmya is referred to in several Puranas, of which the most important are the Varaha Purana and the Bhavishyottara Purana. The printed work contains extracts from the Varaha Purana, Padma Purana, Garuda Purana, Brahmanda Purana, Markandeya Purana, Harivamsa, Vamana Purana, Brahma Purana, Brahmottara Purana, Aditya Purana, Skanda Purana and Bhavishyottara Purana. Most of these extracts describe the sanctity and antiquity of the hills around Tirumala and the numerous teerthams situated on them.
The legends taken from the Venkatachala Mahatmya and the Varaha Purana, pertaining to the manifestation of the Lord at Tirumala, are of particular interest.
According to the Varaha Purana, Adi Varaha manifested Himself on the western bank of the Swami Pushkarini, while Vishnu in the form of Venkateswara came to reside on the southern bank of the Swami Pushkarini.
Padi Kavali Maha Dwara
The Padi Kavali Maha Dwara or Outer Gopuram stands on a quadrangular base. Its architecture is that of the later Chola period. The inscriptions on the gopuram belong to 13th century. There are a number of stucco figures of Vaishnava gods like Hanuman, Kevale Narasimha and Lakshmi Narasimha on the gopuram.
Sampangi Pradakshinam
The path for circumnavigating the temple is called a pradakshinam. The main temple has three prakarams. Between the outermost and middle prakarams is the second pathway for circumambulation known as the Sampangi Pradakshinam. Currently, this pathway is closed to pilgrims. The Sampangi Pradakshinam contains several interesting mandapams like the Pratima Mandapam, Ranga Mandapam, Tirumala Raya Mandapam, Saluva Narasimha Mandapam, Aina Mahal and Dhvajasthambha Mandapam.
Ranga Mandapam
Ranga Mandapam, also called the Ranganayakula Mandapam, is located in the south-eastern corner of the Sampangi Pradakshinam. The shrine within it is believed to be the place where the utsava murti of Lord Ranganadha of Srirangam was kept during the 14th century, when Srirangam was occupied by Muslim rulers. It is said to have been constructed between 1320 and 1360 AD by the Yadava ruler Sri Ranganadha Yadava Raya. It is constructed according to the Vijayanagara style of architecture.
Tirumala Raya Mandapam
Adjoining the Ranga Mandapam on the western side, and facing the Dhvajasthambha Mandapam is a spacious complex of pavilions known as the Tirumala Raya Mandapam or Anna Unjal Mandapam.
It consists of two different levels, the front at a lower level and the rear at a higher. The southern or inner portion of this Mandapam was constructed by Saluva Narasimha in 1473 AD to celebrate a festival for Sri Venkateswara called Anna Unjal Tirunal. This structure was extended to its present size by Araviti Bukkaraya Ramaraja, Sriranga Raja and Tirumala Raja.
It is in this Mandapam, that the utsava murthi Malayappan, holds His annual darbar or Asthanam during the hoisting of the Garudadhwaja on Dhwajastambham to mark the commencement of Brahmotsavam. Incidentally, the prasadam distributed on this occasion is still called Tirumalarayan Pongal.
Tirumala Raya Mandapam
The Mandapam has a typical complex of pillars in the Vijayanagara style, with a central pillar surrounded by smaller pillars, some of which emit musical notes when struck with a stone. The main pillars have rearing horses with warriors mounted on them. Some of the best sculptures of the temple are found in bold relief in the Mandapam. The bronze statues of Todermallu, his mother Matha Mohana Devi and wife Pitha Bibi, are kept in a corner of the Mandapam.
The Aina Mahal
The Aina Mahal is on the northern side of the Tirumala Raya Mandapam. It consists of two parts - an open mandapam in the front consisting of six rows comprising six pillars each, and a shrine behind it consisting of an Antarala and Garbhagriha. It has large mirrors which reflect images in an infinite series. There is an unjal in the middle of the room in which the Lord is seated and festivals conducted.
The daily program starts with 'Suprabhatam' (awakening the Lord) at three in the morning and end with the 'Ekanta Seva' (putting the Lord to sleep) at one in the night. Daily, Weekly and Periodical 'Sevas' and 'Utsavams' are performed to the Lord. Interested pilgrims can choose from the list and pay to get the Sevas or Utsavams done on their name. Devotees offer their gifts and donations in the "Hundi", which is the main source of income.
Everyday is a day of festivity at Tirumala. The most famous is the annual festival called 'Brahmotsavam', which is celebrated on grand scale for nine days in September, attracting pilgrims and tourists from all parts of the country. The fifth and ninth days of the festival are especially significant in as much as Garudostavam and Rathotavam takes place on those days.

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Thousand Pillar Temple

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About 150 kms. from Hyderabad lies the ancient city of Warangal. Noted today for its beautiful lakes, magnificent temples and wildlife, Warangal possess the marvelous thousand pillared temple, built by King Rudra Deva in the 12th century. The famous Thousand Pillar Temple, built in 1163 AD, by king Rudra Deva is an important monument situated near the Hanamkonda-Warangal highway. One thousand richly carved pillars and a magnificent black basalt Nandi bull are unique to this temple which is dedicated to Lords Shiva, Vishnu and Surya.
The temple is in shape of a star and has three shrines dedicated to Lord Shiva, Vishnu and Surya. The temple is built on a 1m high platform on the slopes of the Hanumakonda hill, and has a majestic monolithic Nandi. The black basalt Nandi, a monolith, has a lovely polished finish. There are many small lingam shrines surrounding the gardens. The temple is famous for its richly carved pillars, screens and detailed sculpture.

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Sun Temple

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Built in 1026 A.D. during the reign of King Bhimdev I of the Solanki dynasty, the Sun temple is dedicated to the Sun God. This temple, though ravaged by Mehmud of Gazni, still retains enough of it's original structure to convey the grandeur of its conception and the superb artistry of execution. Every inch of the edifice, both outside and inside is carved magnificently with motifs of gods and goddesses, birds, beasts and flowers. Modhera is now the site of several dance and cultural festivals. The sun temple and the ambiance here provide a majestic backdrop for the exhibition of performing arts.
Even in its ruined state, the sun temple at Modhera is magnificent. The first view of the sun temple is breathtaking, with the pillared portico of the sabhamandap reflected in the massive tank. The weathered golden brown stone of the edifice has an overpowering grandeur. There is no worship offered here now. There is no shikhara either. The temple has a sanctum, a pradakshina patha and a sabha mandap in front. The exterior of the sanctum has many carved images of the Sun God, portrayed as wearing a belt and long shoes. The mandapa in front of the sanctum has beautifully carved pillars with exquisite toranas adorning the entrances. The exterior of this temple is intricately carved. This temple has been designed such that the sun's rays illuminate the sanctum at dawn.

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Shankracharya Temple

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Kashmir has produced a galaxy of great saints, seers and savants who have enriched, elevated and refined life and helped the people at large in distress. This is perfectly showcased in the Shankracharya Temple. The temple shows the early Kashmiri style. It tries to introduce the early Sihara style and has still one-storeyed gable pediment which is evident even now. Here we find the early specimen of the horse shoe arch, prominent in the final stages of this architecture, as, for example, in Martand.
It was first built by Jalauka, the son of great Emperor Ashoka, about 200 B.C. The temple was later rebuilt and dedicated to Jyesthesvara by Gopaditya, who ruled from 253 A.D. to 328. The hill was called Gopadri and the village at its foot on the south is still called Gopkar. It is also said that once Shankaracharya, a famous Hindu saint, came to Kashmir from South India to revive Hinduism. He stayed on the top of the hill for sometime and the hill thus came to be known as Shankaracharya hill.
This temple stands on a solid rock and consists of an octagonal basement of 13 layers. Each of the four sides has two projections which terminate in pediment and agable, the latter intersecting the main roof half way up its slope. The body of the temple is surrounded by a terrace enclosed by a stone wall or parapet, 3.5 feet high. This in following the outline of the basement, preserves its octagonal shape. From the terrace another flight often steps leads to the door of the temple. The interior is a chamber, circular in plan, with a basin containing a lingam. The whole of the building is of stone, which is laid throughout in horizontal courses, no cement appearing to have been used.

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Posted in: Hindu Temples,Hindu Temples in india,Lotus Templ,Shankracharya Temple,Temples in India