MALHARI MAHATMYA PDF

Another variant is "Khanderao", where the suffix "rao" king is used. The name "Mallari" or "Malhari" is split as "Malla" and "ari" enemy , thus meaning "enemy of the demon Malla". Malhari Mahatmya records Martanda Bhairava, pleased with the bravery of Malla, takes the name "Mallari" the enemy of Malla. The other demon is grabbing the reins of the horse and attacking Khandoba with a club as Khandoba is dismounting the horse and attacking the demon with his sword.

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Another variant is "Khanderao", where the suffix "rao" king is used. The name "Mallari" or "Malhari" is split as "Malla" and "ari" enemy , thus meaning "enemy of the demon Malla". Malhari Mahatmya records Martanda Bhairava, pleased with the bravery of Malla, takes the name "Mallari" the enemy of Malla. The other demon is grabbing the reins of the horse and attacking Khandoba with a club as Khandoba is dismounting the horse and attacking the demon with his sword.

Often, Khandoba is depicted as a warrior seated on horseback with one or both of his wives and accompanied with one or more dogs. The principle written source of the legend is Malhari Mahatmya Mallari Mahatmya , which claims to be from the chapter Kshetra-kanda of the Sanskrit text Brahmanda Purana , but is not included in standard editions of the Purana. Dhere and Sontheimer suggests that the Sanskrit Mahatmya was composed around — AD, mostly by a Deshastha Brahmin , to whom Khandoba is the family deity.

When the seven sages approached Shiva for protection after Indra and Vishnu confessed their incapability, Shiva assumed the form Avatar of Martanda Bhairava, as the Mahatmya calls Khandoba, riding the Nandi bull, leading an army of the gods.

Martanda Bhairava is described as shining like the gold and sun, covered in turmeric also known as Haridra, [14] three-eyed, with a crescent moon on his forehead.

While dying, Mani offers his white horse to Khandoba as an act of repentance and asks for a boon. The boon is that he be present in every shrine of Khandoba, that human-kind is bettered and that he be given an offering of goat flesh. The boon was granted, and thus he was transformed into a demigod.

Malla, when asked by the deity if he asked for a boon, asks for the destruction of the world and human-flesh. The legend further describes how two Lingas appeared at Prempuri, the place where the demons were killed.

Hegadi Pradhan, the minister and brother-in-law of Khandoba and brother of Lingavat Vani Mhalsa, [18] the faithful dog that helps Khandoba kill the demons, the horse given by Mani and the demon brothers are considered avatars of Vishnu , Krishna , Nandi and the demons Madhu-Kaitabha respectively.

Other myth variants narrate that Khandoba defeats a single demon named Manimalla, who offers his white horse, sometimes called Mani, to the god. Finally, the dog of Khandoba swallows all the blood. Sometimes, Mhalsa, or rarely Banai, is described as seated behind Khandoba on the horse and fighting with a sword or spear.

Khandoba has two wives who are women from different communities, who serve as cultural links between the god and the communities. Mhalsa has had a regular ritualistic marriage with Khandoba. Banai, on the other hand, has a love marriage by capture with the god. Mhalsa is described as jealous and a good cook; Banai is erotic, resolute, but does not even know to cook. Often folk songs tell of their quarrels. Mhalsa represents "culture" and Banai "nature".

The god king Khandoba stands between them. Mhalsa was born as the daughter of a rich merchant in Newase called Tirmarsheth.

On the divine orders of Khandoba in a dream to Tirmarsheth, she was married to Khandoba on Pausha Pournima the full moon day of Hindu calendar month of Paush in Pali Pembar. Two shivlingas appeared on this occasion. An annual festival marking this event is celebrated in Pali every Paush Pournima. Banai is believed to the daughter of Indra , the king of the gods or as Incarnation of Goddess Ganga.

Banai was found by Dhangar shepherd, when she was abandoned on earth by an angry Indra. When Banai grew up, it was predicted that she would get her match at Jejuri. There, she fell in love with God Khandoba.

Khandoba also fell in her love. Khandoba accepted a self-exile for 12 years by intentionally losing a game of chess Saripat to his wife Mhalsa. The reluctant Banai was married to Khandoba, the shepherd in disguise at Naldurg. Khandoba revealed his real form to Banai on their way back to Jejuri. To avoid the quarrels of his wives, Khandoba gave the upper half of the hill to Mhalsa and the lower half to Banai.

The idol of Mhalsa is placed with Khandoba in the main shrine at top of the hill at Jejuri. A separate shrine to Banai is situated halfway down the hill. Rambhai is worshipped as a goddess whom Khandoba visits after his hunt. She is also localised, being said to come from the village from Belsare, near Jejuri. The fourth wife Phulai Malin, from the gardener or Mali caste , She was a particular Murali and is thus a deified devotee of Khandoba.

She is visited by him at "Davna Mal" field of southernwood , a herb said to be dear to Khandoba. The fifth wife, Candai Bhagavin, is a Telin , a member of the oilpresser caste. She is recognised as a Muslim by the Muslims. Martanda "blazing orb" is a name of Surya, while Bhairava is a form of Shiva.

He is the patron deity of warrior, farming, herding as well as some Brahmin priest castes , the hunters and gatherers of the hills and forests, merchants and kings. He is also worshipped by Jains and Lingayats. He is viewed as a "king" of his followers. On fulfilment of the navas, Khandoba was offered children or some devotees would afflict pain by hook-swinging or fire-walking. A tali dish is filled with coconuts, fruits, betel nuts, saffron, turmeric Bhandar and Bel leaves.

Then, a coconut is placed on a pot filled with water and the pot is worshipped as an embodiment of Khandoba. Then, five persons lift the tali, place it repeatedly on the pot thrice, saying "Elkot" or "Khande rayaca Elkot". Then the coconut in the tali is broken and mixed with sugar or jaggery and given to friends and relatives.

A gondhal is performed along with the tali bharne. Khandoba is considered as the giver of fertility. Traditional Maharashtrian families also organize a jagaran as part of the marriage ceremony, inviting the god to the marriage. The Sanskrit Malhari Mahatmya suggests offerings of incense, lights, betel and animals to Khandoba. The Marathi version mentions offerings of meat and the worship by chedapatadi — "causing themselves to be cut", hook-swinging and self-mortification by viras.

Marathi version calls this form of bhakti devotion as ugra violent, demonic bhakti. Possession by Khandoba, in form of a wind, is lower demonic worship pishachi worship. Sattvic worship, the purest form of worship, is believed to be feeding Khandoba in form of a Brahmin. He is called Mallu or Ajmat Khan Rautray by Muslim devotees, and many times portrayed as being a Muslim himself in this context.

The worship of Khandoba had received royal patronage by Ibrahim II , which consisted of the reinstatement of the annual jatra and the right of pilgrims to perform rituals at the Naldurg temple. Notice devotees showering turmeric powder bhandara on each other. The eleven principal centres of worship of Khandoba or jagrut kshetras , where the deity is to be called awake or "jagrut", are recognized; six of them in Maharashtra and the rest in northern Karnataka.

The priests here are Guravs , not Brahmins. There are two temples: the first is an ancient temple known as Kadepathar. Kadepathar is difficult to climb. The second one is the newer and more famous Gad-kot temple, which is easy to climb. This temple has about steps, 18 Kamani arches and Dipmalas lamp-pillars.

Both temples are fort-like structures.

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MALHARI MAHATMYA PDF

The legend further describes how two Lingas appeared at Prempuri, the place where the demons were killed. Khandoba is one of the most maharmya among the deities of Maharashtra. An annual festival marking this event is celebrated in Pali every Paush Pournima. Khandoba also fell in her love. When god Bhramha saw the germ, he told the story to god Shankar.

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