Thought Box

Mehkar Mahtmyam

Sarangadhar Balaji

A scene:

It was mid-winter, the month December, the year 1888 and the place Megankar, in Maharashtra. Shri Rambhau Bhite, a “Patil” of the constabulary, was directing his men in an excavation for a construction. Suddenly, one of the men exclaimed that they struck something hard. After some careful digging, to everyone’s surprise, they brought out a huge stone idol. It was an idol of Mahavishnu, with such a beauty, that simple words cannot describe.

News spread like wild fire and reached the ears of the then British Collector. He planned to confiscate the idol and send it to England. Two of his officers, (Sri Deshpande-Tahsildar and Sri Joshi- a police inspector) were sent to investigate. After seeing the idol, both the officers were spellbound by the beauty and divinity of the idol. Their immediate reaction was to save and protect this idol “come what may”. They both suggested to Sri Bhite, that the only way to prevent confiscation and export of the idol, is to install it immediately. There was hardly any time to discuss or debate.

Pillared Hall¹ of the old temple in 1865 (fig2)

A place was selected, where, once existed a temple of “Baaladev”^{fig 2}. With the help of Jankiram Pathak, a priest and fellow citizens, the idol was installed and consecrated on 7^th December 1888. When the British authorities arrived, they found that the idol was already installed and consecrated. However, they have taken two stone tablets and a copper plate, all containing inscription about the idol. Those are said to be preserved in the British museum. The British officer did not take the incident lightly. Sri Deshpande and Sri Joshi were removed from services. The priest and two others were imprisoned for six months. Thereafter, Sri Rambhau Bhite built the temple with the help and funds from the public. In the year 1913, Sri Ganpathrao Kulkarni, built a vimanam over the sanctum sanctorum.

History:

Now, where, is this Megankar and what is its greatness? On the bank of river “Pranita”, there existed a town called “Megankar Nagari”. This is the present Mehkar, a historical town in Buldana district of Maharashtra and the river is presently called “Pyneganga”. This place was referred in Matsya purana, Padma purana, and Brahmanda purana. There is also a mention in Srimad Bhagavat Geetha in the 11th Canto, as a city on the bank of river “Pranita”.  An Islamic poet (I presume, Abd-al-Rahim Khan-i-KhananRef-2), had mentioned that Mehkar is older than the “Hijri” calendar beginning, by 795 years. The current year being “Muharram” 1437, which makes the city, 2232 years old.      The Ain-I-Akbari, (Volume-3 of Akbarnama), a Persian text, written by Abu-al-Fazl-ibn-Mubarak, between A.D.1590 to A.D.1596, under, the second climate, “Súbah of Berár2”, gives a description of Mehkar as “Mahkar”. It details the four parganas and the seven sub divisions under Mehkar. It also details, the revenue generated and the strength of the army maintained therein.

Legend³:  

Dwajasthambam fig-3

Once there lived a Brahmin by name “Sunand”. He learnt the Vedas and scriptures well and led a pious life. He used to chant the 11^th chapter of Bhagavad Geetha regularly for many years. He was blessed with brahmagyan and became a yogi. He was teaching Veda to many people. Once, he desired to go on a pilgrimage to Godavari, and left with some of his disciples.

At nightfall, they reached a village by name “Vivah Mandap”and decided to spend the night there and started looking for a place. None of the villagers were willing to accommodate them. Then yogi Sunand went in search of the village chief and explained the situation. The village chief arranged their accommodation in a dharmasala.

After a night’s rest, Yogi Sunand woke up in the morning and called one of his disciples, but no one was there. Curious, he came out of the dharmasala, and started looking for them. At that time, the chief was walking towards him. Sunand told him that he was surprised, that all of his disciples have disappeared. The chief was also surprised, but for a different reason. He took one look at the stature and the holiness on the face of Sunand and fell at his feet, crying. Sunand picked him up and asked him for the reason. The chief started narrating the story.

“Here lives a demon by name “Megangara”, who tortures us and keeps killing and eating our people at his will. To control him and to save our people, though very selfish, we made an agreement with Megangara. That is, he can take whoever stays overnight in the dharmasala. That is the reason, for the disappearance of your disciples”. He further said “at one such instance, by my foolishness, I lost my own son. 

Temple entrance fig-4

Once, a friend of my son came, when my son was not at home. Without thinking, I made his friend to stay in the dharmasala. In the night, when my son came home, he learnt what happened. For a few moments, he was angry at me. Then without listening, he rushed to the dharmasala. Unfortunately, he too became a victim of the demon. That was the reason for my sorrow, and the reason for my surprise is that you are still alive. You are a great man, and I will be ever at your service.” Sunand decided to help the villagers and said that as requested by them, he will spend a few days in the dharmasala.

On the seventh night, the demon came and confronted Sunand. The yogi was unperturbed. He took a handful of water from his Kamandalu and sprinkled on the demon. In the next moment the demon disappeared, and in his place a Brahmin was standing. At that time, the chief collected the villagers and came to the dharmasala. They couldn’t believe their eyes from what they saw.

There was no demon, but a good looking Brahmin was bowing in front of Sunand. The Brahmin looked at the chief and said “It was me who was the demon. Now, I will bring back everyone, who was eaten by me. Amongst them, see if you can identify your son, thereafter I will tell my story”. So saying, he brought everyone back. The chief was perplexed, because, they all looked the same, and each one resembled a Mahavishnu incarnation. In a few moments, the chief’s son stepped out and called his father. “Oh, my father, all of his here, have attained salvation through this Megankara and this great sage Sunanda. Now for you to attain your salvation, be of servitude to this Yogi Sunanada”. Then Sunanda asked the Brahmin, how he became a demon? The Brahmin narrated his story.

The Main hall (fig-5)

“My name is “Megangara”. By birth, I was a Brahmin and I was leading a pious and peaceful life. I also have fields, which I keep tending, for my living. On that fateful day, I was working in my field , totally engrossed. I was not conscious what was happening around me. Near the road, a vulture was eating a man alive. A rishi (sage) was passing by saw this and chased away the vulture. But it was too late, as the man was already dead. The sage looked around and saw me working in my field. Wild with anger, he came to me and asked how I can keep quiet, when a man is being eaten alive? I said, that I did not notice, as I was concentrating in my field. He did not listen, and cursed me to become a demon. I fell at his feet and pleaded for forgiveness, and a way to get relieved of this curse. He said, that “You shall be roaming in this area for many years. One day, a sage will come here who had attained Gnana (wisdom), by repeatedly chanting the 11^th canto of “The Bhagavat Gita”. Only by him, you will be relieved of the curse, and you will also attain salvation. That place also will bear your name”. When he completed his narration, a celestial vehicle came down. All of them got in and the vehicle moved towards heaven. From then onwards, the place came to be known as “Megankar”.

There is also another legend^3a. This demon was torturing the rishis and sages in this area, from performing their rituals, yagna, at times killing them and making their life miserable. This was going on for many years. Unable to bear this torture any more, they prayed to God Mahavishnu to redress their grievance. Mahavishnu came down as Sarngadhar. He killed the demon (rather, the Asura inside) with His Sarnga, bow and arrows. Megankar, in his last moments, requested for three boons. That is 1) he should attain salvation, 2) Mahavishnu shall stay there forever, to bless those who come here and pray and 3) this place shall be named after him as “Megankara”. All his wishes were granted. Later a temple was constructed in that place.

Vimanam fig-6

Temple layout:  

This temple is a simple brick structure. There is no Rajagopuram. A vimanam is constructed above the sanctum sanctorum, in the Nagara style of architecture. There is a Dwajasthampa, in front of the entrance. There is big hall in front of the sanctum, with adequate space for the devotees to assemble and worship. Adjacent to the temple is “Balaji Baktha Nivas” for pilgrims to stay.

Deity:

The main deity is Mahavishnu. Here, He is also known by other names, which are Sarngdhar Balaji ⁴, Trivikrama Balaji ⁵ and Rishikesh Balaji ⁶. Standing almost 11feet tall, a magnificent, monolithic stone idol. There are many special attributes to the deity. Let me try to give a “Paadhaathi kesa” (feet to head) description. First, the attributes. Then the specialities. Going clockwise, on His left, near the feet, is Mahalakshmi (Sridevi). On Her right is Vijayan and Jayan, Dwarapalakas (the divine gate keepers). Below and slightly to the right is Bhudevi, Mahavishnu’s consort.

        

Sarangadhar Balaji fig-7 In His lower right hand is a lotus flower.  In the upper right hand is Kaumodhaki, (Mace/Gadha). In the upper left hand is “Sudharsana” chakra and in the lower hand is “Panchajanya”, Conch. He is wearing a “Padasaras” (similar to payal) on the feet, “Padavalaya/Padaka” (anklet) on the ankles, “Inamalai or Vijayanthi” (Mekala) on the hip, “Katakavalya/Kankana” (bangle/Kada) on the wrists, “Keyuram/Angada” (Arm band), “Kausthubam” a chain on the neck, “Vyazha kundalam” (circular earrings) and “KiritaMakutam” (headgear).There are no other ornamentsBehind the deity, in the “Tiruvaci”or “Prabavali” (arch behind the deity) are the ten avatars of Mahavishnu. They are, in clockwise, Matsya avatar, Koorma avatar, Varaha avatar, Narasimha avatar, with Hiranyakashipu on his lap, Brahma3 seated on lotus, Vamana avathar, Mahavishnu4 in standing posture,    Parasuram avathar, Mehswara5 seated on Rishab-(bull). Rama avathar, Balarama avatar, Buddha avatar and Kalki avatar, seated on a horse.

Depiction of Buddha as the 9^th avatar instead of Krishna is very rare. There are mentions about Buddha in (a) Agni Purana-Ch.16, (b) Pancaratra Agama-Hayastrasa Samhita-23-26, (c) Naradiya Samhita-1, 60, and Manasara-Ch.56

Kirita Makuta fig-8

He is Sarngadhar Balaji. But where is the Saranga(the archery bow)?. On a closer look, we can see a smaller idol on the KiritaMakuta, the crown. Seated in “Virasana”. He is holding Sarnga (Bow) in the left hand and Bana (arrow) in the right hand.

Special features :

Chakra in left hand fig-9

On detailed study, the greatness of Balaji can be observed. The Sudharsana Chakra⁷, which is usually in the upper right hand, is held in the upper left hand. The Panchjanyam (conch) usually in the upper left hand is in the lower left hand. To my knowledge, only a handful of temples have the main deity like this. The significance is, when Mahavishnu makes his appearance, after a samhara or garvabanga, He holds the chakra in his left hand, as a sign of peace. I would like to mention three other places, where this could be seen.

Thiruvikrama fig-9

First is “Thiruvikarama Perumal temple” (Ulagalanda Perumal) in “Thirukkovilur”, in Villupuram district of Tamilnadu. The deity in this temple is related to Vamanavathar. There are mentions about this temple in the Sangam Literature (3^rd century.B.C to 3^rd Century C.E). There is also a mention in Bhagavata Puranam, Vamana Avatar. The present temple was reconstructed by Virarajendra Chola (1063-1070 A.D). In this temple Mahavishnu as “Thiruvikrama” will be holding the Sudharsan Chakra in the left hand and “Panchajanyam” Conch in the right hand.

Srikakuiandra Mahavishnu fig-10

Second is “Srikakulandra Mahavishnu temple” also known as “Andhra Mahavishnu temple”, in Srikakulam⁸, Gantasala Mandalam, Krishna District, Andhra Pradesh. This temple was in existence even before the Satavahana regime (230BCE-220CE). There is a mention about this deity in the Uthara kanda of Brahmanda purana. The Rajagopuram was built in 1081 A.D by King Anantha Dhandapaaludu.

There are two striking similarities between “Sarangadhar Balaji” and Srikakulandra Mahavishnu”.

(a) The Chakra is held in the left hand, and (b) In the tiruvaci or prabavali (arch behind the deity), dasavathar displays Buddha as the ninth avatar, in place if Krishna.

Vaikuntha Rama fig-11

Third is the “Sri Sita Ramachandra swamy”, in Bhadrachalam, Kammam district, Telangana, Andhra Pradesh. The legend is that Mahavishnu, to fulfill a long desire of sage Bhadra, appeared as “Vaikuntha Rama”. An idol of Vaikuntha Rama was later discovered by “Pokala Dhammakka”, a pious lady of the early 17^th century. All she could afford was a small place to install the deity. A little later, undergoing many hardships, Saint “Baktha Ramadas” (1621-1680), constructed this temple, which he completed in 1674 A.D.

Here, “Sri Sita Ramachandra swamy”, is seen, seated in "Sukhasana", with Sita on his lap. He is holding an arrow in the lower right hand, bow in the lower left hand, conch in the upper right hand and Chakra in the upper left hand. Lakshmana is standing on the left side.

In all the three idols, the common feature is the reversed position of the Conch and Chakra. This is most likely to indicate peaceful appearance after a samhara. Sarangadhar Balaji, after the samhara of Megankara, Tiruvikrama perumal after samhara of Mahabali, Srikakulanndara Mahavishnu after samhara of an asura called Nishambu and Vaikuntha Rama after samhara of Ravana.

Location map fig-12

Location:

Mehkar is located at a distance of approximately 60 k.m from Buldana and 110 k.m from Akola. Another important pilgrim center is Shegaon, approximately 90 km from Mehkar (Saint Gajanan Maharaj temple).  In the temple premises, there is a Balaji BaktaNivas, where accommodation with prasadam is made available for pilgrims to stay. The temple remains open from 6.00 am to 12.00 noon and 4.00 pm to 8.30 pm. 

This map shows directions from Buldana and direction to Shegaon

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Notes :

1)       Photo source: Allardyce Collection, album of views and portraits in Berar and Hyderabad, taken by Robert Gill in the 1960s (Central Provinces list)

2)       [1] Lunár is a division of Mahkar, and a place of great sanctity. The Brahmans call it Bishan Gayá. There are three Gayás, where the per­formance of good works can be applied as a means of deliverance to the souls of deceased ancestors; namely, Gayá in Behár which is dedicated to Brahma, Gayá, near Bijápúr dedicated to Rudra,* and this one dedicated to Vishnu. Here is also a reservoir, having a spring in it of great depth, and measuring a kos in length and in breadth, and surrounded by lofty hills. The water is brackish, but when taken from the centre or at its sides, it is sweet. It contains the essential materials for the manufacture of glass and soap and saltpetre is here produced and yields considerable revenue.

On the summit of a hill is a spring at the mouth of which is carved the figure of a bull. The water never flows from this spring to the other, but when the 30th lunar day* falls on a Monday, its stream flows into the large reservoir. In the neighbourhood is a Zamíndár called Wáilah of the Rájpút tribe, commanding 200 horse and 2,000 foot. Another is called Sarkaṭh, also a Rájpút, and possesses 100 horse and 1,000 foot.

3)       Drawn from a Marathi text (Ref-5), which links each chapter of Baghavad Gita with importance given in Padma puran. 3a) from the official web Site.

(From the explanation given by the Pundit, I drew the following conclusions.)

4)       With Brahma and Siva on either side of the shoulders and Vishnu above the Kiritamakuta, this idol has the attribute of “Tirumurthy”. Could be the reason for the name Tiruvikrama Balaji.

5)       Mahavishnu himself is displayed in three poses. First with Gada, Chakra and Conch, the main murthy, second, seated with Sarnga in the Kiritamakuta, and third, standing as Changu, Chakra, Gadadhari. Hence the name Sarangadhar Balaji.

6)       The name Rishikesh Balaji could be due to a resemblance to the Mahavishnu idol of Bharat Mandir in Rishkesh.

7)       Unlike the usual 6, 8 or 8 spokes, here we see 16 spokes. I am not able to undersatand the significance.

8)       This place should not be confused with Srikakulam district near Visakhapatnam. This is on the eastern side of river Krishna, approximately 48 k.m from Vijayawada, and 35 k.m from Machilipatnam.

References:

1)       Official website of the temple - http://balajitemplemehkar.com/Temple_info.aspx            

2)       MA-ÁSIR-I RAHÍMÍ - by Muhammad 'Abdu-l Bákíu-l Rahímíu-l Nahavandí.

3)        “The Ain-I Akbari”, Vol. III, 2^nd climate.- Translation by H.Beveridge I.C.S.The Asiatic Society of Bengal (1873)

4)       “The Ain-I-Akabari”, by Abul-Fazl Ibn Mubarak, - Translated by Col.H.S.Jarret, Vol-II, Book-III, Ain-15, page 228 to 231 and chart ib, published by The Asiatic Society of Bengal (1891).

5)        “Padma puran-unthargat Prathyek Adhyayacha Mahatmya Sayith Baghavad Gita”, by Sitaram Kisan Ghatolkar, Gita Press, Gorakhpur, publication.I.S.B.N-81-293-0103-2

6)       D.N.Shukla-Vastusastra-Hindu canons of iconography and painting, VoL II.  Murishiram Manoharlal Publishers, New Delhi. 1993,

7)       T.A.Gopinatha Rao, Elements of Hindu Iconography-Vol-I, Part-I-Pages 216-220, Printed at The Law Printing House, Mount Road, Madras-1914.

8)      H.Krishna Sastry, Rao Sahib, South Indian Images of Gods and Goddesses- Pages 30 to 35, Printed by the Madras Government Press,(1916)

9)       M.Joshi-Bharatiya Sanskruti Kosha, Vol II (1964)

10)    Temples of Krishna in South India, History, art and Tradition- by T. Padmaja, 2002

11)    Photos courtesy-Shri Ram G.Saoji and internet