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The cremation ground, amidst dark forest surroundings, is located on the river side at the end of town limits, away from the village life and practices of the Bengali social order. In Bengal, the cremation ground of Tarapith is also considered integral to the Shakti pith. It is believed that goddess Tara can be seen in shadows drinking blood of goats sacrificed every day at her altar, to satiate her anger and seek favours.[19]
Tantric practitioners believe that Tara is attracted to bones and skeletons and the cremation ground is her preferred residence.Goddess Tara's iconographic depictions show her amidst cremation grounds. Tantric practitioners have, therefore, been flocking these grounds for generations for performing their Tantric sadhana (spiritual practice); many Sadhus permanently reside here.[20][21] The cremation grounds are flowed by the "dread locked ash-smeared sadhus". Sadhus have built their hutments, amidst banyan trees and embellished their huts with red-painted skulls embedded into the mud walls. In addition, calendar pictures of Hindu goddesses, saints of Tarapith and a trishul (trident) decorated with marigold garlands and skulls at the entrance are a common sight in front of the huts. Human as well as animal skulls like those of jackals and vultures – which are unfit for Tantric rites – and snake skins decorate the huts. Good skulls used for worship and for drinking purpose by the Tantrics are cured before use; skulls of virgins and people who have committed suicide are said to be powerful.[21] =m09153760753@gmail.com= 919153760753=09153760753 =

A saint, held in great reverence in Tarapith and whose shrine is also located in the vicinity of the Tara temple, was Bamakhepa (1837–1911)[20] popularly known as the "mad saint". Bama-khepa, literally means the mad ("khepa") follower of "left handed" ("Bama" or "Vama" in Sanskrit) path – the Tantric way of worship. Bamakhepa, goddess Tara's ardent devotee lived near the temple and mediated in the cremation grounds.[20] He was a contemporary of another famous Bengali saint Ramakrishna. At a young age, he left his house and came under the tutelage of a saint named Kailsahpathi Baba, who lived in Tarapith. He perfected yoga and Tantric sadhana (worship), which resulted in his becoming the spiritual head of Tarapith. People came to him seeking blessings or cures for their illness, in distress or just to meet him. He did not follow the set rules of the temple and as result was even once roughed up by the temple priests for taking food meant as offering for the deity. It is said: Tara appeared in the dream of Maharani ("Queen") of Natore and told her to feed the saint first as he was her son. After this incident, Bamakhepa was fed first in the temple before the deity and nobody obstructed him.[5] It is believed that Tara gave a vision to Bamakhepa in the cremation grounds in her ferocious form and then took him to her breast.[20] =m09153760753@gmail.com= 919153760753=09153760753 =The cremation ground, amidst dark forest surroundings, is located on the river side at the end of town limits, away from the village life and practices of the Bengali social order. In Bengal, the cremation ground of Tarapith is also considered integral to the Shakti pith. It is believed that goddess Tara can be seen in shadows drinking blood of goats sacrificed every day at her altar, to satiate her anger and seek favours.[19]

Tantric practitioners believe that Tara is attracted to bones and skeletons and the cremation ground is her preferred residence.Goddess Tara's iconographic depictions show her amidst cremation grounds. Tantric practitioners have, therefore, been flocking these grounds for generations for performing their Tantric sadhana (spiritual practice); many Sadhus permanently reside here.[20][21] The cremation grounds are flowed by the "dread locked ash-smeared sadhus". Sadhus have built their hutments, amidst banyan trees and embellished their huts with red-painted skulls embedded into the mud walls. In addition, calendar pictures of Hindu goddesses, saints of Tarapith and a trishul (trident) decorated with marigold garlands and skulls at the entrance are a common sight in front of the huts. Human as well as animal skulls like those of jackals and vultures – which are unfit for Tantric rites – and snake skins decorate the huts. Good skulls used for worship and for drinking purpose by the Tantrics are cured before use; skulls of virgins and people who have committed suicide are said to be powerful.[21] =m09153760753@gmail.com= 919153760753=09153760753

Inside the 40 m (130 ft) high Amarnath cave, the stalagmite is formed due to freezing of water drops that fall from the roof of the cave on to the floor and grows up vertically from the cave floor.[4] It is considered to be a Shiva Linga by Hindus.The Cave waxes during May to August, as snow melts in the Himalayas above the cave and the resultant water seeps into the rocks that form the cave and gradually wanes thereafter.[1] As per the religious beliefs, it has been claimed that the lingam grows and shrinks with the phases of the moon reaching its height during the summer festival, although there is no scientific evidence for this belief[5]

According to a Hindu legend, this is the cave where Shiva explained the secret of life and eternity to his divine consort, Parvati.[6][7] Two other ice formations represent Parvati and Shiva's son, Ganesha.

The main purpose of the annual pilgrimage to the cave is worship of the ice stalagmite Lingam.

History[edit]

The Amarnath cave has been a place of worship since times immemorial. There are references to the legendary king Aryaraja (ascribed dates 300 BCE)[8] who used to worship a lingam formed of ice in Kashmir. The book Rajatarangini (Book VII v.183) refers to Amareshwara or Amarnath. It is believed that Queen Suryamathi in the 11th century AD gifted trishuls, banalingas and other sacred emblems to this temple.[9] Rajavalipataka, begun by Prjayabhatta has detailed references to the pilgrimage to Amarnath Cave. Other than this, there are further references to this pilgrimage in many other ancient texts.

Discovery of Holy Cave[edit]

It is believed that after the Middle Ages, this cave was forgotten by people before it was discovered by a shepherd in the 15th century once again.[9]

Another story relates to Bhrigu Muni. Long time ago it is believed that The Vale of Kashmir was submerged under water and Kashyapa Muni drained it through a series of rivers and rivulets. Therefore when the waters drained, Bhrigu Muni was the first to have Darshan of Lord Amarnath. Thereafter, when people heard of the Lingam, it became an abode of Lord Bholenath for all believers and a pilgrimage which is done by lakhs of people each year.[9]

Yatra[edit]

Amarnath Yatra Camp.

The temple is a popular yatra destination for only Hindus. In 2011 it received about 634,000 persons, the highest recorded number for the site.[10] The number was 622,000 in 2012 and 350,000 in 2013. Pilgrims visit the holy site during the 45-day season around the festival of Shravani Mela in July–August, coinciding with the Hindu holy month of Shraavana.

The beginning of the annual pilgrimage, called Amarnath Yatra[11] is marked by 'pratham pujan' to invoke the blessings of Shri Amarnathji.[12]

Route[edit]

Amarnath pilgrims en route the holy shrine

Devotees travel on foot, either from Srinagar or from Pahalgam.[3] The latter journey takes approximately 5 days.[3]

The State Road Transport Corporation and Private Transport Operators provide the regular services from Jammu to Pahalgam and Baltal. Also privately hired taxis are available from Jammu & kashmir.

The shorter northern route is just about 16 km long, but has a very steep gradient and is quite difficult to climb. It starts from Baltal and passes through Domial, Barari, and Sangam to reach the cave. The northern route is along the Amarnath valley and all along the route one can see the river Amaravathy (It is more like a tributary of Chenab) which originates from Amarnath Glacier.