DOCSLIB.ORG

Profile, Pattern and Outcome of Shri Amaranth Ji Yatri Patients Attending Sher-I-Kashmir Institute of Medical Sciences, Srinagar, India During Holy Yatra of 2017

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Profile, Pattern and Outcome of Shri Amaranth Ji Yatri Patients Attending Sher-I-Kashmir Institute of Medical Sciences, Srinagar, India During Holy Yatra of 2017 Open Access CRIMSON PUBLISHERS C Wings to the Research Biostatistics & Bioinformatics ISSN 2578-0247 Research Article Profile, Pattern and Outcome of Shri Amaranth Ji Yatri Patients attending Sher-i-Kashmir Institute of Medical Sciences, Srinagar, India during Holy Yatra of 2017 G H Yatoo1, Mubashar Mashqoor Mir2 and Mohammad Sarwar Mir3* 1Department of Hospital Administration, SKIMS, India 2Department of Dermatology, GMC, India 3Department of Hospital Administration, SKIMS, India *Corresponding author: Mohammad Sarwar Mir, Senior Resident, Department of Hospital Administration, SKIMS, Srinagar, India Submission: May 09, 2018; Published: May 16, 2018 Abstract Introduction: Located deep in the Himalayas, the cave of Amarnath is one of the holiest pilgrimage site for Hindus in general and Shiva followers which sometimes these prove fatal. in particular. It is regarded to be the abode of Lord Shiva. Because of high altitude, rough terrain, harsh weather, pilgrims are prone to many illnesses Objective: To study the profile, pattern and outcome, among Shri Amarnath Ji yatri patients attending SKIMS in year 2017. Methodology: A prospective study was carried out during the yatra period, all pilgrims of Shri Amarnath ji Yatra who were referred to SKIMS from July-August 2017 were studied and the patients were followed from admission till discharge. The profile, pattern and outcome of illness in Yatris attendingResults: Yatra in the year 2017 was compared with the results of year 2011 and 2015. Out of 97 patients received at SKIMS, 54(55.67%) were having minor ailments and were seen on OPD basis, 43(44.32%) were admitted. 32(74.41%) admitted were males at the time of arrival 14(32.5%) were Road traffic Accidents followed by 7 patients (16.27%) who were Acute Myocardial Infarction. Out of 43 admitted patients 36 (83.7%) patients improved, 1(2.32%) were discharged on request, 1(2.32%) was referred and 5(11.62%)Conclusion: expired. Comparison of the present study with previous studies in year 2011 AND 2015 shows that the no. of injury patients had increased significantlyKeywords: Pilgrimage; in present study Amarnathji and RTA yatra; victims Illness; formed High significant altitude proportion of cases. In addition more number of patients had expired. Introduction foreigners) every year culminating into a sacred atmosphere and Pilgrimage, a journey resulting from religious causes, externally to a holy site, and internally for spiritual purposes and internal Ji,” situated in the Northern Indian state of Jammu and Kashmir understanding is one of the religious and cultural phenomena religious fervor [2]. The 130-ft high holy cave of “Baba Amaranth most common to human society throughout the world. Pilgrimage the summer capital of Jammu and Kashmir and believed to be the have powerful political, economic, social and cultural implications, at a height of 13,000ft (3882m) and about 141Kms from Srinagar, and can affect world trade and health. It is an important subject abode of Lord Shiva. The cave shrine is visited by thousands of Amarnath is one of the important pilgrimage sites of Hinduism and devotees each year over a 6-week period starting from the last part due to its scope and spatial influence [1]. The holy cave shrine of is one such site of great reverence for the Hindus. It is such a place of the month of June; the pilgrimage termed as “Amarnath Yatra.” gorge at the farther end of the Lidder valley in South Kashmir that attracts lakhs of devotees and tourists across the country (even The Amarnath Holy Cave standing at 3,888m is located in a narrow Volume 1 - Issue - 5 Copyright © All rights are reserved by Mohammad Sarwar Mir. 1/5 Open Acc Biostat Bioinform Copyright © Mohammad Sarwar Mir (Figure 1). Two routes are available to the pilgrims, the longer route Baltal route (363km from Jammu). The Yatra usually lasts for 45 through Pahalgam (414km from Jammu) and the relatively short days, midsummer every year [3]. Figure 1: Showing the route, altitude and location of the Holy Cave. Figure 2: Showing the tough terrain on the way to the cave. Figure 3: Showing the Glaciers enroute to holy cave. Volume 1 - Issue - 5 How to cite this article: G H Yatoo, Mubashar M M , Mohammad S M. Profile, Pattern and Outcome of Shri Amaranth Ji Yatri Patients attending Sher-i-Kashmir 2/5 Institute of Medical Sciences, Srinagar, India during Holy Yatra of 2017. Open Acc Biostat Bioinform. 1(5). OABB.000525. 2018. DOI: 10.31031/OABB.2018.01.000525 Open Acc Biostat Bioinform Copyright © Mohammad Sarwar Mir Table 2: Age wise distribution. pilgrims are prone to many illnesses including respiratory and Because of high altitude, rough terrain, harsh weather, gastrointestinal infections, food poisoning, fall from height, road Age Groups Frequency Percentage 2 traffic accidents, and high altitude pulmonary edema (HAPE) and 12 of Health, Govt. of Jammu and Kashmir usually establishes special 11-20 4.65% sometimes these prove fatal [4]. During the Yatra period, Department 21-30 27.90% manageable in these camps are referred to different secondary and 31-40 139 30.23% medical camps en-route to Amaranth Ji cave. The patients not 41-50 20.90% sciences is a super specialty teaching university hospital catering tertiary care hospitals in valley. Sher-i-Kashmir institute of medical to all the three provinces of Jammu and Kashmir State. Most of 51-60 42 9.30% 61-70 1 4.65% the Amaranth Ji Yatra patients requiring super-specialty care are >70 2.32% referred to this institute for treatment [5]. The study was done to GeographicalTotal distribution 43 100.00% identify profile, pattern and outcome of yatri patients attending SKIMS in 2017 and to compare the results with studies of 2011 and 2015 (Figure 2 & 3). Material and Methods Out of the 43 patients, 14 patients (32.5%) were from west Table 3: Geographical distribution. A prospective study along was carried out at SKIMS a 800 region of India, Gujarat and its adjoining areas (Table 3). bedded super specialty hospital of Jammu and Kashmir state. All Geographical Area Frequency Percentage North India 12 pilgrims of Shri Amarnath Ji Yatra who were referred to SKIMS from July-August 2017 were studied. Data was collected and West India 27.90% the yatri patients that was recorded included gender, age, domicile entered in a predesigned and pretested proforma. The details of 1114 32.50% status, diagnosis and outcome of the treatment. The patients were Central 6 25.58% followed from admission till discharge/death. The pattern and East India 13.95% outcome of illness in Yatris attending Shri Amarnath Ji Yatra in the year 2017 was compared with the results of previous analysis of AdmittingTotal department wise43 distribution of yatri100.00% patients Data2011 and Entry 2015. and Statistical Analysis Data was collected, coded and analyzed using SPSS software Out of 43 patients, 18(41.86%) were admitted in neurosurgery, followed by 9 patients (20.9%) in general medicine seven patients calculated for numerical data. Table 4: Department wise distribution. (Version 20) on Windows 7, and a simple descriptive analysis was in cardiology (16.27%)(Table 4). Results Department Frequency Percentage General medicine 9 A total of 97 yatri patients received were admitted 43(44.3%) Neurosurgery 18 20.90% in Emergency Medicine Department of SKIMS during the yatra 41.86% periodGender of wiseJuly-August distribution 2017. Cardiology 27 16.27% EndocrinologyNeurology 4.65% Among total of 43 yatris admitted at SKIMS, 21(75%) were Table 1: Gender wise distribution. males and 7(25%) were females (Table 1). 23 6.97% Vascular Surgery Cardiothoracic and Gender Frequency Percentage General surgery 2 4.65% Male Plastic Surgery 4.65% Female 11 32 74.40% 3 6.97% 25.60% DistributionTotal of yatri patients43 as per main diagnosis100.00% Age wiseTotal distribution 43 100.00% Out of 43 cases, 14 patients (32.5%) were referred as road traffic 13 yatris (30.235) were in the age group 31-40 years followed accidents, 7 patients (16.27%) were of myocardial infaraction. In by 12 patients (27.9%) in the age group 21-30 years. So majority of addition two firearm injury yatri patients were also received (Table the patients were in the age of 21-40 years (Table 2). 5). Volume 1 - Issue - 5 How to cite this article: G H Yatoo, Mubashar M M , Mohammad S M. Profile, Pattern and Outcome of Shri Amaranth Ji Yatri Patients attending Sher-i-Kashmir 3/5 Institute of Medical Sciences, Srinagar, India during Holy Yatra of 2017. Open Acc Biostat Bioinform. 1(5). OABB.000525. 2018. DOI: 10.31031/OABB.2018.01.000525 Open Acc Biostat Bioinform Copyright © Mohammad Sarwar Mir Table 5: Distribution of yatri patients as per main diagnosis. emergencies during the pilgrimage, posing serious problems to the Diagnosis Frequency Percentage organizers and the authorities. The situation is further aggravated avoid fatalities government had made it mandatory to undertake a by difficult terrains, lack of infrastructure and acclimatization. To RoadMyocardial traffic infractionaccidents 14 32.50% 6 7 16.27% medical checkup before allowing any such pilgrimage [3]. Fall from height HACE 13.85% health check up of the yatris before starting pilgrimage. Also it A study by Yatto et al. [5] in 2011, recommended the pre 5 11.62% recommended upgradation of health facilities along the yatra route. HAPE 3 6.97% Firearm Injury 2 in number of referral patients to SKIMS and it was attributed to Gas Cylinder Blast 3 6.97% In 2015 study by Yatoo et al. [6], it showed significant reduction Diabetic Ketoacidosis 2 4.64% Hit by Shooting Stone 1 2.32% adherence to the previously given recommendations. In 2017, our leading cause for admission, followed by Myocardial Infarction and 2.32% study showed that Road traffic Accidents and other trauma was the OutcomeTotal of treatment 43 100.00% deserves more attention.
Load more

Recommended publications
  • Paper Code: Dttm C205 Tourism in West Bengal Semester
    HAND OUT FOR UGC NSQF SPONSORED ONE YEAR DILPOMA IN TRAVEL & TORUISM MANAGEMENT PAPER CODE: DTTM C205 TOURISM IN WEST BENGAL SEMESTER: SECOND PREPARED BY MD ABU BARKAT ALI UNIT-I: 1.TOURISM IN WEST BENGAL: AN OVERVIEW Evolution of Tourism Department The Department of Tourism was set up in 1959. The attention to the development of tourist facilities was given from the 3 Plan Period onwards, Early in 1950 the executive part of tourism organization came into being with the appointment of a Tourist Development Officer. He was assisted by some of the existing staff of Home (Transport) Department. In 1960-61 the Assistant Secretary of the Home (Transport) Department was made Director of Tourism ex-officio and a few posts of assistants were created. Subsequently, the Secretary of Home (Transport) Department became the ex-officio Director of Tourism. Two Regional Tourist Offices - one for the five North Bengal districts i.e., Darjeeling, Jalpaiguri, Cooch Behar, West Dinajpur and Maida with headquarters at Darjeeling and the other for the remaining districts of the State with headquarters at Kolkata were also set up. The Regional Office at KolKata started functioning on 2nd September, 1961. The Regional Office in Darjeeling was started on 1st May, 1962 by taking over the existing Tourist Bureau of the Govt. of India at Darjeeling. The tourism wing of the Home (Transport) Department was transferred to the Development Department on 1st September, 1962. Development. Commissioner then became the ex-officio Director of Tourism. Subsequently, in view of the increasing activities of tourism organization it was transformed into a full-fledged Tourism Department, though the Secretary of the Forest Department functioned as the Secretary, Tourism Department.
    [Show full text]
  • Get Set Go Travels Hotel Akshaya Building, Opp: DRM Office, Waltair Station Approach Road, Visakhapatnam, Andhra Pradesh 530016
    Get Set Go Travels Hotel Akshaya Building, Opp: DRM Office, Waltair Station Approach Road, Visakhapatnam, Andhra Pradesh 530016. Phone: +91 92468 14399, +91 90004 18895 Mail: [email protected] Web: www.getsetgotravels.in The Pancharama Kshetras or the (Pancharamas) are five ancient Hindu temples of Lord Shiva situated in Andhra Pradesh. These Sivalingas are formed out of one single Sivalinga. As per the legend, this five Sivalingas were one which was owned by the Rakshasa King Tarakasura. None could win over him due to the power of this Sivalinga. In a war between deities and Tarakasura, Kumara Swamy and Tarakasura were face to face. Kumara Swamy used his Sakthi aayudha to kíll Taraka. By the power of Sakti aayudha the body of Taraka was torn into pieces. But to the astonishment of Lord Kumara Swamy all the pieces reunited to give rise to Taraka. Kumara Swamy repeatedly broke the body into pieces and it was re-unified again and again. This confused Lord Kumara Swamy and was in an embarrassed state then Lord Sriman-Narayana appeared before him and said “Kumara! Don’t get depressed, without breaking the Shiva lingham worn by the asura you can’t kíll him” you should first break the Shiva lingam into pieces, then only you can kíll Taraka Lord Vishnu also said that after breaking, the shiva lingha it will try to unite. To prevent the Linga from uniting, all the pieces should be fixed in the place where they are fallen by worshiping them and erecting temples on them. By taking the word of Lord Vishnu, Lord Kumara Swamy used his Aagneasthra (weapon of fire) to break the Shiva lingha worn by Taraka, Once the Shiva lingha broke into five pieces and was trying to unite by making Omkara nada (Chanting Om).
    [Show full text]
  • Lord Shiva in Varanasi Visual Processes and the Representation
    OWE WIKSTRÖM Darsan (to See) Lord Shiva in Varanasi Visual Processes and the Representation of God by Seven Ricksha-Drivers Introduction In spite of its effort to be transculturally relevant, the psychology of relig- ion is quite ethno- or rather Western-centric. This becomes very clear when one tries to "translate" Indian folk religiosity into concepts taken from mainline theories; i.e. social, cognitive or psychoanalytical psychology of religion. Not only do the norms and values differ, but the very ontological assumptions underlying the categories in which the researcher understand differs fundamentally from the internal Hindu anthropological and epis- temiological apriori. For example, their words of the psyche include contex- tuality, from time to space, to ethics to groups. The subtle interrelatedness of the divine, spiritual and the mundane is obvious (Geertz 1973). It in- cludes the flows and exchanges of substances within and between persons with minimal outer bondaries. The psychological makeup of persons in societies so civilizationally dif- ferent as India is embedded in fundamentally distinct principles of these cultures and the social patterns and child rearing that these principles shape (Marsella et al 1985). Therefore it is clear that a western scholar and an Indian devotee are quite different, not only simply that they see things differently, coming from varied cultures, but that the very inner emotional- cognitive makeup is culturally constructed in different ways (Roland 1989). Of course this will "disturb" the interaction between interviewer and in- terviewee, the scholar and the pious man. In order to understand the psy- chological dynamics in folk religiosity, I think that the researcher has to re- examine and be aware of the way he uses the theoretical models in cross- cultural psychological hermeneutics.
    [Show full text]
  • Shiva Guide 7.27.16 1
    A GUIDE FOR SHIVA INTRODUCTION This guide is intended to help congregants better understand the religious, psychological, and practical aspects of Jewish customs surrounding mourning. This guide focuses on shiva because it is a time when the community can join together to support the mourners. For more information about Jewish death and burial rituals, a list of recommended resources for further reading is included. SHIVA Shiva is the first part of the mourning period; it begins immediately following the burial. The word shiva means seven, and traditionally a mourner “sits shiva” for seven days. Although seven days is traditional, many Reform Jews sit shiva for three days, and some just one day. There is no typical length that Micah members observe shiva; members have observed anywhere from one to seven days. It is a time when the mourners remain at home; during this time, friends, community members, and family visit to offer condolences or join for a prayer service. Mark Washovsky writes: “Mourning...is a prime example of the power of 'creative ritual' in Judaism, the process by which the Sages and the people develop elaborate structures of religious behavior out of relatively scant raw materials provided by the sacred texts.” In the case of shiva practices, the sacred texts include such references as a seven day mourning period for Methuselah, the oldest man who ever lived, and Genesis 50:10, where the text states: “And he (Joseph) mourned for his father (Jacob) for seven days.” Shiva has been called psychologically important. Shiva can be exhausting, but also restorative. Observing shiva links us to the generations of Jews who came before us.
    [Show full text]
  • Kartikeya : the Destroyers Son Pdf, Epub, Ebook
    KARTIKEYA : THE DESTROYERS SON PDF, EPUB, EBOOK Anuja Chandramouli | 240 pages | 20 Oct 2017 | Rupa & Co | 9788129149114 | English | New Delhi, India KARTIKEYA : The Destroyers Son PDF Book In this part of the Interview, she tells us how the journey of the book first happened, how it feels now that she is finally plugging the holes in Shiva's sons' phase, and much more, Folks Then Shiva announces a contest, saying that the first child who goes round the whole world and comes back first would be the one to get the fruit. She serves the Devas first and then proceeds to feign disappointment that the Amrita got over before she could feed the Asuras. Shiva is depicted in many moods, of which the Mahakala form is the most feared. Lord Karttikeya is a well known figure in Hindu mythology. This was done mainly to bridge the gap between the various Hindu sects in existence at the time. His vehicle is the peacock, which represents the destroyer of harmful habits and the conqueror of sensual desires. But not all Kavadi types involve extreme physical endurance. Sign up to join this community. The Vel Kavadi is the most spectacular object of worship. So guys, go and grab your Copy Now from here. PIN IT. After Rudra decapitated this boy. He may be depicted sitting, reclining, standing, dancing, playing with his family, or engaging in a range of contemporary situations. The end was beautiful. His hair is matted and he is adorned with snake and skull ornaments. It also means kind, pure, generous and gracious.
    [Show full text]
  • MATA VAISHNODEVI JI and SRI AMARNATH JI THEIR INTANGIBLE VALUES Chauddhary POONAM*, Inde / India
    Sub-theme A : Intangible Dimension – Concepts, Identification and Assessment Sous-thème A : La dimension, les concepts, l’identification et l’évaluation ________________________________________________________________________________________________ Section A3: Heritage places and living traditions Session A3 : Lieux patrimoniaux et traditions vivantes ________________________________________________________________________________________________ MATA VAISHNODEVI JI AND SRI AMARNATH JI THEIR INTANGIBLE VALUES Chauddhary POONAM*, Inde / India India has since ancient times been a home of various In pursuance of his belief in performing pilgrimage a religious beliefs, be it Hinduism, Buddhism, Jainism, Hindu will often travel hundreds of miles on foot to make Islam, etc. and each of these in turn has, over the or renew vows, to offer penance for altered fortunes, or centuries, contributed to enriching the cultural, tangible simply as an act of devotion to the holy shrines. and intangible heritage of India. Their contribution in enriching the tangible heritage has been in the form of After the great TIRTHS, two other holy spots on which temples/ holy shrines (belonging to various religious sect), the Hindus have unflinching faith and which they visit studded through out the length and breadth of the country. again and again, in spite of their location on the difficult A large majority of these are, however, Hindu Temples mountainous terrains of the Himalayas, are the shrines of (which is the religion followed by the Hindus of India who Mata Vaishno Devi Ji and Shri Amarnath Ji. also form a vast majority of the people of India). The temples in India act as the connecting points in bringing The shrine of Mata VaishnoDevi Ji is a manifestation of together the people of the country, differing in culture the Mother Goddess and it lies nestled in a natural cave and customs, on the same platform1.
    [Show full text]
  • 'Pashupata' to 'Shiva'
    World Wide Journal of Multidisciplinary Research and Development WWJMRD 2017; 3(11): 233-236 www.wwjmrd.com International Journal ‘Pashupata’ to ‘Shiva’: The Journey of a ‘Nature God’ Peer Reviewed Journal Refereed Journal to a ‘Supreme Vedic Deity’ Indexed Journal UGC Approved Journal Impact Factor MJIF: 4.25 Satendra Kumar Mishra e-ISSN: 2454-6615 Abstract Satendra Kumar Mishra As per the Puranas, the transformation of Pashupata to Vedic Rudra and finally to Shiva was a slow Assistant Professor process of shifting culture closely interacting with each other. On critical analysis it is observed that it Amity School of Languages Amity University, Lucknow happened due to the multiplicity of belief systems attached to Shiva by all the ideologically same but Campus, India different distinct sects who worshipped him. It is to be noted that the different sects took the same Pashupata in remarkably different ways thereby assigning different ideological identities to Pashupata and Rudra, and even then there is only one Shiva. Keywords: Pashupata, Rudra, Vedic, Shiva Introduction Objective In this research, I worked on two basic points First, working on the fact that the term „Pashupata‟ has few common features in all „Shaivite‟ cults but at the same time has few features which are different between them. In the later decades these different features got entangled with each other and all branches of „Pashupata‟ and „Rudra‟ were taken to be same. Second, It is an amalgamation of the different cults of Shiva which needs extensive research to bring forward more knowledge to identify the differences between Rudra, Pashupata and the transformed Shiva.
    [Show full text]
  • Kashmiri Shaivism: a Historical Overview Younus Rashid [email protected]
    Kashmiri Shaivism: A Historical Overview Younus Rashid [email protected] Abstract: Shiva traditions are those whose focus is the deity Shiva and a Shaiva/Shaivite is a Hindu who follows the teachings of Shiva (Sivasana). Kashmiri Shaivism is a system of idealistic monism based on the Shivasutra. This system deals with the three-fold principle of God, Soul, and Matter, it is called Trikasastra or simply Trika. It is a system of ideal Monism founded by Vasugupta. Its central position is that there is only one Ultimate Principle, but this principle has two aspects, one transcendental and the other immanent. The present paper is an attempt to understand the growth and development of Shiva traditions in Kashmir, with special focus on Trikasaivism. The paper shall also make an attempt to explore the diversity of the tradition through the practices and the doctrine. It shall also attempt to show a distinctive religious imaginary that sets Trikasaivism apart from other Indian traditions. Unlike most ancient cultural traditions of India about which we know very little, the culture and history of Kashmir is not completely opaque to the intellectual historian. Especially in Kalhana's Rajatarahgint, written in the 12th century A.D., we have an important quasi-history or near-history of the Kashmir area which provides a valuable and reasonably accurate picture of the social-cultural life of the region from the eighth or ninth centuries onward.1 Prior to eighth century, we know that Kashmir was a centre for Buddhist studies.2 Already in the reign of Asoka in the 3rd century B.C., 1 Larson, Gerald James, “The Aesthetic (Rasāsvadā) and the Religious (Brahmāsvāda) in Abhinavagupta's Kashmir Śaivism”, Philosophy East and West, Vol.
    [Show full text]
  • The Splendor That Is Amarnath
    THE SPLENDOR THAT IS AMARNATH CHANDER M. BHAT THE SPLENDOR THAT IS AMARNATH by CHANDER M. BHAT Copyright © 2009 by Kashmir News Network (KNN) (http://iKashmir.net) All rights reserved. No part of this publication may be reproduced in whole or in part, or stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without written permission of Kashmir News Network. For permission regarding publication, send an e-mail to [email protected] THE SPLENDOUR THAT IS AMARNATH By Chander M. Bhat Almost every part of India is known for many a sacred shrine, but the Amarnath Cave embossed in the snowy valley of Kashmir reveals the unique sight of natural Ice Linga of Lord Shiva perched on a glacial gorge which waxes and wanes with the movements of the moon. According to a common belief, it reaches the maximum height on Purnima in the month of Shravan (July-August), when Shiva is supposed to have divulged to Parvati the secret of salvation. On this day thousands of pilgrims negotiating the most difficult ridges arrive at the holy cave for Dharshan of the Lord. The pilgrimage of thousands of devotees to the far way cave of Amarnath, nestled in a glacial gorge of the western Himalayas, through some of the most charming scenery in the world, is fascinating in the extreme. One is stuck with wonder at the quiet and ordinary way in which a canvas town springs up with incredible rapidity of colours and of all shapes and sixes and broad streets running through the middle, and all vanishing as quickly at the break of dawn when the whole army of pilgrimages set out on the march again.
    [Show full text]
  • Walking the Faithscapes of Varanasi, India Pilgrimage of the Panchkroshi Yatra
    WALKING THE FAITHSCAPES OF VARANASI, INDIA PILGRIMAGE OF THE PANCHKROSHI YATRA BY SALONI CHAWLA THESIS Submitted in partial fulfillment of the requirements for the degree of Master of Landscape Architecture in Landscape Architecture in the Graduate College of the University of Illinois at Urbana-Champaign, 2018 Urbana, Illinois Advisers: Professor D. Fairchild Ruggles, Chair Dr. Aneesha Dharwadker Assistant Professor Jessica Birkenholtz ABSTRACT Sacred landscapes in India play a pivotal role in the celebration of religious traditions and the mythological stories associated with them. A pilgrimage is an act of journeying to the sacred landscapes primarily for religious reasons and spiritual benefits but is not limited to them. Pilgrimages have various types of paths like circular, linear, spiral, converging at a central point, etc. Circular pilgrimage like the Panchkroshi in Varanasi, India, ends at the same point it started, thus forming an endless loop. The Panchkroshi Pilgrimage is about circumambulating around the holy territory, along a 25-mile long route, protected by 108 shrines of Hindu gods and goddesses. There are a number of goals identified for performing a pilgrimage, with the most important being the attainment of divine salvation. The act of achieving these goals is to walk through the sacred landscapes of the pilgrimage. However, with rapid urbanization and lack of preservation, these heritage landscapes have suffered degradation. The pilgrimage path has become fragmented, breaking the continuity and flow of movement. The pilgrimage route has become a palimpsest of urban residential, commercial zones, state and national highways with no designated pathway for pilgrims to walk on. My master’s in landscape architecture has contributed immensely towards the sensitivity I feel for the environment.
    [Show full text]
  • Darjeeling Pocket Guide
    © Copyright Mil Elf(, 0 N E S· L"JIII 26 ISBN 81-902358-2-6 Darjeeling Confluence of River Teesta & Rangit Kangchenjunga massif - Sondakphu Abrief history The name 'Darjccling' likely derives from the Tibetan words dorjc, meaning 'thunderbolt', and ling, meaning '1)lace' or 'land': 'Ihe land ofthe thunderbolt'. This was ollce the name of a Uuddhisl monastery situ,ned on lOp of what is now Observatory H.iU, a name which Q\'cr time came 10 refer 10 the whole surrounding area. Looking at Oarjecling's bustling streets loday, it's hard to imagine that in 1839 there were nOl more than 20 families in the district. Darjeeling has Dr. Campbell, a British official who became the Station Superintendent, to thank for his 22 years of devotion to dC\'cloping the region al Ihal lime. From lhcsc humble beginnings, Darjeeling has todaygro\\l1 into one of lnelia's premier hill stations, \isitcd by tourists from across India and from all orcr the world. ....~Th~eDistrict of Darjeeling The Darjecling District of West Bcng-.l1 has an approximate area of 12,000 square miles. According 10 !he 200 I Census of India, !he diSirict's population is 1.6 million, \\ilh 67% of Ihal numberlhingin rural areas. TheUteracyrateis81 %formen and 64% for women. The districi c.'i:tends from the lropical 1arai plains, at about 300 feel (9 J metres) above sea level, to me cool heights of the Sandakphu-Phalut ridge al 12,000 feel (36;8 melres). DarjeeUng borders on Sikkim to Ihe nonh, Bhulan to the east and Nepal 10 the west.
    [Show full text]
  • Shaivism by Dr
    Shaivism By Dr. Subhash Chandra Shaivism is one of the major traditions within Hinduism that reveres Shiva as the Supreme Being. The followers of Shaivism are called "Shaivites" or "Saivites". It is one of the largest sects that believe Shiva — worshipped as a creator and destroyer of worlds — is the supreme god over all. The Shaiva have many sub-traditions, ranging from devotional dualistic theism such as Shaiva Siddhanta to yoga-oriented monistic non-theism such as Kashmiri Shaivism. It considers both the Vedas and the Agama texts as important sources of theology. The origin of Shaivism may be traced to the conception of Rudra in the Rig Veda. Shaivism has ancient roots, traceable in the Vedic literature of 2nd millennium BCE, but this is in the form of the Vedic deity Rudra. The ancient text Shvetashvatara Upanishad dated to late 1st millennium BCE mentions terms such as Rudra, Shiva and Maheshwaram, but its interpretation as a theistic or monistic text of Shaivism is disputed. In the early centuries of the common era is the first clear evidence of Pāśupata Shaivism. Both devotional and monistic Shaivism became popular in the 1st millennium CE, rapidly becoming the dominant religious tradition of many Hindu kingdoms. It arrived in Southeast Asia shortly thereafter, leading to thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co- evolving with Buddhism in these regions. In the contemporary era, Shaivism is one of the major aspects of Hinduism. Shaivism theology ranges from Shiva being the creator, preserver, destroyer to being the same as the Atman (self, soul) within oneself and every living being.
    [Show full text]