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Ramakrishna and Kali Maa!!

3/13/2013

The great mother plays with her children the game of ‘hide and seek’ and her children enjoy the game to the core. Sitting on mother Kali’s lap her children wait to see when the great mother opens her eyes. In such anticipation the children close their eyes and go to sleep and then the great mother opens her eyes and lovingly looks at her children.

Though the eyes shut the children feel a lightning jolt in their consciousness when the divine mother looks at them with such intensity. Immediately the children open their eyes but only find mother Kali with closed eyes.

Wide range of emotions encompasses ‘the beloved children of the mother’ as they beg to mother Kali to look at them again. The mother smiles but keeps her eyes shut. Then suddenly without any forewarning the mother looks straight into her children’s eyes just for a second.

The great Kali - the momentary glance and the eternal truth:
Sri Ramakrishna Parahamsa.

Vedanata ....

3/13/2013

|| The Four-Fold Spiritual Wealth: A Prerequisite for Vedanta ||

To avail full benefit from any branch of knowledge, one has to have the prerequisite qualifications to ensure complete fulfillment in that particular field. This is known in Sanskrit as ‘Adhikara.’ For example, the part of Vedic literature dealing with rituals (Mimamsa) states that only a person with the following four qualifications is eligible for performing Vedic Karmas (sacrifices etc) and their fruits thereof:

1). They have the desire to perform the Vedic Karma (in order to obtain the desired fruits).

2). They be competent to perform the Karma.

3). They understand the secret behind the Karma (Karma Rahasya).

4). They not be prohibited by the scriptures against performing that particular Karma.

Going further, the science of ‘Moksha’, or liberation, better known as Vedanta too requires a qualified seeker to attain full benefit from it. Only the one who is qualified for it can attain Moksha. However, only a very few people are interested in Moksha, because the majority of us live under the illusion that happiness is the result of fulfilling worldly desires, while Moksha is something which has no trace of ‘wordliness’ in it, and this is what frightens us, making us believe that Moksha is not our cup of tea at all.

What is needed for preparing the requisite ground entitling us to the study of Vedanta? Is it necessary to have performed Vedic rituals, or to have made an enquiry into the nature of Dharma (Dharma Jijnansa)? To all these questions Bhagavan Shankaracharya answers an unequivocal ‘No’. However, another set of qualifications is emphasized by him, which is both sufficient and necessary. This is known as ‘Sadhan Chatushtaya’, or the four-fold wealth of Sadhana (spiritual practice). It must be remembered here that acquiring this four fold wealth is extremely difficult because it depends upon the continuity of purifying Karmas performed by the seeker in his past lives. The Bhagavad Gita says: ‘One cannot transcend Karma, without performing Karma’ (3.4).

The Four-Food Spiritual Wealth consists of the following:

1). The ability to discriminate between that which is permanent and that which is impermanent (Nitya-Anitya-Vastu-Viveka).

2). Non-Attachment to the fruits of actions, in this world and the next (Iha-Amutra-Phala-Bhoga-Vairagya).

3). The Six Virtues like control of mind etc (Shata-Sampatti).

4). A sustained desire to achieve Moksha (Mumukshutva).

1). The Ability to Discriminate:

Viveka is the human ability to accept what is conclusively decided to be right, rejecting that which is identified as wrong after a proper analysis. What exactly is the nature of the Viveka which is required for pursuing (attaining) Moksha?

Indeed Moksha is a state of permanent, untainted, and unparalleled Ananda-Happiness. But the happiness derived from this world is not so. It is in fact the exact opposite, being momentary, tainted with many faults, meager and limited. This is obvious because this happiness is dependent on worldly objects which are by nature non-permanent. How can a permanent state of happiness be derived from a non-permanent object? Not only this, we all know that to derive pleasure, there needs to be a contact between the sense organs and the object in question. Therefore, there is an amount of effort required in this engagement which eventually leads to exhaustion and hence the joy gained is not long lasting.

Further, the pleasure does not persist all the time even when such a contact is in place. Only God knows His own Lila that the pleasure gained from the contact between a sense organ and an object sustains only for a limited period of time. Indeed, desire for an object seems to disappear when it is fulfilled and the fulfillment also disappears before long. Even then, the fulfilled desire does not reappear for a long time. Therefore, the seeker of Moksha comes to the firm conclusion that everything in this world is non-permanent. Keeping this always in mind, the seeker drops the craving for anything which is fleeting. The Vedas state that only Brahman is permanent. One should always remember this. Gradually then there takes place a detachment from the impermanent and attachment towards that which is permanent. This is the discriminative understanding known as Nitya-Anitya-Vastu-Viveka. Such a discrimination can never surface in one who is sinful in thought and deed. The Gita says: ‘Only those whose sins have been terminated by virtuous deeds are able to worship and pursue me firmly’ (7.28). This is Krishna’s own voice. Hence it is clear that such a discriminating faculty is found only in those who have obtained the grace (Kripa) of God through virtuous deeds (Punya Karma). Therefore, an aspirant should invoke the grace of God through Punya-Karma and through direct contact with saints and sages, Mahatmas who are already blessed with such a grace.

2). Non Attachment to the Fruits of Action:
As Viveka gets more and more rooted, detachment towards momentary pleasures becomes prominent and perpetual. According to the Viveka Chudamani:

The deer meets death through its attachment to sound. The elephant is caught by its desire for touch. The moth meets death due to its fascination for a sight. The fish dies due to its relationship with taste. The black bee meets death due to its fascination for smell. (Verse 78)

A deer can be caught by enticing it with sweet sounds like those of a flute. Upon hearing the flute, the deer stands motionless, entranced; an elephant, during the mating season, is easily lured by the touch of a female elephant; a moth is attracted to the light of a flame not knowing that if it falls into it it will burn; a fisherman baits a hook, and a bee is attracted to the odor of a flower.

Each of these creatures gets into a death trap due to attachment to a single sense object. What then can be said about humans who hanker after not one but five sense objects? Without the ability to discriminate between what is permanent and what is transient, believing sensory pleasures to be paramount, man has become a beast.

Compared to these extremely short-lived worldly physical pleasures, the heavens gained by performing Vedic Yajnas (sacrifices) are indeed lavish and lasting. However, they too are time-bound and hence impermanent. The Gita says:

‘After the Punya is exhausted they fall again from the heavens into the world of mortals’ (9.21).

Therefore, the seeker of Moksha should not strive for more than what is sufficient to sustain his life. Vairāgya matures to this state only when one lives with minimum possessions. This is the true meaning of detachment, which is defined as the mental state of giving up everything by one’s own choice.

3). The Six Virtues:
The Six Virtues (Shata Sampatti) are:

a). Controlling the Mind (Shama):

To achieve any aim in life, it is very important to remove the mind from its objects of desire and fix it unmovingly on the aim. This firmness of the mind is Shama.

b). Control of the Senses (Dama):

Controlling the outer senses is known as Dama. The seeker of Moksha should, while increasing his sense perception of God, constantly and forcefully prevent his organs of knowledge like the eyes (Jnana Indriyas) and organs of action like speech (Karma Indriyas) from indulging in their objects of desire. This is what constitutes Dama. It is only after Dama is perfected that Shama can be attained.

c). Satiety in the Enjoyment of Sense-Objects (Uparati):

It is through the sense organs that we enjoy an object. It is by Karma that we are able to acquire the desired sense objects. Therefore, the one who always hankers after sensory enjoyment is constantly involved only in performing actions (Gita 2.70). Contrary to this, the aspirant of Moksha withdraws from Karma and revels in God. This is knows as Uparati. On account of this feeling in his mind, the aspirant of Moksha ultimately becomes a Sannayasi (ascetic).

d). Endurance (Titiksha):

Man suffers from three types of pains. This is called ‘Tapa-traya’ (three-fold pain). On account of the body there is the ‘Adhyatmika-tapa’ in the mind. Natural causes like rain, sun etc. cause ‘Adhidaivika-tapa’. Scorpions, tigers etc. are the source of ‘Adhibhautika–tapa’. These all happen according to one’s previous actions (Prarabdha Karma). Commonly man tries to escape from them. When he is unable to do so, he begins to hate them. This is but natural. However the aspirant of Moksha does not view them with hatred. He endures them while progressing in the direction of his spiritual practice towards Moksha. This type of endurance is known as Titiksha.

e). Faith (Shraddha):

To understand this we need to keep two things in mind. Firstly, the nature of Moksha cannot be inferred using our own minds because it is beyond our mental faculties. Therefore it has to be known through the Vedas only. Secondly,no one, no matter how talented or qualified he or she may be, it is impossible to study the Vedas on one’s own. The Vedas can be understood only with the help of a Guru. Hence, for the seeker of Moksha, there is no way other than the Guru and the Vedas. Keeping this in mind, we should have complete faith in the words of both the Vedas and our Guru. This faith is known as Shraddha. The word itself is made of two components: Shrat mean truth, and Dha, means bearing it. Therefore, the faith necessary for bearing the truth is known as Shraddha. The Gita says: ‘shraddhavan labhate jnanam’ (4.39) - A man of faith can attain knowledge.

f). Proper Concentration (Samadhana):

Samadhana means keeping the mind in balanced concentration (sama-dhana). In what? In God and Guru. Generally it is seen that people behave only in such a manner that vitiates the mind. But contact with God or the Guru is of the opposite nature. These kinds of contacts divert the mind from the passions occupying it and the resulting concentration provides him peace. The equanimity of the mind obtained from fixing it on God and Guru is known as Samadhana.

4). An Intense Desire for Salvation (Mumukshutva)

Generally human existence is plagued with miseries only. Unable to face them, some unwise people commit suicide. They think that by doing so they will gain eternal freedom from miseries. Nothing could be far from the truth. Their suicide rather than ending their miseries becomes a source of even more grief. This is because our present suffering is a result of our misdeeds either in this birth or the previous ones. Ending our body without first annihilating our sins by undergoing the miseries confronting us, is to act like the prisoner who escapes from prison without first completing his full term. His sentence is increased even more. Thus suicide leads to even more miseries. Hence the fulfillment of human life lies in maintaining faith in Dharma while facing life’s miseries. Keeping this in his mind, the seeker with an intense desire for salvation (Mumukshu), realizing that in essence this world is but misery only, transfers his attention from the world to Moksha. Moksha is nothing but complete freedom from all bondages and miseries. This is not like the heavens (Swarga) we gain after death. Nor is it impermanent like Swarga. Moksha is attainable while living itself. It is permanent, and should be obtained by discriminating between the permanent and the transient, detachment, control of the mind etc. and listening to Vedanta from the mouth of an authorized Guru.

From Veda Vijnan Risikulam on Facebook

Yajna of Sex.

3/13/2013

YAJNA OF SEX.

Sex is not compatible with spiritual life – often one finds this statement posted irresponsibly and ludicrously. This is far from the truth. God cannot be asking you to enjoy life and at the same time denying the instruments of enjoyment. But this has some qualification. ‘Tena tyaktena bhunjitha’ in Isoupanishad means - remembering the Lord, surrendering to Him, enjoy all the gotten objects of pleasure. One is to remember Him and enjoy the objects received as His divine gifts. Understand the nature of the objects of enjoyment and maintain conscious awareness with regard to their Creator and Master. This is realised with mind and self control as shown by many jnanis who were perfect house-holders.

In Gita Verse 4.26 ‘samyamagnisu’ means ‘in the fire of restraint.’ Juhvati means sacrifice and ‘indriyag-nisu’ means in the fire of the senses. The fire of restraint carried to its extreme becomes total sense control. The performer of this form of yajna eats eats merely for nourishment of the body and taste enjoyement are all eliminated. The other senses are suspended except for bare maintenance of the body. The mind is thus completely withdrawn from the senses and made introvertive. The physical life goes on mechanically while the mind revels in the Self.

Intoxication and meat eating are general tendencies of human society. This has become a major part of material life. So too is sex life. The scriptures do not ask that sex be given up totally. All forms of enjoyment are Iswara himself and seen that way it is strength that becomes one with certain control and sacrifice. Failing this it becomes lust. It is given to the regulated householder that he or she does not indulge in unrestricted sex life.

The same is also said of all forms of sense gratifications, sex in partnerships or marriages. What is postulated is not total giving up, as in ‘hang it up’ but to be based on principles of religious life. This restriction or unattached sex life is also a kind of yajna because the restricted enjoyer sacrifices his general tendency toward sense gratification for higher transcendental life. When one is asked to burn desires, do so to the extent of mind purification. Not that you burn down your vital limbs.One need also be the hypocritic boast, the village rooster, but at the same time, sex cannot and should not be the subject matter that fills up the entire brain till your eyes pop out….!

‘In all beings, I am desire, not contrary to dharma, O Chief of the Baratas’ – ‘Dharma-aviruddhah bhutesu kamosmi bharatasabha’. It is wrong to say that desires should be removed. ‘aham kamah asmi’ I am desire says the Lord. I am the very desire, because kama is a Shakti, a power and strength. Without desire there is no creation. Therefore, I am that very form of desire, kamo’sami bharatarsabha. There is a further qualification – dharma aviruddhah meaning it should be unopposed to dharma. It is then that one sees Isvara. Even if a person has no more ahankara but he does not have desires, then he or she stays on as dead wood. He would be wasting his talents, skills and wisdom because he has no kama to get moving. Gita 7.11
Yogi Ananda Saraswathi

Kama Raga

3/12/2013

KAMA RAGA VIVARJITAM.

'Kama-raga' means desire and attachment. The phrase ‘kama-raga vivarjitam’ in Gita 7.11 means Devoid of desire and attachment; free from kama, desire and raga-attachments. Raga and dvesa are imputed in the word kama. Kama and krodha are unholy partners. Krodha or anger, to a large extent is based on insecurity and fear.

In this verse kama and raga are mentioned separately. One is to take note of the fine distinction between kama and raga. Kama is the desire to accomplish; raga is attachment to what one has. In other words, kama is the longing for objects which are not right now possessed. Maybe they are far away but still longed for. Raga is the attachment to the objects already in possession and near. Obsession over possession already acquired is raga.

In the earlier verses in Chapter 7, the Lord said he is buddhi of the buddhiman; the tejas of the tejasvi; tapas of the tapasvi. These are different strands of strength surely with an element of abuse. Kama-ragas signify ahankara; therefore it is also strength free from ahankara. One having brilliance should also be kama-raga vivarjitam. Kama and raga are centred on ego, ahankara so what is naturally without the misappropriation of the ahankara is naturally Iswara.

The analogy is this: if Isvara is not appreciated, strength becomes the source of fear; if one has strength and also kama-raga, then he or she ends up as ruffian as he is no longer Isvara; one having the strength and does not have kama raga sees only Isvara. He has no more fear. He has Isvara anugraham, symbolized by abhaya mudra, and the strength of Isvara.

“I am strength of the strong devoid of desire and passion. In beings, I am desire, not contrary to dharma, O chief of the Baratas.’

(draft Gitayamutham Essays)
Gita 7.11
Yogi Ananda Saraswathi

March 09th, 2013

3/9/2013

|| Aspects of Lord Siva ||

विष्णुरुवाच |
Lord Vishnu said (to Lord Brahma)

शिवः सर्वस्वकर्ता हि भर्ता हर्ता परात्परः |
परब्रह्म परेशश्च निर्गुणो नित्य एव च ||

Shiva is really the creator of everything, maintainer and destroyer, above the highest, the supreme element, the highest God, as well as without form and eternal.

Lord Siva has four aspects corresponding to the four main functions and principles he represents. These are:

* Parameswar or Paramasiva
* Maheswar or Mahasiva
* Iswar or Lord Siva
* Minor Incarnations and Emanations

At the highest level, Lord Siva is Parameswar, or Paramasiva. As Paramasiva he is the transcendental Reality, the highest and the most unknown. He is Brahman Himself, the Supreme Lord, the Eternal Truth, the Absolute Principle, without a beginning and without an end, indivisible, beyond the senses and mind, without a form and without division, the end of all devotional and spiritual practice, by knowing whom everything is known and realized. In this aspect he is the eternal mystery, pure consciousness and bliss, whom Uma Haimavathi refers in the Kena Upanishad as the "Spirit Supreme", by knowing whom Indra excelled all other gods and became the ruler of the heavens.

At the next lower level he is Maheswar or Mahasiva, the Lord of the manifest universe. As the awakened Supreme Self he is the Cosmic Lord, who combines within himself the roles of creation, maintenance and destruction and projects out of himself all that we know as material universe. The creation is but his conscious dream, a set of vibrations that emanate from his cosmic dance and makes possible all that we experience and enjoy as conscious beings. He is the Purusha of the vedas, the cosmic male, who creates Prakriti the cosmic female and then establishes himself in it in order to manifest the wonders of creative forms and sustains life and consciousness in them.

At the next lower level he is Iswar, representing an aspect of the Trinity. Till this level the whole creation is one and indistinguishable. But at this level, the dual nature of creation becomes apparent and the Highest aspect of Brahman manifests itself into each of its cosmic roles. While Brahma is the Creator and Vishnu is the sustainer, in this plane Lord Siva is the destroyer. He is hara and Shankara, the lord with a thousand names, the lord of Kailash, the partner of Parvathi and the object of veneration of all the siddhas, siva ganas and myriad yogis and devotees. In this role he facilitates the spiritual progress of humanity. He destroys things and elements in order to facilitate the renewal and regeneration of the manifest material universe. He destroys all the undesirable movements and emotions, desires and thoughts in our consciousness to facilitate our spiritual evolution. Finally at the end of current creative cycle, he destroys the worlds to prepare the ground for yet another cosmic renewal. In this role he is also responsible for the flow of divine consciousness into our earth consciousness and our transformation into spiritual beings.

At the next lower level we see many of his incarnations. As a part of his cosmic role, in this plane he assumes many forms and roles for one reason or the other. Hanuman, Dakshinamurthy, Tandavamurthy, Bhairava, Virabhadra, Chandakesvara, Mahakaleswar, Ardhanariswara, Bhikshtanamurthy, Tandavamurthy are some of his well known minor aspects or incarnations.

It is important to know that Lord Siva is not a mere idol or sivalinga whom people worship in the temples or in open for temporary boons. He is the eternal Brahman himself who descends into lower planes to manifest an alternate reality which we experience as the immediate reality. It is only by transcending this physical reality through devotion and spiritual practice and through the grace of ones personal divinity we will be able to overcome our limitations and become one with the Highest Truth.

Note: The aspects of Siva are such that this subject can be approached from many perspectives. Here I have approached this subject from a cosmic perspective and dealt with the four highest aspects. I have excluded any reference to the Panchanana aspect of Lord Siva as well as his peaceful and terrific aspects. You may find reference to these aspects in my other articles available on this website. Followers of Lord Vishnu may argue that the first two levels are also represented by Vishnu. This is very much true because at these highest levels there is no clear distinction and demarcation of roles among the trinity of gods. We can ascribe these roles to any of the Trinity Gods equally. The confusion is well explained in the story relating to eternal nature of Lord Siva where both Lord Brahma and Lord Vishnu set out to find the beginning and end of a Sivaling and fail.

Veda Vijanan Rishikulam

March 09th, 2013

3/9/2013

॥ शिवमहिम्नस्तोत्रम्‌ ॥
|| Shiva Mahimnah Stotram ||

:: Introduction ::

The Shiva Mahimna Stotra is very popular among the devotees of Lord Shiva and is considered one of the best among all Stotras (or Stutis) offered to Lord Shiva . The legend about the circumstances leading to the composition of this Stotra is as follows.

A king named Chitraratha had constructed a nice garden . There were beautiful flowers in this garden . These flowers were used every day by the king in worshiping Lord Shiva.

One day a Gandharva (Singer in the court of Indra, the Lord of the Heaven) named Pushhpadanta being fascinated by the beautiful flowers, began to steal them, as a consequence of which king Chitraratha could not offer flowers to Lord Shiva . He tried very hard to capture the thief, but in vain, because the Gandharvas have divine power to remain invisible.

Finally the king spread the Shiva Nirmaalya in his garden . Shiva Nirmaalya consists of the Bilva leaves, flowers, etcetera which have been used in worshiping Lord Shiva . The Shiva Nirmaalya is considered holy.

The thief Pushhpadanta, not knowing this, walked on the Shiva Nirmaalya, and by that he incurred the wrath of Lord Shiva and lost the divine power of invisibility . He then designed a prayer to Lord Shiva for forgiveness. In this prayer he sung the greatness of the Lord.

This very prayer became well known as the `Shiva Mahimna Stotra'. Lord Shiva became pleased by this StotraM, and returned Pushhpadanta's divine powers.

The legend has some basis since the name of the author is mentioned in verse number 38 of the stotraM . The recital of this stotra is very beneficial, and Shri Ramakrishna, one of the famous saints of the nineteenth century, went into samadhi just by reciting a few verses from this hymn.

Let its recitation be beneficial to you as well!

॥ ॐ नमः शिवाय॥

॥ अथ श्री शिवमहिम्नस्तोत्रम्‌॥

महिम्नः पारं ते परमविदुषो यद्यसदृशी

स्तुतिर्ब्रह्मादीनामपि तदवसन्नास्त्वयि गिरः ।

अथाऽवाच्यः सर्वः स्वमतिपरिणामावधि गृणन्‌

ममाप्येष स्तोत्रे हर निरपवादः परिकरः॥ १॥

O, Lord Shiva, remover of all types of miseries, what wonder is there, if the prayer to you, chanted by one who is ignorant about your greatness, is worthless! Because, even the utterance ( speech ) of Brahmaa and other gods is not able to fathom your merits ( ie, greatness ). Hence, if persons with very limited intellect ( and I am one of them ) try to offer you a prayer, their attempt deserve your special favour . If it is so, I should not be a exception . Hence, (thinking like this ) I begin this prayer . (1)

अतीतः पंथानं तव च महिमा वाङ्मनसयोः

अतद्व्यावृत्त्या यं चकितमभिधत्ते श्रुतिरपि।

स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः

पदे त्वर्वाचीने पतति न मनः कस्य न वचः॥ २॥

O, Great God, so great is your majesty that it cannot be reached by speech and mind . Even the Vedas also, having become surprised, confirm your greatness by only saying `Neti', `Neti' (not this, not this) while describing you . Who can praise this type of greatness of yours? With how many qualities is it composed? Whose subject of description can it be ? And yet even then whose mind and speech are not attached to your this new Saguna form ? (2)

मधुस्फीता वाचः परमममृतं निर्मितवतः

तव ब्रह्मन्‌ किं वागपि सुरगुरोर्विस्मयपदम्‌।

मम त्वेतां वाणीं गुणकथनपुण्येन भवतः

पुनामीत्यर्थेऽस्मिन्‌ पुरमथन बुद्धिर्व्यवसिता॥ ३॥

O, Paramaatmaa (Greatest Soul), as you are the very creator of speech of the Vedas, which is like highest type of nectar and as sweet as honey, how can even the speech of Brahaspati (Guru, or spiritual guide of gods) surprise you ? (ie, the speech of even Brahaspati is worthless before you). O, Destroyer of Three Cities of the demons, thinking that my speech may become purified by this act, my intellect (Buddhi) has become prepared to sing your greatness . (3)

तवैश्वर्यं यत्तज्जगदुदयरक्षाप्रलयकृत्‌

त्रयीवस्तु व्यस्तं तिस्रुषु गुणभिन्नासु तनुषु।

अभव्यानामस्मिन्‌ वरद रमणीयामरमणीं

विहन्तुं व्याक्रोशीं विदधत इहैके जडधियः॥ ४॥

O, Giver of Boons, your greatness is the cause of creation, maintenance, and destruction of the whole universe; this is supported by three Vedas (ie, Rigveda, Yajurveda, and Saamaveda); it is distributed in the three qualities (ie, Satva, Rajas and Tamas) and three bodies (of Brahmaa, VishhNu and Mahesha). Such is your greatness but certain stupid persons in this world are trying to destroy it by slander, which may be delightful to them but is really undelightful . (4)

किमीहः किंकायः स खलु किमुपायस्त्रिभुवनं

किमाधारो धाता सृजति किमुपादान इति च।

अतर्क्यैश्वर्ये त्वय्यनवसर दुःस्थो हतधियः

कुतर्कोऽयं कांश्चित्‌ मुखरयति मोहाय जगतः॥ ५॥

If the Paramaatmaa (the Greatest Soul) creates the three worlds (ie, thewhole Universe), what is his gesture ? What is his body ? What is his plan? What is his basis (support)? What are his means (instruments,resources) ? These are the useless questions raised by some stupid critics, in order to mislead people, against one (i.e., you) who always remains incompatible to senses . (5)

अजन्मानो लोकाः किमवयववन्तोऽपि जगतां

अधिष्ठातारं किं भवविधिरनादृत्य भवति।

अनीशो वा कुर्याद्‌ भुवनजनने कः परिकरो

यतो मन्दास्त्वां प्रत्यमरवर संशेरत इमे॥ ६॥

O, Best Of The Gods, are the seven Lokas (It is believed that there are seven worlds in this Universe, namely, Bhooloka, Bhuvarloka, Svargaloka, Maharloka, Janaloka, Tapaloka, and Satyaloka) unborn ? Was the birth of the Universe independent of its Lord (ie, You) ? If it was so, then what were the means by which it was created that the stupid critics are creating doubts about you? (ie, you are the only creater of the whole

Universe). (6)

त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति

प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च।

रुचीनां वैचित्र्यादृजुकुटिल नानापथजुषां

नृणामेको गम्यस्त्वमसि पयसामर्णव इव॥ ७॥

The different practices based on the three Vedas, SaMkhya, Yoga, Pashupata-mata, VaishhNava-mata etc . are but different paths (to reach to the Greatest Truth) and people on account of their different aptitude choose from them whatever they think best and deserved to be accepted . But as the sea is the final resting place for all types of streams , You are the only reaching place for all people whichever path,straight or zigzag, they may accept . (7)

महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः

कपालं चेतीयत्तव वरद तन्त्रोपकरणम्‌।

सुरास्तां तामृद्धिं दधति तु भवद्भूप्रणिहितां

न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति॥ ८॥

O, Giver of the Boons, the bull, the parts of a cot, chisel, the elephant-skin, Ashes, the serpent, the skull : these are the articles of your house-hold . And yet gods get all their riches merely by the movement of your eye-brows . Really, false desires for worldly things do not deceive (mislead) one who is always is absorbed in his soul ( ie, the Yogi- in fact You ). (8)

ध्रुवं कश्चित्‌ सर्वं सकलमपरस्त्वध्रुवमिदं

परो ध्रौव्याऽध्रौव्ये जगति गदति व्यस्तविषये।

समस्तेऽप्येतस्मिन्‌ पुरमथन तैर्विस्मित इव

स्तुवन्‌ जिह्रेमि त्वां न खलु ननु धृष्टा मुखरता॥ ९॥

O, Destroyer Of ( Three ) Cities, some persons call this Universe eternal ( ever lasting), others call it temporary, and yet others call it both eternal and temporary . Hence, being surprised ( perplexed ) by these contradictory opinions on this subject, I am really becoming immodest in loquaciously praising You . (9)

तवैश्वर्यं यत्नाद्‌ यदुपरि विरिञ्चिर्हरिरधः

परिच्छेतुं यातावनलमनलस्कन्धवपुषः।

ततो भक्तिश्रद्धा-भरगुरु-गृणद्भ्यां गिरिश यत्‌

स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति॥ १०॥

Brahma and VishhNu wanted to measure your wealth i.e.greatness . You took the form of Fire and your whole body was a column of fire extending over space . While Brahma took the form of a swan and flew high to see the top(head), VishhNu took the form of a boar and dug up downwards to see the bottom (feet).Neither could succeed.(While VishhNu confessed the truth, Brahma falsely claimed that he had found the top and persuaded the Ketaki flower to bear false witness.Shiva punished Brahma by removing one of his 5 heads and ordered that henceforth the Ketaki flower should not be used for his worship).When ultimately both praised you with full devotion and faith, you stood before them revealing your normal form . O, mountain-dweller, does not toeing your line always bear fruit? (10)

अयत्नादासाद्य त्रिभुवनमवैरव्यतिकरं

दशास्यो यद्बाहूनभृत रणकण्डू-परवशान्‌।

शिरःपद्मश्रेणी-रचितचरणाम्भोरुह-बलेः

स्थिरायास्त्वद्भक्तेस्त्रिपुरहर विस्फूर्जितमिदम्‌॥ ११॥

Oh,destroyer of the three cities! The effortless achievement of the ten-headed Ravana in making the three worlds enemyless( having conquered) and his arrant eagerness for further fight by stretching his arms,are but the result of his constant devotion to your lotus feet at which he ever laid the lotus garland consisting of his 10 heads! (11)

अमुष्य त्वत्सेवा-समधिगतसारं भुजवनं

बलात्‌ कैलासेऽपि त्वदधिवसतौ विक्रमयतः।

अलभ्या पातालेऽप्यलसचलितांगुष्ठशिरसि

प्रतिष्ठा त्वय्यासीद्‌ ध्रुवमुपचितो मुह्यति खलः॥ १२॥

Having obtained all his prowess through worshipping you, RavaNa once dared to test the power of his arms at your own dwelling place(Kailas Mountain). When he tried to lift it up, you just moved a toe of your foot on a head of his and lo! Ravana could not find rest or peace even in the nether-world . Surely, power maddens the wicked . Finally RavaNa reestablished his faith in you . (12)

यदृद्धिं सुत्राम्णो वरद परमोच्चैरपि सतीं

अधश्चक्रे बाणः परिजनविधेयत्रिभुवनः।

न तच्चित्रं तस्मिन्‌ वरिवसितरि त्वच्चरणयोः

न कस्याप्युन्नत्यै भवति शिरसस्त्वय्यवनतिः॥ १३॥

Oh boon-giver! BaaNa, the demon king made all the three worlds serve him with all their attendants and even the greatest wealth of Indra was a trifle for him . It was not a surprise at all, since he `dwelt' in your feet; who does not rise in life by bowing his head to you? (13)

अकाण्ड-ब्रह्माण्ड-क्षयचकित-देवासुरकृपा

विधेयस्याऽऽसीद्‌ यस्त्रिनयन विषं संहृतवतः।

स कल्माषः कण्ठे तव न कुरुते न श्रियमहो

विकारोऽपि श्लाघ्यो भुवन-भय- भङ्ग- व्यसनिनः॥ १४॥

When the ocean was being churned by the gods and demons for `amRit.h'(nectar),various objects came forth: at one point, there emerged the `kAlakUTa' poison which threatened to consume everything . The gods as well as the demons were stunned at the prospect of the entire universe coming to an end, O, three-eyed lord, who is ever compassionate and engaged in removing the fear of the world, you took it(poison) on yourself by consuming it . (On Parvati's holding Shiva's throat at that point, the poison froze blue there itself and Shiva became `neelakanTha'). It is strange that this stain in your neck, though appearing to be a deformity, actually adds to your richness and personality . (14)

असिद्धार्था नैव क्वचिदपि सदेवासुरनरे

निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः।

स पश्यन्नीश त्वामितरसुरसाधारणमभूत्‌

स्मरः स्मर्तव्यात्मा न हि वशिषु पथ्यः परिभवः॥ १५॥

The cupid's(love-god `manmatha's) (flower) arrows never return unaccomplished whether the victims were gods or demons or men . However O, master! he has now become just a remembered soul (without body),since he looked upon you as any other ordinary god, shot his arrow and got burnt to ashes,in no time . Insulting, masters (who have controlled their senses), does one no good . (15)

मही पादाघाताद्‌ व्रजति सहसा संशयपदं

पदं विष्णोर्भ्राम्यद्‌ भुज-परिघ-रुग्ण-ग्रह- गणम्‌।

मुहुर्द्यौर्दौस्थ्यं यात्यनिभृत-जटा-ताडित-तटा

जगद्रक्षायै त्वं नटसि ननु वामैव विभुता॥ १६॥

You dance for protecting the world, but strangely, your glorious act appears to produce the opposite result in that the earth suddenly struck by your dancing feet doubts that it is coming to an end; even VishhNu's domain is shaken in fear when your mace like arms bruise the planets; the godly region feels miserable when its banks are struck by your agitated matted locks (of hair)! (16)

वियद्व्यापी तारा-गण-गुणित-फेनोद्गम-रुचिः

प्रवाहो वारां यः पृषतलघुदृष्टः शिरसि ते।

जगद्द्वीपाकारं जलधिवलयं तेन कृतमिति

अनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः॥ १७॥

The divine river flows extensively through the sky and its charm is enhanced by the illumination of the foam by the groups of stars . (Brought down to the earth by the King Bhagiratha by propitiating Lord Shiva and known as Ganga) it creates many islands and whirlpools on the earth . The same turbulent river appears like a mere droplet of water on your head. This itself shows how lofty and divine your body(form) is! (17)

रथः क्षोणी यन्ता शतधृतिरगेन्द्रो धनुरथो

रथाङ्गे चन्द्रार्कौ रथ-चरण-पाणिः शर इति।

दिधक्षोस्ते कोऽयं त्रिपुरतृणमाडम्बर-विधिः

विधेयैः क्रीडन्त्यो न खलु परतन्त्राः प्रभुधियः॥ १८॥

When you wanted to burn the three cities, you had the earth as the chariot, Brahma as the charioteer,the Meru mountain as the bow, the sun and the moon as the parts of the chariot and VishhNu himself(who holds the chariot-wheeel in his hand -Sudarshan chakra?), as the arrow . Why this demonstrative show when you as the dictator of everything, could have done the job as a trifle? The Lord's greatness is not dependent on anybody or anything . ( Incidentally there is a view that the burning of the three cities would refer to the burning of three kinds of bodies of man i.e. `sthUla sharIra', `sUkshma sharIra' and `kAraNa sharIra'). (18)

हरिस्ते साहस्रं कमल बलिमाधाय पदयोः

यदेकोने तस्मिन्‌ निजमुदहरन्नेत्रकमलम्‌।

गतो भक्त्युद्रेकः परिणतिमसौ चक्रवपुषः

त्रयाणां रक्षायै त्रिपुरहर जागर्ति जगताम्‌॥ १९॥

VishhNu once brought 1000 lotuses and was placing them at your feet; after placing 999 flowers he found that one was missing; he plucked out one of his own eyes and offered it as a lotus; this supreme exemplification of devotion on his part was transformed into the wheel (sudarshana chakra) in his hand, which he uses for protecting the world . (19)

क्रतौ सुप्ते जाग्रत्‌ त्वमसि फलयोगे क्रतुमतां

क्व कर्म प्रध्वस्तं फलति पुरुषाराधनमृते।

अतस्त्वां सम्प्रेक्ष्य क्रतुषु फलदान-प्रतिभुवं

श्रुतौ श्रद्धां बध्वा दृढपरिकरः कर्मसु जनः॥ २०॥

You ensure that there is a connection between cause and effect and hence when men perform a sacrifice they obtain good results . Otherwise how can there be future result for a past action? Thus on seeing your power in rewarding people performing sacrificial worship, with good results, men believe in Vedas and firmly engage themselves in various worshipful acts . (20)

क्रियादक्षो दक्षः क्रतुपतिरधीशस्तनुभृतां

ऋषीणामार्त्विज्यं शरणद सदस्याः सुर-गणाः।

क्रतुभ्रंशस्त्वत्तः क्रतुफल-विधान-व्यसनिनः

ध्रुवं कर्तुः श्रद्धा-विधुरमभिचाराय हि मखाः॥ २१॥

All the same,O Protector . though you exert to reward all sacrifices . those done without faith in you become counter-productive, as exemplified in the case of the sacrifice performed by Daksha; Daksha was well-versed in the art of sacrifices and himself the Lord of Creation; besides, he was the chief performer: the great maharishis were the priests and the various gods were the participants! (Daksha did not invite Shiva and insulted him greatly; thus enraged, Shiva destroyed the sacrifice and Daksha too). (21)

प्रजानाथं नाथ प्रसभमभिकं स्वां दुहितरं

गतं रोहिद्‌ भूतां रिरमयिषुमृष्यस्य वपुषा।

धनुष्पाणेर्यातं दिवमपि सपत्राकृतममुं

त्रसन्तं तेऽद्यापि त्यजति न मृगव्याधरभसः॥ २२॥

O, Protector! Once Brahma became infatuated with his own daughter . When she fled taking the form of a female deer he also took the form of a male deer and chased her . You took the form of a hunter and went after him, with a bow in hand . Struck by your arrow and very much frightened, Brahma fled to the sky taking the form of a star . Even today he stands frightened by you . (22)

स्वलावण्याशंसा धृतधनुषमह्नाय तृणवत्‌

पुरः प्लुष्टं दृष्ट्वा पुरमथन पुष्पायुधमपि।

यदि स्त्रैणं देवी यमनिरत-देहार्ध-घटनात्‌

अवैति त्वामद्धा बत वरद मुग्धा युवतयः॥ २३॥

O, destroyer of the three cities! Boon-giver! Practitioner of austerities! Before the very eyes of Parvati, you reduced Manmatha (the god of love) to ashes,the moment he tried to arouse passion in you for Parvati, by shooting his famous flower arrows . Even after witnessing this, if Parvati, thinks that you are attracted by her physical charm, on the basis of your sharing half the body with her, certainly women are under self- delusion . (23)

श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः

चिता-भस्मालेपः स्रगपि नृकरोटी-परिकरः।

अमङ्गल्यं शीलं तव भवतु नामैवमखिलं

तथापि स्मर्तॄणां वरद परमं मङ्गलमसि॥ २४॥

O,boon giver! O,destroyer of Cupid! You play in the burning ghats . your friends are the ghosts . Your body is smeared with the ashes of the dead bodies . Your garland is of human skulls . Every aspect of your character is thus inauspicious . Let it be . It does not matter . Because, with all these known oddness, you are quick to grant all auspicious things to the people who just think of you . (It is interesting to note here that in his Devi aparaadha kshamApana stotra Shankaracharya says that,despite his poor and deficient possessions,Shiva got the power to grant boons entirely because because of his having taken the hand of Parvathi in marriage; in the previous shloka, Pushhpadanta calls it naive on the part of Parvati, if she thinks that Shiva is attracted by her charm simply because he is sharing half the body with her.This dichotomy etc . is due to the custom that when a particular lord is to be extolled, the other gods are to be belittled to some extent). (24)

मनः प्रत्यक्चित्ते सविधमविधायात्त-मरुतः

प्रहृष्यद्रोमाणः प्रमद-सलिलोत्सङ्गति-दृशः।

यदालोक्याह्लादं ह्रद इव निमज्यामृतमये

दधत्यन्तस्तत्त्वं किमपि यमिनस्तत्‌ किल भवान्‌॥ २५॥

The great yogis regulate their breath, control and still their mind, look inward and enjoy the bliss with their hair standing on edge and eyes filled with tears of joy . It looks as though they are immersed in nectar . That bliss which they see in their heart and exult thus, is verily you Yourself! (25)

(The second line has an alternate (paaThabheda), salilotsa.ngita (salila + utsa.ngita). However, utsa.ngati is more appropriate than sa.ngita, both in terms of meaning and grammar! sa.ngita has grammatical problems (it needs to be sa.ngIta which does not fit the meter! It may as well be some printer's mistake originally which got reprinted in newer books.)

त्वमर्कस्त्वं सोमस्त्वमसि पवनस्त्वं हुतवहः

त्वमापस्त्वं व्योम त्वमु धरणिरात्मा त्वमिति च।

परिच्छिन्नामेवं त्वयि परिणता बिभ्रति गिरं

न विद्मस्तत्तत्त्वं वयमिह तु यत्‌ त्वं न भवसि॥ २६॥

You are the sun, the moon, the air, the fire, the water, the sky(ether/space), and the earth (the five elements or `bhUtA's). You are the Self which is omnipresent . Thus people describe in words every attribute as yours . On the other hand, I do not know any fundamental principle or thing or substance, which you are not! (26)

त्रयीं तिस्रो वृत्तीस्त्रिभुवनमथो त्रीनपि सुरान्‌

अकाराद्यैर्वर्णैस्त्रिभिरभिदधत्‌ तीर्णविकृति।

तुरीयं ते धाम ध्वनिभिरवरुन्धानमणुभिः

समस्तं व्यस्तं त्वां शरणद गृणात्योमिति पदम्‌॥ २७॥

O, grantor of refuge and protection! The word `OM' consists of the three letters `a', `u' and `m'. It refers to the three Vedas(Rik, YajuH and SAma), the three states (Jaagrat.h, Swapna, and sushhupti-awakened, dreaming and sleeping),the three worlds(BhUH, bhuvaH and suvaH) and the three gods (Brahma, VishhNu amd Mahesha).It refers to you yourself both through the individual letters as well as collectively; in the latter form (i.e . the total word `OM') it refers to your omnipresent absolute nature, as the fourth state of existence i.e `turIyaM' (sleep-like yet awakened and alert state, as a fully- drawn bow). (27)

भवः शर्वो रुद्रः पशुपतिरथोग्रः सहमहान्‌

तथा भीमेशानाविति यदभिधानाष्टकमिदम्‌।

अमुष्मिन्‌ प्रत्येकं प्रविचरति देव श्रुतिरपि

प्रियायास्मैधाम्ने प्रणिहित-नमस्योऽस्मि भवते॥ २८॥

I salute you as the dear abode of the following 8 names:bhava, sharva, rudra, pashupati, ugra, sahamahAn.h, bhiima, and Ishaana; the `Vedas' also discusses individually about these names . (28) (Also a variation of first and second lines as sahamahAnstathaa.) नमो नेदिष्ठाय प्रियदव दविष्ठाय च नमः

नमः क्षोदिष्ठाय स्मरहर महिष्ठाय च नमः।

नमो वर्षिष्ठाय त्रिनयन यविष्ठाय च नमः

नमः सर्वस्मै ते तदिदमतिसर्वाय च नमः॥ २९॥

O, destroyer of Cupid! O, the three-eyed one! Salutations to you, who is the forest-lover, the nearest and the farthest; the minutest and the biggest, the oldest and the youngest; salutations to you who is everything and beyond everything! (29)

बहुल-रजसे विश्वोत्पत्तौ भवाय नमो नमः

प्रबल-तमसे तत्‌ संहारे हराय नमो नमः।

जन-सुखकृते सत्त्वोद्रिक्तौ मृडाय नमो नमः

प्रमहसि पदे निस्त्रैगुण्ये शिवाय नमो नमः॥ ३०॥

Salutations to you in the name of'Bhava' in as much as you create the world by taking the `rajas' as the dominant quality; salutations to you in the name of `Hara' in as much as you destroy the world by taking the `tamas' as the dominant quality; salutations to you in the name of `MRiDa', in as much as you maintain and protect the world by taking `satva' as the dominant quality . Again salutations to you in the name of Shiva in as much as you are beyond the above-mentioned three qualities and are the seat of the supreme bliss . (30)

कृश-परिणति-चेतः क्लेशवश्यं क्व चेदं क्व च तव गुण-सीमोल्लङ्घिनी शश्वदृद्धिः।

इति चकितममन्दीकृत्य मां भक्तिराधाद्‌ वरद चरणयोस्ते वाक्य-पुष्पोपहारम्‌॥ ३१॥

O, boon-giver! I was very perplexed to sing your praise considering my little awareness and afflicted mind vis-a-vis your ever increasing limitless quality; however, my devotion to you made me set aside this diffidence and place these floral lines at your feet . (31)

असित-गिरि-समं स्यात्‌ कज्जलं सिन्धु-पात्रे सुर-तरुवर-शाखा लेखनी पत्रमुर्वी।

लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानामीश पारं न याति॥ ३२॥

O, great master! Even, if one were to assume that the blue mountain , the ocean, the heavenly tree and the earth are the ink,the ink-pot, the pen and the paper respectively and the goddess of learning (Saraswati) herself is the writer,she will not be able to reach the frontiers of your greatness,however long she were to write! (32)

असुर-सुर-मुनीन्द्रैरर्चितस्येन्दु-मौलेः ग्रथित-गुणमहिम्नो निर्गुणस्येश्वरस्य।

सकल-गण-वरिष्ठः पुष्पदन्ताभिधानः रुचिरमलघुवृत्तैः स्तोत्रमेतच्चकार॥ ३३॥

The best one among all groups(Gandharva?), Pushhpadanta by name, composed this charming hymn in none too short metres, in praise of the great lord who wears the moon in his head(Shiva), who is worshipped and glorified by all demons, gods and sages and who is beyond all attributes and forms . (33)

अहरहरनवद्यं धूर्जटेः स्तोत्रमेतत्‌ पठति परमभक्त्या शुद्ध-चित्तः पुमान्‌ यः।

स भवति शिवलोके रुद्रतुल्यस्तथाऽत्र प्रचुरतर-धनायुः पुत्रवान्‌ कीर्तिमांश्च॥ ३४॥

Whoever reads this faultless hymn of Shiva daily, with pure mind and great devotion, ultimately reaches Shiva's domain and becomes equal to him; in this world, he is endowed with children, great wealth, long life and fame . (34)

महेशान्नापरो देवो महिम्नो नापरा स्तुतिः। अघोरान्नापरो मन्त्रो नास्ति तत्त्वं गुरोः परम्‌॥ ३५॥

There is no God higher than Mahesha; there is no hymn better than this one. There is no `mantra' greater than `OM' and there is no truth or principle beyond one's teacher/spiritual guide . (35)

दीक्षा दानं तपस्तीर्थं ज्ञानं यागादिकाः क्रियाः। महिम्नस्तव पाठस्य कलां नार्हन्ति षोडशीम्‌॥ ३६॥

Initiation(into spiritual development), charity, penance, pilgrimage,spiritual knowledge and religious acts like sacrifices are not capable of yielding even one-sixteenth of the return that will result from the reading of this hymn . (36)

कुसुमदशन-नामा सर्व-गन्धर्व-राजः

शशिधरवर-मौलेर्देवदेवस्य दासः।

स खलु निज-महिम्नो भ्रष्ट एवास्य रोषात्‌

स्तवनमिदमकार्षीद्‌ दिव्य-दिव्यं महिम्नः॥ ३७॥

Kusumadanta(equivalent of Pushhpadanta) was the king of all Gandharvas and he was a devotee of the Lord of lords, Shiva, who wears the baby moon (with a few digits only) in his head . He fell from his glorious position due to Shiva's wrath at his misconduct . It was then that the Gandharva composed this hymn which is the most divine . (37)

सुरगुरुमभिपूज्य स्वर्ग-मोक्षैक-हेतुं

पठति यदि मनुष्यः प्राञ्जलिर्नान्य-चेताः।

व्रजति शिव-समीपं किन्नरैः स्तूयमानः

स्तवनमिदममोघं पुष्पदन्तप्रणीतम्‌॥ ३८॥

If an aspirant for heaven and liberation, worships Shiva,the teacher of gods, at first and then reads this unfailing hymn, composed by Pushhpadanta, with folded hands and single-mindedness, he attains Shiva's abode, being praised by `kinnaras'(a group of semi gods known for their singing talent). (38)

आसमाप्तमिदं स्तोत्रं पुण्यं गन्धर्व-भाषितम्‌।

अनौपम्यं मनोहारि सर्वमीश्वरवर्णनम्‌॥ ३९॥

Here ends this meritorious,charming and incomparable hymn, uttered by the Gandharva, all in description of the great master . (39)

इत्येषा वाङ्मयी पूजा श्रीमच्छङ्कर-पादयोः।

अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः॥ ४०॥

Thus, this worship in the form of words, is dedicated at the feet of Shri Shankara; may the ever-auspicious lord of the gods be pleased with this . (40)

तव तत्त्वं न जानामि कीदृशोऽसि महेश्वर।

यादृशोऽसि महादेव तादृशाय नमो नमः॥ ४१॥

I do not know the truth of your nature and how you are . O, great God! My Salutations are to that nature of yours of which you really are . (41)

एककालं द्विकालं वा त्रिकालं यः पठेन्नरः।

सर्वपाप-विनिर्मुक्तः शिव लोके महीयते॥ ४२॥

Whoever reads this once, twice or thrice (in a day) revels in the domain of Shiva, bereft of all sins . (42)

श्री पुष्पदन्त-मुख-पङ्कज-निर्गतेन

स्तोत्रेण किल्बिष-हरेण हर-प्रियेण।

कण्ठस्थितेन पठितेन समाहितेन

सुप्रीणितो भवति भूतपतिर्महेशः॥ ४३॥

This hymn which is dear to Shiva, has emerged out of the lotus-like mouth of Pushhpadanta and is capable of removing all sins . May the lord of all beings become greatly pleased with anyone who has learnt this by heart and/or reads or recalls this with single-mindedness! (43)

॥ इति श्री पुष्पदन्त विरचितं शिवमहिम्नः स्तोत्रं समाप्तम्‌॥

~OM Har Har Mahadev Sambhu~

Happy Maha Shiva Ratri March 9/ 2013

3/9/2013

|| Maha Shivratri ||

The Shivaratri Pooja has been given tremendous significance in Hindu mythology. It is said that ritual worship of Lord Shiva on a Shivaratri day pleases Lord Shiva the most. Devotees further believe that by pleasing Lord Shankara on the auspicious Shivaratri day, a person is absolved of past sins and is blessed with Moksha or salvation. The day and night is for devotion and prayer to Siva. Maha Shivratri is the day when prayers and worship are given more importance. There is no fun or merrymaking as in other Hindu festivals.

:: Merits of Shivaratri Puja ::

According to SHIVA PURANA, sincere worship of Lord Shiva yields merits including spiritual growth for the devotees.
It also provides extensive details on the right way to perform Shivratri Puja.

Shiva Purana further says that performing abhisheka of Shiva Linga with six different dravyas including milk, yoghurt, honey, ghee, sugar and water while chanting Sri Rudram, Chamakam and Dasa Shanthi pleases Lord Shiva the most.
According to the mythology, each of these dravya used in the abhisheka blesses a unique quality:
• Milk is for the blessing of purity and piousness.
• Yogurt is for prosperity and progeny.
• Honey is for sweet speech.
• Ghee is for victory.
• Sugar is for happiness.
• Water is for purity.

Besides, worship of Lord Shiva on Shivratri is also considered to be extremely beneficial FOR WOMEN. While, married women pray to Shiva for the well being of their husbands and sons, unmarried women pray for a husband like Shiva, who is considered to be the ideal husband.

:: Getting Ready for Shivratri Puja ::

To perform the worship of Lord Shiva on Shivratri, devotees wake up early and take a ritual bath, preferably in the holy waters of river Ganga. This is followed by worship to Sun God, Vishnu and Shiva in accordance with the purification rite observed on all-important Hindu festivals. Devotees then wear fresh new clothes and pay a visit to the nearest Shiva temple. As a tradition, devotees observe a fast on a Shivaratri day. Some do not consume even a drop of water.

:: Performing Maha Shivaratri Pooja ::

Following the method prescribed in Shiva Purana, priests perform ritual puja of Shiva Linga EVERY THREE HOURS all through the day and night of Shivaratri Festival. During this pooja, chants of Om Namah Shivaya and sounds of bells reverberate in the temple. Following the ABHISHEKA with milk, yoghurt, honey, ghee, sugar and water that helps in the purification of the soul a vermilion paste is applied on the Linga as it represents virtue. These six items form an indispensable part of Shivaratri, be it a simple ceremony at home or grand temple worship

After this, Bilwa leaves, which have to be a stalk with three leaves, is kept on top of the Shivalinga to cool the hot-tempered deity. BeL or jujube fruit is also offered to Lord Shiva, as it is symbolic of longevity and gratification of desires. Some devotees also offer the auspicious betel leaves to Lord Shiva marking satisfaction with worldly pleasures. Garlanding of Linga with flowers and garlands is also a part of the ritual Shivaratri Puja. Devotees also burn incense sticks as is said to yield wealth. Many also light lamps to symbolize attainment of knowledge. It is said that by offering water, hugging the Linga, lighting the diya and incense and ringing the temple bells, devotees call into focus all their senses, making them acutely aware of themselves and the universe to which they belong.

This ritual worship of Lord Shiva continues through the day and night of Shivaratri. Devotees stay awake and spent the night in Shiva temples by chanting ‘Om Namah Shivaya’ and singing hymns and verses in praise of Lord Shankar. Devotees observing vrat on Shivaratri break it only the next morning by partaking prasad offered to Lord Shiva.

:: Shivaratri Rituals ::

Devotees of Lord Shiva observe the Shivaratri Festival by following the prescribed rituals.
All through the day, devotees abstain from eating food and break their fast only the next morning, after the nightlong worship.
Ritual baths of Shivalinga in the numerous Shiva temples by Shiva worshipper, mainly women, is another significant feature of Shivratri customs and traditions.
Devotees strongly believe that ritual worship of Lord Shiva on the auspicious day of Shivaratri absolves them of past sins and they are blessed with Moksha.

:: Rituals Observed on a Shivaratri Morning ::

As a tradition devotees wake up early in the morning of the Mahashivratri day and take a ritual sunrise bath, preferably in the holy waters of river Ganga. They also offer prayers to the Sun God, Vishnu and Shiva as a part of a purification rite observed on all-important Hindu festivals. After wearing fresh new clothes devotees visit the nearest Shiva Temple to give the customary bath to the Shivalinga.

On a Shivratri day, Shiva temples are thronged by devotees, who come to perform the traditional Shivalinga pooja and seek blessings. At their turn for worship, devotees circumambulate the Shivalinga, three or seven times, and then pour water over it. Some also pour milk. Sounds of bell and shouts of ‘Shankarji ki Jai’ or (Hail Shiva) or "Om namah Shivaya" reverberate in the temple premises.

:: Ritual Bath of Shivalinga ::

Following the rituals prescribed in the Shiva Purana, every three hours, Shivalingam is given a special bath with milk, yoghurt, honey, sandalwood paste and rose water. Puja, meditation and chanting of ‘Om Namah Shivaya’ accompany the ritual bath. Following the bath, vermilion paste is applied on the linga. Traditionally, leaves of a forest tree Aegle marmelos (bilwa, maredu, wood apple) are used for Shiva puja. Thereafter, Bilwa leaves, which have to be a stalk with three leaves, is kept on top of the Shivalinga. Ber or jujube fruit is a special offering to the god on this day. Beetle leaves are also offered by some. Some also offer bilwa leaves in the belief that the Goddess Lakshmi resides in them. Others believe it is offered for its cooling effects on the hot-tempered deity. Many devotees also decorate the linga with flowers and garlands and offer incense sticks and fruit.

:: Significance of Puja Items ::

• According to the Shiva Purana, there is a special significance of the six essential puja items used in the Shiva worship.
• Bathing of Shivalinga with water, milk and honey and wood apple or bel leaves added to it, represents purification of the soul.
• The vermilion paste applied on the linga after the ritual bath represents virtue.
• Offering of fruits symbolizes longevity and gratification of desires.
• Burning of incense sticks yields wealth.
• The lighting of the lamp symbolizes attainment of knowledge.
• Offering of betel leaves marks satisfaction with worldly pleasures.

:: All-Night Shiva Worship ::

Worship of Lord Shiva continues all through the night on Shivaratri Festival. Devotees stay awake all night and spend the night in Shiva temples in worship of Lord Shiva. Singing of hymns and verses in praise and devotion of Lord Shiva besides the intense chanting of Om Namah Shivay, the mantra that is said free people from all their sins, continue through the night on Shivaratri.

Special worship of Shiva by priests continues through the nightlong prayer vigil. During this ritual worship, Lord Shiva is offered special food made from the fruits of the season, root vegetables and coconuts. Those observing the Shivaratri Fast break their fast the next morning by consuming the prasad offered to Shiva.

~ Here is a SIMPLE METHOD to perform Shivratri Puja ~

Always remember that the origin of Shivratri is traced to a hunter who was an ardent Shiva Bhakta and in a critical situation he unknowingly washed a Shivalingam with his tears and unknowingly offered Bilva leaves. So what is important is devotion and not complicated rituals.

:: Requirements for Shivratri Puja ::

• An image, picture or idol of Shiva. Or a Shivalingam.
• Bilva Leaves
• Water
• Other normal puja items like lamp etc

:: Prayers for Shivratri ::

You can chant any one or more of the prayers dedicated to Lord Shiva or simply chant ‘Om Namah Shivaya.’

:: Fasting on Shivratri ::

Most people fast for the entire day. But if you are unable to keep fast for 24-hours, then you can always opt for a single vegetarian diet or fruit or juice diet. If you are under medications, don’t attempt to fast and take proper advice from your doctor, if you intent on fasting.

:: Time of Prayer during Shivratri ::

The entire day is dedicated to Lord Shiva. So you can start the prayers from the morning by visiting a Shiva temple. Most Shiva devotees start the prayers in the evening after 20:00 hrs and continue till 04:00 hrs in the morning. The reason is that Lord Shiva is believed to have appeared during this period in a form that the human eye can accommodate.
How to do Shivratri Puja?
• Wake up early and take bath
• Apply ash on the forehead.
• Light a lamp before the Shiva idol
• You can offer Bilva leaves.
• If you have a Shivling, bathe it with water.
• Bhasma or Ash is the tilak applied by Shiva devotees.
Fast all the day.
Remain silent and meditate.
• Bathe in the evening and light a lamp
• Offer Bilva leaves and bathe the Shivling with water.
• You can offer Bilva leaves and bathe the Shivling as many times as you want. (You can details about an elaborate Shivling Puja here.)
If you plan to stay awake during the night, you can perform the puja at regular intervals and keep chanting Shiva mantras. or remain silent and meditate.
Most devotees visit a nearby Shiva temple and stay at night there worshiping Mahadeva.

The End of Shivratri Puja
You can complete the Shivratri puja at about 0500 hrs early morning. Perform bath and offer simple prayer and you can break your fast.
Related

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The day after Shivratri is Amavasi – the dark night or the no moon night. It symbolizes the evil forces – desire, greed, illusion, arrogance, jealousy, and anger – which dominate the Kaliyuga. Shiva is believed to have appeared in the form of ‘Lingodabhavamurti’ or Jyotir Linga on the Shivratri night. The Linga is an attempt to give form to the formless Brahmn. Praying to Shiva is to escape from miseries of Kaliyuga.

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:: SPECIAL PRAYERS of SHIVARATRI ::

Apart from fasting and keeping vigil at night, Hindu devotees also chant sacred prayers and mantras dedicated to Lord Shiva on Maha Shivratri night. In fact these mantras can be chanted on a daily basis.

Shiva Panchakshari Mantra - Om Namah Shivaya

Shiva Sakti Panchakshari Mantra - OmHrim Namah Shivaya

Mrutyunjaya Mantra –
Om Trayambakam Yajamahe
Sugandhim Pushti Vardhanam
Urvarukamiva Bandhanat
Mrutyor Mukshiya Mamrutat

Shiva Gayatri Mantra –
Om tatpuruṣhaya vidmahe
Mahadevaya dhimahi
Tanno rudrah prachodayat

Apart from this one can chant the 108 names or 1008 names of Lord Shiva or the 24 Sacred Names of Lord Siva.

:: Twenty Four Sacred Names of Shiva ::

1. Om maheswaraya namaha
2. Om mahadevaya namaha
3. Om sarveswaraya namaha
4. Om shivaya namaha
5. Om Shankaraya namaha
6. Om Saswataya namaha
7. Om pasupataye namaha
8. Om umapataye namaha
9. Om brahmadhipataye namaha
10. Om parameswaraya namaha
11. Om bhasmangaragaya namaha
12. Om mahesaya namaha
13. Om nityaya namaha
14. Om shuddhaya namaha
15. Om mrutyunjayaya namaha
16. Om bhutesaya namaha
17. Om mrudaya namaha
18. Om sarvaya namaha
19. Om sadashivaya namaha
20. Om bhavaya namaha
21. Om sarvajnaya namaha
22. Om bhimaya namaha
23. Om vasudevaya namaha
24. Om tripurantakaya namaha

~ Om Namah Shivay ~

Veda Vijnan Rishikulam

Shiva Tantra

3/9/2013

|| शैव तंत्र ||
|| Saiva Tantra ||

Agamas and Tantras are a vast collection of knowledge and form a major portion of spiritual literature and practices. Like the Veda, they have come down through Guru-Sishya parampara, in oral traditions. Agamas form the base for many of the popular as well as specialist aspects of Hinduism.

The word Agama means 'that which has come to (us)'. Tantra means 'that which protects with detail'. Sruti, the eternal word, is said to be of two forms – Nigama (Veda) and Agama. Two kinds of texts, Agama and Tantra are in general grouped under the same class of literature.

There are three main classes of Agamic/Tantric texts Vaishnava Agamas, Saiva Agamas and Sakta Tantras, though not limited to these. The Vaishnava and Saiva texts are generally called Agamas, while the word Tantra in general applies to Sakta texts. However, technically Tantra is a part of Agama and owing to the centrality of Tantra the two words are used often interchangeably.

The five face of Shiva represents the five branches of Saiva Tantra and the 5 faces of Lord Shiva defines the 5 different Saiva Agamas.

Five Faces of Lord Shiva:

1. Sadyojata - West Face:

1)Brahmma
2)Kashyapa
3)Shivagocharaadi (born out of shiva and 25 Aagamas)
4)Bhoota
5)Chandaasidhara
6)Laukika
7)Guhya

West is called as “Paschima or Pratyak”. The soul is called as “Pratyagaatma”. “Sadyaha which means just now and Jataha means now born. Shiva makes his presence felt through the countless souls being born. Hence the apt name 'Sadyosata'. This shows the creative aspect of Parameshvara. Since the very existence of any being starts from its birth, the Sadyosata aspect of Lord Shiva is prayed first.

The essence of the Sadyosata Mantra is : "O! Lord ! Sadyojaata, never give me desires which are the reason for this countless births and deaths. Please Bless me with the passion for liberation. My prayers to Sadyosata”.

This Sadyosata aspect is correlated with the following;

To “Shi” Beekakshara in Panchakshara Mantra
To “Mano Maya Kosha” amongst the five Koshas
To “Agni” principle among five principles “Pancha Bhuta”.
To “Manipuraka” among Six Chakras
To “Panchama (Pa)” Swara among the Seven Swaras
To “Ma” in 'Omkara'

In this face, there are 28 Aagamas and 207 sub Aagamas(upaagamas)
Kamikaagama with 3 upaagamas
yogajaagama with 100000 grandhas and 5 upaagamas
chinthyaagama- 200000 grandhas and 6 upaagamas
Karanaagama with 1ooooooo grandhas and 7 upaagamas
Ajithaagama with 1000000 grandhaas and 4 upagamas

Let us pray that Sadyosata face of Lord Shiva.

शिवं शान्तं जगन्नाथं लोकनुग्रहकारकम्।
शिवमेकपदं नित्यं शिकाराय नमो नम:।।

Shivam Shaantam Jagannatham Loka Anugraha Kaaranam |
ShivamEkamPadam Nityam Shikaaraaya Namo Namaha ||

2.Vaama Deva – North Face:
1)Vishnu
2)Kausika
3)Sikha Gocharaadi(originated from his Shakthi and 25 in number)
4)Vaama
5)Sammohana
6)Vaidika
7)Uma

Shaivic division-

The term Vama means Left or innocent. If we stand facing east, North direction is to our left. Hence the north facing Shiva is worshipped as “Vaama Deva”. The left of a person is representative of the Shakti aspect. It represents “Maya and the feminine strength and beauty”, Hence in Ardha Nareeshwara aspect, we find the goddess on the left side.

The beautiful Vaama Deva is more ancient that the world’s creation. Hence he is the eldest. Since he is more worthy than others, he is the best. In catastrophic times, he is Rudra. He is Kaala in creation and causes the erosion of one’s age.

This Vaama Deva aspect is correlated with the following;

To “Vaa” Beekakshara in Panchakshara Mantra
To “Vijnaana Maya Kosha” amongst the five Koshas
To “Vaayu” principle among five principles “Pancha Bhuta”
To “Aanhata Chakra” among Six Chakras
To “Daivata (Dha) ” Swara among the Seven Swaras
To “Bindu” in 'Omkara'.

1)Dipitaagama with 1000000 grandhaas and 9 upaagamas
2)Sukshmaagama with 1 padma(1000000000) grandhaas and 1 upaagama

3)Sahasrakaagama with 500000 grandhaas and 10 upaagamas
4)Amsumathaagama with 500000 grandhaas and 12 upaagamas
5) Suprabhedaagama with 30000000 grandhaas and 1 upaagama

Let us offer prayers to such Vama Deva:

वाहनं वृषभो यस्य वासुकिः कंठ भूषणं।
वामं शक्तिधरं देवं वकाराय नमो नमः ॥

Vaahanam Vrushabho Yasya Vasukihi Kantha Bhushanam |
Vaame ShatiDharam Devam VaKaaraaya Namo Namaha ||

3. Aghora - South Face:

1) Rudra
2)Bharadwaja
3)Jyothir gocharaadi(born from the Bindu, 20 aagamas)
4)Bhairava
5)Asitaadi
6)Aadhyaatma
7)Aghora

If we stand facing east, south is our right. Hence right side is called as “Bala”. As important as right hand is for humans, The South face is important to Lord Shiva. This is also famously known as “Dakshina Murthy”.

To know about the essence of the Adhora principle of Lord Shiva, one has to understand the meaning of the Aghora Mantra among the Pancha Brahma Mantra.

Those who worshipped the Aghora form of Shiva were called as “Aghoris”. Their main belief is that there is no such thing called “inauspicious” in this world because all that exists if Shiva himself. They generally live in graveyards and are naked. They use those things which the world has branded as “inauspicious”. They perform harsh penance. Those who worship Aghora form of Shiva are saved from natural catastrophe, water hardships and life threats.

This Aghora aspect is correlated with the following;

To “Ma” Beekakshara in Panchakshara Mantra
To “Prana Maya Kosha” amongst the five Koshas
To “Jala” principle among five principles “Pancha Bhuta”
To “Svadhishthana Chakra” among Six Chakras
To “Madyama (Ma)” Swara among the Seven Swaras
To “U” in 'Omkara'.

Our prayers to such Aghora form of Shiva:

महादेवं महात्मानं महाध्यानं परायणम्।
महापापहरं देवं मकाराय नमो नम:।

Mahadevam Mahatmanam MahaDhyanam Parayanam |
MahaPaapHaram Devam Makaaraaya Namo Namaha ||

4. Tatpurasha - East Face:

1) Easwara
2)Gautama
3)Saavitri-Gocharam (born from 30 Naadam)
4) Garuda
5)Trotalaadi
6)Ati-Maarga
7)Baahuroopa

The word “Tat” represents Paramatma. Tatpurusha means Saguna filled Para Brahma form. This is a important face of Parama Shiva. The form of Shiva that is in meditation and Blessing the world – is this face. Hence this eastern face is considered as the first face. The word “Tatpurusha” means “his person”. One who is always behind a person to protect is Tatpurusha.

This Tatpurusha aspect is correlated with the following;

To “Na” Beekakshara in Panchakshara Mantra
To “Anna Maya Kosha” amongst the five Koshas
To “Earth” principle among five principles “Pancha Bhuta”
To “Muladhara” among six Chakras
To “Shadja (sa), Rushabha (ri) And Gandhara (ga)” Swaras among the Seven Swaras
To “A” in 'Omkara'.

Our prayers to this Tatpurusha form of Lord Shiva:

Namaste Deva Devesha Namaste Parameshvara |
Namaste Vrushabharuudha Na Kaaraaya Namo Namaha ||

5. Eeshana - Skyward Face:

The word Ishvara is form the root “Aisha – Aishwarye”. Total wealth means the total control and ownership of all the fourteen worlds. Such form of Shiva, who is the total owner of the fourteen worlds, is called as Eeshna.

This face is skywards. Which means it is on top of the other four faces which face the four directions. This fifth face of Shiva represents the creation – balance – annihilation energies and control and chaos energies. Eeshna face of Shiva which is skywards indicates the total encompassing energy of Lord Shiva.

This Eeshna aspect is correlated with the following;

To “Ya” Beekakshara in Panchakshara Mantra
To “Ananda Maya Kosha” amongst the five Koshas
To “Aakasha (ether)” principle among five principles “Pancha Bhuta”
To “Vishuddha, Ajna & Sahasra Chakra ” among Six Chakras
To “Nishada (ni)” Swara among the Seven Swaras
To Nada aspect in 'Omkara'.

Let us pray such Eeshna form of Lord Shiva:

Yatra Kutra Sthitam Devam Sarva Vyaapi Namishvaram |
Yallingam Puujayeennithyam Ya Kaaraaya Namo Namaha ||

B) Pancha-Brahma mantras, Krishna Yajur veda, Taittiriya Aranyaka (X.17-21):

1. Sadyojāta Mantra:

सद्योजातं प्रपद्यामि सद्योजाताय वै नमो नमः।
भवे भवे नाति भवे भवस्व मां भवोद्भवाय नमः॥

sadyojātam prapadyāmi sadyojātāya vai namo namah
bhave bhave nāti bhave bhavasva mām bhavodbhavāya namah

I take refuge in the First Born, verily I bow to the First Born
Do not consign me to birth after birth;
Guide me beyond birth, I bow to the Causer of birth.

2. Vāmadeva Mantra:

वामदेवायनमो ज्येष्ठाय नमः श्रेष्ठाय
नमो रुद्राय नमः कालाय नमः।
कलविकरणाय नमो बलाय नमो
बलविकरणाय नमो बलप्रमथनाय नमः।
सर्वभूतदमनाय नमो मनोन्मनाय नमः॥

vāmadevāya namh jyesthāya namah śresthāya
namo rudrāya namah kālāya namah
kalavikaranāya namo balāya namo
balavikaranāya namo balapramathanāya namah
sarvabhūtadamanāya namo manonmanāya namah

I bow to the Noble One, the Eldest; to the Best, to Rudra and to Time,
I bow to the Incomprehensible, to Strength,
To the Causer of various forces, and to the Extender of Strength.
I bow to the Subduer of all beings, and to the One who kindles the Light.

3. Aghora Mantra:

अघोरेभ्योऽथ घोरेभ्यो अघोरघोरेतरेभ्यः।
सर्वतः शर्वः सर्वेभ्यो नमस्ते रुद्र रूपेभ्यः॥

aghorebhyo'tha ghorebhyo aghoraghoretarebhyah
sarvatah śarvah sarvebhyo namaste rudra rūpebhyah

I bow to those not terrible and those who are terrible,
And to those who are both terrible and not terrible.
Everywhere and always, Śarva, I bow to all Thy Rudra forms.

4. Tatpurusa Mantra:

तत्पुरुषाय विद्महे महादेवाय धीमहि।
तन्नो रुद्रः प्रचोदयात्॥

tatpurushāya vidmahe mahādevāya dhīmahi
tanno rudrah pracodayāt

May we know that Supreme Person
And mediate on that Great God,
May Rudra impel us!

5. Īśāna Mantra:

ईशान सर्वविद्यानामीश्वरः सर्वभूतानां ब्रह्मादिपति ब्रह्मणोऽधिपतिर्।
ब्रह्मा शिवो मे अस्तु स एव सदाशिव ओम्॥

īśāna sarvavidyānāmīśvarah sarvabhūtānām brahmādipati brahmano'dhipatir
brahmā śivo me astu sa eva sadāśiva om

Ruler of all knowledge, Master of all beings,
Commander of all study and devotion,
That God Auspicious to me,
Be He just so, the Ever-Auspicious Om.

~ Om Namah Shivaya ~

Veda Vijnan Rishikulam

March 06th, 2013

3/6/2013

Calamity and fortune come through the same gate...
Gain and loss are from the same neighbourhood...
Unless one is completely Clear, one cannot distinguish them.

- Lao-tzu

March 06th, 2013

3/6/2013

What is enclosed by heaven and earth,
Illuminated by sun and moon,
Warmed by yin and yang,
Moistened by rain and dew,
And Supported by the way and virtue,
Is All the Same One Harmony

- Lao-tzu