Anuchar

Nandikeshwar

Sage Shilad did a tremendous penance to please lord Shiva with an aspiration to have a son. Lord Shiva appeared before him and asked him to demand any boon he wished.
Sage Shilad expressed his desire of having a son who is not born from a physical body and who is proficient in all the sriptural knowledges. Lord Shiva blessed him by saying – 'So be it'.

Sage Shilad then returned to his hermitage and performed a 'Yagya'.

From the yagya-kunda appeared a child who possessed four arms and three eyes. Sage Shilad was very pleased to see that child.

The birth of the child was celebrated with great fanfare.

Lord Shiva and Parvati arrived to bless the child. The child was named Nandi as his birth had given immense joy (anand) to sage Shilad.

Later on Nandi lived with his father like any other normal child and was brought up with great love and care.

He became proficient in all the scriptures within seven years.

Being inspired by Lord Shiva, two brahmins came to sage Shilad and informed him that after one year Nandi would be no more.

Sage Shilad became extremely sad. Seeing his father in his sorrowful mood, Nandi consoled him and later on went to do penance. His tremendous penance pleased Lord Shiva and Parvati and both of them appeared before him.

Lord Shiva blessed him and said- “You are just like me, so you will never die”.

Lord Shiva also gave one of his garlands to him. As soon as Nandi wore that garland he imbibed all the qualities of lord Shiva.

After that Lord Shiva took out some water from his locks of hair and sprinkled on him, as a result of which five rivers came into existence. These five rivers were later on came to be known as Panchanad.

Lord Shiva then made him the leader of all his ganas. Later on goddess Parvati took Nandi under her guidance and considered him just like her own son.

Nandi was married to Suyasha- the daughter of Marut. Ultimately all of them accompanied lord Shiva to his abode.

Anek Rupam Ekam Shivam

Shat Rudra Samhita of Shiv Maha Puran has some very interesting tales.

The story of the five incarnations of Shiva

The sages requested Sutji to describe about the different incarnations of Lord Shiva.

Sutji told them that, although Lord Shiva took many incarnations but five of his incarnations were very important- Sadhojat, Namadeva, Tatpurush, Aghoresh and Ishan.

Sadhojat
Lord Shiva took his first incarnation from the physique of Lord Brahma, who was engrossed in his deep state of meditation, during the nineteenth Kalpa named Shweta Lohit.

Lord Brahma gave him the name Sadhojat and eulogized him. Later on, from the physique of Sadhojat four of his disciple manifested, whose names were Sunand, Nandan, Vishwanandan and Upanandan.

All the four disciples were of fair complexion.

Lord Shiva blessed Brahma and empowered him to do creation.

Namadeva

During the twentieth Kalpa named 'Rakta' the complexion of lord Brahma turned red, while he was engrossed in his meditative state.

From his body manifested an entity who also was of red complexion.

Lord Brahma named him Namadeva considering him to be the incarnation of lord Shiva and eulogized him.

Later on four sons were born to Namadeva, whose names were Viraj, Viwah, Vishok and Vishwabhawan.

All of them were of red complexion just like their father Namadeva. Namadeva Shiva along with his virtuous progenies blessed lord Brahma with the power of creation.

Tatpurush

The twenty-first Kalpa on the earth was known as 'Peetavasa'.

It was named so because of the apparel of lord Brahma which were of yellow colours.

Lord Brahma's prayer resulted into the manifestation of a effulgent entity. Considering this entity as Lord Shiva, Lord Brahma started chanting the mantras of Shiva Gayatri.

After the chantings of the mantras, numerous entities manifested who had put on apparels of yellow colour on their body.

This way the third incarnation of Shiva popularly known as Tatpurush manifested.

Aghoresh

After the Peetavasa Kalp came the Shiva Kalpa.

A black complexioned manifested while Lord Brahma was engrossed in his deep meditative state. Lord Brahma considering this entity as Aghor Shiva started eulogizing him.

Lord Brahma's eulogization resulted into the manifestation of four more entities who had the same black complexion as that of 'Aghor Shiva'.

Their names were Krishna, Krishnashikha, Krishnamukha and Krishnakanthdhari.

Ghor Shiva along with those four entities blessed lord Brahma with the power of creation.

Ishan

During the Kalpa named Vishwaroop, manifestations of Saraswati and Ishan Shiva took place.

Lord Brahma eulogized Ishan Shiva after which four divine entities named Jati, Mundi, Shikhandi and Ardhamundi manifested from Ishan Shiva. All of them blessed lord Brahma with the power of creation.

Thoughts:

I get particularly drawn towards to color associated with Kalpa.

Shweta Lohit - Could be Pink (more towards White)

Rakta- Red

Peetavasa- Yellow

Shiva- Black

Vishwaroop- Could be multi-color

I also get drawn towards number of the Kalpas.

Shweta Lohit - 19th.

Rakta- 20th.

Peetavasa- 21st.

Shiva- 22nd.

Particularly interesting is the number with the colors.

According to numerology,

21=3=Jupiter, the color of Jupiter is yellow

22=4=Rahu, the color of Rahu is black

If one sees the other colors and numbers,

19=1=Sun, color should be Red, but the name of kalpa signifies Pink, rather whitish pink, more lunar in taste than solar

20=2=Mon, color should be White but the kalpa is Red.

This mutual exchange of colors and numbers between the first two kalpa's could mean a balance between lunar and solar traits in both the avataars.

Well, such speculations could be a lot of things, but for now let me end here.

Alochana

Often I have thought on the probability of resemblance between Science and Religion. Is there a chance that our ancestors wanted to convey some important facts about the cosmos through means of religious texts.

Whereas spirituaity is individual in qulaity, religion is very tightly coupled with society and its norms.

Were these norms established in any way to relate our lives to the wider cosmos we are part of?

Shiva has always been the essence of live and his actions not only affect life in its human form but also life in its cosmic existence.

Some aspects of Shiva, which according to my very limited thinking, may relate to life beyond earth and humanity.

Tandava:

Dancing is an ancient form of magic. The dancer becomes amplified into a being endowed with supra-normal powers. His personality is transformed. Like yoga, the dance induces trance, ecstasy, the experience of the divine, the realization of one's own secret nature, and, finally, mergence into the divine essence. In India consequently the dance has flourished side by side with the terrific austerities of the meditation grove- fasting, breathing exercises, absolute introversion. To work magic, to put enchantments upon others, one has first to put enchantments on oneself. And this is effected as well by the dance as by prayer, fasting and meditation. Shiva, therefore, the arch-yogi of the gods, is necessarily also the master of the dance. The dance is an act of creation. It brings about a new situation and summons into the dancer a new and higher personality. It has a cosmogonic function, in that it rouses dormant energies which them may shape the world. On a universal scale, Shiva is the Cosmic Dancer; in his Dancing Manifestation (nritya-murti) he embodies in himself and simultaneously gives manifestation to Eternal Energy. The forces gathered and projected in his frantic, ever-enduring gyration, are the powers of the evolution, maintenance, and dissolution of the world. Nature and all its creatures are the effects of his eternal dance.

Analysis of the Nataraja Rupa of Shiva:

The upper right hand, it will be observed, carries a little drum, shaped like an hour-glass, for the beating of the rhythm. This connotes Sound, the vehicle of speech, the conveyer of revelation, tradition, incantation magic and divine truth. Furthermore, Sound is associated in India with Ether, the first of the five elements. Ether is the primary and most subtly pervasive evolution of the universe, all the other elements, Air, Fire, Water, and Earth. Together, therefore, Sound and Ether signify the first, truth-pregnant moment of creation, the productive energy of the Absolute, in its pristine, cosmogenetic strength.

The opposite hand, the upper left, with a half-moon posture of the figure (ardhacandra-mudra), bears on its palm a tongue of flame. Fire is the element of the destruction of the world. At the close of the Kali Yuga, Fire will annihilate the body of creation, to be itself then quenched by the ocean of the void.

Here, then, in the balance of the hands, is illustrated a counterpoise of creation and destruction in the play of the cosmic dance. Sound against flame. And the field of the terrible interplay is the Dancing Ground of the Universe, brilliant and horrific with the dance of the god.

The fear not gesture (abhaya-mudra), bestowing protection and peace, is displayed by the second right hand, while the remaining left lifted across the chest, points downward to the uplifted left foot. This foot signifies Release, and is the refuge and salvation of the devotee. It is to be worshipped for the attainment of union with the Absolute.

The hand pointing to it is held in a pose imitative of the outstretched trunk or hand of the elephant (gaja-hasta-mudra), reminding us of Ganesha, Shiva's son, the Remover of Obstacles.

The divinity is represented as dancing on the postrate body of a dwarfish demon. This is Apasmara Purusha, ?The Man or Demon (purusha) called Forgetfulness, or Heedlessness (apasmara). It is symbolical of life?s blindness, man's ignorance. Therein is release from the bondages of the world.

A ring of flames and light (prabha-mandala) issues from and encompasses the god. This is said to signify the vital processes of the universe and its creatures, nature's dance as moved by the dancing god within. Simultaneously it is said to signify the energy of Wisdom, the transcendental light of the knowledge of truth, dancing forth, from the personification of the All.

Still another allegorical meaning assigned to the halo of flames is that of the holy syllable of AUM or OM. This mystical utterance stemming from the sacred language of Vedic praise and incantation, is understood as an expression and affirmation of the totality of creation.
A – is the state of waking consciousness, together with its world of gross experience.

U – is the state of dreaming consciousness, together with its experience of subtle shapes of dream.

M – is the state of dreamless sleep, the natural condition of quiescent, undifferentiated consciousness, wherein every experience is dissolved into a blissful non-experience, a mass of potential consciousness.

The silence following the pronunciation of the three, A,U, and M, is the ultimate un-manifest, wherein perfected supra-consciousness totally reflects and merges with the pure, transcendental essence of Divine Reality – Brahman is experienced as Atman, the Self. AUM, therefore, together with its surrounding silence, is a sound-symbol of the whole of consciousness-existence, and at the same time its willing affirmation.

Shiva as the Cosmic Dancer is the embodiment and manifestation of eternal energy in its 'five activities' (panch-kriya)

Creation (sristi) – the pouring forth or unfolding

Maintenance (sthiti) – the duration

Destruction (samhara) – the taking back or reabsorption

Concealment (tiro-bhava) – the veiling of True Being behind the masks and garbs of apparitions, aloofness, display of Maya,

Favor (anugraha) – acceptance of the devotee, acknowledgment of the pious endeavor of the yogi, bestowal of peace.

In the Shiva-Trinity of Elephanta Caves we saw that the two expressive profiles, representing the polarity of the creative force, were counterpoised to a single, silent, central head, signifying the quiescence of the Absolute. And we deciphered this symbolic relationship as eloquent of the paradox of Eternity and Time: the reposeful ocean and the racing stream are not finally distinct; the indestructible Self and the mortal being are in essence the same. This wonderful lesson can be read also in the figure of Shiva-Nataraja, where the incessant, triumphant motion of the swaying limbs is in significant contrast to the balance of the head and immobility of the mask-like countenance.

Shiva is Kala, 'The Black One' 'Time'; but he is also Maha Kala, 'Great Time', 'Eternity'. As Nataraja, King of Dancers, his gestures, wild and full of grace, precipitate the cosmic illusion; his flying arms and legs and the swaying of his torso produce – indeed, they are – the continuous creation-destruction of the universe, death exactly balancing birth, annihilation the end of every coming-forth. The choreography is the whirligig of time. History and its ruins, the explosion of suns, are flashes from the tireless swinging sequence of the gestures. In the medieval bronze figurines, not merely a single phase or movement, but cyclic rhythm, flowing on and non in the unstayable, irreversible round of the Mahayugas, or Great Eons, is marked by the beating and stamping of the Master's heel.

But the face remains, meanwhile, in sovereign calm.

Shiva is the personification of the Absolute, particularly in its dissolution of the universe.

He is the embodiment of Super-Death. He is called Yamantaka – 'The Ender of the Tamer' , He who conquers and exterminates Yama the God of Death, the Tamer. Shiva is Maha-Kala, Great Time, Eternity, the swallower of Time, swallower of Ages and cycles of ages.

Shiva is apparently, thus, two opposite things, archetypal ascetic, and archetypal dancer. On one hand , he is Total Tranquility – inward calm absorbed in itself, absorbed in the void of the Absolute, where all distintions merge and dissolve, and all tensions are at rest. But on the other hand, he is Total Activity – life's energy, frantic, aimless, and playful.

The Descend of Ganga:

I have always felt that the descend of Ganga may symbolize a cosmic phenomenon.

I had this idea by speculation on the fractal nature of the universe.

The smaller atom represents the bigger universe.

By this theory could the concentration of heavenly Ganga in the matted locks of Shiva, a point of singularity, and then out of it on Earth symbolize the phenomenon of universe travel for humanity?

Just my very own personal thought.

Cosmology:

Black hole

A black hole is a concentration of mass great enough that the force of gravity prevents anything from escaping from it except through quantum tunneling behavior. The gravitational field is so strong that the escape velocity near it exceeds the speed of light. This implies that nothing, not even light, can escape its gravity, hence the word "black". The term "black hole" is widespread, even though it does not refer to a hole in the usual sense, but rather a region of space from which nothing can return.

White hole

In astrophysics, a white hole is a postulated celestial body that spews out matter, in other words an anti-black hole, or the time reversal of a black hole.
White holes have long been speculated about in Science Fiction. They have been postulated as a means of transport between points of spacetime and even different universes. Due to a black hole's suggested funnel-like nature, matter travelling through a black hole and exiting through a white hole would be crushed to an immensely dense but small size, this would go against transportation because it is very unlikely that a white hole would have the ability to recompose the matter to its original state prior to entering the black hole. The existence of white holes is hypothetical, as they appear to violate the second law of thermodynamics.
Other speculations include the hypothesis that quasars are actually white holes instead of supermassive black holes.

Worm hole

In physics, a wormhole, also known as an Einstein-Rosen bridge (and less commonly as an Einstein-Rosen-Podolsky bridge or Einstein-Podolsky-Rosen bridge), is a hypothetical topological feature of spacetime that is essentially a "shortcut" through space and time. A wormhole has at least two mouths which are connected to a single throat. Matter can 'travel' from one mouth to the other by passing through the throat.
The name "wormhole" comes from the following analogy used to explain the phenomenon: imagine that the universe is the skin of an apple, and a worm is traveling over its surface. The distance from one side of the apple to the other is equal to half the apple's circumference if the worm stays on the apple's surface, but if it instead burrows a wormhole directly through the apple the distance it has to travel is considerably less.


So what is the point that I want to make?

Duality is a concept that has always been associated with Shiva.

He is Ardhanireshwar. He is the inficter of Death and the lord of Regeneration as well.

So, if we consider the functions of the Trinity on a cosmic level, the concept of worm hole makes a lot of sense.

Trinity, is nothing, but the manifestion of Shiva.

Here I would particularly like to mention about an article by Tom Beal.

"

Exploring the universe, modern scientists have discovered the current principles of Brahma, Shiva and Vishnu at work. The ancient rishis and their study of Vedic astrology clearly were the founders of modern day astronomy. As observers of the truth, which is what the Vedas is a copulation of, they observed celestial bodies, their movements and the effects on the human psyche. Introducing truths about the nature of the universe that are only beginning to be re-discovered today by “cutting edge” minds and the most brilliant of scientist using the latest equipment. The rishis where able to achieve this with only the power of the mind and awareness of the true essence of consciousness, no equipment was required! While the rishi’s of Vedic times used terms such as Agni, Indra, and Soma as important deities, it was understood that over time different terms and names would be used by humanity. For the purpose of clarity we will use the terms Brahma, Shiva, and Vishnu. They will more clearly illustrate the concepts of this article. The rishis tell us of the galactic center of the universe, which feeds energy to all the galaxies and solar systems of the universe. A modern discovery is beginning to reinforce this belief. To explore this three centers must be identified, 1) the center of a solar system (Sun), 2) The center of a galaxy, 3) the galactic center of the universe. Our focus here will be on the first two centers. In exploring these two centers we will discover the current Hindu principles of Brahma, Shiva and Vishnu at work. Those these same principles can be explored using the galactic center of the universe also. Before beginning it is important to understand what the theory of a blackhole is. While this is a vast and complex subject, we will try and provide a brief introduction. A blackhole is a star that has consumed so much of its energy that it no longer is able to release that energy and becomes overwhelmed by its own gravitational forces. In essence collapsing in on itself. This collapse actually creates a tear or warp in the fabric of the universe. This warp is theorized to bend time and space, it is a place where the laws of physics possibly don’t exist as we know them. Space and time become infinite.It all began with the search for blackholes in the universe. Originally there was only a theory about the existence of blackholes, but over time using radio telescopes scientist began to receive glimpses of blackholes but only while they were “feeding” or consuming matter. It is during this “feeding” time that particles are expelled through the polar points of a blackhole, allowing it to be seen with radio telescopes. Over time a blackhole was discovered in the center of a galaxy. The question arose “could there be more blackholes at the center of a few galaxies?” After watching matter and objects “warble” while circling the center of galaxies, it was discovered that most if not all galaxies have a blackhole at their center. This was a revolutionary discovery since blackholes are viewed primarily as destructive devises. This clearly is one of the many aspects of Shiva, but functioning on the scale of a galaxy. The next question for the scientist was “why do blackholes appear to turn on and off with their “feeding”?” With their tremendous gravitational pull blackholes should consume an entire galaxy over time. The discovery was quite exciting. It was discovered that “winds” or energy being released at the poles of the blackhole actually pushes against the matter of the galaxy, which is being pulled by the gravity of the blackhole. Once the wind from the blackhole equals the pull of the gravitational field from the blackhole equilibrium is obtained and the blackhole stops “feeding”. This balance or preservation principle is a manifestation of Vishnu. If this balance is disturbed the Vishnu principle stops and the destructive principle of Shiva begins until equilibrium is obtained again. The energy being ejected from the blackhole becomes the basis for creation within the galaxy (Brahma). This process can even be observed in the actual blackhole itself. When the blackhole is not “feeding” equilibrium exists and the Vishnu principle dominates. Though the Brahma and Shiva principles are still in existence, we will explore this in just a moment. If equilibrium is lost then the Shiva principle of destruction activates through the blackhole beginning to “feed” again. This feeding causes the expulsion of molecules and initiates the creation principle again. We can even go so far as to see that this process of is occurring on the molecular level of the blackhole itself. Steven Hawking proved mathematically that it is possible for the blackhole, even with its tremendous gravity, to slowly lose a molecule at a time. So over time a blackhole will eventually cease to exist due to the loss of molecules. Once again the loss of molecules (Shiva-the destruction of the blackhole), will eventually lead to more creation (Brahma-through the molecules being some of the building blocks of matter—escaping the infinite time/space, and generating finite time/space matter), and all of this occurs even during the period that the blackhole is “not active” or feeding; what we would call balance or the Vishnu principle.We can see the trinity (Shiva, Brahma, and Vishnu) manifest even in the physics and quantam physics formulas for calculating the event horizon of blackholes. Which is the only current way known to estimate the size of a blackhole. The event horizon is the point in which light can no longer escape from the gravitational pull of a blackhole. The mathematical formula is GM/c2 where G is the gravitational constant, M is the mass of the black hole and C is the speed of light. In this formula G can be viewed as Vishnu, Brahma would be the factor M, and Shiva would be C. It should be noted that depending on how one were to look at it the roles of Shiva and Brahma could be reversed i.e. Shiva=M and Brahma=C. A similar process exists on the solar system level also. Equilibrium is obtained between the Sun and planets (Vishnu), eventually the Sun will go super nova and destroy this solar system (Shiva), only to begin the long process of creation again (Brahma). Even within the balance of the solar system (Vishnu), Brahma can still be seen at work through the solar winds and magnetic waves from the sun that are channeled to the poles and stimulate the inner core of the earth giving physical manifestation to Agni on the earthly plane. The greatest gift the Rishis left for us is a reminder of the power of mind and an understanding of consciousness. With these two, we each are reminded that we truly are a limitless, boundless, being. Overtime scientist will re-discover the Vedic truth, that all the universe is fed from the galatic center. This will open the door for the realization that man exists within a huge field of gravitational and magnetic impulses. These flows are reflected by the planets (grahas). It will be realized that mankind has actually had the ability to read these fields from at least 6000 BCE. It is important to note that Shiva, Brahma, and Vishnu are much more than just forces within blackholes, or the galaxy. But being terms for the divine truth, they must have their representation in all things. We must learn to see the trinity of divine principles (Gods) manifest in all aspects of life and creation. To see and understand this was the ability of our ancient ancestors, and it is each of ours birthright.

"

– Tom Beal

Yogi Harinam Baba PremFebruary 22, 2004

Sources and reference:Frawley, David. “Gods, Sages, and Kings” Salt Lake City, Utah: Passage Press, 1991Frawley, David. “Astrology of the Seers” Twin Lakes, Wisconsin: Lotus Press, 2000

I would just differ on one partiular aspect of this article. Whereas Tom sees the Trinity as individuals, I see "them" as manifestations of "The One", the auspicious one, Shiva

Aashray

September 20th. happens to be my birthday. I have for long cherished the dream of traveling to all the jyotirlingas of my Aaradhya on foot in ekavastra. I know not if I would be ever fortunate enough to do so, but today I would like to share with you the tales about all the jyotirlingas of Shiva.

Saurashtre Somanaatham Cha Sree Saile Mallikarjunam
Ujjayinyaam Mahaakaalam Omkaare Mamaleswaram
Himalaye to Kedaram Daakinyaam Bhimashankaram
Vaaranaasyaam cha Viswesam Trayambakam Gowtameethate
Paralyaam Vaidyanaatham cha Naagesam Daarukaavane
Setubandhe Ramesham Grushnesam cha Shivaalaye

Somnath
Somnath at Somnath Patan, near Veraval in Gujarat is a pilgrimage center held in great reverence throughout India. Somnath is considered to be the first of the 12 Jyotirlingas of Shiva. Somnath is situated on the south coast of Saurashtra. The Skanda Purana, in a chapter on Prabhasa Khanda, describes Somnath. Legend has it that Shiva in the previous aeons was referred to as Mrityunjaya, Kaalagnirudra, Amritesa, Anamaya, Kritivasa and Bhairavanatha at Somnath. Legend has it that the Kalabhairava Shivalinga (Bhairavanatha) at Prabhasa was worshipped by the moon, and hence Shiva here is referred to as Somnatha. The Skanda Purana describes the Sparsa Linga of Somnath as one bright as the sun, the size of an egg, lodged underground. The Mahabharata also refers to the Prabhasa Kshetra and the legend of the moon worshipping Shiva. Legend goes that the moon was married to the 27 daughters of Daksha Prajapati. He was partial to Rohini, his favorite and neglected the others. An angered Daksha cursed him to wane into nothingness. A disturbed Chandra, came down to Prabhasa with Rohini and worshipped the Sparsa Linga of Somnath after which he was blessed by Shiva to grow and shine in the bright half. As the moon regained his light here, this town came to be known as Prabhasa. Bhrama, one of the trinity, installed the Bhramasila, and paved way for the construction of the temple. The glory and wealth of Somnath was described by the Arab traveller Al Biruni, and his accounts prompted a visit by Mahmud of Ghazini who ransacked and destroyed the temple in 1025 CE. It was immediately rebuilt by King Bhima of Gujarat and King Bhoja of Malwa. This temple was destroyed again by Alaf Khan, the general of Allauddin Khilji in the year 1300 CE. It was rebuilt again by King Mahipala of the Chudasama dynasty.This shrine was destroyed again and yet again in 1390, 1490 , 1530 and finally in 1701 by Aurangazeb. It was rebuilt with perseverence each time after it was destroyed. In the year 1783, Queen Ahilyabhai Holkar built a new temple nearby, and in 1951, the president of India re-installed the Jyotirlingam of Shiva on the same Bhramasila on which earlier temples had been built. It is to be noted that Queen Ahilyabhai Holkar rebuilt the Kasi Viswanatha temple at Benares and the Vishnu Paada temple at Gaya, which had been destroyed earlier.Entrance to the town of Somnath is through the Junagadh Gate (through which Mahmud entered the town). There are also the remains of an ancient Sun temple at Somnath. To the east of the town is the Bhalka Theertha connected with the legend of Krishna's Swargaarohanam.

Sri Sailam
This is one of the greatest Saivite shrines in India and it constitutes one of the 12 Jyotirlingam shrines of Shiva. The presiding deities here are Mallikarjuna (Shiva) and Bhramaramba (Devi). This is an ancient temple with fort like walls, towers and a rich endowment of sculptural work. This huge temple built in the Dravidian style with lofty towers and sprawling courtyards is one of the finest specimens of Vijayanagar architecture.
The Satavahanas of the 2nd century AD have referred to it and the Saivite Tamil Saints have sung its glory. The Kakatiyas and the Vijayanagar kings (esp Krishnadevaraya) have made several endowments here. This temple is of immense religious, historical and architectural significance.
The origins of this temple are buried in antiquity. The Skanda Purana has a chapter dedicated to it. The great religious leader Aadi Sankara is said to have visited this shrine and composed his immortal Sivananda Lahiri here. Praise of this temple has been sung by the Tamil Saint poets of the past millennium. The shrine dedicated to Bhramaramba is considered to be of great significance. Legend has it that Durga is said to have assumed the shape of a bee and worshipped Shiva here, and chose this place as her abode.
Tripurantakam, Siddavatam, Alampura and Umamaheswaram are considered to be the four gateways to Sri Sailam.

Mahakaleshwar
Ujjain, a historic capital of Central India in Madhya Pradesh is a venerated pilgrimage center enshrining Mahakaleshwara, one of the Jyotirlinga manifestations of Shiva.
The Skanda Purana describes the glory of Ujjain (Mahakaala Vana) in great detail. Ujjain was the capital of Avanti and it was here that King Udayana married princess Vasavadatta. Ujjain played an important role during the period of the Mauryas and the Guptas. King Vikramaditya Chandragupta of the Gupta period ruled with Ujjain as his capital, and the nine gems (Dhanvantari, Kshapanaka, Amarasimha, Sanku, Vetala Bhatta, Ghatakharpara, Varahamihira, Vararuchi and Kalidasa) adorned his court. The Mahakaleshwar Temple has also been referred to in the tamil hymns of the Nayanmar saints of the 1st millennium CE. Ayodhya, Mathura, Haridwar, Benares, Kanchipuram, Dwarka and Ujjain are considered to be the 7 Mukti Stalas of India. Ujjain is home to the Kumbha Mela, when Jupiter resides in the zodiac sign of Scorpio. The Mahakaleshwar temple at Ujjain is located near a lake; it has five levels, one of which is underground.The temple itself is located in a spacious courtyard surrounded by massive walls. The shikhara is adorned with sculptural finery. Brass lamps light the way to the underground sanctum. It is believed that prasada offered here to the deity can be re-offered unlike all other shrines.Legend has it that a demon by name Dushana tormented the residents of Avanti and that Shiva appeared from the ground and vanquished the demon, and then upon the request of the inhabitants of Avanti, took up permanent abode here as Mahakaleshwara Jyotirlinga. Also in Ujjain is the temple to Parvati - Harasiddhi Devi temple.

Omkareshwar
Omkareshwar located in Madhya Pradesh, on the Mandhata hill on the banks of the Narmada is one of the 12 revered Jyotirlinga shrines of Shiva. It is located at a distance of about 12 miles from Mortakka in Madhya Pradesh.
The river Narmada branches into two and forms an island Mandhata or Shivapuri in the center. The shape of the island resembles that of the visual representation of the Omkara sound, Om. There are two temples here, one to Omkareshwar and one to Amareshwar. Legend has it that the Vindhya mountain prayed to Shiva - Omkareshwara and was blessed here. Legend also has it that upon the request of the Devas, the Shivalinga split into two, one half being Omkareshwara and the other Amaleshwara or Amareshwar. King Mandhatha of the Ishvaku clan is believed to have worshipped Shiva here. Govinda Bhagavatpaada, the guru of Sankaracharya, is believed to have lived in a cave here.The temple can be reached by ferry from the banks of the river. The Omkareshwar temple built in the Nagara style is characterized by a lofty shikhara. There are also shrines to Annapurna and Ganesha here.

Kedarnath
This is one of the best known Shivastalams in India and is considered to be one of the most sacred pilgrimage centers of the country, located in the lofty Himalayas. It is revered as one of the 12 Jyotirlingams - the Northern most one, while the Southernmost one is Rameswaram. The spiritual leader Adi Sankaracharya is closely associated with Kedarnath. Kedarnath is a shrine steeped in antiquity, rich in legend and religious significance. Four Himalayan shrines dedicated to Shiva have been glorified by the Tamil Tevaram Hymns composed by the Nayanmars of the 1st millennium CE. These shrines are Indraneela Parvatam in Nepal, Gowrikund, Kedarnath and Mount Kailash in Tibet. Although none of the Nayanmars visited Kedarnath, Sambandar sang its praises from Kalahasti. The Tamil hymns of the Nayanmars refer to Kedarnath as Tirukkedaram. Kedarnath is the fourth of the Tevara Stalams hailed by the Tamil hymns of the Nayanmars, located outside of Tamilnadu/Kerala/Karnataka i.e. in Vada Naadu (the northern lands). The Temple: Located in the Himalayas at a height of 12000 feet in awe inspiring surroundings, this small shrine is accessible by foot, only 6 months a year. The temple at Kedarnath enshrining the Jyotirlingam of Shiva opens only when the sun enters the zodiac sign of Aries and it is closed when the sun enters Scorpio. The priests then go to Ukhimath, where the worship of Kedareshwara is continued during the winter season. Kedarnath is located on a ridge which juts out at right angles from below the 23000 feet high snowy peak of Mahapanth. Kedarnath is located on the Rudra Himalaya range. The Rudra Himalaya range is also known as the Pancha Parvata; its five peaks are Rudra Himalaya, Vishnupuri, Bhramapuri, Udgari-Kanth and Swargarohini. It is believed that four of the Pandavas died on the last of these peaks. Legend has it that Parvati worshipped Kedareshwar to unite with Shiva as Ardhanareeswarar. Kedara Munivar is also said to have established this shrine visited by the Pancha Pandavas.

Legend also has it that Nara and Narayana - two incarnations of Vishnu practised severe penances at Badrikashramam, in front of a Shivalingam fashioned out of earth. When Shiva appeared in front of them, they requested him to take up a permanent abode as a Jyotirlingam at Kedarnath. Legend also has it that the Pandava princes were advised to visit Kedarnath after the great Kurukshetra battle.

Shiva upon seeing the Pandavas, assumed the form of a male buaffalo and entered the earth. It is believed that the rear of its body remained here, as Kedareshwar. The front part is believed to be in Nepal. This legend says that when Shiva entered the ground, he became five fold - his hind remained at Kedar, his arms Tunganatha, his face Rudranatha, his belly Madhyameswara and his Jata Kalpeswara. These five shrines together as known as the Pancha Kedara.The Pandavas are believed to have visited this area several times. Arjuna is believed to have come here to pray to Shiva to obtain the coveted Pasupataastra. The other Pandavas are believed to have come here in search of him, where Draupadi came across the heavenly lotus Kalyana Saugandikam, and requested Bhima to bring here some more of the same. It was during his venturing out to seek these flowers that Bhima met Hanumaan. Near Kedarnath is the source of the river Mandakini. Mandakini joins Alakananda at Rudraprayag.

Bhimashakaram
Bhimashankar in Maharashtra is an ancient shrine, enshrining Bhimashankara one of the 12 Jyotirlingas of Shiva. Bhimashankar is located in the village of Bhavagiri 50 km north west of Khed, near Pune. It is located 110 km away from Pune in the ghat region of the Sahyadri hills. Bhimashankar is also the source of the river Bhima, which flows south east and merges with the Krishna river near Raichur. The other Jyotirlinga shrines in Maharashtra are Tryambakeshwar and Grishneshwar.
This temple is closely associated with the legend of Shiva slaying the demon Tripurasura associated with the invincible flying citadels Tripuras. Shiva is said to have taken abode in the Bhima form, upon the request of the Gods, on the crest of the Sahyadri hills, and the sweat that poured forth from his body after the battle is said to have formed the Bhimarathi river. The Temple: The Bhimashankara temple is a composite of old and the new structures and is built in the Nagara style of architecture. It is a modest temple yet graceful temple and it dates back to mid 18th century. The shikhara of the temple was built by Nana Phadnavis. The great Maratha ruler Shivaji is also said to have made endowments to this temple to facilitate the carrying out, of worship services. As with other Shiva temples in this area, the sanctum is at a lower level. Although the structure here is fairly new, the shrine Bhimashankaram (and the Bhimarathi river) have been referred to in literature dating back to the 13th century CE. Saint Jnaneshwar is said to have visited Tryambakeshwar and Bhimashankar.

Vishveshwara
Varanasi - Benares - Kaasi is considered to be the holiest of all pilgrimage sites in India. It is considered home to Shiva - Visweswara. Benares is also known as Kaasi because it is beleived that Supreme brilliance shines there, and lights the way to salvation (Kas - to shine). Varanasi is located between two rivers Varana and Asi, and hence the name Varanasi. This place is said to give the greatest delight to God and hence the name Anandakanana; the five elements lie in this great cremation ground as will all dead bodies at the time of the final deluge and hence the name Mahasmasaanam.
Benares has been a pilgrimage center since time immemorial. It is believed that the fifth head of Bhrama which clung to Shiva's palms came unstuck only after he reached Varanasi. Varanasi has been mentioned in the Tamil Tevaram hymns of the first millennium CE. Kasi is mentioned repeatedly in the scriptures such as the Bhramanas, Upanishads, Kavyas and Puranas. It is the oldest center of learning, and is vibrant with centuries of tradition. Benares houses the Kaasi Visweswara (Viswanatha) temple, enshrining one of the twelve Jyotirlingams of Shiva. This temple was desecrated and rebuilt several times. The latest structure dating back to the 18th century (thanks to the efforts of Rani Ahilyabhai Holkar) is the center of attention of the millions of pilgrims who converge here, to perform an abhishekam to the sacred Jyotirlingam, with water from the Ganges. Benares is also considered to be one of the Shakti Peethas of India. It is believed that the left hand of Sati fell at Varanasi, and that Annapurna or Visalakshi represent the Shakti Peetham here. Apart from these temples, there are five other sacred spots in Benares. The Asi-Ganga sangamam, at Lolarka houses a temple to the Sun God. The rivers Ganga and Varana converge at a spot where there is a shrine to Kesava. The Panchaganga Ghat houses a temple to Bindu-Madhava. It is believed that five rivers Kirana, Ganga, Yamuna, Saraswati and Dhuta-papa converge here. The Dasaswamedha Ghat where it is believed that the ancient kings performed the aswamedha sacrifice ten times and took a dip in the Ganga. The last of the sacred spots is the Manikarnika Ghat. Legend has it that Vishnu dug a pit with his chakra, and the sweat created during his meditation filled the pit. Shiva shook his head and his jeweled earring fell into the pit, hence the name Manikarnika. Tradition has it that those that die at Benares and get cremated at the Manikarnika ghat, get liberated from the cycle of life and death. Hyuen Tsang, the Chinese traveller visited Varanasi in the 7th century. His travel accounts speak of the grandeur of the city and of its temples. This writer describes a hundred feet high statue of Shiva Maheshwara made of brass that adorned the city. Several other temples and shrines adorn the city of Benares. Virtually every block houses a shrine here. Mention must be made of the modern shrine to Kaasi Viswanatha elsewhere in the city. Shivaratri in the month of Aquarius is a season of great festivity at Benares.

Tryambakeshwar
Tryambakeshwar located near at a distance of about 30 km from Nasik in Maharashtra is revered as one of the 12 Jyotirlinga shrines of Shiva. Tryambakeshwar is the source of the river Godavari. This is an ancient shrine, however the current structure is a result of the reconstruction efforts undertaken by the Peshwa Balaji Bajirao in mid 18th century. The other Jyotirlinga shrines in Maharashtra are Bhimashankar and Grishneshwar.
Legend has it that Gowtama muni resided on the Bhramagiri hill here with his wife Ahalya, and by virtue of his devotion received from Varuna, a bottomless pit from which he received an inexhaustible supply of grains and food. The other rishis, jealous of his fortune, arranged for a cow to enter his granary, and caused it to die as Gowtama attempted to ward it off with a bunch of Darbha grass. Gowtama therfore worshipped Shiva, to bring the Ganga down to his hermitage to purify the premises. The Ganga came down as Godavari, and Shiva took up an abode here in the form of Tryambaka. Interestingly, locals refer to the river here as Ganga and not as Godavari. (Shown above is an image of the Ganga at Haridwar). All the heavenly Gods promised to come down to Nasik, once in twelve years, when Jupiter resides in the zodiac sign of Leo. The legend relating to the Lingodbhava manifestation of Shiva also prevails here. Legend has it that Bhrama and Vishnu searched in vain to discover the origin of Shiva who manifested himself as a cosmic column of fire. Bhrama lied that he had seen the top of the column of fire, and was hence cursed that he would not be worshipped on earth. In turn Bhrama cursed Shiva that he would be pushed underground. Accordingly, Shiva came down under the Bhramagiri hill in the form of Tryambakeshwar. Circumambulating the Bhramagiri hill is considered sacred. (Please also see the Arunachala Hill, and the legend associated with the Origin of Linga worship). Tryambakeshwar has been referred to in the Padma Purana. The Bhramagiri hill in Tryambakeshwar is referred to in the literature of Marathi saints. This shrine enjoyed of the patronage of the Peshwa rulers.
This templebuilt of blak stone in the Nagara style of architecture is enclosed in a spacious courtyard. The sanctum internally a square and externally a stellar structure houses a small Shivalingam - Tryambaka. The sanctum is crowned with a graceful tower, crowned with a giant amalaka and a golden kalasha. In front of the garbagriha and the antarala is a mandap with doors on all four sides. Three of these doorways are covered with porches, and the openings of these porches are ornamented with pillars and arches. The roof of the mandapam is formed by curvilinear slabs rising in steps. The entire structure is ornamented with sculptural work featuring running scrolls, floral designs, figures of gods, yakshas, humans and animals. The Shivalingam is seen in a depression on the floor of the sanctum; water constantly oozes out from the top of the Shivalingam.Usually, the Shivalingam is covered with a silver mask, and on festive occasions with a golden mask with five faces, each with a golden crown. The sivler mask is equivalent to the processional images seen in South Indian temples. Thirthas: Legend has it that the Ganga (Godavari) appeared and reappeared several times in response to the pleas of Gowtama Rishi, and there are several thirthas associated with these legends. The Gangadwara thirtha is believed to be the site where Ganga emerged. Varaha thirth is where Vishnu in the form of Varaaha took a bath in the Ganga (Godavari). The Kushavarta thirtha is a tank with flights of steps on all sides, with pillared aisles with highly ornate arches. This is considered to be the holiest of all the thirthas here, and is believed to be the spot where Gowtama Rishi finally secured Ganga on earth by spreading the Kusha or the Darba grass around her. The structure around this thirtha was constructed by Raoji Abaji Parnekar (of the Holkars of Indore) in late 18th century. Other thirthas here are the Gangasagar the Gautamalaya, Bilva thirtha, Indra thirtha, Vishwanath thirtha, Mukund thirtha, Prayag thirtha,Rama Kund, Lakshmana Kund etc. The confluence of the rivers Ahalya and Godavari is also held in reverence.
Each Monday, the silver mask of Tryambaka is placed in a palanquin and taken in procession to Kushavarta theertha and given an abhisheka there. This procession with the special golden mask, happens also on Shiv ratris, full moon day in the month of Kartika and during other festive occasions. Simhasta Parvani which occurs once in every 12 years, when Jupiter enters the zodiac sign of Leo, is a time of great festivity when it is believed that all sacred waters gather in the Kushavarta thirtha. The Ganga avatarana festival is celebrated in the month of Magha.

Vaidyanath
This shrine represents one of the 12 Jyotirlingams of Shiva held in reverence throughout the country. Vaidyanath is located at Deogarh in the Santal Parganas region of Bihar.
Deogarh is also known as Vaidyanath, Haritaki Vana, Ketaki Vana, Ravana Vana, Chitabhoomi and Hardapeetha. Some schools of thought believe Vaidyanath near Parali in Andhra Pradesh to be the Vaidyanatha Jyotirlingam. Other schools of thought claim that Kiragram in Punjab and Dabhoi in Gujarat are the Vaidyanatha Jyotirlinga temples. The Vaideeswaran Koyil temple in Tamilnadu (which is not a Jyotirlingam temple) enshrines Vaidyanathar. Legend has it that Ravana meditated upon Shiva, and requested him to come over to Sri Lanka, in order that his capital may become invincible. It is said that he attempted to lift Mount Kailash and take it with him to his capital; however Shiva crushed him with his finger, and Ravana prayed to him and sought his mercy, after which Shiva gave him one of the twelve Jyotirlingams with the condition that if it was placed on the ground it would take root immediately. Ravana carried the Jyotirlingam and began his trek back to his capital. Varuna the God of water, entered his belly, and caused him to feel the need to relieve himself. Vishnu then came down in the form of a lad and volunteered to hold the Jyotirlingam as he relieved himself. Before Ravana returned, Vishnu placed the Jyotirlingam on the ground, and it became rooted to the spot. A disappointed Ravana offered severe penances to Shiva here, and cut off nine of his heads. Shiva revived him and joined the heads to the body, as if by the work of a Vaidya or a physician, hence this Jyotirlingam goes by the name Vaidyanath. The same legend holds at Gokarnam in Karnataka. Another legend has it that this temple was re-discovered by a cowherd Baiju, and hence the name Baijnath. Vaidyanath is also considered to be one of the 52 Shakti Pitha shrines of Sati. It is believed that the heart of Sati fell here, when her half burnt body being carried by Shiva at the end of Daksha's yagna, was chopped to pieces by Vishnu's discus. The temple: The temple is situated in a spacious courtyard bounded by stone walls. In the temple complex are twenty two other temples. The Baijnath or Vaidyanath temple faces east. The top of the Shiva Lingam is slightly broken, keeping with the legend that it chipped away when Ravana tried to uproot it. Near the temple is the Sivaganga lake. The Chandrakoopa well, near the main entrance is said to have been built and consecrated with water from several thirthams by Ravana.

Nageshwar
Nageshwar is regarded as one of the 12 Jyotirlinga Shrines of Shiva. It is located on the route between Dwarka and the Bet Dwarka island, on the coast of Saurashtra in Gujarat. The Rudra Samhita sloka refers to Nageshwar with the phrase 'Daarukaavane Naagesham'.
Legend has it that a devotee by name Supriya, was attacked by a demon Daaruka, while in a boat and that the demon imprisoned him along with several others at his capital Daarukaavana, where he resided with his wife Daaruki. Shiva appeared in the form of a Jyotirlingam and vanquished the demon with the Paasupata Astram.
This Jyotirlinga manifestation is worshipped as Nageswara, at this shrine on the way to Bet Dwarka from Dwarka. Two other sites in India, one near Audhgram near Purna in Andhra Pradesh and another near Almora in Uttar Pradesh also enshrine temples to Nageswara Jyotirlingam.

Rameshwaram
This Shivastalam is considered to be one of the holiest shrines in India. It represents the southernmost of the 12 Jyotirlingams of India and has been a time honored pilgirmage center held on par with Banaras. The island-temple town is located off of the Sethu coast of Tamilnadu (south eastern). This shrine is regarded as the 8th of the Tevara Stalams in the Pandya region of Tamilnadu. This temple is assocated closely with the Ramayana and Rama's victorious return from Sri Lanka. Rameswaram is an interesting temple both from the standpoint of its association with Rama and from a structural standpoint. A. huge temple in the island of Rameswaram (reached via the Pamban bridge across the sea), Rameswaram is known for its long ornate corridors and towers and 36 theerthams. Legend has it that Rama worshipped Shiva in the form of a Shiva Lingam made of earth by Sita, while returning to Ayodhya. Legend has it that Hanuman was entrusted with the task of bringing an image of Viswanathar from Benares. Anticipating delay in Hanuman's return from Benares, Rama is said to have offered worship at a pre-chosen auspicious moment to a Shivalingam fashioned out of earth by Sita. This lingam is referred to as Ramalingam and the town is known as Rameswaram. There is yet another Shivalingam here - Viswanathar said to have been brought by Hanuman from Banares. This Shivalingam is referred to as Kasilingam and Hanumalingam. Prayers are offered to Viswanathar before they are offered to Ramanathaswamy. Legend has it that Rama worshipped Tilakeswarar at Devipatnam nearby enroute to Sri Lanka. There is also a shrine to SethuMadhava and Lakshmi in Rameswaram. Sethu Madhava is also referred to as Sweta Madhava, the term Sweta referring to the white stone with which the image is made. The Gandamadana parvatam: is a hill on the island which bears a small shrine containing imprints of Rama's feet held in worship . Architecture and History: This temple, spread over an area of 15 acres , has lofty gopurams, massive walls and a collossal Nandi. Rameswaram also boasts of a 4000 feet long pillared corridor with over 4000 pillars, supposedly the longest in the world. The carved granite pillars are mounted on a raised platform. What is unique about this corridor is that the rock is not indigenous to the island and it was brought in from elsewhere in Tamilnadu across the sea. The eastern Rajagopuram towers to a height of 126 feet and it has nine levels. The Western Rajagopuram, though impressive is not as tall as the Eastern one. The stuccoed image of Nandi is about 18 feet tall and 22 feet in length.
It is believed that the ancient shrine was housed in a thatched hut until the 12th century and that the 1st ever masonry structure was built by Parakrama Bahu of Sri Lanka. The Setupathy rulers of Ramanathapuram completed the rest of the temple. Some of the temple vimaanams resemble the Vimaanams of the Pallava period. Much of the additions were carried out between the 12th and the 16th centuries. The long corridor (3rd prakaram) dates back only to the 18th century. The Gandhamadhana Parvatam (hill) provides a good view of the temple. This temple has received royal patronage from several kingdoms such as Travancore, Ramanathapuram, Mysore and Pudukkottai. Worship: Six worship services are carried out each day, the first being at 5am. Special worship services are carried out every Friday. Festivals: Rama's worship is commemorated in the month of Aani (June 15-July 15); two annual Bhrammotsavams are celebrated in Aadi and in Maasi. Theertham (Water springs): There are 36 Theerthams in Rameswaram of which 22 are in the temple and these waters are said to possess medicinal properties. Bathing in these is considered to be of great significance. The Agni theertham refers to the ocean while the Koti theertham is located within the temple itself. Other points of interest: The Gandamadana parvatam (hill) provides a commanding view of the island. It also bears a shrine said to bear the footprints of rama. Dhanuskoti (struck by a ravaging cyclone in the 20th century) is the easternmost tip of the island, where legend has it that Rama with the tip of his bow destroyed the bridge that he had built between the island and Srilanka, during his victorious return. There is a Kodandarama temple located on the way between Dhanushkoti and the Ramanatha temple. Tiruppullaani nearby represents the site where Rama sojourned on his way to Lanka. Devipatnam is home to the Navapaashaanam stones installed by Rama.

Grishneshwar

Grishneshwar is an ancient pilgrimage site revered as the abode of one of the 12 Jyotirlingas of Shiva. It is located at a distance of 11 km from Daulatabad near Aurangabad in Maharashtra. Daulatabad was once known as Devagiri. Located nearby are the popular tourist attractions Ellora - featuring ancient rock cut monuments from the 1st millennnium CE, and Ajanta known for its exquisite cave paintings again from the 1st millennium CE.

The Grishneswar temple was constructed by Ahilyabhai Holkar who also re-constructed the Kasi Viswanatha temple at Benares and the Vishnu Paada temple at Gaya. Grishneshwar is also known as Ghushmeshwar.Legend has it that a devout woman Kusuma offered worship to Shiva regularly by immersing a Shivalingam in a tank, as a part of her daily ritual worship. Her husband's first wife, envious of her piety and standing in society murdered Kusuma's son in cold blood. An aggrieved Ksuma continued her ritual worship, and when she immersed the Shivalingam again in the tank, her son was miraculously restored to life. Shiva is said to have appeared in front of her and the villagers, and then on is believed to have been worshipped in the form of a Jyotirlinga Ghusmeshwar.

Ashakti

Shiva had married twice.

His love for his first wife, Sati is a tragedy that has resulted in the construction of Shakti Peeths all over India. His second wife was Shakti incarnate again as Parvati.

Daksha, the prajapati, was the master of civilisation. He formulated the rules of society and ensured the survival of the traditional order. His daughters were wives of the gods and their children had gone on to populate the whole world.

His youngest child, Sati, was someone very special, a manifestation of the mother-goddess herself.

Shiva was Ekavratya, an unorthodox hermit, who lived by his own rules, not always acceptable to traditional society. He refused to conform to the ways of the world.

As guardian of civilisation, Daksha found that subversive. Shiva wandered in cremation grounds with a rowdy bunch of renegades consuming intoxicants that are forbidden in decent society. He sings and dances wherever he wants to, with little heed to decorum and protocol. He has no home, no possessions, no family, no vocation; he is a drifter, ritually impure, unsuitable for any of my daughters, especially Sati.

Shiva refused to indulge Daksha's ego. Daksha made the laws, defined codes of conduct, formulated the rules of society. He considered himself to be someone special. He expected reverance. Shiva refused to indulge in any social rules that promoted pomposity in the name of respect.

This legend is associated with the destruction of Daksha's sacrifice and the origin of the Shakti Peethas of India. This is one of the eight legends portraying Shiva as the destroyer of evil.

Sati, the consort of Shiva was the daughter of Daksha Prajaapati a descendant of Bhrama.

Sati did have a hard time to persuade Shiva to marry her.

"I have renounced the world, how can I marry her,"cried Shiva.

He could not ignore the intensity of Sati's love for him. I have nothing to offer. I have neither property nor a lineage, nor do I desire any. I only observe society; I do not participate in it Shiva told her.

Sati said "because you are incomplete without me and I am incomplete without you. I do not ask for anything, but you. I accept you for what you are, not for what you have..I would like to observe with you."

Sati followed Shiva wherever he went, over hills, across desolate plains and dense forests, through cremation grounds. Shiva at first ignored Sati. He barely acknowledged her.

She followed him selflessly, content to be by his side. Her fortitude and patience, her serene determination to be his consort, her giving nature and radiant personality everything about her pleased Shiva.

Daksha meanwhile organised a great yagna. All the gods were invited except Shiva as he meant to insult Shiva. Shiva was offended. Inspite of Shiva's admonitation Sati willfully went for the yagna.

Her father insultingly said "you were not invited. Are you fed up with your vagabon husband."

Sati stood up for her husband. "He is a true yogi, he has no attachment to the false ways of the world and society. He is one with nature and the plants and beasts".

Daksha was so enraged with Shiva. He had forgotton that Sati was his beloved daughter. Daksha called Shiva a uncouth beast. Sati wept with humiliation. The humiliation was hard to bear . She sat on the ground ,controlled her breath and stoked her inner fire and self immoluted her self .

News of Sati's death shocked Shiva. Shiva experienced the pangs of separation, viraha, the anguish of loneliness. From that suffering, came anger. With the anger came the monsters of fever. Shiva became Jvareshva, lord of fevers. His indignation contorted his features and turned him into the savage Virupaksha, the malignant-eyed



Shiva plucked out his hair and lashed it on the ground to create the grim Virabhadra and the fierce Bhadrakali.

"Go ravish the sacrifice - violate the fire, poison the waters, pollute the air and kill the gods.

They deprived me of Sati, let them be deprived of their lives," ordered Shiva.

Virabhadra picked up his trident and summoned an army, a cackling horde of ghosts, goblins, ghouls, genii, monsters, demons, dragons, freaks, fiends and spirits - the ganas of Shiva.

They marched towards Daksha's sacrificial halls cheered by the shrill cries of Bhadrakali.Evil omens had begun to appear at Daksha's palace. Vultures circled above the sacrificial altar, wolves howled.

Fear arose in the very heart of the cosmos. A hundred thousand rabid dogs rushed into Daksha's precinct carrying on their backs the monsters of fever. These fiends leapt on the gods and struck them with such fury that they all began to convulse .

Virabhadra and his savage entourage descended on the scene. They wrecked the place sacred vessels were kicked, tapesteries were ripped and pavilions burnt. As the gods took flight, the demons seized and massacred them all. Bhadrakali drank their blood.

The sage Bhrigu used his magical powers and tried to conjure up spirits who would save the yagna. But the spirits refused to emerge when they heard Bhadrakali howl. Those that did were dismembered by Shiva's ganas. Finally Bhadrakali dragged Daksha by his feet towards the fire-altar.

Virabhadra raised his axe and beheaded the prajapati.

The severed head was tossed into the flames.The sacrificial hall was now claimed by Shiva. He became known as Hara,the ravisher. Finally Shiva's fury subsided. Only the sorrow remained.

Shiva walked into Daksha's sacrificial hall and was confronted with the aftermath of the bloodbath. He was filled with pity. The survivors of the carnage fell at his feet and begged for mercy.

He smiled. Instantly a fragrant breeze swept across the scene. The fevers subsided. The dead gods arose as if waking from a deep slumber. Their wounds had healed, the broken bones had been mended, the missing limbs restored.

Shiva found Daksha's headless body and brought it back to life, replacing his head with that of a goat. Shiva then gave him the city of Bhogya. This is a city of uninhibited pleasure."I created it for Sati. Here I indulged in every pleasure imaginable and became a bhogi. But now Sati is no more. I have no use for Bhogya. I gift it to you."The goat-headed prajapati began to sing Shiva's praises. You are Shankar, the benevolent one, the God of Gods.

Shiva picked up Sati's lifeless body. He could not bring himself to cremate it. The body was all that he had to remind him Distraught, he wandered across the cosmos with Sati's corpse in his arms,with tears in eyes .S

hiva could not be consoled .His mournful cry rent the galaxies and stunned the gods. This must stop, said Brahma, Otherwise the whole cosmos will be submerged by Shiva's agony.

Vishnu raised his finger to spin his mighty discus, sudarshan chakra, and let it fly. Its sharp edges ripped Sati's corpse into 108 pieces. These fell in different parts of Earth, and became shaktipithas, the shrines of Sati. With the body gone, there was nothing left to remind Shiva of Sati, except memories. And memories fade.

Sati had taught Shiva all about pleasure. Her departure had taught him about anger. Together kama-krodha trap man in samsara. Shiva had had enough of life. He isolated himself in the icy caves of the Himalayas. He became a recluse once more. The mother-goddess, embodiment of all matter, is never stable. She is constantly in a state of flux. Her death was a transformation. Sati would return in another form, the form of Parvati.

An image of Dakshaaari Murthy, the slayer of Daksha is enshrined at Tiruppariyalur near Thanjavur. The Veeratteswarar temple here is one of the 8 Veerata stalas celebrating Shiva as the destroyer of evil forces.