Alochana

Symbolism is something Hindus have always loved.

It has penetrated our society unknowingly to a very deep level. We see it all around us but more often than not we question their roots.

Shaivism is an example where such symbolism is used widely, some meanings being often startling.

Lord Shiva represents the destructive aspect of Brahman. He is the all-pervading Ishwara. With Parvati. He becomes the Saguna Brahman for the purpose of pious devotion of his devotees. Lord Shiva is the Lord of ascetics and the Lord of yogins. He is robed in space, Digambara. His Trisul, Trident, that is held in His right hand, represents the three Gunas, Sat-Raj-Tam. That is the emblem of sovereignty. The Damaru in His left hand represents the Shabda Brahman. It represents OM from which all languages orginate. It is He who formed the Sanskrit language out of the Damaru beats. The crescent Moon indicates that He has controlled the mind perfectly. The flow of the Ganges, represents the nectar of immortality. The elephant represents, symbolically, Pride Siva's wearing the skin of an elephant denotes that He has controlled pride. The tiger represents lust; Shiva's sitting on, a tiger-skin indicates that. He has conquered lust. His wearing of serpents denotes wisdom and eternity. He is Trilochana, the three-eyed one, in the centre of Whose forehead is the third fire, the eye of wisdom.
The serpent is the Jiva or the individual soul which rests upon Shiva, the Paramatma or the supreme soul. The five hoods mean the five senses or the five Tattvas viz., earth, water, fire, air and ether. The five hoods or the five serpents represent the five Pranas, which hiss in the body like the serpent. The inhalation and exhalation are like the hissing of the serpent. The individual soul enjoys the worldly objects through these Tattvas. When the individual attains knowledge through control of these senses and mind, he finds his eternal resting abode in Lord Shiva, the supreme soul. This is the esoteric significance of Lord Shiva's wearing the snake on His body. Lord Shiva wears serpents as omaments on His body. This indicates that Lord Shiva is absolutely fearless and immortal. Generally serpents live for hundreds of years. Thus wearing of serpents by Lord Shiva signifies that He is eternal.
"Namah Sivaya" is the Mantra of Lord Shiva. Na represents earth and Brahma ; Ma represents water and Vishnu ; Si fire and rudra ; va represents vayu and Maheshwara ; ya Akasa and Sadasiva. Lord Shiva has white complexion. This signifies that people should have pure hearts. Lord Shiva has three white lines of Bhasma on His forehead. This unfolds that a man should destroy the three impurities viz ego, expectation of fruits and illusion and three desires. Nandi or the bull represents the attendant of Lord Shiva.
He is the vehicle of Lord Shiva. He represents satsang. There is a famous saying, "If you have association with sages you are sure to attain God realization. Sages will guide you. They will remove the snares that lie on your path. There is no other safe boat than satsang to take one to the other shore, of fearlessness and immortality, Lord Shiva represents the destructive aspect of the Godhead. He is seen absorbed in meditation on the mountain peak of the Kailash. He is an embodiment of serenity, renunciation and indifference to the world. The deer represents the Vedas, its four legs are the four Vedas, Lord Shiva is holding the deer in His hand. This indicates that he is Lord of the Vedas. He has a sword in one of His hands. This signifies that He is the destroyer of births and deaths. The fire in one of His hands shows that He protects the Jivas by burning all that binds.
Shiva Linga is also a symbol. The literal meaning of the word Linga is "visible sign of something invisible". This Shiva Linga is of an ellipsoid shape. Linga denotes something, which has neither any beginning nor an end. It is unlimited and never-ending. The Shiv Linga is the symbol of Shiva in the act of creation. Here is a hyman on the greatness of Shiva There is no God better than Shiva, there is no hymn better than the hymn on the greatness of Shiva, there is no sacred word better than the name of Shiva.

Now let us relate to something more modern. My friend Ani (Mr. Aniruddha Gupta) pointed out that he had seen many buildings in Bengal having this particular mark on them.

I replied saying- " This is a Shiva-Shakti mark. The three lines represent the 3 gunas - Satwick, Rajasik and Tamasik or could represent the 3 worlds. The circle represents the representation of the Motherly "teep" (bindi). How could you forget that Banga was a matrikendrik samaj?"

Please find my reasoning based on the following facts:

Tilak (meaning by Swami Shivananda, Divine Life Society, Rishikesh) :

Tilak is a mark of auspiciousness. It is put on the forehead with sandal paste, sacred ashes or kumkum (red tumeric). The devotees of Siva apply sacred ashes (Bhasma) on the forehead, the devotees of Vishnu apply sandal paste (Chandan), and the worshippers of Devi or Shakti apply Kumkum, a red tumeric powder.
The scriptures say: "A forehead without a Tilak, a woman without a husband, a Mantra the meaning of which is not known while doing Japa (recitation), the head that does not bend before holy personages, a heart without mercy, a house without a well, a village without a temple, a country without a river, a society without a leader, wealth that is not given away in charity, a preceptor without a disciple, a country without justice, a king without an able minister, a woman not obedient to her husband, a well without water, a flower without smell, a soul devoid of holiness, a field without rains, an intellect without clearness, a disciple who does not consider his preceptor as a form of God, a body devoid of health, a custom (Achar) without purity, austerity devoid of fellow-feeling, speech in which truth is not the basis, a country without good people, work without wages, Sannyasa without renunciation, legs that have not performed pilgrimages, determination unaided by Viveka or discrimination, a knife which is blunt, a cow that does not give milk, a spear without a point- all these are worthy of condemnation. They exist for name’s sake only."
From this you can imagine the importance of Tilak or the sacred mark.
Tilak is applied at the Ajna Chakra, the space between the two eyebrows. It has a very cooling effect. Application of sandal paste has great medicinal value, apart from the spiritual influence. Application of sandal paste will nullify the heating effect when you concentrate and meditate at the Bhrumadhya. Tilak indicates the point at which the spiritual eye opens. Lord Siva has a third eye at the Brumadhya. When he opens the third eye, the three worlds are destroyed.
So also, when the third eye of the Jiva is opened, the three kinds of afflictions – Adhyatmika, Adhidaivika and Adhibhautika- are burnt to ashes. The three Karmas- Sanchita, Prarabdha and Agami,- and also all the sins committed in the countless previous births, are burnt. When you apply the Tilak, you mentally imagine: "I am the one non-dual Brahman free from all duality. May my eye of intuition open soon." You should remember this every time you apply a Tilak.
There are various methods of applying Tilak. Saivas apply three horizontal lines with the sacred ashes. The vaishnavas apply three vertical lines (Tripundra) on the forehead. When they apply Tilak, they say: "O Lord, protect me from the evil effects of the Trigunatmika Maya which has Sattwa, Rajas and Tamas as its binding cords." Some Vaishnavas apply only one vertical line. Only the method of application differs, but the significance is the same in both the Vaishnavas and the Saivas.

If we strictly talk about Hinduism, there is absolutely NO mention of Shiva-Shakti symbol or mark in any of 18 Puranas (leave the Vedas because Shiva doesn’t fashion there). However, there has always been “The Shiva Trinayana”. This is the same very mark on Devi Durga and Devi Kali too (even in the website reference given by my dear anonymous friend). Bengalis may know this very well. However, the 3 horizontal lines donot feature there.

However, the Trinayana did not feature on the buildings. Any ideas why?

The reason is simple-no one would want the third eye of destruction/re-creation to be on their homes. There is often a misconception still prevalent in Bengal that the statue of Nataraja would bring destruction and thus Bengalis are reluctant to keep it in their homes. How could such peace loving people imbed the Maha-Rudra "trinetra" on their homes?

The mark under discussion is completely Indian attempt to feminize the Trinayana. The third eye being replaced by the Circle, representing "Motherly" Shakti at the backdrop of Adi Guru Shiva Shambhu.

After all Bengalis have named Shiva as "jamai" meaning that Devi Durga is the daughter of Bengal and thus the mark in most Bengali old houses.

Archana

The Story Of King Chitrabhanu

In the Shanti Parva of the Mahabharata, Bhishma, while resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows:Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.

The sage asked the king the purpose of his observing the fast. King Chitrabhanu explained that he had the gift of remembering the incidents of his previous birth. The king said to the sage that in his previous life he was a hunter in Varanasi and his name was Suswara. His only livelihood was to kill and sell birds and animals. One day while roaming through forests in search of animals he was overtaken by the darkness of night. Unable to return home, he climbed a tree for shelter. It happened to be a Bael tree. He had shot a deer that day but had no time to take it home. So he bundled it up and tied it to a branch on the tree. As hunger and thirst tormented him, he was kept awake throughout the night. He shed profuse tears when he thought of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time that night he engaged himself in plucking the Bael leaves and dropping them down onto the ground.

The next day he returned home and sold the deer and then bought some food for himself and his family. The moment he was about to break his fast a stranger came to him, begging for food. He served the food first to stranger and then had his own.

At the time of his death, he saw two messengers of Lord Shiva. They were sent down to conduct his soul to the abode of Lord Shiva. He learnt then for the first time of the great merit he had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. The messengers told him that there was a Lingam at the bottom of the tree. The leaves he dropped fell on the Lingam. His tears, which had shed out of pure sorrow for his family, fell onto the Lingam and washed it and he had fasted all day and all night. Thus, he unconsciously worshiped the Lord.
At the conclusion of the tale the King said that he lived in the abode of the Lord and enjoyed divine bliss for long ages and now he has reborn as Chitrabhanu.

Aashish

Om Namah Shivay

There are several Shiva panchakshari stotras composed by various saints. This panchakshari stotra, composed by Sri Adi Shankaracharya, is based on the moolamantra of Lord Shiva "Namashivaya". Each stanza starts with one of the five syllables, na, ma, shi, va, and ya.

Nagendraharaya Trilochanaya
Bhasmangaragaya Maheshvaraya
Nityaya Shuddhaya Digambaraya
Tasmai Nakaraya Namah Shivaya .. 1

Salutations to Shiva, who wears the king of snakes as a garland, the three-eyed god, whose body is smeared with ashes, the great lord, the eternal and pure one, who wears the directions as his garment, and who is represented by the syllable ``na ''

Mandakini salila chandana charchitaya
Nandishvara pramathanatha Maheshvaraya
Mandarapushpa bahupushhpa supujitaya
Tasmai Makaraya Namah Shivaya .. 2

I bow to Shiva, who has been worshipped with water from the Ganga (Mandakini) and anointed with sandalwood paste, the lord of Nandi, the lord of the host of goblins and ghosts, the great lord, who is worshiped with Mandara and many other kinds of flowers, and who is represented by the syllable ``ma. ''

Shivaya Gauri vadanabjavrunda
Suryaya Dakshadhvara Nashakaya
Shrinilakanthaya Vrushhadhvajaya
Tasmai Shikaraya Namah Shivaya .. 3

Salutations to shiva, who is all-auspiciousness, who is the sun that causes the lotus face of Gauri (Parvati) to blossom, who is the destroyer of the yajna of Daksha, whose throat is blue (Nilakantha), whose flag bears the emblem of the bull, and who is represented by the syllable ``shi. ''

Vasishhtha kumbhodbhava gautamarya
Munindra devarchita shekharaya .
Chandrarkavaishvanara lochanaya
Tasmai Vakaraya Namah Shivaya .. 4

Vasishhtha, Agastya, Gautama, and other venerable sages, and Indra and other gods have worshipped the head of (Shiva's linga). I bow to that Shiva whose three eyes are the moon, sun and fire, and who is represented by the syllable ``va. ''

Yakshasvarupaya Jatadharaya
Pinakahastaya Sanatanaya
Divyaya Devaya Digambaraya
Tasmai Yakaraya Namah Shivaya .. 5

salutations to Shiva, who bears the form of a Yaksha, who has matted hair on his head, who bears the Pinaka bow in his hand, the primeval lord, the brilliant god, who is digambara (naked), and who is represented by the syllable ``ya. ''

Phalastuti
Panchaksharamidam Punyam Yah Pathechchhivasannidhau.
Shivalokamavapnoti Shivena Saha Modate.

Anyone who recites this sacred five-syllable mantra, (Namah Shivaya) near the Shiva (linga), attains the abode of Shiva and rejoices there with Shiva.


As I post this article, some thoughts cross my mind.

The cycle of Creation, Preservation and Destruction is eternal. The so-called portfolios are thus attributed to the Trinity-Brahma, Vishnu and Shiva.

Brahma due the unfortunate curse from Narada, his son is not worshipped per say leaving space for a great controversy in the supremacy between Vishnu and Shiva.

Vishnu, Narayana is the preserver. He is called upon when ever there is imbalance of power between God and Evil, Evil being dominant.

He is the only one who takes avataar per say. (Although Rudravatars are also there but they are more a manifestation of Shiva than Shiva Himself incarnating).

However, putting it simply, He is the Preserver of the World and we all agree on that.

Brahma Dev is the creator, The "Vidhata" as we know but ironically not worshipped by Hindus. The only temple in India (will be incorrect to say the world) attributed to Him is in Pushkar, Gujrat.

His role ends after creation apart from giving some really arrogant boons to some not-so-good creatures.

So, creation is His responsiblity or to put in some other words, he is the guy who puts the process of creation in place, sets the ball rolling.

Now some thoughts that crossed my mind tonight.

Creation, Preservation and Destruction is eternal and cyclic. Everyone agrees to this. That means we could say that creation is not perfect since it creates imbalance between good and evil. If such imbalance was not there, preservation would have been unnecessary. However, the process of preservation is also imperfect because if preservation would have been perfect there would have been no need of destruction. Hmm...however, destruction is perfect because it is inevitable fact and the only stage which will re-begin the cycle.

Don't believe me- see History for your self. Dinosaurs were created, could not preserved and were destroyed and then we have Humans.

Well, so is there any scope of doubt now on the subject of supermacy of instincts, if not Godhood?

Moreover, Narayana is asleep on Sheshnag (unless he takes an avataar). Brahma is seated on the lotus unless he ocasionally speaks to give boons. Well, isn't Shiva the only one who does a bit of activity by doing tandava-motion is a vital part of life, don't you agree? :)

(Images from here and here)