Anada Utsava-III

Dear readers,

My heart is filled with joy as I am receiving mails about this eventful day.

The day has arrived. The gates of Shiva Loka are open today.

Remember to atleast chant Om Namah Shivay today!

Ashutosh and Karunamoyee Maa will be satisfied even with this if done with bhakti!

A reader sent me this bilva leaf picture to post it on the blog for those who cannot get bilva leaves to perform the puja.

Vivekji, our old well-wisher and regular contributor has given the link about Rudram (Namakam & Chamakam). It is here.

Blessed be such souls.


For readers in Chicago or in US, who would like to do the puja along with me today night, please feel free to mail me at explore_vulcan@yahoo.com

Bom Bom Bhole!
Aaj maan ke dwar kholo
Aya hai Bhole baba
Aaj nacho jhumo
Sath mein hai mata!

Jai Shiva Shambhu!

~Souvik

Shubha Maha Shiva Ratri to all!

Ananta Bhakti

(Mahakaleswar Linga)

Dear readers,

If there is one thing that reaches the heart of Shiva faster than mantra, tantra or any ritual, that is bhakti.

A bhakt, Saraswati, send me these beautiful pictures and informed me about the PRADOSHA vrat today.

This article is dedicated to Saraswati, the bhakt.

Jai Shiva Shankar!

Souvik

(Article from here)

LORD SHIVA AND PRADOSHA / SIVARATRI VRAT OR FASTS

How God and the Gods Help Us

Visiting a Hindu temple, receiving the Shakti from the majestic Gods of our religion, can all together change the life of an individual. It alters the flow of the pranas or life currents within his body. Shakti coming from the great temples of our Gods can change the patterns of karma dating back many past lives, clearing and clarifying conditions that were created hundreds of years ago and are but seeds now, waiting to manifest in the future.
If a temple or shrine is not available for worship, then it is possible to establish a communication with the Deity through visualization. Take for example, Lord Ganesha, the elephant-headed governor of nature, dharma, science and knowledge. Worship of Lord Ganesha is immediate; to think of His form is to contact Him. Close your eyes for a second visualize His murthi or form. According to Vedas, to worship of Lord Vishnu in the Morning and Lord Shiva in the evening Especially during Pradosha Kaala is highly beneficial to the Sadhaka. When the 12th tithi (Dwaadashi) in Krishna Paksha or Shukla Paksha ends before midnight.
When the 6th tithi (Shashti) ends before 1.5 Prahara (one Prahara is equal to ¼ duration of night) of night or 3rd (Tritiya) Tithi ends before 1 Prahara of Night, it is called Pradosha. But generally people observe Pradosha Vrata on every Trayodashi tithi (i.e. 13th Lunar day falling in Krishna and Shukla Pakshas) during Sandhya Kaala (ie. During or after sunset).
The Lord of 13th Trayodashi Tithi is Kaama Deva whereas the Lord of the succeeding Tithi i.e. 14th Chaturdashi is Lord Rudra (Shiva) himself. The 14th day of the dark half of every month – is called Sivaratri or Masa – sivaratri. The one in the month of Magh (Feb-Mar) is called Mahasivaratri, since it is the greatest of all.
The origin of Mahasivaratri When Brahma and Vishnu were disputing each other’s greatness to establish their own supremacy, a huge Linga or pillar of fire appeared suddenly that who ever finds the starting or ending point of this Linga would be the greatest of all. Neither of them succeeded and was hence obliged to accept the greatness of Siva who had manifested as that pillar of light. This was the origin of Sivalinga and Mahasivarati. It is also attributed as being the day of marriage of Siva with Parvati.
The other example of the Siva’s Greatness Siva Mahadeva, drank the halahala posion that emerged out of the milky ocean (ksirasagara) when it was being churned by devas and the danavas (gods and demons), and thus saved the worlds from destruction.
This vrata is open to all human beings. The basic disciplines to be kept up on this day are:
1. Ahimasa (non-injury)
2. Satya (speaking the truth)
3. Brahmacarya (continence)
4. Daya (compassion)
5. Ksama (forgiveness)
6. Anasuyata (absence of jealousy).
So also jagarana or keeping vigil in the night.
Worship of Siva throughout the night, bathing the Sivalinga with pancamrta (five tasty things – milk, curds, ghee, sugar and honey), homa, japa of the mulamantra (basic mantra – Aum Nama Sivaya) and prayer for forgiveness are the other items involved in its observance. The person can then, at the end of vrata, do parana (breaking the fast by partaking of the offerings)
One may take a vow to observe this varta for 24 or 14 or 12 years. At the end of this period the person has to perform the udyapana, a concluding rite indicating the completion of the vow. In the modern days, fasting, visiting Siva temples and keeping awake in the night are common.
There are five types of SIVARATRI:
1. NITYA SIVARATRI- The evening time on all days, between just 3 ghatis (72 minutes) before sunset and the time when the stars rise or become visible in the sky.
2. Paksha SIVARATRI- Sandhya (evening) time of Shukla Paksha Chaturthi (4th Lunar day after New Moon) every month.
3. Maasa SIVARATRI- Sandhya Krishna Paksha Trayodashi (13th Lunar day after Full Moon) every month.
4. Maha SIVARATRI- Sandhya time of Krishna Paksha Trayodashi which falls on a Saturday.
5. Pralaya SIVARATRI- The time when the entire universe gets annihilated of merged with Lord Shiva. Pradosh Vrat is observed on every 13th Lunar day after full and new Moon, by the wife and husband jointly with the hope of being free from, miseries or for gaining material prosperity.
They should bath early in the morning, adore Lord Shiva, and fast during the day, and after bath in the Evening, perform Pujas to Lord Shiva and his consort Pravati with the offerings of flowers and Naivedyams.
They then take their supper or meal. This Vrat is brought to a close at the end of a year.
All the four Purushaarthas, i.e., Dharma (good deeds), Artha (wealth), Kama (material pleasures) and Moksha (emancipation) are attained by any person who performs good deeds like observing Vratas, constructing temple, etc.
Reciting AUM NAMAH SHIVAYA devoutly for 108 times during this period will enable the devotees to gain a lot of mental peace and material benefits.

PRADOSHA VRATA By SRI SWAMI SIVANANDA
ALL THINGS in this vast creation function upon definite cosmic laws or laws of God. There is always a beautiful system and sound rationale governing every phenomenon and process, mundane or mystical.
Just as the gross elements and physical forces operate differently under different states and conditions, so also the subtler and higher forces respond and react in the inner mystic planes, and in the purely spiritual processes like meditation, prayer, worship, etc.
Therefore, you will find definite injunctions for performing certain types of worship in the morning, certain other injunctions for the midday prayers, and still others for the evening worship.
Again, some observances are performed during certain phases of the moon, some when a particular star is in the ascendant, or at the time of a particular conjunction of planets.
The Pradosha worship is to be done in the evening twilight on the thirteenth day of each lunar fortnight. It is the worship of Lord Siva for victory and success in all undertakings, and the fulfillment of all your heart's cherished desires. Pradosha is the worship of Lord Siva and Parvati when they both are in an extremely propitious mood. Repeatedly worsted in war by the demons, the gods approached Lord Siva to bless them with a leader for their celestial hosts.
They came to the Lord at twilight on the thirteenth day of the lunar fortnight and found Him in the blissful company of His consort, Parvati. Hymned and glorified by them, Siva immediately granted their prayer’s. Hence, the importance of the period.
The Skanda Purana relates how Sandilya Muni prescribed this Vrata to a Brahmin lady. She came to the sage with two boys, her son, Suchivrata, and an orphan prince, Dharmagupta, whose father was slain in battle and the kingdom overrun by enemies.
Acting upon the advice of the sage, the woman and the boys performed the Vrata with great devotion. After four months, that is, in the eighth Pradosha, Suchivrata obtained a pot of nectar and drank the divine ambrosia. Prince Dharmagupta won the hand of a celestial princess and, as ordered by Lord Siva, with the help of the celestial king himself, his enemies were slain and his kingdom restored to him. Then Dharmagupta attained the Lord's supreme abode.
One who takes this Vrata fasts on that day, and keeps vigil at night after the fast is over. Bathing an hour before sunset, the worshipper first performs a preliminary worship of Lord Siva, together with all the others of His divine family, namely, Parvati, Ganesha, Skanda and Nandi. After the worship of Ganesha, Lord Siva is invoked in the special kalasha placed on a square mandala with a lotus drawn in it and spread over with darbha grass. After the formal worship has been completed, a Pradosha story is read and heard by the devotees. This is followed by the recitation of the Maha Mrityunjaya Mantra 108 times. In the end the sacred kalasha water is partaken of, the sacred ash is applied to the forehead, and the water which was used to bathe the Lord, is drunk. A gift of a pot, a cloth and an image of the Lord are given to a Brahmin to conclude the worship.
A very important point to be remembered in this connection is that during this auspicious period all the hosts of celestial beings and gods come down from the heavens and attend the worship in their subtle forms. This adds immensely to the sanctity of the worship.
The mere sight of the Deity in a temple during this period will destroy all sins and bestow bountiful blessings and Grace upon the fortunate beholder. Even a single bael leaf offered to the Lord at this unique, auspicious moment equals a hundred Mahapujas. It is usual to have special additional lights in the shrine during the Pradosha.
To light even a single wick at this juncture is highly meritorious and productive of untold benefits, spiritual as well as material. Most fortunate and blessed is the person who performs the Pradosha Vrata, for upon him Lord Siva showers His choicest Grace and blessings in a very short time.

Here is the Yogic interpretation of the Pradosha:
According to the Siva-Raja Yoga, concentration is directed towards the central point in the middle of the eyebrows, where the spiritual light can be perceived by the Yogi who turns the vision inwards. The Yogi passes through various stages, all of which are subdivisions of the four states of waking, dreaming, deep sleep, and the Super conscious State or Samadhi. Each one of these states is further sub-divided into four states, for example, the waking-dreaming, waking-sleep, waking-fourth, and waking-waking. It will be seen that when the states are sub-divided in this way, the first three states comprise a total of twelve sub-states. The thirteenth is the fourth waking. There is correspondence between this and the thirteenth day of the lunar fortnight, either bright or dark.
Those who worship Mother Shakti have certain beliefs of their own, one of which is that the Goddess that is worshipped acquires one ray on each of the days of the bright fortnight, starting from the first day.
Thus, on the full moon night, the Goddess would have received fifteen rays and would be ready for the final form of worship intended to benefit the devout worshipper in all ways. The moon is believed to have a direct influence on the mind. Incidentally, the word mati means both the moon and the mind. According to Siva-Raja Yoga there are two channels through which the Prana flows. These are the Ida and the Pingala, ruled respectively by the moon and the sun.
Midway between these two there is a third, known as Sushumna. The Yogi is asked to start the practice of Yoga when the breath is passing through the lunar channel. This coincides with the flow of the breath through the left nostril. If, however, at the time of practice the flow is through the right nostril, the Yogi is asked to perform a special exercise by which to change the flow to the left.
When the Yogi concentrates on the point between the eyebrows, he transcends, stage by stage, the first twelve sub-states. The current of breath continues flowing through the lunar channel. The "moon" is gaining more and more strength. When the thirteenth day is reached, the spiritual power of the Yogi has correspondingly increased, and he is in a condition to see the lights, which appear in the nerve center in between the eyebrows.
In inverse proportion to the increase in concentration is the duration of the Yogi's breath. At the start of the practice, the breath will occupy a space of 16 fingers (inches approximately).
The moment the concentration has led him from the waking to the Dream State, the length of the breath becomes only 12 fingers. In this way, when he reaches the thirteenth stage, only 4 fingers of breath would remain. As this breath now circulates only within the nostril, no breath is noticeable at the tip of the nose. From that moment the light is fixed permanently at the center between the eyebrows, and the Yogi would have realized the object of his practice. Let me now describe the actual process of Siva-Raja Yoga. The Yogi sits in utter darkness, with the head and body erect, eyes open, and the gaze directed to the center of the eyebrows. He utters the Mantra in his mind and, without restraining his breath, concentrates his gaze at the middle of the eyebrows, ever on the thought of the appearance of the lights. The deep concentration resulting thereby yields the following fruits, in order.
First, he overcomes the distractions of his mind. He reaches a stage wherein he seems to hear somebody talking somewhere in the distance. The words are not distinct, but a sort of murmur is heard. Nevertheless, since his mind is elsewhere, he pays no attention to it. In fact, the sound comes from nowhere outside.
It is one's own mind that produces these sounds. The mind is actually functioning in its form as sound. Soon afterwards, this sound ceases, and he begins to see all sorts of visions, in the same manner as we see pictures in a movie. It appears (as if in a dream) that he is passing through hills of varying degrees of beauty, through seas and lakes of all sorts of colors and shapes, and through clouds of different hues. The clouds appear dark and thick at first and thin out gradually.
These are scenes, which are very pleasant to witness. But they are only thought-forms; imagery created by the mind as it is functioning as a form. It is in this stage that the Yogi may hear musical notes as well—of the flute, violin, cymbals or any other instrument.
The Yogi then passes through an entirely different experience. He suddenly awakens from a deep sleep. He does not remember when he got into the Sleep State, but he is conscious of the sudden awakening. The truth is that he had not slept at all. His mind became a complete blank; he lost consciousness of the workings of the mind, which was nonetheless still active all the time. When he regained consciousness, he suddenly felt his awareness once again.
He is now tempted to examine himself to ascertain if his posture is still erect and if his eyes are still fixed between his eyebrows. Finding no change in these he realizes that the temporary loss of consciousness was only a stage which he passed through in his Yoga.
Next comes the stage when he feels as if something of the nature of a hot nail is pricking him at the center of his eyebrows. In the earlier period of his practice there will only be this sensation, but as he advances, this is followed by the appearance of the lights. Even then there are various stages which have to be passed before the lights get their proper shape.
At first a yellow and a red light appear the red being in the center and two yellow flame-like lights on either side. After a few days, all these colors pass away and he begins to see a steady light of the shape and color of the moon.
As his practice advances, this grows brighter and brighter, and the whole room in which the Yogi sits is gradually illumined, starting with the intensity of twilight until it becomes a flood of bright light.
Yet in this state nothing that is in the room is seen; other things which are not there, begin to appear. They come and go with amazing rapidity, and reveal many things to him. Thus far, we have dwelt upon only the first four stages of the entire series of sixteen stages, which have to be passed through by the Siva-Raja Yogi before he finally attains union with Lord Siva. The details of the experiences at each stage vary from man to man, as also from day to day. But, in the main, these are the stages:
At first, the Yogi is aware of what transpires about him. He is in the waking part of the waking state. Then the pictures come in the dream part of his waking state. The feeling of overpowering sleep occurs in the deep sleep part of the waking state. The appearance of the light occurs in the fourth part of the waking stage.
The dream and the deep sleep states also have their four sub-divisions, which have to be passed. When the Yogi comes to the thirteenth stage, he is in the waking part of the fourth state. The vision of Lord Siva in the form of self-consciousness now begins. The form of the Lord appears before him as though coming out of the lights, which began at stage four of the sixteen stages. From this stage onwards the mind loses its sense of separate activity. It becomes deeply absorbed in the Self within.
On the thirteenth lunar day nature assists the worshipper in waking up from his mental deep sleep and in becoming aware of the fourth state. The Yogi who practices his Yoga on the Pradosha day gets these experiences of Lord Siva quite readily.
Similar to the above is the significance of the worship of Lord Ganesha on the fourth day of the lunar fortnight. This corresponds to the fourth part of the waking state, when the lights are first seen.
On the eighth day or the Ashtami, Mother Durga is adored. This corresponds to the fourth part of the Dream State.
Ekadashi or the eleventh day corresponds to the deep sleep part of the deep Sleep State. In this state there is complete unawareness of the mind. This is the most favorable moment for a direct contact with God, the indweller. If we fast and pray on this day, we can reduce our bodily activities to the minimum and can have the vision of the Lord who resides in our heart.

The bhakt also mentioned about the vidhi to make a Linga from Linga Puran.

One should construct a Shivalinga either of mud, rock or metal and establish it in such a place where it can be worshipped daily without any hindrance."
"The 'Char' (mobile) Linga should be small in size and the Sthira (Fixed) linga should be large. The Linga should be constructed along with the pedestal. The rule for constructing a Shiva Linga has been specifically described. The breadth of thickness of the Linga should be twelve times the thickness of the devotees (one who is constructing the linga) finger, while the length should be twenty-five times. After establishing the linga in the above mentioned way, it should be worshipped after performing the Shodasopachar. The thumb also symbolise a Shiva linga and its worship can be done. While worshipping the Shiva Linga, the mantra OM NAMAH SHIVAY should be continuously chanted. Chanting this mantra for five crore times, helps a man in attaining to the abode of Shiva. Worship of Shiva done during the mid night is considered to be especially fructifying.

Ananda Utsava-II

Dear readers,

The doors of Shiva Loka is about to open.

For people in the US who are confused as to when to celebrate or observe fasts etc., you may refer to the panchang from here.

For people in and around Chicago, Lemont Temple is hosting a number of events. One may refer to the events from here. You may also want to visit the cultural programme on Saturday at this temple. Details here.

For people who may not be fortunate enough to visit any near by temple, please do not worry. You may worship the Lord at home by making a linga out of sand or any other material.

For people who still cannot do so due to various reasons, I have still better news for them. Mental worship of Shiva is considered the most supreme form of worship. You can travel straight to Kailash and be the most fortunate to worship Him in person.

Shiva is Satya-swarupa. So if you have truth and devotion in your heart then you have Shiva with you.

People suffering from allictions of Mars and Saturn, just remember to bow once to Shiva Shakti on this day and see the miracles unfold in your life.

People get so attached to the rituals that they forget the true meaning of this festival. This festival is about Love. Touch your parent's feet this day, if you are away from home give them a call and say that you love them, share and care for people around you - this is the essence of Shiva tattwa. Remember that Ganesha won the challenge against Kartikeya by circumbulating His parents. Shiva and Shakti is Sun and Mon, they in the material world are our parents.

Even pushing a person aside in the temple queue to get a better glance of the Shiva linga is like pushing Shiva himself away. Shiva is all prevading. Lets us not think that by making our way in the temple queue or by paying more for few more archanas, we can get closer to Shiva.

Shiva is in you, Shiva is in the person next you, He is everywhere, all around us. On Mahashivaratri He unites with His Shakti. How blissful is the day! How divine is its essence!

Let us celebrate this day whichever way we want, with whoever we want, however we want-but let us remember that this day is about Love.

Shivoham!

~Souvik

Agyan nidhan

The five faces of Shiva, also known as the pancha-brahmatmaka represent both the trinity (Brahma, Vishnu, Shiva), as well as the three fold progression of Shiva himself (Rudra, Ishwara, Sadashiva).
The ordering from Sadyojata is the reversal of the creation process, and is designed to take the ego-filled seeker to the ultimate source -- purusha, by leading us from the ego, to the mind, to the intellect, to the creative potential to its substratum. As per Shankaracharya's Upadesha Sahasri:
When all the entities in the series commencing with earth (smell) etc, and moving inward are successively negated, the innermost Self is found to be subtler and more pervasive.
This five fold worship taught by the great Acharya is arguably the most important aspect of the Shiva Panchayatana puja. This is often found to be the culmination (central point) of the puja.

Form Direction Form Element Aspect
Sadyojata West Brahma Earth Ego
Vamadeva North Vishnu Water Manas
Aghora South Rudra Fire Buddhi
Tatpurusha East Ishwara Air Maya (Prakriti)
Ishana Above Sadashiva Akasha Atma (Purusha)

Archana

Shivaraatrou Shivam Yajet :
On the day of Shivaraatri one should surely accomplish the worship of Lord Shiva.

Lord Sadaashhiva is the Lord of all deities due to whose grace the entire universe exists. Lord Shiva is also called Aughad-daani i.e. one who bestows his grace on the Sadhaks and instils into them fearlessness and power. Lord Shiva is a deity who lives with his family. He is worshipped along with his entire family. Included in this divine family are Mother Parvati, Lord Ganesh, Kaartikeya and Nandi , the bull.

Worship of Lord Shiva is accomplished by the family man for comforts and prosperity in family life, by unmarried young girls for early marriage, by old and infirm for perfect health, by those under some threat for fearlessness and by Yogis and Sanyaasis for spiritual success of the highest order. In other words everyone worships Lord Shiva for fulfilment of respective wishes.
There is none who accomplishes Sadhana of Lord Shiva and whose wishes are not fulfilled. Lord Shiva remains ever eager to bestow boons on his devotees. This is why even Gods, Gandharvas, spirits and Apsaras worship him.

Mahaashivaraatri is a special day on which Lord Shiva is worshipped. The first Shivaling originated in the night of Shivaraatri. It was also in this night that Lord Shiva married Goddess Parvati. This is why the day is also called Shiv Gouri Divas. It is festival of joy. Every person, young or old, man or woman, Yogi or family man should worship Lord Shiva on this day. Lord Shiva is easily pleased even by an offering of a tumbler of water. But more delightful is the worship of the Lord according to the process prescribed by scriptures.

This year Mahaashivaraatri is on 26th. February, Sunday.

Every 13th day of both fortnights of the lunar month is also a special day for worshipping Lord Shiva. Monday too is the favourite day of the Lord. One should keep ready sweets, water, milk, curd, sugar, ghee, Panchaamrit (mixture of water, milk, curd, sugar, ghee), sandalwood paste & Bel leaves etc. for the worship. For Sadhana on this day one should have a Siddhi Pradayak Shivaling, Ekadash Rudra Ratna, Paarvati Kriyamaann, Aananad Saafalya and Siddheshwar Rudraksh rosary.

Sadhana Procedure
In the night of Shivaraatri try this Sadhana with the whole family. Place the Shivaling in a large plate. In other plate place Paarvati Kriyamaann along with Aanand Saafalya. All around them place the 11 Rudra Ratnas which represent the Ekadash Rudras or the 11 forms of Lord Shiva. Offer vermilion, rice grains, saffron and Panchaamrit on the articles. Make a mark of sandalwood paste and saffron on the Shivaling. First of all propitiate Lord Shiva by chanting the following Aavaahan Mantra -
Om Namaste Rudra Manyav Uto Ta Ishawe Namah. Baahubhyaamut Te Namah.Eh-yehi Goureesh Pinaakapaanni Shashaankmoule-vrishabhaadhiroodd. Devaadhidevesh Mahesh Nityam Grihaann Poojaam Bhagwan Namaste. Aavaahayaami Devesh-maadimdhyaant-varjitaya. Aadhaaram Sarvalokaanaam-aashritaarth Pradaayinam. Om Umaa-maheshwaraabhyaam Namah Aavaahanam Samarpayaami.

Offer rice grains on Lord Shiva. Then place flowers under the Shivaling chanting -
Om Yaate Rudra Shivaatanoor-aghoraa Paapkaashini.

Tayaanastannavaa Shantamayaa Giri-shantaabhichaak-sheehi.

Neivedya

Place sweets on a Bel leaf or flower petals and offer to the Lord chanting thus.
Om Tatpurushaay Vidmahe Mahaadevaay Dheemahi Tanno Rudra Prachodayaat.

Offer sandalwood paste chanting thus.
Om Umaamaheshwaraabhyaam Namah Karodwartnaarthem Chandanam Samarpayaami.

Offer betel leaf chanting thus.
Om Namast-aayudhaayaanaatataay Ghrishnnave. Ubhaabhyaamut Te Namo Baahubhyaantav Dhanvane. Om

Umaamaheshwaraabhyaam Namah Mukhshuddhayaarthe Taamboolam Samarpayaami.

Offer some money chanting thus.
Om Hirannyagarbhah Samavart-taagre Bhootasya Jaatah Patirek-aaseet. Sadaadhaar Prithiveendhyaamutemaad Kasmei Devaay Havishaa Vidhem.
Om Umaamaheshwaraabhyaam Namah Saangataa Siddhayarthe Hirannyagarbh Dakshinnaam Samarpayaaami.

Offer some water chanting -
Om Id (Goom) Havih Prajananme Astu Dashveer (Goom) Sarvagann (Goom) Swastaye. Aatmasani. Prajaasani Pashusani Lokasanyabhayasanih. Agnih Prajaam Bahulaam Me Karotvannam Payo Reto Asmaasu Dhatsa.
Om Umaamaheshwaraabhyaam Namah Neeraajanam Darshayaami.

Offer flowers chanting thus.
Om Yagyen Yagyamayajant Devaastaani Dharmaanni Prathamaanyaasan. Teh Naa Kam Mahimaanah Sachant Yatra Poorve Saadhyaah Santi Devaah. Om Raajaadhiraajaay Prasahyasaahine Namo Vayam Veishravannaay Kurmahe Sa Me Kaamaan Kaamkaamaay Mahyam. Kaameshwaro Veishravanno Dadaatu Kuberaay Veishravannaay Mahaaraajaay Namah.

Offer your prayers chanting thus.
Om Namah Shambhavaay Cha Mayobhavaay Cha Namah Shankaraay Cha Mayaskaraay Cha Namah Shivaay Cha Shivataraay Cha. Tav Tatvam Na Jaanaami Keedrishosi Maheshwar. Yaadrishosi Mahaadev Taadrishaay Namo Namah. Trinetraay Namastubhyam Umaadehaardh-dhaarinne. Trishooldhaarinne Tubhyam Bhootaanaampataye Namah. Gangaadhar Namastubhyam Vrishabh-dhwaj Namostu Te. Aashutosh Namastubhyam Bhooyo Bhooyo Namo Namah.

Put some flowers, fragrance, Bel leaves in water and offer to the Lord. Also offer fruit chanting thus .
Anyathaa Sharannam Naasti Tvamev Sharannam Mam. Tasmaat Kaarunnya Bhaaven Raksh Maam Parameshwar. Raksh Raksh Mahaadev Raksh Treilokyarakshak. Bhaktaanaam Abhayankartaa Traataa Bhav Bhavaarnnavaat. Varad Tvam Varam Dehi Vaanchhitam Vaanchhitaarthad. Anen Safalaarghyen Phaladostu Sadaa Mam.

Take water in which milk has been mixed in a tumbler and pouring a thin stream on the Shivaling chant
Om Namah Shivaay
for fifteen minutes.

Those who know Rudra Ashtaadhyaayi can chant it.

Then pray to Lord Shiva thus.
Gatam Paapam Gatam Dukham Gatam Daaridrayamev Cha. Aagataa Sukh Sampati Punnyaani Tav Darshanaat. Devo Daataa Cha Bhoktaa Cha Devroopmidam Jagat. Devam Japati Sarvatra Yo Devah Sohamev Hi. Saadhuvaasaadhu Vaa Karma Yadhyadaacharitam Mayaa. Tat Sarvam Kripayaa Dev Grihaannaaraadhanam Mam.

After this sing the following Aarti
Karpoor Gouram Karunnaavataram Sansaar Saaram Bhujgendra Haaram.
Sadaa Vasantam Hridyaarvrinde Bhavam Bhavaani Sahitam Namaami.
Jaya Shiva Om Kaaraa, Bhaj Shiva Om Kaaraa.
Brahmaa Vishnnu Sadaashiva Ardhaangi Dhaaraa .1.
Om Har Har Har Mahaadev !
Ekaanan Chaturaanan Panchaanan Raje.
Hansaanan Garudaasan Vrishvaahan Saaje .2.
Om Har Har Har Mahaadev !
Do Bhuj Char Chaturbhuj Dash Bhuj Ati Sohe.
Teeno Roop Nirakhataa Tribhuvan Jan Mohe. .3.
Om Har Har Har Mahaadev !
Akshmaalaa Vanmaalaa Roondmaalaa Dhaari.
Tripurnaath Muraari Karmaalaa Dhaari. .4.
Om Har Har Har Mahaadev !
Shwetaambar Peetaambar Baaghaambar Ange.
Sankaadik Garudaadik Bhootaadik Sange. .5.
Om Har Har Har Mahaadev !
Kar Madhye Ek Mandal Chakra Trishul Dhartaa.
Sukhkartaa Dukh-harataaa Sukh Me Shiv Rahataa. .6.
Om Har Har Har Mahaadev !
Kaashi Me Vishwanaath Viraaje Nandi Brahmachaari.
Nit Utth Jyot Jalaavat Din Din Adhikaari. .7.
Om Har Har Har Mahaadev !
Brahmaa Vishnnu Sadaa Shiva Jaanat Avivekaa.
Prannavaakshar Ke Madhye Ye Teeno Ekaa. .8.
Om Har Har Har Mahaadev !
Trigunn Swaami Kee Aarati Jo Koi Nar Gaave.
Jyaaraa Man Shuddh Ho Jaave,
Jyaaraa Paap Paraa Jaave,
Jyaaraa Sukh Sampati Aave,
Jyaaraa Dukh Daaridraya Jaave,
Jyaaraa Ghar Lakshmi Aave,
Bhannat Bholaanand Swaami, Ratat Shivaanand Swaami
Ichhaa Phal Paave. .9.
Om Har Har Har Mahaadev !

While singing Aarti of Lord Shiva, move lamp (placed in a plate) in vertical circles clockwise first near his holy feet four times, then near his navel two times, then near his face once and then over his entire form seven times. Thus total fourteen times move lamp thus. Then take water in a Shankh (conch shell) or copper tumbler and sprinkle it all around with a flower chanting thus.
Om Dhyou (Hoo) Shaantirantariksham (Goom) Shaanti (Hi) Prithivi Shaanti Raap (Ha) Shaantiroshadhaya (Ha) Shaanti (Hi) Vanaspataya (Hi) Shaantirvishvedevaa (Ha) Shaanti (Hi) Brahmaa Shaanti (Hi) Sarva (Goom) Shaanti (Hi) Shaanti Rev Shaanti (Hi) Saa Maa Shaanti Redhi.

After Aarti bow before the Lord. Offer flowers to Lord Shiva, Mother Parvati, Lord Ganesh, Kartikeya and seek their blessings. Next chant thus .
Yaani Kaani Cha Paapaani Gyaataagyaat-kritaani Cha. Taani Sarvaanni Nashyanti Pradakshinnam Pade Pade.
If Shiva Mantra is chanted throughout the night then it proves to be a very divine accomplishment. If this is done then early morning sing Guru Aarti and Shiva Aarti. Offer water offered on Shivaling in roots of a Peepal (fig) tree.
Let Shivaling and other articles remain in the worship place.
For fulfilment of various wishes the following mantras of Lord Shiva can be chanted.
Om Shreem Namah Shivaay Om Shreem.
(for wealth)
Om Hreem Gloum Namah Shivaay.
(for riddance from problems)
Om Joom Sah Paalay Paalay Sah Joom Om.
(for riddance from diseases and for longevity)
Om Hreem Hroum Kaarya Siddhim Namah Shivaay.
(for fulfilment of some wish)
These can be chanted while pouring a thin stream of water on the Shivaling.

Alochana-V Day

Dear readers,

Happy Valentine's Day to all.

A brief history of Valentine's Day:

The Feast of Lubercus

The first interpretation has this celebration originating as a pagan tradition in the third century. During this time hordes of hungry wolves roamed outside of Rome where shepherds kept their flocks.

The God Lupercus, was said to watch over the shepherds and their flocks and keep them from the wolves. Every February the Romans celebrated a feast called Lupercalia to honor Lupercus so that no harm would come to the shepherds and their flocks. Also during Lupercalia, but in honor of the goddess Juno Februata, the names of young women were put into a box and names were drawn by lot.

The boys and girls who were matched would be considered partners for the year, which began in March. This celebration continued long after wolves were a problem to Rome.

As Christianity became prevalent, priests attempted to replace old heathen practices. To Christianize the ancient pagan celebration of the Feast of Lubercus, the church officials changed the name to St. Valentine's Day.

This story brought some thoughts in my mind and I started digging deeper into the principle character associated with legend of Valentine's Day:

Pagan God Lupercus :

The Roman god of agriculture and shepherds, also an epithet of Faunus. The Luperci sacrificed two goats and a dog on the festival of the Lupercalia, celebrated on February 15. This took place in the Lupercal, a cave were, according to tradition, the twins Romulus and Remus were reared by a wolf. This cave is located at the base of the Palatin Hill. Goats were used since Lupercus was a god of shepherds, and the dog as protector of the flock.

The today known Valentine's Day was celebrated sometimes on February 15 in Rome. The festival was called Lupercalia.

Lupercalia (known as the “festival of sexual license”) was held by the ancient Romans in honor of Lupercus, god of fertility and husbandry, protector of herds and crops, and a mighty hunter—especially of wolves. The Romans believed that Lupercus would protect Rome from roving bands of wolves, which devoured livestock and people.

Assisted by Vestal Virgins, the Luperci (male priests) conducted purification rites by sacrificing goats and a dog in the Lupercal cave on Palatine Hill, where the Romans believed the twins Romulus and Remus had been sheltered and nursed by a she-wolf before they eventually founded Rome. Clothed in loincloths made from sacrificed goats and smeared in their blood, the Luperci would run about Rome, striking women with februa, thongs made from skins of the sacrificed goats. The Luperci believed that the floggings purified women and guaranteed their fertility and ease of childbirth. February derives from februa or “means of purification.”

To the Romans, February was also sacred to Juno Februata, the goddess of febris (“fever”) of love, and of women and marriage. On February 14, billets (small pieces of paper, each of which had the name of a teen-aged girl written on it) were put into a container. Teen-aged boys would then choose one billet at random. The boy and the girl whose name was drawn would become a “couple,” joining in erotic games at feasts and parties celebrated throughout Rome. After the festival, they would remain sexual partners for the rest of the year. This custom was observed in the Roman Empire for centuries.

Now, some of my own thoughts.

1) Vedic Rudra, just like Roman God Lupercus is god of fertility and husbandry, protector of herds and crops, and a mighty hunter.

2) On many years in the history of hindus, the V-Day (Feb.,14th.) had fallen on Maha Shiva ratri. 2004, 1999 are some of such examples.

3) Since I am a Bengali, I know this ceremony applies to every nook and corner of Bengal. I am not sure about other corners of India. Even today, in Bengal, unmarried girls of marriagable age fast through out the Shiva Ratri and pour water, milk etc. on Shiva Linga for the desire of getting a worthy husband. Maha Shiva Ratri is invariably linked to union and love. Shiva is never worshipped without His Shakti by his side. There are many legends associated with shiva ratri and love.

4) February is generally the time when Venus is/used to get exalted in Pisces. However, to shift in the Earth's axis and changing seasons, such a date cannot be assigned to the exaltation of Venus. Venus is the goddess of love. It was during this time that many infectious diseases used to commence in India and it was called a "feverish" time of the year.

5) From many references (Srimad Bhagvatam being one of them, Mahabharata being another), we come to know that the then India had trade with the Yavanas, meaning the Romans. Roman kings married Indian princesses and their was cross-cultural developments as well. in such a scenario the possible links between these festivals is not highly improbable.

Anyway, be it or not, whenever I think love in any way possible, physical, spiritual, symbolic or in any other form, the divine image of Shiva and his Shakti comes to my mind.

Wishing that all the lovers find love as did God Himself!

~Souvik

Aatmashatakam

Chidananda rupas Shivoham Shivoham
Manobudhhi ahankar Chitta ninaham
Nacha Shotra jive nacha ghrana Netre
Nacha Vyoma Bhoomir na tejo na vayu
Chidananda rupas Shivoham Shivoham -1

Nacha prana sandhno na ve manchtauh
na va saptadhatur na va panchakoshah
na vak panipadau na chopastha payu
chidananda rupas Shivoham Shivoham -2

Na me dwesh ragau na me loobha mohau
mado naiva me naiva matsaryabhvah
na dharmo na chartho na kamo na mokshah
Chidananda rupas Shivoham Shivoham -3

Na punyam na paapam na Saukhyam na dukham
na mantro na tirtho na veda na yagna
aham Bhojanam naiv bhojam na bhokta
Chidananda rupas Shivoham Shivoham -4

na me mrutu Shanka Na me Jatibheda
Pita naiva me naiva mata na Janma
na bhandu na mitra gurur naiva shishya
Chidananda rupas Shivoham Shivoham -5

Aham Nirvikalpo Nirakar rupo
Vibhurvyapa sarvatra sarvendriyani
Sada me samatvam na muktir na bhandha
Chidananda rupas Shivoham Shivoham -6

Translated as

I am eternal blissful Shiva - love and happiness.
1.I am not mind , nor the intellect , nor the ego , nor the reflections of inner self(chitta) . I do not have senses, I am beyond that! I am not the ether, nor the earth, nor the fire , nor the wind. I am indeed, eternal blissful Shiva - love and happiness.

2. Neither can I be termed as praana (energy) , nor five types of breathes. Nor the seven essenses, nor the five coverings (Panchakosha) Neither am I the speech, nor am I the hands and the feet , nor the genitals . I am indeed, eternal blissful Shiva - love and happiness.

3.I have no hatred , nor the affiliation , nor the greed nor the delusion, nor the haughtiness , nor the feeling of envy . I am not the dharma, nor the money nor the kaama nor the moksha. I am indeed, eternal blissful Shiva - love and happiness.

4.Nor am I the merit , nor the dismerit. I do not commit sins or good deeds. Nor the happiness , nor the sorrow. I do not need mantra, holy places, veda and yagnas (sacrifices). I (the triplet) do not consume anything nor am I consumable, nor I am consumptions I am indeed, eternal blissful Shiva - love and happiness.

5. I do not have fear of death(I do not have death) and no seperation from my true self, no doubt (about my existence), nor have I the descrimination on the basis of birth . I have no father , no mother , nor did I have a birth. I am not the relative , nor the friend , nor the Guru, nor the desciple. I am indeed, eternal blissful Shiva - love and happiness.

6. I am all pervasive. I am without any attributes , and without any form . I am always in equilibrium. Nor I have the attachment to the world, nor liberation(Mukti). I do not have wishes for anything because I am everything, everywhere, everytime -always in equilibrium. I am indeed, eternal blissful Shiva - love and happiness.

Aapar Vidya

(Images from here, here, here and here)

Shiva Family, Gaya, Bihar, India, 10th Century, Early BronzeStone Sculpture-LOS Angles CCU Museum of Art, Calfornia

Dear readers,

Moon had just entered Ashlesha Nakshatra (11th. February 2006 evening, Chicago, USA) and I was hunting for answers, answers to a question I posted in numerous forums of learned scholars but did not receive any satisfactory answers.

Ananta Seshnag (the God of Ashlesha Nakshtra) must have had mercy on me and I found Rodney Lingham born under Ashlesha Nakshatra.

His work is in one word nothing short of pure genius.

A very elevated soul and a pure genius with his novel research he has answered my age old question.

Why was Shiva ignored in Rig Veda and finds mention only as mere storm god Rudra?

Does that mean that Aryan invasion theory of western researchers are true but the dates doesn't make sense if we have to believe the dates of Ramayana?

These and many other questions came out crystal clear after reading Ligham's website. I have also put a link to Rodney's website on my blog. I strongly recommend truth seekers to visit his website and appreciate his work.

I also interacted with him personally and congratulated him on his great work.

The humbled soul has willingly accepted my request of putting some of his articles on my blog.

His articles on Shiva reconfirmed my believe in the fact that there is nothing that is not Shiva, all that is is Shiva, all that is not is not!

Na mrityur na shanka na jatibhedah
Pita naibo main naibo mata na janma
Na bandhurna mitrang gururnaibo shishyah,
Sachchidanandarupa Shivohom Shivohom
Na punyong na papong na shaukhyong na dukhong
Na mantro na tirtha na vedah na yagah
Ahang bhojanang naibo bhojyong na bhokta
Chidanandarupah Shivohom Shivohom

Shivoham Shivoham!

Souvik

Article from here.

FORMS OF SHIVA FROM THE VEDAS:(The Secret Wisdom of Indra Agni and Soma)

Indra, Agni and Soma are the Three Forms of Rudra (Shiva) in the Vedas.

Indra is Tamas (Darkness or inertia), and relates to the highest forms of Shiva.

Agni is Rajas (Passion) and relates to the Fiery Quality of Tapas and Rajas, Passion.

Soma represents the Truth and is Sattva-Guna.

These are also the Three Qualities of Brahman (Shiva) as:

Sat (Truth) or Indra

Chid (Consciousness) or Agni

Ananda (Bliss) or Soma.

The Three Forms of Shiva here, constitute his Three Heads.

This is seen in the Three Heads of Agni, the Chid (Consciousness) form in Vedas or Rudragni (I.46.1). This later becomes Trimukeshvara (The triple-faced lord).These Three Forms thus become apparent in the avatars or forms of Shiva, according to the modes.

Wrathful forms or avatars as Mahakala, Vajradhara, Bhairava, Rudra, Virabhadra, Pashupati, Aghora, Sarabheshvara etc. are the more Indra category, as the Supreme Form of Shiva that represents Tamas - but the Highest Tamas as Sat (Truth), that transcends all of Maya and goes beyond.

Sundara, Ushanas (Asuramaya), Vishnu (Sadashiva), Dakshinamurti, Shankara, Shambhu etc. represent the more Auspicious sides of Shiva, and form the Soma or Bliss Category. Often these forms of Shiva represent the Crown Chakra, Wisdom, Youth and Beauty of Lord Shiva. They are the more Sattva forms.

Yogeshvara, Skanda, Ganesha, Brahma, Yogeshvara, Goraksha etc. forms of Shiva represent the more Agni or Chid (Consciousness) forms of Shiva, as the Lord and Master who represents the Inherit Wisdom in Nature, and Control. It also incorporates the Quality of Rajas - but also the Control of Rajas, as in Tapas, and thus connects to Yoga and Wisdom forms.

Brahma and Skanda are here also, as Fire and Rajas forms of Shiva - Qualities of Action. It is the Child of Shiva, Guru.



The Agni or Chid-form also relates to the decent of Consciousness of Shiva, and thus his Human-avatars, as Rishis or Seers, like Agastya, Vasishtha, Goraksha, Dattatreya, Shankara etc. as will be explained later. He is Shiva the Human/Godly Teacher, whereas Soma is the Celestial and Adhyatmic Teacher beyond Ritualism.


Soma or the Ananda, Sattva and Sahasrara form of Shiva is known as Sadashiva (Vishnu) or Parashiva in Agamic texts.

He is the Supreme Source and origin of all, and thus personifies the Highest Abode of Shivasvarga (Shiva Heaven) in the Sahasrarapadma Chakra (Chakra with a Lotus of a thousand petals) or Soma Chakra.

These ideas of Parashiva (Soma), as the Supreme Source, are also found detailed in this aspect, as both a God and Chakra, meaning the same as Agamas in Rig Veda:

" [O Soma!]Father and generator of the gods, the skillful, the Pillar of the Heavens (ie. Linga), and supporter of Earth. Rishi and Illuminated Sage, greatest of people, apart and wise, Ushana (Shukracharya) in knowledge" (Rig Veda .IX.87.2-3)

"Father of sacred chants, Soma flows onwards, the Father of the Earth, Father of the Celestial region: Father of Agni,(Skanda) the creator of Surya,(Brahma) the Father who gave birth to Indra (Shiva) and Vishnu" (Rig Veda.IX.96.5)

Again, Soma here is Parashiva or Sadashiva, often identifies with Vishnu as a form of Shiva, the Primal Source of all Creation, Gods, Worlds and Beings. It is this highest abode that we seek top reach, and unite with Sundara Parashiva and his consort Lalita - both personifications of this Soma or Sahasrara region or Chakra - known as Satya Loka (Region of Truth) in both Vedic and Tantric texts alike.

The teacher of the Somavidya or Doctrine of the Vedic Soma-Wisdom that relates to that abode, is Rishi Dadhyak in the Vedas, who teaches through the Head of a Horse.

This idea later became apparent in Agamic and Tantric texts, where he is the Horse-faced Hayagriva is the great Seer and Teacher of the Shrividya tradition of Lalita and Sundara to Sage Agastya.Agastya himself, is actually Seer of the Love-Goddess Rati in Rig Veda, and also of the Goddess Rodasi - both who also relate to the Blissful Forms of the Goddess and Gods in later times which derived from Soma. Likewise, Sundara and Lalita are also called deities of love - Kameshvara and Kameshvari.

Soma is also the Shakti-form of Shiva as it relates to Maya and the Moon - the Ida Nadi on the Left of the Body. Yet, as the vigour of Indra, the powerful forms of Shiva, it is also Indra-Shiva's "Shakti", and thus Soma = Shakti in many respects, also. As does the Vajra (Thunderbolt), which later changes to become Shiva's Trishula (Trident), Shakti-astra (Weapon of power) etc. and why Shiva is Shaktiman. Shakti is thus as much an integral part of Vedic forms of Shiva (as Indra) as it is in later times - which allows him to defeat the Demons through possession of it.Agastya is a great Seer of the Indra form(s) of Shiva and the Maruts or Rudras (Yogis, Nathas and forms of Shiva in Human and Divine forms) in Rig Veda also, especially Mandala I.

His brother, Vasishtha, is the Seer of the great Shaivite Mahamrityunjaya Mantra of Rudra (Rig Veda.VII.59.12) - often addressed to Shiva as Mahakala, who takes us beyond the snares of the God of Death and Creation, or the Mayaic (Illusionary) World, and helps us physically and psychologically transcend all.Thus, the Rig Veda is the "Shiva Agama", which addresses Shiva's forms and characteristics in much simpler Yogic fashion, much like the Agamas and Tantras of later times, which also do, as opposed to the more Mythological Puranas and such texts. Thus, as in Tantra, in the Vedas also, does Shiva in his many forms as explained above, take on a more personal and intimate role, especially in Rig Veda.

Indra saves the Vedic Kings Yadu and Turvasha from the Flood in Rig Veda (VI.54.1), and as Agni-form (Chid), he is the Saviour, Mother and Father (VI.1.5) or Agni as the Deliverer across he Ocean (I.99.1). Agni is first of Angirasa Seers (I.31.5), the auspicious friend, which connects again to Shiva as the avatar. Here we see Agni-Shiva as the teacher who takes us beyond all miseries as the Guru.

Indra form of Shiva is also called the friend of the Munis (VIII.17.14), to Indra the Cosmic Lord (Rig Veda.VIII.87.2, Rig Veda.II.22.1), and Indra the father or mother and who grants bliss (Rig Veda.VIII.87.11).

These relate to the Powerful Form of Shiva as Ishvara, who has the Supreme Yogic Power to take us to the ‘Great Beyond’.The Vedas are thus not texts about merely Nature-worship, but worship of Higher Cosmic Principles, of which the Natural Elements and Forces in Nature are themselves lower physical reflections of, in the realm of Maya, or Creation, as a mirror image.

Agni is our Inner Divine Friend and Remover of Woes; Indra is our Inner Warrior and Soma is our Inner Vigour and Wisdom.

With these Three, we become the Paramatman (The Supreme Self) and transcend all dualities - become Shiva and live in the world, and be not part of it. Shiva or Indra is hence the Lord of Non-Dualism and Detachment.The Vedas are thus texts of Spirit. Surya, Vayu, Varuna etc. all have higher Cosmic Meanings. Varuna for example is Lord of Primal Waters, and connects to the Demiurge and Cosmic Serpent, which lies in Svadishthana Chakra in the lower body. Vayu is the higher Cosmic Prana or Breath of Life, and also Yogic Forces of Vayus, and Surya is the Brahman-principle as the Inner-Sun which is the Soul or Atman, the Light-form of Shiva as Ishana that becomes all and pervades all of nature as Vaishwanara or Narayana.

Vedic names for Gods also have higher meanings, often relating to Yogic Powers and Yoga. Gopati, "Cow Lord", a common term for forms of Shiv as Indra, Agni and Soma - also means "Lord of Lights", meaning Jivas or Souls, and also Lord of Sense-organs (Indriyas).

The Vedic Gods are all Yogic Lords, ever-willing to aid us in the control of Senses or Pranas and to transform our being. The Seven Gods, Pranas, Horses, Wheels on the Vedic Chariot etc., for example, are representative of our subtle pranic centres, known as Chakras (Wheels) or Padmas (Lotuses) - the Seven Suns or Sun-Gods, and as Rishis are Pranas, the Shaktis of the Chakras in later Tantric texts.

Shiva the Lord of Spirit and Transcendence then, pervades the Vedas, and is best represented by the Vedic Gods, of whom are his powers and forms that we identify with on a personal and cosmic level. As Rig Veda states, there is One Truth, but with many names (I.164.46; I.2) and, realising this, we become all the Seers and the Supreme, Realising our Unity with the God-born forefathers of yore, as Indra-Shiva himself (RV.IV.26.1).In doing so, we begin to see the Primal Being as all-pervasive in the Cosmos (as in RV.I.89.1), as mother, father, son, heaven, earth and the five races (or five castes: brahmin, kshatriya, vaishya, shudra and chandala or outcaste). This is Shakti, which is the divine feminine form of Shiva himself in the form of Maya, which helps us to understand all people, cultures, beings, worlds and planets as essentially one family.It is Shiva in his many forms who is the Lover (Mitra) and Friend (Sakha), Eternally Present for us. Seeing all Creation as him, we see that our lives and occurrences are his mere Lilas or Plays.

Yet, with his aid, we can transcend these - the jobs of his expansions as the Vedic Gods.This shows that Shiva is very much a Vedic God, and refutes the idea of him as a pre-Aryan and non-Vedic God. His other ‘Aryan’ or Indo-European counterparts, such as Bacchus in Rome, Cenunnos amongst the Celtic Druids and Dionysus amongst the Greeks, also shows the existence of a Supreme Non-Dualistic deity, that was rejected by the Judeo-Christian traditions as ‘Satan’.

His horns symbolised the crescent-moon, which were his symbol of immortality, the night and hence relating to the idea of tamas or transcendental darkness, beyond creation and the un-manifest reality. The Moon is also the symbol of Soma, and hence wisdom and immortal delights (amrita-ananda).Verily, the path of Shiva, the auspicious one, is the noble (arya) path!

Aradhika

(Images from here)

Dear readers,

I was reading Bilvashtakam, when I came across a verse:

laxmyAstanuta utpannaM mahAdevasya cha priyam.h .

bilvavR^ixaM prayachchhAmi hyekabilvaM shivArpaNam.h .. 6..

Bilvashtakam is a short poem consisting of ten verses. The first nine verses speak of the glory of the bilva leaves. The leaves are considered sacred and are particularly suited for offering to Lord Shiva. They are to be offered in cluster of three leaves and are said to have features that identify them with the Lord Himself.

One can find the text in Sanskrit here and in English here.

I digged deeper into the lines to find the legend behind it and the findings were quite startling and related to a particular story about none other than Shri, Maa Lakshmi, the consort of Vishnu.

There is a similar tale about Vishnu worshiping Shiva with 1000 lotuses.

Vaikunth Chaturdashi: The fourteenth day of the first half of Kartik is said to be sacred to Vishnu, the Lord of vaikunth. It is revealed on this day in Krita Tuga Vishnu went to Benaras and worship Shiva at the Manikarnika Ghat. While offering 1,000 lotus flowers and invoking Shiva with praises, he found the thousandth lotus missing. But Vishnu, unshaken, completes his worship by replacing the missing lotus with one of his own eyes. Shiva veritably pleased with this gesture presented Vishnu the Sudarshan, the enchanted disc. Since then devotees of Vishnu offer him a thousand lotuses and 1,000 praiseworthy appellations or the Vishnu Sahsranama.

We find yet another interesting story about Maha Lakshmi in Skanda Purana.

Vara Lakshmi Vrata: Lord Shiva himself describes the glory of this vrata for Lakshmi in Skanda Purana.

It is performed by a woman whose husband is still living. Maha Lakshmi is the abode of all auspiciousness and prosperity. This worship of Maha Lakshmi is done to obtain good progeny, and for the health and long life of the husband.

The Vrata is observed on the Friday immediately preceding the full moon day of the month of Sravan (August-September). After a purificatory bath, the lady should put on a clean, fresh cloth and make a mandala with the drawing of a lotus upon it. A kalasha filled with rice and topped with fresh mango leaves, a coconut and cloth are placed on the mandala and Lakshmi is invoked therein. Fresh grains are used in the worship as they convey the idea of growth and prosperity.After the worship of the kalasha, follows the worship of Ganesha, then the worship of the raksha or the sacred thread. Now the main worship of Vara Lakshmi begins and the raksha is worshipped a second time. It is then tied to the right hand of the lady. After the worship various auspicious articles are given as charity to some deserving lady whose husband is alive. This lady is also fed with dainties.Lakshmi not only bestows wealth and all sorts of material prosperity, but also imparts divine wisdom to all Her devotees. She is Vidya Shakti. She introduces Her devotees to Her Lord. She recommends them to Her Lord for their salvation.

In the 108 names of Durga, one of the names is Narayanavarapriya meaning One who is Fond of Narayana's Boons. We also see Sri Ramchandra, a purna avataar of Sri Vishnu worshipping Devi Durga before he sets for Lanka to rescue Sita from Ravana.

In the 108 names of Lakshmi, we encounter names like Shivaa (meaning Auspicious), Shivakari (Source of Auspicious Things), Mahakali and Trikala.

Thus, we see the realtionship between these divine families are quite close knit. However, he who is in the realms of illusion perceive Vishnu and Shiva as separate. All is Shiva and that which is not is not.

Please do read on....

Jai Maa Lakhkhi !

(in Bengali dialect Padmanabhapriya is often referred to by this name)

Souvik

(Article from here , here and here)

The word occurs in the Rigveda with the sense of good fortune, and in the Atharvaveda the idea has become personified in females both of a lucky and unlucky character. The Taittiriya Sanhita, as explained by the commentator, makes Lakshmi and Sri to be two wives of Aditya, and the Satapatha Brahmana describes Sri as issuing forth from Prajapati.

Lore has it that Lakshmi arose out of the sea of milk, the primordial cosmic ocean, bearing a red lotus in her hand. Each member of the divine triad- Brahma, Vishnu and Shiva (creator, preserver and destroyer respectively)- wanted to have her for himself. Shiva’s claim was refused for he had already claimed the Moon, Brahma had Saraswati, so Vishnu claimed her and she was born and reborn as his consort during all of his ten incarnations.
Though retained by Vishnu as his consort, Lakshmi remained an avid devotee of Lord Shiva. An interesting legend surrounds her devotion to this god:
Every day Lakshmi had a thousand flowers plucked by her handmaidens and she offered them to the idol of Shiva in the evening. One day, counting the flowers as she offered them, she found that there were two less than a thousand. It was too late to pluck any more for evening had come and the lotuses had closed their petals for the night.
Lakshmi thought it inauspicious to offer less than a thousand. Suddenly she remembered that Vishnu had once described her breasts as blooming lotuses. She decided to offer them as the two missing flowers.
Lakshmi cut off one breast and placed it with the flowers on the altar. Before she could cut off the other, Shiva, who was extremely moved by her devotion, appeared before her and asked her to stop. He blessed her to regain her complete form.

He then turned her cut breast into round, sacred Bael fruit (Aegle marmelos) and sent it to Earth with his blessings, to flourish near his temples.

This legend finds mention in the Bilvashtakam.

The birth of goddess Lakshmi, is related to an ancient story. Durvasa the short-tempered sage once presented Indra, the king of the gods with a garland of flowers which would never wilt. Indra gave this garland to his elephant, Airavata. Sage Durvasa saw the elephant trampling the divine garland, and short tempered he was, cursed Indra for he had shown disrespect to the sage. The sage cursed Indra, that he and all the gods would lose their power because of which they had become so proud and vain. Due to the curse, the demons vanquished the gods out of the heavens.

The defeated gods then went to seek refuge to the Creator Lord Brahma who asked them to churn the ocean of milk, to obtain the nectar of immortality. The gods then went to Lord Vishnu, to seek his assistance, who took the Avatar Kurma (Tortoise) and supported the Mandarachal mountain as a churning rod, whereas the king of the serpents, Vasuki became the churning rope. The gods and the demons (under the leadership of the pious and wise King Mahabali) both helped each other in churning the ocean of milk.
Amongst the host of divine gifts which appeared from the ocean, goddess Lakshmi appeared and then chose Shri Vishnu as her consort as only He had the power to control Maya (illusion). Hence she is also called as the daughter of the sea and since the moon also appeared from the ocean during the churning, the moon is also called to be her brother.

According to the Ramayana, she sprang, like Aphrodite, from the froth of the ocean, in full beauty with a lotus in her hand, when it was churned by the gods and the Asuras.

Another legend represents her as floating on the flower of a lotus at the creation. With reference to this origin, one of her names is Kshirabdhitanaya, 'daughter of the sea of milk.' From her connection with the lotus she is called Padma.

According to the Puranas, she was the daughter of Bhrigu and Khyati. The Vishnu Purana says, "Her first birth was the daughter of Bhrigu by Khyati. It was at a subsequent period that she was produced from the sea at the churning of the ocean..
When Hari was born as a dwarf, Lakshmi appeared from a lotus (as Padma or Kamala). When he was born as Rama of the race of Bhrigu (or Parasurama), she was Dharani.

When he was Raghava (Ramachandra), she was Sita.

And when he was Krishna she became Rukmini.

In the other descents of Vishnu she is his associate." One version of the Ramayana also affirms that "Lakshmi, the mistress of the worlds, was born by her own will, in a beautiful field opened up by the plough," and received from Janaka the name of Sita.

Goddess Lakshmi is incorrectly connected only with money, popular public perception is that she is the goddess of money. This however is incorrect, as the holy goddess is also the goddess of prosperity, of divinity and purity. She is also the goddess of Brahma-vidya (divine knowledge) and one of her name is "Vidya" - which literally means knowledge. She is the goddess to whom we ask for happiness in family, friends, marriage, children, food and wealth, beauty and health. Hence she is a very popular goddess who is worshipped by every Hindu. As she is the goddess of prosperity, she is also called as Dharidranashini (destroyer of poverty) and Dharidradvamshini (one who opposes poverty).

Lakshmi is also known to very closely associated with the Lotus. Her many names are connected to the flower, such as:

Padmapriya: One who likes lotus,

Padmamaladhara devi: One who wears a garland of lotuses,

Padmamukhim: One who is as beautiful as a lotus,

Padmakshi: One whose eyes are as beautiful as a lotus.

Padmahastam: One who holds a lotus

Padmasundari: One who is as beautiful as a lotus

Bhargavi: As an incarnation of the daughter of Sage Bhrigu

Lakshmi is also said to be the devi of the planet Venus.

Aadi Maa

Dear readers,

As I had mentioned in my earlier postings that I do hear the mother's calling very frequently now-a-days, this post is about Aadi Mata Maa Tara.

I do refer to her as Aadi Maa because she had brought Aadieshwar Shiva to consciousness after he had become unconscious due to consuming of halahal from samudra manthan.
Maa Tara has both Buddhist and Hindu references.

She is also a Mahavidya.

Please continue reading...

Jai Maa Tara!

Souvik

Article extract from here

"I sing a mighty praise, as she is the Supremest, the supreme of all Nadis.I shall praise Saraswati with hymns and chants, and Rodasi, O Vasishtha."- Rig Veda Samhita, VII.96.1

"Indeed, this celestial Ghora (Terible) Saraswati with her path of Gold, the destroyer of the Obstruction (Vritra, the granthis), claims our praise!" - Rig Veda Samhita, VI.68.7

Tara is a wrathful form of the Goddess Saraswati. She represents Saraswati as the Supreme Nadi that takes us beyond into the Soma Chakra up Sushumna, and thus she is called the Tara (Saviouress).
In the Purans we encounter a Tara Devi. She maybe the same Maa tara or another representation of her immense energy.
She is said to have been consort with both Brihaspati (Lord of Speech, dwelling in the Muladhara as Kundalini) and the Moon (Soma, the Sahasrarapadma Chakra that Kundalini unites with when fully awakened).
Their son, the first mortal, was called Budha ('Intellect'), and was an avatar of Vishnu and the Lord of Planet Mercury.
The greatest modern Seer of Tara was the great Tantric Vamaksepa (known also as Vama, Vamadeva, Bamakhepa etc.). A Vamamargi (Left-hand Tantric), he was a Para-bhakta like Chaitanya and had many mystic powers.
Amongst his devotees and disciples who received his grace and teachings, was the Author and Mystic of Bengal and great Composer on Hindu Literature - Jadunath Sinha.

One can but beleive that Tara through the grace of Vamaksepa, empowered Jadunath to write on Hindu Philosophy for the benefit of the world.
Vamaksepa often saw the Goddess Tara in the flames of Agni (Fire). He was one of few Rishis that beheld this sacred forms of the Goddess in Fire, as did the Rishis of Vedic times, as in Durgasukta, Mundakopanishad and Agni-Durga mantra by Kashyapa in the Rig Veda.
Verily, Vamaksepa was a Vedic Rishi. Tara is consort of Brihaspati the Guru of the Gods, who in Rig Veda is worshipped in Fire as Lord of Speech and Mantra - as Brahmanaspati, Narashamsa, the Purohit (Priest) form of Agni etc.

Agni in the same hymn takes the form of the Son of Power or Shavasi (or Shakti, verse 10) and other times as a youth. This relates to the later ideas of Tara as the Mother of her husband Akshobhya or Brihaspati - as the image at Tarapith of Akshobhya sucking on her breast, shows. Mandala V, also portrays such an imagery with Agni the son.
There is another story relating to this event of playing the role of mother of her husband by suckling him. After consuming halahal from samudra manthan, Shiva fell unconscious. Tara, the consort of Shiva took him in her lap and fed him with her breast milk, as it could only be the divine milk that could counteract the poison of halahal.
This hymn by Bharadvaja obviously shows Agni in Brihaspati form, as it commences with Agni the Inventor of the mantra, and also the Sage of mankind (verse 8).

The son of Brihaspati and Tara, is a great Rig Vedic Rishi of the Sixth Mandala, Bharadvaja. One hymn of his (VI.1.5) extols Agni as the Father and Mother in the form of the Saviour and Deliverer of Mortals forever, the Taraka-shakti, which is the basis of Tara and Akshobhya-Tar or Brihaspati in later times. [This is also basis of Tara and Aksbhobhya Boddhisattvas as helpers of mortals in Buddhist mythology, from this famed Vedic verse!].

Moreover, the wrathful form of Saraswati (VI.68), esp. verse 7, relates to Tara as wrathful and Vritraghni (Vritra-slaying) Saraswati - thus her form as Tara or Ugra-Saraswati. It calls her Ghora (wrathful or terrible). Also the hymn to Bharadvaja's father Brihaspati is also wrathful in tone (VI.73) - all of these hymns which are the basis of Tara, are from Bharadvaja's Sixth Mandala!

Bharadvaja also states that through love and grace of Agni (Brihaspati or Tara, again who is both Mother - Tara and Father, Brihaspati in VI.1.5), one gains much wealth and by serving him, one gains many boons. This is basis of Tara-bhakti.

Brihaspati himself is the son of Rishi Angirasa (RV.VI.73.1). Rig Veda states that the first Angirasa Rishi was actually Agni himself in the form of the 'auspicious friend' (shiva sakha) to the Gods - thus a form of Lord Shiva himself (RV.I.31.1).

This is the origin of Brihaspati as the avatar of Lord Shiva - and the Akshobhya or Nilakantha form itself is noted in the Vedas:
" We offer salutations to the blue-necked one (Nilagriva) , he who has a thousand eyes and is the granter of desires. We offer salutations to those who are his followers!" - Krishna Yajur Veda Samhita, IV.5.1 (Sri Rudram.I.9)
The same text also calls Shiva as Tara, also.

Tara of the cremation ground (samashana-Tara) is connected to Rudra-Agni forms as the great Deliverer in forms that haunt the cremation grounds. As such, Shiva as Medhapati (Lord of offerings) and Gathapati (ie. Brihaspati) as Rudra the wrathful are noted in Rig Veda(I.43.4-5). This is connected with Rudra as the Taraka-devata through Mahamrityunjaya (Great death mantra) of Vasishtha in Rig Veda (VII.59.12) - taking us beyond death.
Interestingly - Vasishtha later becomes one of Tara's main Seers in Tantra!

Thus, we can see Vamaksepa has a strong Vedic connection when he envisions her in Fire. As her son, he is the great avatar of Shiva, Akshobhya himself or the great Rishi Bharadvaja, the son of Tara and Brihaspati.
Amongst the Kirata peoples of ancient China (Mahachina), that is, remote parts of Nepal and Tibet-Ladhak regions into NE India as Assam and Arunachal Pradesh, her Shaman-practices arose from the fallen aspects of Vedic and became part of their Buddhism, when the likes of Padmasambava taught Tara-sadhana into these regions. Hence why it survived.
Yet, the home of Tara-worship and Mahachinachara is said to be Manasa-puja (mental worship). In the Puranas she guards the Manasa-sarovar (Lake of the Mind), which is Geographically located in Mahachina or Tibet, land of Buddhistic practices. Thus, Rishi Vasishtha who learnt this, actually travelled to the Lake of the Mind, and the Mahachina idea, was only a geographical metaphor. The Saraswati also originates from the Himalayas.
Kiratas are also Hunters. They are symbolically the Marut-forms of or followers of Tara as the hunters and slayers of demons, and thus Mahachina is her abode, as also it is Shiva's abode (on Mt. Meru or Kailasha).Saraswati is also Goddess of the Mind, as the Goddess of Intellect, as her Gayatri mantra shows. Infact, Gayatri itself is also the basis of Tara form of Saraswati.
Gayatri means literally, "The song (gaya) that saves (tri)".
It connects tara to Saraswati as both Mantra or Song and also the Saviouress. As noted above, we have already Vedic images of Saraswati the wrathful demon-slaying warrioress in the hymns of Bharadvaja.

Artcile from here

Tara is quite well known to the West through Her Tibetan manifestations, but some are unaware of the important position She occupies in the Hindu tantrik pantheon. She is the second of the ten Mahavidyas.
The major sources used on this page are an important Kaula tantra called Brihad Nila Tantra (see below) and the Tararahasya (Secrets of Tara) of Brahmananda Giri.
The first deals with the exposition of Nila Sarasvati -- the Sapphire Blue Sarasvati. Sarasvati is the Brahma-Shakti, or spouse of the Supreme Deity in his Creative aspect.
Some have attempted to separate the Hindu Tara from the Tibetan Tara, but there is little doubt that She is the same Devi.
This is shown in a reference to Tara in the Hindu Tantrarajatantra, where Her mantra is given as Om Tare Tuttare Ture Svaha -- identical to the Tibetan version.
Here Tara takes her form as Kurukulla.
The various other forms are given in Brihad Nila Tantra and Devirahasya, under the names Nilasarasvati, Aniruddha Sarasvati, Ugra Tara, Tarini. Nilasarasvati gives as the fruit of worshipping Her poesy and eloquence. This, aside from clearly relating Nilasarasvati to White Sarasvati, also points to this Goddess being the Shakti of the Letters of the Alphabet, the Matrika Shakti.

She has an important role in Tantrik cosmology because mantra, words, music are considered to be the very source of the cosmos. As Matrika Shakti She deludes the entire human race with Her Maya of letters, and words. This has been expressed in a Tantrik form, but, practically speaking, it is sufficient to say that much hypnosis (Maya) comes about via the medium of words. Millions of people have lost their lives through this power. Thus Her power and place in the Tantrik pantheon is quite justified, and Her mantra is described as a Siddha-Vidya, the cause of Maya and Englamouring. The image here is the bija mantra of Sarasvati, Aim.

In India, Tara pith is a place where Tara is worshipped as Aadi Maa.Some 300 miles from Calcutta, Tarapith is situated on the banks of the north flowing Dwarka river, in Birbhum, in West Bengal. The temple that was built by Vasistha got buried under the earth with the passage of time. Tarapith as it stands today, was built by Joybroto, a merchant, who received directions from Tara Maa in his sleep to unearth the 'brahmashila', or the sacred stone, to set it up as a shrine in a proper place. Tara Maa of Tarapith, another form of Kali, has two hands, is garlanded with snakes, is adorned in sacred threads, and has Shiva lying in her left lap sucking her breast.

The main image is hid (aabrita) from general darshan and an idol of Tara Maa is placed infront of it to conceal the original image. The original image is brought out only on special days for darshan by eager devotees. This concealment was done by a devotee on receiving a divine message that the original image maynot be understood by common man and thus should be concealed.