Advaita, Dvaita and Vishishtadvaita

"Advaita" literally means "not two", and is often called a monistic or non-dualistic system which essentially refers to the indivisibility of the Self (Atman) from the Whole (Brahman). The key texts from which all Vedanta (literally, "end or the goal of the Vedas") texts draw are the Upanishads (twelve or thirteen in particular), which are usually at the end of the Vedas, and the Brahma Sutras (also known as Vedanta Sutras), which in turn discuss the essence of the Upanishads.

Adi Shankara's thoughts in a summary
Adi Shankara's treatises on the Upanishads, the Bhagavad Gita and the Brahma Sutras are his principal and almost undeniably his own works. Although he mostly adhered to traditional means of commenting on the Brahma Sutra, there are a number of original ideas and arguments. He taught that it was only through knowledge and wisdom of nonduality that one could be enlightened.
Shankara's opponents accused him of teaching Buddhism in the garb of Hinduism, because his non-dualistic ideals were a bit radical to contemporary Hindu philosophy. However, it may be noted that while the Later Buddhists arrived at a changeless, deathless, absolute truth after their insightful understanding of the unreality of samsara, historically Vedantins never liked this idea. Although Advaita also proposes the theory of Maya, explaining the universe as a "trick of a magician", Shankara and his followers see this as a consequence of their basic premise that Brahman is real. Their idea of Maya emerges from their belief in the reality of Brahman, rather than the other way around.
Shankara was a peripatetic orthodox Hindu monk who traveled the length and breadth of India. The more enthusiastic followers of the Advaita tradition claim that he was chiefly responsible for "driving the Buddhists away". Historically the decline of Buddhism in India is known to have taken place long after Shankara or even Kumarila Bhatta (who according to a legend had "driven the Buddhists away" by defeating them in debates), sometime before the Muslim invasion into Afghanistan (earlier Gandhara).
Although today's most enthusiastic followers of Advaita believe Shankara argued against Buddhists in person, a historical source, the Madhaviya Shankara Vijayam, indicates that Shankara sought debates with Mimamsa, Samkhya, Nyaya, Vaisheshika and Yoga scholars as keenly as with any Buddhists. In fact his arguments against the Buddhists are quite mild in the Upanishad Bhashyas, while they border on the acrimonious in the Brahma Sutra Bhashya.
The Vishistadvaita and Dvaita schools believed in an ultimately saguna Brahman. They differ passionately with Advaita, and believe that his nirguna Brahman is not different from the Buddhist Sunyata (wholeness or zeroness) — much to the dismay of the Advaita school. A careful study of the Buddhist Sunyata will show that it is in some ways metaphysically similar as Brahman. Whether Shankara agrees with the Buddhists is not very clear from his commentaries on the Upanishads. His arguments against Buddhism in the Brahma Sutra Bhashyas are more a representation of Vedantic traditional debate with Buddhists than a true representation of his own individual belief. (See link: Shankara's arguments against Buddhism)

Dvaita, a school of Vedanta (the most widespread Hindu philosophy) founded by Shri Madhvacharya, stresses a strict distinction between God and souls. According to Madhva, souls are not created by God but depend on Him to evolve or transform. Satguru Sivaya Subramuniyaswami explains dualism in his book, Dancing with Siva, by stating that in dualism, God is seen as the efficient cause of the universe and not as the material cause. He is the potter causing the clay to emerge, rather than serving as the source of the clay itself.

Dvaita philosophy
Like Ramanuja Shri Madhvacharya espoused a Vaishnava theology that understands Brahman to be endowed with attributes and a personal God, Vishnu. By Brahman, he referred to Vishnu, as per his statement (brahmashabdashcha vishhnaveva) that Brahman can only refer to Vishnu. Madhva states that Vishnu is not just any other deity, but is rather the singular, all-important and supreme one. Vishnu is always the primary object of worship, and all others are regarded as subordinate to Him. The deities and other sentient beings are graded among themselves, with Vayu, the god of life, being the highest, and Vishnu is eternally above them.
Dvaita, or Dualistic philosophy, also known as Bheda-vâda, Tattva-vâda, and Bimba-pratibimba-vâda, is the doctrine propounded by Ananda Tîrtha (also known as Madhvacharya) that asserts that the difference between the individual soul or jîva, and God,(Îshvara or Vishnu), is eternal and real. Actually, this is just one of the five differences that are so stated -- all five differences that constitute the universe are eternal.
The Dvaita doctrine was summarized by Vyasa Tirtha as comprising nine tenets or prameyas.

Vishisthadvaita is a qualified monism in which God alone exists but admits plurality. By holding such beliefs, Vishisthadvaita is midway between Advaita and Dvaita. The book, "All about Hinduism" by Swami Sivananda discusses aspects of Vishisthadvaita, a theological school whose most important proponent was Ramanuja.

The Philosophy
In more specific terms Vishishtadvaita conclusions may be briefly summarised as below.
The Absolute Supreme Reality referred to as Brahman, is a Transcendent Personality with infinite superlative qualities. He is Lord Vishnu, also known as Narayana. He creates the other two members of the Trimurti, namely, Creator Brahma and Shiva, the Lord of Deluge.
Narayana is the Absolute God. The Soul and the Universe are only parts of this Absolute and hence, Vishishtadvaita is panentheistic. The relationship of God to the Soul and the Universe is like the relationship of the Soul of Man to the body of Man. Individual souls are only parts of Brahman. God, Soul and Universe together form an inseparable unity which is one and has no second. This is the non-duality part.
Matter and Souls inhere in that Ultimate Reality as attributes to a substance. This is the qualification part of the non-duality.
Souls and Matter are only the body of God. Creation is a real act of God. It is the expansion of intelligence. Matter is fundamentally real and undergoes real revelation. The Soul is a higher mode than Matter, because it is conscious. It is also eternally real and eternally distinct. Final release, that comes, by the Lord's Grace, after the death of the body is a Communion with God. This philosophy believes in liberation through one's Karmas (actions) in accordiance with the Vedas, the Varna (caste or class) system and the four Ashramas (stages of life), along with intense devotion to Vishnu. Individual Souls retain their separate identities even after moksha. They live in Fellowship with God either serving Him or meditating on Him. The philosophy of this school is SriVaishnavism, a branch of Vaishnavism.
The succession of great Master-Expositors and spiritual giants of Vishishtadvaita school starts with the twelve Alwars, who left behind an imperishable legacy of Tamil devotional poetry in the form of 4000 songs, now called the Nalayira-prabandham.

Alochana-Deity, God or something more

Dear readers,

God is a hot topic around specially due to the recent burning controversy over the yet to release film "Da Vinci Code".

In this situation I would surely like to add my thoughts on this topic.

And ofcourse, my respect to the complete womankind on "Mother's Day".

Have fun!

Souvik

Who is Shiva? Did he live in flesh and blood on Earth? Was he an invading Alien who like a few other fellow astronauts (Vishnu , Brahma etc.) planned to help humans and then left back to his planet? Or is he God as we the Hindus believe and lives on Kailash mountain? Or is this whole God episode much bigger than this? Or was it the politics of the Aryan to include a Dravidian God?

Much more ideas crossed my mind when I sat to write this article. Some of them will be irrelevant here and some too technical but the conclusion is that the end still remains inconclusive and it will till eternity (or atleast I would think it should).

However, my point here is above all these. My point can co-exist with each of these theories. My point is that there is no need to debate over what history is and whether or not it is true, my point is that to all questions lie just one answer-the answer of faith.

If we believe in something and that belief is strong enough to give us some "miraculous" force in life, then it does not matter if there is truth (I mean historical) in that belief.

I have always said that Shiva is much more than kailash-vasi damrudhari Shiv, much more than Sada Shiva who spoke the vedas.

Shiva is us.

When we talk of deities then we can perceive the same Shiva in different forms-each being a deity-Rudra, Umashankar, Mahakaal, Nilakantha, Sarbeshwar.

When we talk of God-we mean Shiva as God. Shiva as the Almighty.

But in both the cases we separate Shiva from us and thus when any individual says something that shakes the foundation of His (Shiva's) existence, we rage up with anger, become sorrowful or critical of that individual or group.

Now if we remove that separation of Him being separate from us, this whole concept dissapears.

If every Hindu thinks himself to be a God (Hindu deity) then can any such criticism hit us?

If someone claims that there was no historical or archelogical evidence of Rama, the Rama bhakt will have laugh and say "So you mean I donot exist"?

Religion and beliefs can never be fought to defend. They are much superior than any one's claim.

I hope the church realises that Jesus himself said "The temple of God is within".

Regards,

Souvik

Alochana-Nudity in religious paintings

Dear readers,

Nudity in religious paintings is a controversial topic.

This is what one of the controversial artists, MF Husain, has to say.

Please do post your views.

Thanks

Souvik

Link is from here.

Here nudity is not nakedness
M F Husain Sunday, May 07, 2006 01:50 IST

We Indians are proud to create a civilisation of art and culture, enshrined in the sanctity of the Ajanta and Ellora caves and temples for the last 5,000 years. Here the goddesses are pure and uncovered. Here the nudity is not nakedness, it’s a form of innocence and maturity. Take the monumental form of Mahaveera and the carvings of Khajuraho. They evoke spirituality.
We, the Indian painters of significance, are the direct descendants of that golden era of great vision which transcends mundane reality into eternity.

The ultimate presence of Shiva-Parvati exists in cosmic space not hedged in by boundaries of the tiny planet called Earth. Michelangelo’s Pieta, in marble, is a masterpiece in recreating reality but Shiva-Parvati in bronze go beyond reality.

For the last 50 years, an enlightened body of Indian painters has been engaged in reconnecting the reality of the ancient cultural heritage to our time. As in every human endeavour, Faith is at the core of it all. With great care and reverence for all faiths, the Indian sub-continent has evolved a unique secular culture.

I am a humble contributor towards the creation of a great Indian composite culture. I would like to pinpoint certain factors of my 70-year-long journey as a painter. A childhood fascination for the white horse of the Muharram duldul. And the Ashwamedha horse of Luv-Kush.
A panel on Indian village life titled Zameen at the Museum of Modern Art in New Delhi.
About 150 works painted on the versions of the Ramayana by Valmiki and Tulsidas, for a foundation in Hyderabad. Dr Dharamvir Bharati published this series under the title of Husain’s Ramayana.

29 works on the Mahabharat exhibited along with Picasso in Brazil in 1971. Painted Teorema, nine panels depicting various faiths including Buddhism, Hinduism, Islam, Sikhism, Jainism, Christianity and Zoroastrianism. These panels were exhibited at the UN in New York.

Aanga Vadya

What instrument comes closest to the human voice? In the West, most people would say the cello, the violin or the guitar.

In India, traditionalists maintain it's the sarangi, a stringed instrument with a squat body and a soundboard of goat skin, played with a bow.
Sarangi is believed to mean "a hundred colours," reflecting its stylistic adaptability and huge emotional palette. But there is a good reason why this extraordinary instrument is rarely heard.

"The challenge is to be able to play it in tune," says Sultan Khan, a sarangi master. "This is not easy, because apart from the three main strings made of gut, there are 36 sympathetic strings made of metal. This gives the sarangi a built-in resonance chamber, and the sympathetic strings can be heard clearly. It becomes very obvious if the musician is out of tune."
Khan, originally from Rajasthan and now living in Mumbai, is a ninth-generation sarangi player who began learning the instrument at the age of 3. He comes to Vancouver with tabla legend Zakir Hussain's Masters of Percussion. The program features several virtuosic Indian artists, including dancing-drummers from Manipur.

Khan remained primarily an instrumentalist until a few years ago. Filmmaker Sanjay Leela Bhansali asked him to sing for one of his Bollywood movies. Soon after, Khan hit major commercial success with the resulting album, Piya Basanti.
"Since sarangi is the instrument used to accompany vocal music, many players have also become singers. In the concert, I will also be doing a vocal piece based on either a bhajan [Hindu devotional song] or a folk melody."

In one sense, Khan is returning to the roots of the sarangi -- the mythical ones, anyway. "It traces its origin to Ravana, a great worshipper of Lord Shiva. He is said to have made the instrument with strings from his own veins in order to sing hymns in praise of Lord Shiva."

Aakaar

From here

Ignorance dwarfs Asia’s largest Shiva Linga

Friday May 5 2006 11:35 IST
BALASORE: No travel or tourism website features it. No popular history book mentions Baba Bhusandeswar, claimed to be the largest Shiva Linga of Asia, which is being worshipped for years in a remote village in the district.Though nestled in dense forest, it has been drawing people from the State and outside for their belief in its miraculous prowess. On the banks of the river Subarnarekha in Kumbhirgadi village of Bhogarai block stands the unique Shiva Linga, named Bhusandeswar for its sheer size. Carved out of black granite, only half of the 12-foot linga is visible. The rest of it has remained buried for years.

Legend has it that Lord Shiva granted demon King Ravana the atmalinga after he invoked the deity for days. Afraid that he would misuse its divine power, other deities sent Lord Ganesh to snatch it away. And offering to hold it while Ravana quenched his thirst during his journey to Lanka with the linga, Ganesh placed it on the ground. As per Lord Shiva’s warning, it did not budge when Ravana tried to remove it. It only grew in size as he tried to uproot it. He stopped after Lord Shiva asked him to let it stay at the place. And that place happened to be Kumbhirgadi. But historians maintain that the linga was being carried on a ship and broke when it docked in the district. It could not be removed because of its size. For centuries it lay eight feet below the ground. Sukhal Jayram, a businessman of Jaleswar, attempted to pull it by crane in 1964, but the linga is still a little tilted.Despite its uniqueness, the linga was being worshipped in a thatched hut until the then MP of Balasore Kartikeswar Patra constructed a temple in 1984. But the dilapidated approach road has been an obstacle for tourists and devotees who flock during Shivaratri, Bisuva Sankranti and Chadak Jatra.Though the road work under Pradhan Mantri Gram Sadak Yojana connecting the temple is in progress, funds crunch comes in the way of performing temple rituals. Meanwhile, locals have pinned hopes on Balasore MP Kharabela Swain who has sought funds from the Centre for its development. Balasore district administration has also mooted a plan to develop it along with Talasari, Chandipur beaches and Panchalingeswar Shiva peetha.

Alochana-FAQs

Dear readers,

some FAQs on Shiva...

Thanks

Souvik


1) Why girls will pray to Lord Shiva for a husband?

Shiva rules Hara Sthana of human life-i.e astrologically, the 7th. House of the natal horoscope. Shiva is all about union. Shiva Ratri a "family" worship. Shiva ALWAYS worshipped with Shakti .

In Indian itihaas, Mahabharata, Draupadi (in the previous incarnation) worshipped Shiva to get a husband like Shiva (Panchamukhi). No one human can have all the great five tattwas in exact balance like Shiva, so Draupadi landed up having five husbands.

Bengali girls fast on this day to get a husband like Shiva.

Wouldn't a girl want a husband who is shava (corpse) without her? Shiva is the epitome of love? It is Shiva's selfless love that makes everyone want him as their "swamy" (master).

Can there be ANYONE so selfless, so loving as Shiva.

When one reaches a level of Bhakti, he/she becomes Parvati, Shiva cannot live without that soul.

2) What is specific name of Lord Shiva as a teacher?

Dakshinamurty. Teaches by mauna (silence). The soul knows all the answers. Shiva is all about discovering the soul.

3) Where can I find any pastimes of Lord Shiva as a young adult?

There is no Shiva when there is no Shakti. We all know the stories of Shiva from time of Sati's penance till Vishnu using the sudarshan to cut Sati's corpse into Shakti peeths.

We donot hear about what happened from then and till the time Parvati started her penance.

We only know Shiva was in mahasamadhi. There can be NO tales of Shiva before adulthood because Shakti-Shiva = Shava (corpse).

The story of birth of Rudra from the forehead of Brahma is symbolic of ignorance of man.

Alaap

Dear readers,

Following is the extract from chapter 8 of Vishnu Puran.

I found this quite interesting.

Regards,

Souvik

CHAP. VIII.

Origin of Rudra: his becoming eight Rudras: their wives and children.

Sacrifice of Daksha.
PARÁŚARA.--I have described to you, oh great Muni, the creation of Brahmá, in which the quality of darkness prevailed. I will now explain to you the creation of Rudra

In the beginning of the Kalpa, as Brahmá purposed to create a son, who should be like himself, a youth of a purple complexion appeared, crying with a low cry, and running about Brahmá, when he beheld him thus afflicted, said to him, "Why dost thou weep?" "Give me a name," replied the boy. "Rudra be thy name," rejoined the great father of all creatures: "be composed; desist from tears." But, thus addressed, the boy still wept seven times, and Brahmá therefore gave to him seven other denominations; and to these eight persons regions and wives and posterity belong. The eight manifestations, then, are named Rudra, Bhava, Śarva, Iśána, Paśupati, Bhíma, Ugra, and Mahádeva, which were given to them by their great progenitor. He also assigned to them their respective stations, the sun, water, earth, air, fire, ether, the ministrant Brahman, and the moon; for these are their several forms The wives of the sun and the other manifestations, termed Rudra and the rest, were respectively, Suverchalá, Ushá, Vikesí, Sivá, Swáhá, Diśá, Díkshá, and Rohiní. Now hear an account of their progeny, by whose successive generations this world has been peopled. Their sons, then, were severally, Sanaiśchara (Saturn), Śukra (Venus), the fiery-bodied Mars, Manojava (Hanumán), Skanda, Swarga, Santána, and Budha (Mercury).
It was the Rudra of this description that married Satí, who abandoned her corporeal existence in consequence of the displeasure of Daksha 5. She afterwards was the daughter of Himaván (the snowy mountains) by Mená; and in that character, as the only Umá, the mighty Bhava again married her.

Aakash nivasi

Dear readers,

Here is a story from Vamana Puran.

Regards,

Souvik

Once, Sati requested Lord Shankar to make arrangements for a permanent abode. At that time, Lord Shankar had his abode at Mandaar Mountain. Summer season was approaching and Sati quite rightly had apprehensions of living in the open. Lord Shankar told her that as he was a recluse, he never felt a need of a permanent dwelling. Though Sati was not satisfied by his answers yet she kept quiet. This way, both of them continued to live there. The summer season had passed and now it was the turn of rainy season to arrive. Sati made the same request to Lord Shankar. This time, Lord Shankar told her that it was impossible for him to construct a house, as he had no wealth. He also told her that he had only a tiger skin as his clothing, the king cobra- his sacred thread, Padma and Pingal (snakes)- his ear-rings and Keval and Dhananjay as his armlets.
After hearing this, Sati became worried as to how she would pass the rainy season without a home. Lord Shankar then assured her that this problem would be easily solved if she lived above the clouds. This way, she would remain untouched by the showers. After this, both of them ascended towards the sky and started living above the clouds. From that day onwards, Lord Shankar came to be known as Jeebhootvaahan (one whose vehicle is the cloud).

Aashray

(Image from here)

(Article from here)

Shiva status at Bangalore

"I haven't yet seen a mainstream travel guide that includes Bangalore's enormous recently built Shiva idol as part of the sights to see. Maybe the guides just haven't gotten to it, and maybe its newness counts against it -- all I know is that I would take visitors here before heading to the interesting but overrated Bull Temple, on the other side of town. The statue -- over 60 feet tall! -- was built by the owners of the Kemp Fort chain of department stores. They placed it behind their Kemp Fort branch on Airport Road. Look for the huge fort-like building as you take your taxi into town -- Shiva's waiting for you in back. "

-- John Rambow

(Article from here)

Shiva temple to come up at Georgia
Coimbatore, March 29 (PTI): A landmark Lord Shiva temple would come up shortly at Nor Cross Bruke Hallow Parkway in Georgia, a commercial hub of the United States.
A sprawling 9.5 acres of land at a cost of Rs 37 crore has been acquired for the Rs 100 crore temple, the idols for which were being readied at nearby Thirumuruganpoondi.
With the construction of the temple, expected to be ready within a year, Georgia, home for a nearly 40,000-strong Indian population, would become a major tourist attraction, besides a religious centre, Sri Selvam Siddar, the man behind the mega project, on Tuesday told reporters through videoconference from California.
Claiming that the temple, to be built by 'The Hindu Temple of Georgia Trust', would be the World's first Shiva temple with 108 idols, Siddar said that all the statues, being sculpted at Swamimalai, Kumbakonam in Tamil Nadu would be shipped to the US by the end of this month.
The 'Moola Vigraha,' (main idol) is being sculpted at Navabharathi Sirpa Kalaikoodam, Thirumuruganpoondi, about 50 kms from here, under the chief sculptor, Sambandam, he said.
About 1,600 feet of the 4,000-feet fencing work for the project has been completed, he said, adding that two gates and an arch were ready for shipment from here.
Stating that the temple has received clearance from the Georgian authorities, Siddar said clearance for all the idols and statues would be obtained from the Indian Archepological Department, Council of Handicrafts and Customs.

Ananda upobhog

Dear readers,

I wanted to share with you two wonderful videos I came across.

Here are the links:

Link1 : A dance video

Link2 : A Shiva Ratri kirtan

Hope you like them!

Souvik

Adbhut Mantra: Shiva Jnane Jiva Seva

(Image from here)

Dear members,

I have been blessed by some very good friends. Apart from being good friends they are also keen thinkers and has a burning urge to do something for the society.

I ran into an argument with such a friend one day.

His point was very valid, I must confess. He said what use was my knowledge in jyotish, spirituality, religion, mysticism, occultism, ancient history etc. (very limited that I have) to society at large (he meant Indian society) when it cannot give them food or cure their diseases.

Well I would agree to him to a certain extent. Yes, people donot think about God when their hunger is not met. I donot disagree with that. I am talking about normal human beings and not Maharshis for whom it doesn't matter whether they had food or not.

However, there is one thing that anubhuti and jnana did do. It converted a first class well-to-do handsome dynamic most eligible bachelor into a sannyasi. Yes, I am talking about Narendra Nath Dutta. However, this sannyasi didnot only preach about God and His realization. He preached and practiced a mantra that it so strange, a mantra given to him by his Guru who didnot even attend school, mantra whose deep understanding and practice will not only save humanity today but also completely change the world as we see. The mantra is very simple.
"Shiva Jnane Jiva Seva"

He is a yogi who did not only preach but practice his mantra. Here is what a yogi did which even great NGOs today would be reluctant to do. Here is where spirituality comes in. This is where the knowledge of Shiva Tattwa helps a soul to realise that you, the very reader who is reading this article is as much Shiva as I am or my good friend is.

Doesn't realising Shiva solve the very problem of society?

I will await your answers....

~ Souvik

(Article from here)

Life and Teachings of Swami Vivekananda: Part 5

Shiva Jnane Jiva Seva

Swami Vivekananda: The Universal Man[B. 12 January 1863; S. 4 July 1902]
Narendra = Narendranath = Naren = Swami VivekanandaMaster = Thakur = Sri Ramakrishna

Practical Vedanta

Narendra had developed peculiar sharpness of perception and assimilation that helped him pick up 'many gems' from the talks of Sri Ramakrishna. He could, as compared to others, easily 'see' the deep meaning in the words of Sri Ramakrishna, even though Sri Ramakrishna told them in simple language, and never as a preaching. Thus, gradually Swami Vivekananda started assimilating tips and hints on practical Vedanta that could benefit individual and collective life in society.

Shiva Jnane Jiva Seva (Service of Man as God)

The invaluable mantra "Shiva Jnane Jiva Seva" (serving every being as the full manifestation of God) Narendranath received from Sri Ramakrishna. For instance, sometime in 1884, once Sri Ramakrishna was sitting in the room surrounded by his devotees including Narendranath. In the course of conversation there arose a topic on Vaishnava religion, and explaining the essence of that doctrine Sri Ramakrishna said, "That doctrine teaches that one should always be careful to observe three things, namely, a taste for God's name, kindness to all beings, and the service of co-devotees. ...One should have the conviction in one's heart that the whole universe belongs to Krishna, and therefore, one should have compassion for all beings." No sooner did Sri Ramakrishna utter the words 'compassion for all beings' than he suddenly went into ecstasy. Regaining partial normal consciousness, he continued, "Talk of compassion for beings. Insignificant creature that you are, how can you show compassion for all beings? Who are you to show compassion? You wretch, who are you to bestow it. No, no; it is not compassion to jivas, but service to them as Shiva."

All listened to those words of Sri Ramakrishna spoken in the ecstatic mood, but none could detect and understand their hidden import at that time. It was Narendranath alone who, coming out of the room at the end of Sri Ramakrishna's ecstasy, said, "Ah, what a wonderful light have I got today from Sri Ramakrishna's words. What a new and attractive Gospel have we received today through those words of his, wherein a synthesis has been effected of sweet devotion to the Lord with Vedantic knowledge, which is generally regarded as dry austere and lacking in sympathy with the suffering of others. Whenever shall I get the opportunity I will preach this wonderful doctrine of 'Shiva Jnane Jiva Seva', serving God in each living being."

To give an example how in later life Swami Vivekananda actually put this mantra in practice, the following incidence is worth mentioning: After his return from USA, around 1898, Swami Vivekananda had acquired land at Belur and constructed the Temple of Sri Ramakrishna and the Math for sannyasins. He was not keeping well and had gone to Darjeeling hill station for rest. Meanwhile plague broke out in Calcutta, and panic set in all over. People were running in fear, leaving Calcutta. Many died and there was no one to take care of the sick or dispose of the dead bodies.

The news reached the broad-hearted Swami who immediately returned to Calcutta and ordered all the inmates of Belur Math to get busy in the service and care of the affected. Many a sannyasin protested, 'this is not our work; Sri Ramakrishna had never told us to do social service. Our main aim is to seek God and perform sadhana.' This was the argument put forward by some of the sannyasins. Swami Vivekananda thundered at them saying, "O my brothers, have you forgotten the mantra of our Sri Ramakrishna: 'Shiva Jnane Jiva Seva'. By serving human beings we are serving the highest expression of God on this earth. Love the Lord in these suffering patients. I appeal to you to come forward in this calamity and serve the living God."

The monks were stunned to listen to those powerful words of their leader and many of them saw the truth therein. But someone still protested, "O Swami, from where would the money come?" To this the Swami retaliated, 'If need be, sell off the Belur Math. The money thus gathered would be put to the service of these men. I care not for home or shelter for ourselves; we are sannyasins, and we have taken the vow of poverty. Tree shade would be our roof and a loin cloth would be enough for us to cover our bodies.' Thus were engaged all the monks, householder devotees of Sri Ramakrishna, and inmates of Belur Math in the service of the afflicted. The British authorities in their report on the epidemic had recorded that due to the timely help from the Math mortality was less and moreover, the epidemic was brought under control much quickly.

Ashtottari Namavali

OM SHIVAYA NAMAHA
Obeisances to the Auspicious One

OM MAHESHVARAYA NAMAHA
Obeisances to the Great God Shiva

OM SHAMBHAVE NAMAHA
Obeisances to the God who exists for our happiness alone

OM PINAKINE NAMAHA
Obeisances to Shiva, who guards the path of dharma

OM SHASHISHEKHARAYA NAMAHA
Obeisances to the God who wears the crescent moon in his hair

OM VAMADEVAYA NAMAHA
Obeisances to the God who is pleasing and auspicious in every way

OM VIRUPAKSHAYA NAMAHA
Obeisances to the God of spotless form

OM KAPARDINE NAMAHA
Obeisances to the Lord with thickly matted hair

OM NILALOHITAYA NAMAHA
Obeisances to the God splendid as the red sun at daybreak

OM SHANKARAYA NAMAHA
Obeisances to the source of all prosperity

OM SHULAPANAYE NAMAHA
Obeisances to the God who carries a spear

OM KHATVANGINE NAMAHA
Obeisances to the God who carries a knurled club

OM VISHNUVALLABHAYA NAMAHA
Obeisances to Shiva, who is dear to Lord Vishnu

OM SHIPIVISHTAYA NAMAHA
Obeisances to the Lord whose form emits great rays of light

OM AMBIKANATHAYA NAMAHA
Obeisances to Ambika's Lord

OM SHRIKANTAYA NAMAHA
Obeisances to he whose throat is shining blue

OM BHAKTAVATSALAYA NAMAHA
Obeisances to the Lord who loves His devotees like new born calves

OM BHAVAYA NAMAHA
Obeisances to the God who is existence itself

OM SARVAYA NAMAHA
Obeisances to Shiva who is all

OM TRILOKESHAYA NAMAHA
Obeisances to Shiva who is the Lord of all the three worlds

OM SHITAKANTHAYA NAMAHA
Obeisances to the primal soul whose throat is deep blue

OM SHIVAPRIYAYA NAMAHA
Obeisances to the god who is dear to Shakti

OM UGRAYA NAMAHA
Obeisances to Shiva whose presence is awesome and overwhelming

OM KAPALINE NAMAHA
Obeisances to the God whose begging bowl is a human skull

OM KAMARAYE NAMAHA
Obeisances to Shiva who conquers all passions

OM ANDHAKASURA SUDANAYA NAMAHA
Obeisances to the Lord who killed the asura Andhaka

OM GANGADHARAYA NAMAHA
Obeisances to the God who holds the Ganges River in his hair

OM LALATAKSHAYA NAMAHA
Obeisances to the Lord whose sport is creation

OM KALAKALAYA NAMAHA
Obeisances to Shiva who is the death of death

OM KRIPANIDHAYE NAMAHA
Obeisances to the God who is the treasure of compassion

OM BHIMAYA NAMAHA
Obeisances to Shiva whose strength is awesome

OM PARASHU HASTAYA NAMAHA
Obeisances to the God who wields an axe in his hands

OM MRIGAPANAYAE NAMAHA
Obeisances to the Lord who looks after the soul in the wilderness

OM JATADHARAYA NAMAHA
Obeisances to Shiva who bears a mass of matted hair

OM KAILASAVASINE NAMAHA
Obeisances to the God who abides on Mount Kailas

OM KAVACHINE NAMAHA
Obeisances to the Lord who is wrapped in armor

OM KATHORAYA NAMAHA
Obeisances to Shiva who causes all growth

OM TRIPURANTAKAYA NAMAHA
Obeisances to the Lord who destroyed the three demonic cities

OM VRISHANKAYA NAMAHA
Obeisances to the God whose emblem is a bull (Nandi)

OM VRISHABHARUDHAYA NAMAHA
Obeisances to Shiva who rides a bull

OM BHASMODDHULITA VIGRAHAYA NAMAHA
Obeisances to the Lord covered with holy ash

OM SAMAPRIYAYA NAMAHA
Obeisances to the God exceedingly fond of hymns from the Sama Veda

OM SVARAMAYAYA NAMAHA
Obeisances to Shiva who creates through sound

OM TRAYIMURTAYE NAMAHA
Obeisances to the Lord who is worshiped in three forms

OM ANISHVARAYA NAMAHA
Obeisances to the undisputed Lord

OM SARVAGYAYA NAMAHA
Obeisances to the God who knows all things

OM PARAMATMANE NAMAHA
Obeisances to the Supreme Self

OM SOMASURAGNI LOCHANAYA NAMAHA
Obeisances to the light of the eyes of Soma, Surya and Agni

OM HAVISHE NAMAHA
Obeisances to Shiva who receives oblations of ghee

OM YAGYAMAYAYA NAMAHA
Obeisances to the architect of all sacrificial rites

OM SOMAYA NAMAHA
Obeisances to the Moon-glow of the mystic's vision

OM PANCHAVAKTRAYA NAMAHA
Obeisances to the God of the five activities

OM SADASHIVAYA NAMAHA
Obeisances to the eternally auspicious benevolent Shiva

OM VISHVESHVARAYA NAMAHA
Obeisances to the all-pervading ruler of the cosmos

OM VIRABHADRAYA NAMAHA
Obeisances to Shiva the foremost of heroes

OM GANANATHAYA NAMAHA
Obeisances to the God of the Ganas

OM PRAJAPATAYE NAMAHA
Obeisances to the Creator

OM HIRANYARETASE NAMAHA
Obeisances to the God who emanates golden souls

OM DURDHARSHAYA NAMAHA
Obeisances to the unconquerable being

OM GIRISHAYA NAMAHA
Obeisances to the monarch of the holy mountain Kailas

OM GIRISHAYA NAMAHA
Obeisances to the Lord of the Himalayas

OM ANAGHAYA NAMAHA
Obeisances to Shiva who can inspire no fear

OM BUJANGABHUSHANAYA NAMAHA
Obeisances to the Lord adorned with golden snakes

OM BHARGAYA NAMAHA
Obeisances to the foremost of rishis

OM GIRIDHANVANE NAMAHA
Obeisances to the God whose weapon is a mountain

OM GIRIPRIYAYA NAMAHA
Obeisances to the Lord who is fond of mountains

OM KRITTIVASASE NAMAHA
Obeisances to the God who wears clothes of hide

OM PURARATAYE NAMAHA
Obeisances to the Lord who is thoroughly at home in the wilderness

OM BHAGAVATE NAMAHA
Obeisances to the Lord of prosperity

OM PRAMATHADHIPAYA NAMAHA
Obeisances to the God who is served by goblins

OM MRITUNJAYAYA NAMAHA
Obeisances to the conqueror of death

OM SUKSHMATANAVE NAMAHA
Obeisances to the subtlest of the subtle

OM JAGADVYAPINE NAMAHA
Obeisances to Shiva who fills the whole world

OM JAGADGURAVE NAMAHA
Obeisances to the guru of all the worlds

OM VYOMAKESHAYA NAMAHA
Obeisances to the God whose hair is the spreading sky above

OM MAHASENAJANAKAYA NAMAHA
Obeisances to the origin of Mahasena

OM CHARUVIKRAMAYA NAMAHA
Obeisances to Shiva, the guardian of wandering pilgrims

OM RUDRAYA NAMAHA
Obeisances to the Lord who is fit to be praised

OM BHUTAPATAYE NAMAHA
Obeisances to the source of living creatures, including the Bhutas, or ghostly creatures

OM STHANAVE NAMAHA
Obeisances to the firm and immovable deity

OM AHIRBUDHNYAYA NAMAHA
Obeisances to the Lord who waits for the sleeping kundalini

OM DIGAMBARAYA NAMAHA
Obeisances to Shiva whose robes is the cosmos

OM ASHTAMURTAYE NAMAHA
Obeisances to the Lord who has eight forms

OM ANEKATMANE NAMAHA
Obeisances to the God who is the one soul

OM SATVIKAYA NAMAHA
Obeisances to the Lord of boundless energy

OM SHUDDHA VIGRAHAYA NAMAHA
Obeisances to him who is free of all doubt and dissension

OM SHASHVATAYA NAMAHA
Obeisances to Shiva, endless and eternal

OM KHANDAPARASHAVE NAMAHA
Obeisances to the God who cuts through the mind's despair

OM AJAYA NAMAHA
Obeisances to the instigator of all that occurs

OM PAPAVIMOCHAKAYA NAMAHA
Obeisances to the Lord who releases all fetters

OM MRIDAYA NAMAHA
Obeisances to the Lord who shows only mercy

OM PASHUPATAYE NAMAHA
Obeisances to the ruler of all evolving souls, the animals

OM DEVAYA NAMAHA
Obeisances to the foremost of devas, demigods

OM MAHADEVAYA NAMAHA
Obeisances to the greatest of the gods

OM AVYAYAYA NAMAHA
Obeisances to the one never subject to change

OM HARAYE NAMAHA
Obeisances to Shiva who dissolves all bondage

OM PASHUDANTABHIDE NAMAHA
Obeisances to the one who punished Pushan

OM AVYAGRAYA NAMAHA
Obeisances to the Lord who is steady and unwavering

OM DAKSHADHVARAHARAYA NAMAHA
Obeisances to the destroyer of Daksha's conceited sacrifice

OM HARAYA NAMAHA
Obeisances to the Lord who withdraws the cosmos

OM BHAGANETRABHIDE NAMAHA
Obeisances to Shiva who taught Bhaga to see more clearly

OM AVYAKTAYA NAMAHA
Obeisances to Shiva who is subtle and unseen

OM SAHASRAKSHAYA NAMAHA
Obeisances to the Lord of limitless forms

OM SAHASRAPADE NAMAHA
Obeisances to the God who is standing and walking everywhere

OM APAVARGAPRADAYA NAMAHA
Obeisances to the Lord who gives and takes all things

OM ANANTAYA NAMAHA
Obeisances to the God who is unending

OM TARAKAYA NAMAHA
Obeisances to the great liberator of mankind

OM PARAMESHVARAYA NAMAHA
Obeisances to the great God

Aum

(Image from here)

Dear readers,

I was reading the following news today.

Link is here.

Big bang: NASA gets to the heart of all matter

SCIENTISTS examining the oldest light in the universe say they have found evidence that matter expanded at an almost inconceivable rate after the big bang, creating conditions that led to the formation of the first stars.
Light from the big bang's afterglow shows that the universe grew from the size of a marble to an astronomical size in just a trillionth of a second after its birth 13.7 billion years ago, researchers from Johns Hopkins and Princeton universities say.
Readings from a NASA probe also show that the earliest stars formed about 400 million years after the big bang - and not 200 million years later, as the research team once thought.
"With this new data, theories about the early universe have just taken their first exam, and they passed with flying colours," said David Spergel, a Princeton astrophysicist and co-author of the findings, published on Thursday.
The results are based on readings from the Wilkinson Microwave Anisotropy Probe, a robotic instrument with two telescopes that sweeps the sky every six months in an orbit 1.6 million kilometres from the Earth.
Light from the probe has also confirmed a theory that the universe is made up mostly of dark energy, a mysterious force that continues to cause the universe's expansion, said a Johns Hopkins astrophysicist, Charles Bennett, the probe's principle investigator.
"This light is just invaluable. It's really the only fossil we have from that time," Dr Bennett said.
Inflationary theorists argue that at the time of the big bang the universe was at first microscopic. But three events changed things: fluctuations in temperature, bursts that transformed energy into matter and a rapid expansion of the universe that ultimately enabled stars and galaxies to form.
By polarising and filtering out light from the earliest stars, the researchers were able to uncover evidence of those inflationary moments - fluctuations in brightness of the light scattered around the big bang's afterglow.
"It amazes me that we can say anything about the first trillionth of a second of the universe, but we can," Dr Bennett said.
The researchers say the findings also confirm that only 4 per cent of the universe is composed of the familiar atoms that make up what we see around us.
Another 22 per cent is dark matter - a gravitational force made up of cold particles - and 74 per cent is dark energy, a force that appears to be causing the universe to expand.
Experts say the findings will help cosmologists and astronomers for years as they try to unravel mysteries about the early universe and the forces that still govern it.
"The observations are spectacular and the conclusions are stunning," said Brian Greene, an astronomer at Columbia University. "It shows that galaxies are nothing but quantum mechanics writ large across the sky."

As I was reading this story, two quotations from two different religions just flashed in my mind.

Prajapati vai Idam agra asit,Tasya vak dvititya asit, Vag vai paramam Brahma.

(In the beginning was Prajapati, the Brahman with whom was the word, and the word was verily the Supreme Brahman).

In the beginning was the word and the word was with God and the word was God.

(John 1: 1-Bible).

~Souvik

Aprakriti

Dear readers,

Shiva is everywhere, all around us.

Here are some references of Shiva found in nature.

(Image of Kailash)

Peaks

Famous "Kailash Peak' near Manasrovar in Tibet.

"Chhota Kailash", also in Tibet.

Another "Kailash Peak" in Gangotri region.

"Kinner Kailash" in Kinnaur Valley, Himachal Pradesh.

"Neelknath Peak" near Badrinath.

"Shivling Peak" near Gaumukh-source of Ganga.

"Shrikant Mahadev" peak in Himachal Pradesh.

"Kedar Dome and Peak" in Gangotri glacier region.

"Dhaulagiri Peak" in Nepal.

"Mani Mahesh Peak" beyond Chamba in Himachal Pradesh.

"Ganesh Himal Peak" in Nepal.

"Nandi Hills" near Bangalore.

(Image of Gauri Kund)

Lakes and Kunds

"Parvati Kund" near Kailash Parbat, Tibet.

"Parvati Kund" near Mani Mahesh.

"Gauri Kund" near Kedarnath.

"Kedar Tal" in Garhwal.

(Image of Parvati River)

Rivers/Streams

"Parvati River" in Kulu Valley.

"Kedar Ganga" in Gangotri town. "Madhyamaheshwar Ganga" in Garhwal.

"Rudra Paryag" in Garhwal.

(Image of Patal Bhuvesneshwar Cave)

Caves

"Patal Bhuvesneshwar Cave" in Kumaon.

"Jata Shankar Cave" in Pachmari, Madhya Pradesh.

"Mahadev Cave" in Pachmarhi.

(Image of Amarnath Ice Shivling)

Natural Shivlings

"Ice Shivling" in Amarnath, Kashmir.

"Swayambhu Shivling" in Kedarnath temple.

A verically tall more than 100 feet high natural rock near Kinner Kailash called Shivling locally.

Shivling in Swayambhu temple in Nepal.

Antaratma

'Sivasya hridayam vishnur-vishnoscha hridayam sivah'
—Vishnu is the heart of Siva and likewise Siva is the heart of Vishnu

Abode-My Kashi

Act I, Scene I

(I open Google News on Tuesday Evening US time to see the disastrous Varanasi bomb blast)

Me: O Shiva! Is this the day I had to see? It is the day of your Rudramsa, Mahabali Bhajrang when thousands had gathered to pay homage to Hanumanji. It is your Kashi, the city so dear to your heart that you said that in pralaya you won't destroy this city.

(A divine voice rumbled in the background)

Voice: Yada Yada Hi Dharmasya

(I ignored the voice and kept saying)

Me: Hey Aashutosh! How could you allow innocent children, women, pilgrims to be killed on your holi land? Hey Devadidev, such a blow on the faith instilled in the very minds of humanity, how could you allow it, O Kalpataru?

Voice: Glanirva Bhavathi Bharatha

Me: Who is it? Is anyone there? Who is saying these words, whose voice is this-so divine, so deep?

(No response, I carry on)

Hey Jagad Guru? Why them? Why O Ishwar? What is this Lila, Maheshwar?

Voice: Abhyuthanam Adharmaysya

Me: Who is it?

(the Voice now becomes louder and continues)

Voice: Tadatmanam Srijami Aham

Praritranaya Sadhunam Vinashaya Cha Dushkritam Dharamasansthapnaya Sambhavami Yuge-Yuge.

(tears roll down my cheeks)

Me: O Shiva, it is time, I understand now. The ghara of paapa has to be full before Divine manifests. O Shiva, I am gyan heen ordinary manushya, why did you reveal this secret to me!

Voice: Shivoham!

~Souvik

Aashutosh

(Article from here)

(Image from here)

Beej Mantras Of Shiva

Madhu Safita Vacha Paramammaritam Nirmitvatsatv Brahman kim Vagpi Surgurovismaypadam Mum

Tavetaame vanim Gunkathanpunaine bhavta Punamietiarthaeasmin Purmathan Budhirvayavasita.

[O Brahman ! Does the praise of even Brihaspati cause any wonderment to Thee who art the author of nectar like sweet Vedas ? O Destroyer of Tripura, the thought that by praising Thy glories I shall purify my speech has prompted me to undertake this work.]

Tavaeshvaryam yatyagadudarakshapralaykrit Trayeevastu Vayasatam Tisrishu Gunbhinansu Tanushu.

Abhvayanamsamin varad Ramniyamramnim Vihanatum Vayakroshim Videlhat ehaeeke jaddhiya

[O Giver of boons, in refutation of Thy Divinity which is described by the three Vedas, which creates, preserves, and destroys the world, and which is divided into three bodies according to the different qualities, some thick headed persons offer arguments, which are pleasing to the ignorant but (in reality) hateful.]

Ajanmano Loka Kimvayavvanto api jatamdhishthataram kim Bhavvidhrirnadritya Bhavti. Aneesho Va Kuryad bhuvanjannai ka parikaram yato mandasatavam pratyamravar sanshairat emai.

[O Lord of gods, can the worlds be without origin though they have parts? Is the creation of the worlds (possible) without a creator? Who else but God can begin the creation of the worlds? Because they are fools, they raise doubt as regards Thy existence.]

Traee samkhya, yoga, pushupatimatam Vaishnavmin Prabhinai, prasthane Parmidmadha Pathyamiti cha, Roochinam vaichitrayadrayokutilnanapathjusham, Nirnamako gamyasatyamsi Paysamarnav Ev.

[There are different paths (of realization) as enjoined by the three Vedas, Samkhya, Yoga, Pasupata doctrine, and Vaishnava Sastras. Persons following different paths straight or crooked–according as they consider that this path is best or that one is proper due to the difference in temperaments, reach Thee alone just as rivers enter the ocean.]

Mahoksha Khatvangam Parshurjinam Bhasam Fanina, Kapalam chatiyatav varad tantropkarnam. Surasatam tamardhim dhadhti tu bhavadbhrupranihitam, Na hi Savatmaranam vishaymrigtrishana bhramyati.

[O Giver of boons, a great bull, a wooden club, an axe, a tiger-skin, ashes, a human skull and the like–these are Thy sole possessions though by the mere casting of eyes Thou gave to gods great treasures which they enjoy. Indeed, the mirage of sense-objects cannot delude one whose delight is in the Self.]

Dharoovam Kashchit sarvam sakalamparastavdhoooravmidam paro Dhroyayadhroyae jagti gadti vayastvishae, samasteapatesamin purmadhan Tavarsamit ev, satuvan givihami tavam na khalo nanoo Dharishta mukhrata.

[O Destroyer of Pura, some say that the whole universe is eternal, while others say that all is transitory. Yet others maintain that all these are eternal and non-eternal–having different characteristics. Bewildered, as it were, by them I do not feel ashamed to praise Thee. Indeed this garrulity indicates my audacity.]

Tavaeshvarayam yatnad yaduparee virinchihariradha, parichchatum yatavanalmanalsakandhavpusha tato Bhakti shradhabhargurugrinidbhayam Girish yat,savayam tasthe Tabhayam Tav kimnuvritirn falti.

[O Girisha, Brahma trying above and, Vishnu trying below failed to measure Thee who took the form of a pillar of fire. Afterwards when they praised Thee with great devotion and faith, Thou revealed Thyself to them of thy own accord, indicating whether Thy worship can go without bearing result.]

Ayatnadasadhya Tribhuvanamvaarevayatikaram, Dashasayo yadbahoonbhrit Runkandooparvshane. Shirapadhayam Sharanirachitcharnambhoroohbale, sithirayasatavbhadkatesitripurhar visfoorijitamedam.

[O Destroyer of Tripura, that the ten-headed Ravana, after ridding the three worlds of any trace of enemies, remained with arms eager for (fresh) war is due to the fact of his having great devotion to Thee devotion which prompted him to offer his heads as lotuses to Thy feet.]

Akandbrahmandkhshaychakitdevasurkripa vidhaysayaaaseed yastirnayan risham sanharitvata, Sa kalmasha kandhae tav Na kurmaute Na shrimaho, vikaroapi shaladhayo Bavanbhaybhangvayasnina.

[O Three-eyed One, it is not that the dark stain on the throat of Thee who drank poison as an act of favour to gods and demons at their being panicky at the threatened destruction of the universe all on a sudden, has not beautified Thee. Even deformity is admirable is one who is given to freeing the world of fear.]

Mahi Padaghatade Varajti sahsa sanshaypadam, padam vishnobharamyadbhujparighrugangrahgnam, muhoodharadhayo sadhayam yat yanibhritjatatadittata, Jagatrakhshayae Tavam natsi nano vamaave vibhuta.

[In order to save the world when Thou danced, the earth wondered at the striking of Thy feet, whether it would not come to a sudden end; so felt the spatial region along with the planets, oppressed by the movement of Thy iron-cube like arms; and the heaven became then miserable its side being struck by Thy waving matted hair. Ah, Thy very mihgtiness is the cause of trouble.]

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.