All About Lord Shiva.......!!! Jai Sai Ram

[Guest guest]

ALL ABOUT LORD SHIVA

The common thread of thought in the religious beliefs of the Indian

subcontinent upholds a single Reality (as in absolute monoism) and

holds in reverence each of the several manifestation of the Ultimate

Reality in the forms of Gods. Bhrama, Vishnu and Shiva are revered as

the Supreme Trinity of multitude of manifestations of Divinity. It is

said that all that is true, all that is good and all that is

beautiful is God (Satyam Shivam Sundaram).

 

Shiva is referred to as 'the good one' or the 'auspicious one'.

Shiva - Rudra is considered to be the destroyer of evil and sorrow.

Shiva - Shankara is the doer of good. Shiva is 'tri netra' or three

eyed, and is 'neela kantha' - blue necked (having consumed poison to

save the world from destruction. Shiva - Nataraja is the Divine

Cosmic Dancer. Shiva - Ardhanareeswara is both man and woman.

He is both static and dynamic and is both creator and destroyer. He

is the oldest and the youngest, he is the eternal youth as well as

the infant. He is the source of fertility in all living beings. He

has gentle as well as fierce forms. Shiva is the greatest of

renouncers as well as the ideal lover. He destroyes evil and protects

good. He bestows prosperity on worshipers although he is austere. He

is omnipresent and resides in everyone as pure consciousness.

Shiva is inseparable from Shakti - Parvati the daughter of

Himavaan - Haimavati. There is no Shiva without Shakti and no Shakti

without Shiva, the two are one - or the absolute state of being -

consciousness and bliss.

The five mantras that constitute Shiva's body are Sadyojaata,

Vaamadeva, Aghora, Tatpurusha and Eesaana. Eesaana is Shiva not

visible to the human eye, Sadyojaata is Shiva realized in his basic

reality (as in the element earth, in the sense of smell, in the power

of procreation and in the mind). The Vishnudharmottara Purana of the

6th century CE assigns a face and an element to each of the above

mantras. (Sadyojaata - earth, Vaamadeva - water, Aghora - fire,

Tatpurusha - air and Eesaana - space).

The names of the deified faces with their elements are Mahadeva

(earth), Bhairava (fire), Nandi (air), Uma (water) and Sadasiva

(space). Panchamukha lingams have been seen from the 2nd century

onwards. The Trimurthi Sadasiva image of Shiva in the Elephanta Caves

near Mumbai is a portrayal in stone, of the five faces of Shiva. The

fourth and the fifth heads are not seen in this image here.

The works of sages Vyasa, Vasishta, Patanjali, the poet Kalidasa,

the tamil saint poets Nayanmars - Appar, Sundarar, Sambandar, the

poet Manikkavachakar, the mystic tamil siddhas, tantric philosophers,

the spiritual leader Adi Sankaracharya and others such as Basavanna

and Appayya Deekshitar speak of the attributes of Shiva.

SIGNIFICANCE OF THE SHIVA LINGAM

The non antrhropomorphic Lingam form of Shiva is what is held in

reverence in temples all over the sub continent. The Lingam is a

symbol. It is a symbol of that which is invisible yet omnipresent. It

is hence a a visible symbol of the Ultimate Reality which is present

in us (and in all objects of creation ).

The Shivalingam denotes the primeval energy of the Creator.It is

believed that at the end of all creation, during the great deluge,

all of the different aspects of God find a resting place in the

Lingam; Bhrama is absorbed into the right, Vishnu to the left and

Gayatri into the heart. The Shivalingam is also a representation of

the infinite Cosmic Column of fire, whose origins, Vishnu and Bhrama

were unable to trace. (see Lingodbhavar).

 

Legend has it that Parvati fashioned a Shivalingam with a fistful

of sand at Kanchipuram and worshipped Shiva; this lingam is known as

the Prithvilingam, denoting the primordial element earth.

Shivalingams in several temples are swayambus, or that which appeared

on their own, or that which is untouched by a chisel. On the other

hand, there are temples where the Shivalingam is carved out of stone

and installed. The highly polished Shivalingams of the Pallava period

bear several stripes, as in the Kailasanatha temple at Kanchipuram.

The Shivalingam is generally mounted on a circular or quadrangular

receptacle called the Avudaiyar. This pedestal is designed so as to

drain off the water offered during ablution ceremonies. In temples

such as Kanchipuram, abhishekam is offered only to the pedestal and

not to the Shivalingam made of sand. The bottom of the pedestal

represents Bhrama, the octogonal middle represents Vishnu and the

upper circular portion represents Shiva. The upper portion of the

Shivalingam may be of various shapes, cylindrical, elliptical,

umbrella shaped. Images may also be (rarely) carved on a Shivalingam.

Nandi, the bull is depicted facing the sanctum in all Saivite

temples, symbolizing the human soul Jeevatma yearning for realizing

its oneness with Paramatma, the ultimate reality.

Typically, the processional bronze images of Shiva are those of

Somaskanda, Chandrasekhara, Bhikshatana and Nataraja. Although in

most Shiva temples, the central shrine enshrining the Shivalingam is

of the greatest importance, the Nataraja shrine is of greater

importance at Chidambaram, the Somaskandar - Tyagarajar shrine is of

greater significance at Tiruvarur.

LINGODBHAVA - ORIGIN OF SHIVA LINGA WORSHIP

 

Lingodbhavamurthy is an iconic representation of Shiva, installed

in the rear devakoshta (niche) of the garbagriha (sanctum) of all

Shiva temples. The story of Lingodbhavar is that of the attempts of

Vishnu and Bhrama to discover the origins (the beginning Aadi and the

end Antha) of Shiva, as stated in three of the puranas - the Kurma

Purana, the Vayu Purana and Shiva Purana.

Vishnu was engaged in his yoganidhra - the slumber of yoga - at the

end of a kalpa, in the waters of the great deluge, when there

appeared before him, Bhrama emerging from a great illumination.

Bhrama introduced himself to Vishnu as the Creator of the Universe,

to which Vishnu replied that he was the architect of the Universe. An

argument ensued between both as to their superiority over one

another, when there appeared before them - a huge lingam of fire -

with tongues of flames blazing out of it.

Curious to trace the origins of this column of fire, Bhrama assumed

the form of a swan and flew upwards, while Vishnu assumed the form of

a boar, and burrowed down into the earth. Days of search in either

direction proved futile, and hence the duo surrendered to this column

of fire with prayers. Shiva then appeared out of this column of fiery

lingam, with a thousand arms and legs, with the sun, moon and fire as

his three eyes, bearing the pinaka bow, wearing the hide of an

leephant, bearing the trishul, and addressed Vishnu and Bhrama in a

thunderous voice, explaining that the two were born out of him, and

that the three were then separated out into three different aspects

of divinity.

The non-anthropomorphic form Shivalingam is a representation of

this infinite cosmic column of fire, whose origins were not tracable

by Bhrama or Vishnu. The Shivalingam is the center of reverence and

worship in all Saivite temples.

The manifestation of Shiva in this column of fire in front of

Bhrama and Vishnu, is carved in stone, as the Lingodbhavamurthy

manifestation of Shiva, and is always enshrined in the rear niche of

the sanctum enshring a Shivalingam. Since most temples face east,

Lingodbhavar faces West.

This legend described above is held at the vast Arunachaleswara

temple complex at Tiruvannamalai, where the sacred Annamalai hill

itself, is considered to be a manifestation of this cosmic column of

fire. Tiruvannamalai, is one of the Pancha Bhoota Stalas,

representing the primordial element fire.

There is another interesting aspect to this legend. While Bhrama

was flying upwards in the guise of a swan, he saw the petals of a

ketaki flower drifting down. Tired by the futility of his efforts to

reach the top of the mysterious column of fire, Bhrama requested the

flower to acquiese to his lie that he had seen the top of the column

where the flower had previously resided. Accompanied by his

accomplice, Bhrama confronted Vishnu and asserted that he had indeed

discovered the origin of the cosmic column. An enraged Shiva appeared

out of the fiery column and cursed Bhrama so that he would not be

worshipped in temples on earth. This legend relates to the fact that

there are hardly any temples dedicated to Bhrama in India. There is a

shrine to Bhrama at Uttamar Koyil in Tamilnadu, and Bhrama is also

represented in the devakoshtas (niches) in Shiva temples; there are

thus no Bhrama temples of any significance in India.

KAALA SAMHAARAM - THE STORY OF MARKANDEYA

This legend relates to the story of Shiva's protecting Markandeya

from the clutches of death.

Mrikandu Munivar worshipped Shiva and sought from him the boon of

begetting a son. He was given the choice between a gifted son with a

short lived tenure on earth or a dunce with a long life. Mrikandu

Munivar chose the former, and was blessed with Markandeya, an

exemplary son, destined to die at the age of 16.

 

Markandeya grew up to be a great devotee of Shiva. On the day of

his destined death Markandeya continued to worship a Shivalingam. The

messengers of Yama, the God of death were unable to take away the

lad's life, given his devotion to Shiva and his being engaged in the

act of worship then. Yama himself came in person to take his life

away and sprung his noose around the young sage's neck. The noose

landed around the Shivalingam, and out of it, Shiva emerged in all

his fury, and kicked Yama and killed Death itself. He then revived

him, under the condition that the devout youth would live for ever.

This legend of Shiva killing death itself, is frozen in metal and

held in worship at Tirukkadavur. Tirukkadavur is the shrine where

thousands throng to celebrate shashti abda poorthi (60th birthdays),

with the belief that the blessings of the deity enshrined would

prolong their lives. Tirukkadavur is one of the 8 Veeratta temples

celebrating Shiva as the destroyer of evil forces.

THE STORY OF AMRITA - THE CELESTIAL NECTAR

This legend is of great importance both in Saivite and Vaishnavite

system of beliefs. The devas and the asuras (gods and demons) united

in their efforts to churn the celestial ocean of milk

(ksheerasaagaram), in quest of Amrita (the nectar of life and

immortality). This mammoth task was carried out with the Mandara

Mount as the churning stick and the mythological snake Vasuki as the

rope.

Vishnu assumed the Koorma avatara (tortoise) to hold the Mandara

mountain in place and to prevent it from sinking into the ocean.

Lakshmi the Goddess of wealth emerged from the ocean, and so did the

moon god Chandra. Then came the dreaded poision, Kaalakoota. The gods

and demons appealed to Shiva to save them from the fumes that

emanated from the poison. Without hesitation, Shiva consumed the

poison, and retained it in his throat, which turned blue on account

of the poison, leading to the name Neelakantha or Vishaapaharana

Murthy.

 

This instance of all of the gods, mortals and demons worshipping

Shiva, for the act of saving the Universe from the dreaded poison, is

believed to have occured during the pradosha kaala (the time period

just before sun set). The pradosha kaala puja in Shiva temples is

considered to be very sacred on all occurrences of pradosha days,

two days before the new moon and the full moon each month. The

pradosha kaala puja at the Kapaleeswarar temple at Mylapore - Chennai

attracts thousands of devotees with amazing regularity.

The legend does not end here. Their obstacle out of the way, the

devas and asuras continued to churn the ocean in quest of their

ultimate goal, and were rewarded with the spectacle of the divine

physician Dhanvantari emerging out of the ocean with a pot bearing

the celestial nectar. A fierce tussle followed between the gods and

the demons over the issue of sharing the nectar of immortality.

Vishnu the protector of good intervened, took the form of an

enchantress Mohini, appeared on the spot, charmed the asuras, and

served all of the nectar to the devas, and thereby protected the

universe from the calamity that would have occurred if the asuras had

attained immortality.

The legend still does not end here. Two of the asuras, aware of

Mohini's trickery took the guise of devas and begot a dose of the

nectar from her. Vishnu discovered their act, only when they had

consumed half their portion of Amrita, and proceded to destroy them.

Protected by the nectar of immortality, the demons took the form of

Rahu and Ketu. Rahu with a snakes head and a human body, and Ketu

with a human head and a snake's body are regarded as celestial

bodies - shadow planets, or the node positions at which eclipses are

caused. Rahu is the ascending node while Ketu is the descending node.

Popular belief has it that eclipses are caused when Rahu or Ketu

swallow the moon or the sun.

Yet another legend has it that the serpent Vasuki consumed the

celestial nectar much against the wishes of the sun and the moon, and

that it was split into two, and still continued to live in the form

of Rahu and Ketu, the so called enemies of the sun and the moon,

threatening to eclispse them at the right moment!

Rahu is believed to have worshipped Shiva at Tirunageswaram near

Thanjavur-Tamilnadu, and is enshrined there. Ketu is believed to have

worshipped Shiva at Perumpallam near Mayiladuturai (Chidambaram -

Tamilnadu) and is enshrined there. Sri Kalahasti near Tirupati in

Andhra Pradesh, enshrines Shiva who was worshipped by both Rahu and

Ketu. Special worship services are carried out in all these temples

during eclipses.

Mohini avatara sevai is celebrated in many Vaishnavite temples,

where Vishnu is decorated as Mohini the enchantress. Vishnu

worshipping Shiva in his Koorma avatara is enshrined at Tirukkachur,

near Chennai.

KIRAATAARJUNEEYAM - ARJUNA'S ENCOUNTER WITH SHIVA

This legend relates to the encounter between Arjuna the Pandava

prince and Shiva, and is an important event in the epic Mahabharata.

Arjuna the valiant Pandava prince, during the princes' exile in the

jungles, went out to the Himalayas to worship Shiva, to win from him

the Paasupataastram, the infallible weapon. His penance bore fruit,

when Shiva, in the guise of a hunter (Kiraata) donning a bow appeared

before him, picked up a quarrel with him over a wild boar, and

challenged him to a combat. This manifestation of Shiva is known as

Kiraata Murthy. In the course of this (mock) fight, the hunter

stripped Arjuna of all his weapons (and his ego), and the brave

prince continued to fight with his bare hands. Shiva then revealed

his true self, and blessed him with the Paasupataastram.

Arjuna's encounter with Shiva is celebrated at Tiruvetkalam near

Chidambaram - Tamilnadu.

Kiraata Murthy is also revered at Kumbhakonam (Tamilnadu) , where

it is believed that an arrow from Shiva's bow pierced the pot

containing the celestial nectar amritam, and spilled it into the

Mahamagam tank.

ANDAKAASURA VADAM - SLAYING OF THE DEMON ANDAKA

This legend relates to the slaying of the blind demon Andaka by

Shiva. There are eight such legends narrating Shiva's role as the

destroyer of evil.

Shiva's consort Parvati, once playfully covered his three eyes with

her hands from behind. Lo and behold, the entire universe was plunged

into total darkness. Drops of sweat fell from Shiva's forehead and

turned into a frightful demon. This demon was known as Andakaasura -

given his state of blindness (Andaka).

Andakasuran performed severe penances towards Bhrama, and sought

the boon of immortality. His penances were rewarded the the boon of

immortality was rewarded to him, subject to the caveat that he would

lose his life, if he would lust after his own mother. Blinded now by

power, Andaka, ravaged the universe causing untold suffering to its

inhabitants. He then came across Parvati, and not knowing that her

playful act had resulted in his being born, lusted after her. A

battle between him and Shiva ensued, at the end of which, Shiva

impaled him with his trident; at the brink of death, Andakaasuran

implored Shiva to let him be reborn as his devotee. Shiva then turned

him into a Shiva Gana - Bhringi.

A beautiful bronze image of the Andakaasura Vada Moorthy

manifestation of Shiva is enshrined at Tirukkovilur (near

Tiruvannamalai - Tamilnadu), in the Veeratteswarar temple. This

temple is one of the 8 temples celebrating Shiva as the destroyer of

evil forces.

TRIPURA SAMHAARAM - DESTRUCTION OF THE THREE EVIL CITADELS

This legend relates to the destruction of the three evil cities

Tripura, by Shiva. There are eight such legends narrating Shiva's

role as the destroyer of evil.

The demon Taraka had three demon children Taarakaaksha, Kamalaaksha

and Vidyunmaali. These demon princes performed severe penances

towards Bhrama and won the gift of immense power. The boon that they

received, granted them that they would live for a thousand years in

three invincible, moving cities or forts (Tripura) and that they

would be destroyed only by a cosmic arrow that would merge the three

forts into one, and set them to fire. The demons, armed with this

boon, wreaked havoc on the universe. At the end of the the stipulated

time period, Shiva created a bow and an arrow and a charriot with the

various gods and goddesses and components of the universe. With

Bhrama as the charioteer, he sped across, and shot a single arrow of

fire which destroyed the three cities.

Tripurantaka, is the manifestation of Shiva as the destroyer of the

Tripuras. Tripurantaka is enshrined at Tiruvatikai near Chidambaram.

The Veeratteswarar temple here is one of the 8 Veerata stalas

celebrating Shiva as the destroyer of evil forces. Tripurantaka is

also enshrined at Tiruvirkolam (Koovum) near Chennai.

JALANDARAASURA SAMHAARAM - SLAYING OF THE DEMON JALANDARA

This legend relates to the slaying of the demon Jalandara by Shiva.

There are eight such legends narrating Shiva's role as the destroyer

of evil.

Jalandara the demon was born, when Shiva directed his rage, in the

form of fire from his third eye, into the ocean (hence the name

Jalandaran). Jalandaraasuran grew to be a powerful demon, and

dominated the world. He married Brinda, a pious woman. The demon he

was, Jalandaraasuran lusted after Shiva's consort Parvati; this

resulted in a battle between him and Shiva. Shiva created a chakra

(wheel) in the waters and challenged Jalandaraasuran to lift it. This

disk, severed the demon's head.

The slaying of the demon Jalandaraasuran is celebrated and

enshrined in the Veeratteswarar temple at Tiruvirkudi (near

Thanjavur - Tamilnadu). Tiruvirkudi is one of the 8 Veeratta temples

celebrating Shiva the as the destroyer of evil forces.

Jalandaraasuran's widow Brinda is enshrined in a samadhi at

Tiruvirkudi. It is believed that she took the form of a Tulsi plant.

Unlike in other temples, Tulsi is offered to Shiva at Tiruvirkudi.

Shiva later on gave his discus (chakram) to Vishnu. Vishnu bears

the Chakram as one of his attributes. The legend of Shiva gifting

Vishnu with the cosmic discus is held at Tiruveezhimizhalai near the

above mentioned Virkudi and at Tirumalpur near Kanchipuram.

GAJAASURA SAMHAARAM - SLAYING OF THE DEMON GAJAASURAN

This legend relates to the slaying of the demon Gajaasuran by

Shiva. There are eight such legends portraying Shiva as the destroyer

of evil.

 

Gajaasuran, a demon who had the form of an elephant (gaja)

tormented the universe and terrified the gods and the humans.

Continuing unchecked, he proceded to attack Shiva's abode. A

terrified Parvati beseeched Shiva to put an end to the attrocity, and

Shiva obliged by flaying the skin of the demon and wearing it as a

drape around him - and then danced the dance of victory.

A splendid bronze image of Gajasamhaaramurthy is held in worship at

Vazhuvoor near Mayiladuturai in Tamilnadu. Vazhuvoor is one of the 8

Veeratta temples celebrating Shiva as the destroyer of evil forces.

DAKSHA YAGNA - STORY OF DAKSHA'S SACRIFICE AND SATI-SHAKTI

This legend is associated with the destruction of Daksha's

sacrifice and the origin of the Shakti Peethas of India. This is one

of the eight legends portraying Shiva as the destroyer of evil.

Sati, the consort of Shiva was the daughter of Daksha Prajaapati a

descendant of Bhrama.. Sati had married Shiva against the wishes of

her father. The vain Daksha performed a great yagna (with the sole

aim of insulting Shiva), to which he invited all of the gods and

goddesses except his son in law Shiva. Against Shiva's wishes, Sati

attended this sacrifice and was insulted by her father. Unable to

bear this insult, Sati immolated herself.

Enraged at the insult and the injury, Shiva through Veerabhadra,

destroyed Daksha's sacrifice, cut off Daksha's head and replaced it

with that of a goat, as he restored him to life. Still crazed with

grief, he picked up the remains of Sati's body, and danced the dance

of destruction throughout the Universe. The other gods intervened to

stop this dance, and the disk of Vishnu cut through the corpse of

Sati, whose various parts of the body fell at several spots all

through the Indian subcontinent and formed the sites of what are

known as Shakti Peethas today.

An image of Dakshaaari Murthy, the slayer of Daksha is enshrined at

Tiruppariyalur near Thanjavur. The Veeratteswarar temple here is one

of the 8 Veerata stalas celebrating Shiva as the destroyer of evil

forces.

KUMAARASAMBHAVA - THE BIRTH OF SKANDA

This legend narrates the story of the destruction of Kaama by Shiva

and the birth of Skanda.

Sati, the consort of Shiva immolated herself at the site of the

Daksha Yagna, which was later destroyed by Shiva. Sati was reborn as

Uma, or Parvati the daughter of the mountain king Himavaan (the

Himalayas). Shiva withdrew himself from the universe and engaged

himself in yogic meditation in the Himalayas.

In the meanwhile, the demon Surapadma ravaged the earth and

tormented its beings. It was realized by the gods that only the son

born of Shiva and Parvati could lead the gods to victory over

Tarakaasuran, Surapadman and their demon companions. They plotted

with Kaama, the lord of desire, to shoot a flower arrow at Shiva, as

he sat in meditation, so as to make him fall in love with Parvati.

When Kaama aimed his arrow at Shiva, he opened his third eye and

burned him to ashes instantly. Upon hearing the pleas of Kama's wife

Rati, he brought back Kama to life, in flesh and blood for her sake,

and in a formless state for others.

His penance disturbed, Shiva fell in love with Parvathi. However,

the sparks of the fiery seed of Shiva were unbearable; even the fire

God Agni could not bear them; this fire was then transported by the

river Ganga into the Sara Vana forest, where Sara Vana Bhava was

born. He was raised by the six Kartika damsels. Parvati combined

these six babies into one with six faces, ie. Shanmukha. Shanmukha,

or Kartikeya the supreme general of the devas, led the army of the

devas to victory against the demons. The six sites at which Kartikeya

sojourned while leading his armies against Surapadman are

Tiruttanikai, Swamimalai, Tiruvavinankudi (Palani), Pazhamudirsolai,

Tirupparamkunram and Tiruchendur. All these sites have ancient

temples glorified by the tamil poems of Tirumurugaatruppadai of the

Sangam period (prior to the 3rd century CE).

Tirukkurukkai, in Tamilnadu near Thanjavur, enshrines Kaamari

Murthy, the destroyer of Kaama, in the Veeratteswarar temple which is

one of the 8 Veeratta stalas celebrating Shiva as the destroyer of

evil.