Shiva Linga and Worship

[Guest guest]

There are different kinds of Lingams such as Jyothir Lingas, Bhana Lingas,

Swetha Lingas, Maragatha lingas (made of topaz) & Spatik lingas (crystal) -

Jyothir lingas are the ones which emit light and are very very rare - bhana

lingas are the ones where the yoni mandala is right from top to bottom like the

shape of a perfect flame - the sweta lingas are the ones which are pale white in

color naturally. It is very rare to find these and is considered as a divine

gift if one gets it. In India, it is said that shiva lingas are like fire -

since in mythology, lord shiva keeps doing penance - jwaalaagni - the fire of

penance blazing all over him & from him - so, we always keep him cool - he is

also

called Abhisheka Priya - bathing divine elements is called Abhisheka in

sanskrit. The more you bathe him, the more happy he is. In many temples here, a

brass or copper pot is hung right above the linga with a small hole in its apex

pointing downwards and water keeps dripping on the linga. Lingam Pooja Daily do

abhishekas (Divine Bathing) with fresh milk, Fresh Curd, aromatic herbal powders

& water chanting theFollowing mantra :THATH PURUSHAAYA VITHMAHAEMAHADEVAYA

DHEEMAHITHANNO RUDRA PRACHODHAYAATH

Light incence and offer dhoop. After bathing the linga, wipe them gently with a

designated cloth - apply some sandal powder moistened with little water to

bring it to a paste form & vermillon . Rudram chanting pleases Lord Shiva which

is either recited or played during the abhisheka (Divine Bathing). Sanskrit

mantras are coined in such a way that they are shelled with divine vibrations

and it certainly heals the environment & atmosphere. The above process is the

Puja and if done with a pure heart & consciousness

 

Regards

Prasanna kumar

 

source : www.rudraksha-ratna.com

[Guest guest]

With a free 1 GB, there's more in store with Mail.

[Guest guest]

<groupowner.prasanna > wrote:

Shiva Linga and Worship There are different

kinds of Lingams such as Jyothir Lingas, Bhana Lingas, Swetha Lingas, Maragatha

lingas (made of topaz) & Spatik lingas (crystal) - Jyothir lingas are the ones

which emit light and are very very rare - bhana

lingas are the ones where the yoni mandala is right from top to bottom like the

shape of a perfect flame - the sweta lingas are the ones which are pale white

in color naturally. It is very rare to find these and is considered as a divine

gift if one gets it. In India, it is said that shiva lingas are like fire -

since in mythology, lord shiva keeps doing penance - jwaalaagni - the fire of

penance blazing all over him & from him - so, we always keep him cool - he is

also called Abhisheka Priya - bathing divine elements is called Abhisheka in

sanskrit. The more you bathe him, the more happy he is. In many temples here, a

brass or copper pot is hung right above the linga with a small hole in its apex

pointing downwards and water keeps dripping on the linga. Lingam Pooja Daily do

abhishekas (Divine Bathing) with fresh milk, Fresh Curd, aromatic herbal powders

& water chanting theFollowing mantra :THATH PURUSHAAYA VITHMAHAEMAHADEVAYA

DHEEMAHITHANNO

RUDRA PRACHODHAYAATH Light incence and offer dhoop. After bathing the linga,

wipe them gently with a designated cloth - apply some sandal powder moistened

with little water to bring it to a paste form & vermillon . Rudram chanting

pleases Lord Shiva which is either recited or played during the abhisheka

(Divine Bathing). Sanskrit mantras are coined in such a way that they are

shelled with divine vibrations and it certainly heals the environment &

atmosphere. The above process is the Puja and if done with a pure heart &

consciousness Regards Prasanna kumar source : www.rudraksha-ratna.com

Bring words and photos together (easily) with PhotoMail - it's free and works with Mail.

[Guest guest]

Dear Brijesh

Thank for the message,The smooth, round pebbles found in this river

are called "Bana Lingas" and also Narmada Shiva Linga. Several

scriptures extol the virtues of worshipping the Bana-Linga. What

Salagramas are to Vishnu, the bana-lingas are to Shiva - sacred and

self-manifest representations. If the Salagrama are stones found only

in the Gandaki river, the bana-lingas are stones found only in the

Narmada river. The currents of the Narmada river are very strong and

forceful, and the stones are carried from the rocky river-sides,

rendering them smooth and polished.

According to Yajnavalkya-samhita, the bana-lingas obtained in the

river Narmada are the very forms of Siva assumed by the God at the

request of Banasura and are therefore the holiest of objects.

Worshipping one bana-linga gets the benefits that can be procured by

worshipping a crore of other lingas.

 

The demon Bana was the eldest son of Bali, who in turn was the

grandson of Prahlad. Bana was a great devotee of Siva, and Siva gave

him his own representative in the form of a natural linga of worship

(banrchartham krtam lingam); hence the name Bana-linga. As the bana-

lingas are self-manifest forms of Siva, they are holier than any

other anionic forms of Siva. According to Yajnavalkya-samhita the

bana-lingas are actually bits of the river-side rock, which flowed

into the stream Narmada. The rock by the side of the river was itself

the linga, the form assumed by Siva to bless the asura Bana. Siva

dwells in that rock and the parts of the rock which we find in the

river are, therefore, aspects of Siva. The bana-lingas in the Narmada

River may be the shape of a ripe jambu-fruit, or of a swan's egg.

They may be honey-coloured, white, blue or emerald-hued. Suta-

samhita, which also extols the bana-lingas, mentions that the best

bana-lingas are like the lotus seeds or like the hen's egg in shape.

According to scriptures, one can simply keep them in pooja and

worship and there is no need to ceremonially instal the bana-lingas.

They do not require the normal ritual of invocation of divine

presence (avahana) etc, for the divine presence is already there, and

will continue to be there quite independently of any rituals. Its

worship is said to secure worldly welfare as well as emancipation

from worldly involvement. It is therefore claimed that the bana-linga

when worshipped is a thousand times more effective than any other

linga.

 

you can get from Rudra centre they will courier to your address.

http://www.rudraksha-ratna.com/dispCategory.php?

catId=52&PHPSESSID=9e106eab8854a141598998516fdd23cd

 

Regards

Prasanna Kumar

[Guest guest]

Hari Om! Hari Bolo!

 

Dear Shri Prasannaji please accept my respectful namaskarams!

 

During my quest for Shri Narmada Shiva Lingam, I collect these invaluable

information regarding HIM.

 

Bana-Lingas from River Narmada

 

What Salagramas are to Vishnu, that the bana-lingas are to Shiva: sacred and

self-manifest representations. If the Salagrama are stones found only in the

Gandaki river, the bana-lingas are stones found only in the Narmada river,

although, according to some texts (as for instance Kalottara, sited in

Viramitrodaya), the bana-lingas are obtained not only from the river Narmada

but also in the rivers Ganga, Yamuna and other holy streams.

However, the bana-lingas are always associated with the Narmada river, so much

so that a synonym of bana-linga is Narmada-linga. Narmada, which is regarded as

one of the seven sacred streams of the country (sapta-ganga) and which is

usually taken as what which marks off South India from the North, takes its

origin in Amarakantak, 914 metres above sea-level, in Madhya Pradesh, where

the Vindhya ranges meet with the Satpuda ranges. It flows Westward for 1,292

kilometres through Mandla and Jubbalpore districts, and joins the Arabian Sea

in Cambay near Bharoch in Gujarat. The legends identify the river with Reve of

epic celebrity, which is described as flowing out of Siva’s own body, and

therefore considered one of the holiest rivers.

According to Matsya-purana (Chap. 165-169), drinking the water from this river

and worshipping Siva will secure freedom from all states of misery. Voluntary

death in this river by drowning sought by a devotee was extolled as leading

directly to the realm of Siva, he having been purified from all sins, and being

carried on the vehicle drawn by swans.

The currents of the Narmada river are very strong and forceful, and the stones

are carried from the rocky river-sides, rendering them smooth and polished.

Besides bana-lingas, which are normally white in colour, there are also in this

sacred river, stones called ‘raudra-lingas’ which bare marked resemblance to

the bana-lingas, but which are usually dark-coloured, although red, white and

yellow varieties are not rare. We read in Lakshana-samuchchaya.

There is a story narrated in Aparajita-pariprchchha (205, 1-26) about the origin

of the bana-lingas and their association with the Narmada river. Siva wanted to

destroy the ‘tri-pura’, which had been obtained as a boon by the arrogant

demon Banasura, and he let go a fiery dart from his great bow ‘pinaka’. The

dart broke the three ‘puras’ into tiny bits, which fell on three spots: 1,

on the hills in Sri-kshetra (of unknown identity), 2, on the peaks of

Amarakantaka in the Vindhya ranges, and 3, on the banks of the holy river

Narmada. The bits that fell in these places soon multiplied into crores,. each

bit becoming a linga. As they formed part of the possession of Banasura, they

were called Bana-Lingas.

Amarakantaka, the peak in Madhya Pradesh, is in close proximity to the source of

the river Narmada, which according to the puranas, originated in the Vindhya

mountains and flowed in the Kalinga country. Padma-purana says that there are

along this river as many as sixty crore and sixty thousand holy ghats, all of

which are associated with bana-lingas and raudra-lingas.

 

The demon Bana was the eldest of the hundred sons of Bali, who in turn was the

son of Virochana and grandson of Prahlad (son of Hiranyakasipu and devotee of

Narasimha). Bana, the king of demons (asuras) ruled over Sonita-pura. He went

to the Himalayan regions, and performed a penance invoking Siva’s favour.

When Siva appeared in answer to his austerities, Bana begged the god to bestow

himself a thousand arms carrying a multitude of weapons to destroy all his

enemies and opponents. He also desired that Parvati should consider him as her

son.

 

In legend, he is described as Mahakala, one of Siva’s attendants and a brother

to Subrahmanya. When, however, the demon began tormenting the three worlds,

Krsna waged a war against him and severed all of his thousand arms with his

discus, with the help of Siva. This story of told in Matsya-purana (chapter 5),

Harivamsa (Vishnu-parva, Chapter 173) and Bhagavata-purana (10th skandha,

chapter 62).

 

Bana, despite all the details of the story, was a great devotee of Siva, and

Siva gave him his own representative in the form of a natural linga of worship

(banrchartham krtam lingam); hence the name Bana-linga. It is also explained

that the expression ‘bana’ means in reality Siva. That the word ‘bana’

also means an arrow, a reed-shaft, cow’s udder and pike is to be considered.

The moon-white stones naturally obtained in the river Narmada, answering to

these forms may have been called bana-lingas on this account, quite independent

of the legend concerning the asura named Bana.

 

The import of the legend is that the bana-lingas are self-manifest forms of

Siva, and that they are therefore holier than any other anionic forms of Siva.

This follows another legend which explains why Siva is not worshipped in his

iconic form (pratima) but only as linga. Siva’s assumption of the linga form

(a fiery column) to outwit the claims of superiority by Vishnu and Brahma is

the theme of other legends. Among the several varieties of linga, Bana-linga is

said to be the most sacred and its worship most effective.

 

We are informed in Yajnavalkya-samhita that the bana-lingas are actually bits of

the river-side rock, which flowed into the stream Narmada. The rock by the side

of the river was itself the linga, the form assumed by Siva to bless the asura

Bana. Siva dwells in that rock and the parts of the rock which we find in the

river are, therefore, aspects of Siva.

 

2The expression ‘linga’ in the Agama context signifies ‘symbol’

(chinha). Derived from the root ‘ligi gatyau’, it refers to movement, and

words having been movement as their etymological meaning have also

connotations of knowledge (‘sarve gatyarthah jnanarthah’). Linga therefore

means that by which the Divine is cognized or approached (‘lingyate jnayate

anena iti lingam’). The Agama texts also bring out another valid explanation

for the word ‘linga’ : linga in its primary sense is broken up into

‘ling’ (to dissolve, to get merged, to destroy) and ‘ga’ (to emerge, to

go out). Linga is so called because all phenomena is dissolved in Siva at the

time of cosmic dissolution, and it emerges from Siva once again at the time of

creation. (Ajitagama, 3, 16-17).

 

The lingas are classified into six varieties, depending on how they came into

existence: 1, daiva-lingas are those installed and worshipped by the gods and

other celestial beings, and thus named after them; they continue to exist in

the present day and on earth, but their origin is traditionally ascribed to the

gods; 2, asura-lingas are those installed by the class of the wicked titans

(known as asuras and daityas) but were pious and zealous devotees of Siva (like

Ravana); 3, arsha-lingas were installed and worshipped by sages of yore (like

Agastya); 4, purana-lingas are those which have been celebrated as installed at

the very distinct past by mythical personages; 5, manusha-lingas are those that

have been caused to be made by human patrons (rulers, chieftans, wealthy folk

etc) in historical times; and 6, svayambhu-lingas are the forms which Siva

assumed to manifest himself. The Bana-lingas being to the last variety.

 

There is also reckoning of their relative merits. The lingas of the divya,

purana and svayambhu varieties are considered best (uttama), the lingas of the

asura and arsha varieties are of middling quality (madhyama), and the lingas of

the manusha variety inferior (adhama).

Another classification is based on how it is made: 1, krtima, artificial, made

by hands, and 2, akrtrima, natural, bought about by a natural course of events.

The bana-lingas belong to the latter group. A further classification has the

structural status in focus: 1, chala (mobile) or jangama, and 2, achala

(stationary) or sthavara. The latter variety of lingas is what we find in

temples, duly installed, consecrated and elabourately worshipped by

professional priests. Silpa-ratna describes these lingas thus.

 

These lingas are usually carved in stone, and installed according to Agamic

prescriptions, and the enduring presence of the Godhead is invoked in it. They

are not thereafter moved from that spot; they are permanent fixtures there. On

the other hand, the lingas worshipped in households are neither installed at

one place, nor consecrated once and for all time. They can be shifted to any

spot for purpose of worship. But during the worship they are placed on a

pedestal or platform, and not moved until the worship is over. These mobile

lingas may be natural or carved in precious stones, or made in copper, silver

or gold; the bana-lingas come under this category.

 

Usually, these mobile lingas are not carved in stone; they may be stone ones

when they occur naturally and are obtained from rivers (as in the case of

bana-lingas and raudra-lingas). When however, small lingas (sailam) are made

in stone for household worship, they answer to the category known as

‘chalachala’ (both mobile and stationary) (Suprabheda, op. Cit.). to the

same category belong the lingas made in clay (mrnmaya) or in wood (darava).

The stationary stone lingas worshipped in temples are required to have features

like tri-sutra markings and division of the linga shaft into the four-sided

Brahma-bhaga (hidden under the ground) the eight sided Vishnu-bhaga (concealed

by the yoni or pedestal), and the circular Rudra-bhaga (which is seen and is

worshipped, and hence called puja-bhaga).

 

These are entirely absent in the mobile lingas worshipped in a household. Nor

are they required to answer to the Agamic prescription regarding the

measurements (tala-mana), the treatment of top-portions (siro-vartana), or the

typology (shape etc.). Mobile lingas may also be used temporary purposes

(kshanika) out of clay from the river-side (nadi-mrttika), sand (sikata),

uncooked rice (tandula), cooked rice (anna), cow-dung (gomaya), sandal-paste

(chandana), sacred grass (kurcha), jaggery (guda), butter (nava-nita), rice

flour (pishta), rudraksha beads, flowers or sprouts (pallava). These are

prepared immediately prior to the commencement of the worship-ritual, and are

disposed of when the worship is concluded.

 

Among the lingas that are worshipped, there is a hierarchy in terms of worship

mentioned in Meru-tantra (6th prakasa). Among the soft-lingas, lingas made in

mud or clay are the best. Among the hard ones, stone-lingas are meritorious.

But rock-crystal-lingas are superior to the ordinary ones. Better than the

rock-crystal-lingas are the lingas carved in lotus-hued ruby (padma-raga), and

better than the latter are those made of saffron (kashmira); and increasing in

merit in succession are the lingas made out of topaz (pushya-raga), sapphire

(indra-nila), Himalayan gem (gomeda), coral (vidruma), pearl (mauktika), silver

(rajata), gold (hairanya), diamond (hiraka), mercury (parada), and bana-linga.

 

We find numerous texts extolling the unsurpassed merit of the bana-linga in

bestowing all benefits when worshipped daily with devotion. The superior merit

of bana-linga is thus acknowledged, although some texts would rate the linga

made out of mercury (rasa-linga, parada-linga) higher, as for instance

Suta-samhita.

 

Generally, however, the rasa-linga is regarded as an extremely difficult

specimen to obtain, and its association with tantrik cults and alchemic

procedures give it an occult aura, not entirely acceptable to the common

householder. Alchemic and medical texts like Rasa-ratna-samchchaya and

Rasarnava, describe elaborate processes which can purify mercury and make it

amenable to be solidified. Only then a linga can be made out of it. This is

done only in pharmaceutical factories called rasa-salas, under expert guidance;

and the rasa-linga (solidified mercury) is invariably installed and worshipped

in a rasa-sala, before medicinal preparations are attempted. The rasa-linga is

said to have magical properties. Its religious use, however, is extremely

limited.

 

In any case, the rasa-linga is prepared by human beings (manusha), and cannot

come under the category of self-manifest (svayam-bhu) lingas, which are

regarded as the holiest and most suitable for worship. Bana-linga, on the other

hand, is an excellent example of self-manifest lingas. Its worship is said to

secure worldly welfare as well as emancipation from worldly involvement. It is

therefore claimed that the bana-linga when worshipped is a thousand times more

effective than any other linga.

 

Even merely thinking about a bana-linga early in the morning is likely to bestow

success in all enterprises. (Yoga-sara, chapter 5)

Even the rasa-linga requires to be duly installed and consecrated without which

techniques of empowerment (samskara) its effectiveness may not be assured. This

is true of all other varieties of lingas, excepting bana-linga.

Matrka-bheda-tantra (patala 7) makes a summary statement to this effect.

 

Contrarialy, the bana-lingas do not need to be ceremonially installed or duly

consecrated. They do not require even to go through the normal ritual of

invocation of divine presence (avahana), for the divine presence is already

there, and will continue to be there quite independently of any rituals.

 

Bana-lingas are in this regard similar to salagramas. These aniconic objects of

worship are not in the nature of artifacts, and hence do not suffer from the

disadvantages and limitations of deliberate human involvement. They do not need

to be made worship-worthy by rituals of transumatation; their worthiness for

worship is self-evident, natural and enduring. They cannot be defiled on any

account, and do not lose their merit under any circumstances. In fact, there is

a consideration of acceptability or otherwise in the case of lingas made by

human agency. Some are deemed worthy of worship, owing to the presence of

certain favorable features, and other not. And, further, there is a problem of

partaking of the water or food offered to a linga (naivedya) and of using the

flowers once placed on the linga (nirmalya). There are doubts expressed in

these matters, and the authentic texts are themselves divided in their views on

these matters. But it is clear that in the case of bana-linga that all offerings

made to them are acceptable by the devotees.

 

With regard to the lingas of all varieties except bana-linga, bigger the size

the greater the acceptability as it is also the case with rudraksha beads,

which are sacred to Siva. But with regard to the bana-lingas obtained in the

river Narmada, as is the case with the salagramas obtained in the river

Gandaki, smaller the size the more meritorious it is.

 

According to Siddhanta-sekhara, the bana-lingas available in the Narmada River

are said to have been worshipped already by the gods, especially by the

guardian – deities (loka-pala), and the stones are also said to contain the

impress of such worship. There are bana-lingas carrying different marks

characteristic of these gods: conch shell mark on top (samkhabha-mastaka) to

denote that it was worshipped by Vishnu, lotus-mark (padma) to indicate that it

was worshipped by Brahma, mark of a parasol (chhatra, Indra) mark of two heads

(siro-yugma, Agni), three steps (Pada,Yama) mark of mace (gada, Isana), mark of

a water-vase (kalasa, Varuna), mark of banner (dhvaja, Vayu) and so on. And

having been worshipped by the gods, the bana-lingas answer to the ‘daiva’

variety of linga, in addition to being ‘svayam-bhu’. Hence their

indubitable superiority.

 

Vira-mitrodaya, the celebrated gloss on Mitakshara (which is itself a commentary

by Vijnansevara on Yajnavalkya’s Dharma-Sastra), quotes Kalottara on this

subject of bana-lingas being distinguished by characteristic marks of the gods

who worshipped them. The text enumerates nine varieties of bana-lingas, eight

of them corresponding to the eight guardian-deities (loka-palas), and one

called Vaishnava. The verses are quoted below…

 

The bana-lingas worshipped by Indra will, when worshipped, fulfill all the

desires of the devotee; and bestow upon him sovereignty. The Agneya variety of

bana-linga will be warm to touch, and carries the mark of the weapon sakti. The

Yamya-linga will have the form of a cudgel or of the tounge. The Nairrti-linga

will look like a sword, carries stain on its body and will bestow the benefits

of jnana and yoga; however, it should not be worshipped by a householder, as it

will bring about misery; it is demonical in character. The Varuna-linga will be

round in shape, and may be distinguished by the marks of noose (pasa). Its

worship will secure prosperity. The linga named after Vayu will be black in

colour, or ashy grey; it will have the appearance of flag-post, or may carry on

its head the mark of a banner. The Kaubera-linga will be in the form of a mace

(gada) or arrow (tuna); there may be a hair-line like line in the center. The

Raudra-linga will be lustrous like a block of ice, but bares the marks of a

bone or spear. The linga which was worshipped by Vishnu is distinguished by the

marks of conch-shell, discus, lotus, mace, the jewels on the chest (sri-vatsa

and kaustubha) or the foot-prints of Vishnu.

 

4There is another classification of bana-linga suggestion by Hemadri

(Lakshana-kanda). 1. The Svayambhu-linga is honey-coloured (tawny), and carries

the black mark of a coil; it is adorned by all Yogic adepts. 2. The

Mrtunjaya-linga is multi-coloured, and has masks of matted hair and spear; it

is worshipped by gods and titans alike. 3. The Nilakantha-linga is elongated in

shape, and is pure white in colour, with a black dot in it. 4. The

Trilochana-linga is white in complexion, and has three eye-like marks in it;

there are also white lines resembling hairs in the body; the worship of this

linga will eliminate all sins. 5. The Kalagni-rudra-linga is dark-complexioned,

stout in shape, and brilliant in aspect; it carries the marks of matted hair

dressed into a top-knot; it is adorned by all spirits. 6. The Tripuri-linga is

honey coloured (tawny), with a white line resembling the sacred chord worn by

the twice-born; there is a mark resembling crescent-moon on top, and at the

bottom lotus-like mark, white in colour, can be seen; there are also lines

reminding one of weapons. 7. The Isana-linga is white in colour, but there will

be tawny coloured mark on top resembling matted hair; there will also be the

mark of a garland of severed heads, and the mark of a trident. 8. The

Ardha-nasisvara-linga is distinguished by half of it being white; and the other

half red; there will also be marks of trident and hand-drum. 9. The

Maha-kala-linga is bright and corpulent in shape, elongated, and slightly

red-hued; it is bright and attractive, and its worship will secure all the

values of life.

Besides the above varities, other texts (like Kalottara and Bhavishya) mention

three other types of Bana-linga. The ‘Daiva’ type is very uneven on its

surface, with scratches and holes, depressions and mounds; it is longish in

shape and it contains the marks of spear, crescent moon and stone- masons

hammer. The ‘Gola’ type resembles a small pumpkin or a crow’s egg in

shape. The ‘Arsha’ type is like a rose- apple in shape, and carries the

mark of a sacred chord. It is fatter at the base than the rest of the body.

Some lingas of this type are stout in the middle and not so at the bottom or on

the top; and these are the best among the lingas of this type.

 

5According to Yajnavalkya-samhita, the bana-lingas obtained in the river Narmada

are the very forms of Siva assumed by the God at the request of Banasura; they

are therefore the holiest of objects. Worshipping one bana-linga gets the

benefits that can be procured by worshipping a crore of other lingas. The

bana-lingas in the Narmada River may be the shape of a ripe jambu-fruit, or of

a swan’s egg. They may be honey-coloured, white, blue or emerald-hued

(passage quoted earlier).

Suta-samhita, which also extols the bana-lingas, mentions that the best

bana-lingas are like the lotus seeds or like the hen’s egg in shape.

We also read in other texts that the best of bana-lingas must be four angulas in

height, when fixed on a pedestal; half of that height would be inferior. A

bana-linga the height of which is less even than this must never be worshipped.

 

While Suprabheda (33) roundly declares that all bana-lingas are equally

worship-worthy, and that the distinguishing marks and features are not to be

considered (‘bana-lingasta-naivoktam lakshanam’), there are texts which

commend some bana-lingas as worthy of worship (‘subha-bana-lingas). According

to Kedara-khanda, the rough surfaced bana-linga must not be worshipped; for its

worship may lead to death of son and spouse. The linga that is flattened or

blunted will augur ill for the house; if the linga when placed on earth

inclines to a side will cause the death of cattle, children and consorts, as

well as destroy wealth. If the linga is split on top, its worship will cause

disease and death.

Hemadri (Lakshana-kanda) says that the bana-linga with sharp edges, and crooked

tops, must not be worshipped also as exceedingly corpulent or thin ones. They

may be beneficial to those whose only goal in life is emancipation from

phenomenal involvement, but they will spell ruin for the normal householders,

interested in worldly prosperity and spiritual welfare.

 

The householder would profit by worshipping a bana-linga, which is like a bee in

colour, shape and size. It may be worshipped, fixed to a pedestal or not. It

will secure worldly prosperity as well as ultimate liberation from all

phenomenal ills. But those ascetics whose only concern is emancipation may

worship bana-lingas, which are tawny in colour or dark, and of any size. The

householder must never worship the bana-linga, which are extremely small or

unusually fat.

Even as there are methods of examining the salagrama-stones for their

acceptability (pariksha), there are methods to find out if a bana-linga is

suitable for worship. One of the methods is to weigh the bana-linga against

grains of rice, three, five or seven times. If the weight of the rice is not

the same in all cases, then the bana-linga is acceptable as genuine. If the

weight increases, and not decreases, when it is weighed seven times on a

balance, then the supposed bana-linga is genuine; otherwise it is a mere stone.

Another method is to drop the bana-linga under examination into a flowing

stream; if it can be picked up again, it is a genuine bana-linga, and its

worship will secure happiness.

 

6While there are no distinct prescriptions or procedures for the worship of

salagramas, there appears to be a separate procedure for worshipping

bana-lingas, different from the standard worship ritual offered to Siva.

However, this procedure is heavily tantrik in orientation, and suggests Kaula

influence. Yoga-sara, which is in the nature of a dialogue between Siva and

Parvati, contains not only a dhyana for Siva in the form of a bana-linga but

also a long stava (hymnology) eulogizing the bana-linga. Here bana is the name

of Siva himself, and he is associated with his feminine counterpart, Sakti. He

is said to be inebriated (prammata) and equipped with the ‘dart of eros’

(kama-bana), which deludes the phenomena; and he is full of the erotic

sentiment (srngara-rasa). The worship of bana-lingas is calculated to burn up

our transmigrational involvement.

Then the procedure involves the mental worship of the bana-linga, visualizing

all articles of worship like sandal paste and flowers (‘manasa

gandha-pushpadyaih sampujya manum smaret’). This is followed by rounds of

breath-retention, which will cause delight to the bana-linga (‘pranayamam

tatah krtva bana-lingam tu toshayet’). Then the devotee visualizes the

identity of the bana-linga with his own chosen deity, and recites the

‘vagbhava-mantra’ in a state of contemplation (‘tad-ishtadevayor aikyam

vibhavya vagbhavam japet’).

After the completion of this ritual of silent and concentrated repetition of the

mantra (japa) for the fixed duration, the devotee offers following prayer to

bana-linga (‘tato japam samapyatha stavenanena toshayet’).

This marks the completion of the ritual. The prayer-hymn (stava) contains

nineteen verses, the first six of which appear to have been the original

portion and the nucleus; the rest of the section opens afresh with the

seed-syllable ‘aim’ which is the Vedic pranava (with which the first

section begins). The first four verses in this latter section is the

hymn-proper recounting the names of Siva, the remaining verses being in the

nature of ‘phala-stuti’ (eulogization of the benefits to be obtained by

reciting this hymn). Subham Dinam Astu!

Sarvam Sri KrishnaArpanamastu!prasanna kumar

<groupowner.prasanna >Sent:

Thursday, January 26, 2006 8:22:06 AM Re:

Shiva Linga and WorshipDear BrijeshThank for the message,The smooth, round

pebbles found in this river are called "Bana Lingas" and also Narmada Shiva

Linga. Several scriptures extol the virtues of worshipping the Bana-Linga. What

Salagramas are to Vishnu, the bana-lingas are to Shiva - sacred and

self-manifest representations. If the Salagrama are stones found only in the

Gandaki river, the bana-lingas are stones found only in the Narmada river. The

currents of the Narmada river are very strong and forceful, and the stones are

carried from the rocky river-sides, rendering them smooth and

polished.According to Yajnavalkya-samhita, the bana-lingas obtained in the

river Narmada are the very forms of Siva assumed by the God at the request of

Banasura and are therefore the holiest of objects. Worshipping one bana-linga

gets the benefits that can be procured by worshipping a crore of other lingas.

The demon Bana was the eldest son of Bali, who in turn was the grandson of

Prahlad. Bana was a great devotee of Siva, and Siva gave him his own

representative in the form of a natural linga of worship (banrchartham krtam

lingam); hence the name Bana-linga. As the bana-lingas are self-manifest forms

of Siva, they are holier than any other anionic forms of Siva. According to

Yajnavalkya-samhita the bana-lingas are actually bits of the river-side rock,

which flowed into the stream Narmada. The rock by the side of the river was

itself the linga, the form assumed by Siva to bless the asura Bana. Siva dwells

in that rock and the parts of the rock which we find in the river are,

therefore, aspects of Siva. The bana-lingas in the Narmada River may be the

shape of a ripe jambu-fruit, or of a swan's egg. They may be honey-coloured,

white, blue or emerald-hued. Suta-samhita, which also extols the bana-lingas,

mentions that the best bana-lingas are like the lotus seeds or like the hen's

egg in shape. According to scriptures, one can simply keep them in pooja and

worship and there is no need to ceremonially instal the bana-lingas. They do

not require the normal ritual of invocation of divine presence (avahana) etc,

for the divine presence is already there, and will continue to be there quite

independently of any rituals. Its worship is said to secure worldly welfare as

well as emancipation from worldly involvement. It is therefore claimed that the

bana-linga when worshipped is a thousand times more effective than any other

linga. you can get from Rudra centre they will courier to your

address.http://www.rudraksha-ratna.com/dispCategory.php?catId=52&PHPSESSID=9e106eab8854a141598998516fdd23cdRegardsPrasanna

Kumar