Lord Shiva

[barney]

 

The terms Siva or Sankara mean Auspicious. Sam means Chitaananda (Blissful Awareness). Kara means the one who causes it. Sankara means the One who causes blissful awareness. Sankara is the One who confers Chitaananda on those who take refuge in Him or adore Him.

 

The secret of Creation is evident from the description of the form of Siva. The crescent moon on Sivas head symbolizes the consciousness in human beings, the Ganga symbolizes the Life Force and the snakes on Sivas body represent the myriad of living beings. He resides on a silver mountain. His dearest friend is Kubera, the Lord of Wealth. Despite being endowed with all these, why was He obliged to carry the begging bowl? To demonstrate to the world that every kind of wealth is a hindrance to spiritual advancement, Siva renounced everything. It is through renunciation Siva became the eternal embodiment of supreme bliss.

 

Iswara is also symbolized in the Linga Form, Lings is derived from the Sanskrit root, Li, means Leeyathe, 'merges'; it is the form in which all forms merge. Siva is the goal who blesses beings with the most desirable gift of meaning in the universe. That is the end, the death, which one should strive for, the end which Siva can vouch-safe.

 

Siva means, graciousness; auspiciousness; Mangalam. He is all graciousness, ever auspicious, Sarva Mangalam. That is the reason why the epithet, Sri, which indicates these qualities, is not added to the name Siva, Sankara, lsvara etc. It is added to the number of Avatars, for they have taken on perishable bodies for a specific purpose. They have to be distinguished from other humans, by the epithet, Siva is eternally gracious, auspicious, mangala and so the epithet is superfluous. Siva is adored as the teacher of teachers, Dakshinamurti. The form of Siva is itself a great lesson in tolerance and forbearance.

 

The Lord has another name. It is only when the love principle underlying this name is rightly understood, the real form of the Cosmos can be recognized. That name is Saambasiva. Saa means divinity. Amba refers to the cosmos. Siva means the Supreme person (Purusha).

 

Easwara has yet another name: Yogasikha. The sky is His blue form. The directions (Dik) are His garment. Hence He is known as Digambara. He is also known as Panchaanana - the Five-headed One. The five are: Earth, water, fire and aakaasa (space). His five heads represent the five basic elements (panchabhuthas). Siva is also described as Bhuthanaatha - the Lord of all created beings. Bhutha refers to creation. Easwara is the Lord of every creature in the universe. Hence, the entire cosmos is reflected as an image in the Lord. Siva is known as Subhankara- the one who is ever good (Subham).

 

The three eyes of Siva represent the three worlds (lokas). Siva's trident is symbolic of the Past, the Present, and the Future, the three aspects of Time. The three gunas (Satwa, Rajas, Thamas) are images of the Trinity - Brahma, Vishnu, and Siva. The three worlds, the triune aspect of Time, the three gunas (qualities) are the manifestations of the Easwara Principle.

 

It is for the well-being of the world that Siva swallowed the Halahala poison. Again, it is for the sake of the worlds good that Siva contained the Ganga in His matted locks. Siva bears the moon on His head to confer peace of mind on mankind. When man moulds himself on the pattern of Easwara, he will get rid of all his evil tendencies and offer to the world what is good in him. That is the meaning of the worship of Siva. It is only when man gives up utterly his bad thoughts, evil desires and wicked deeds, he will be able to transform himself into divinity.

 

-Bhagavan Baba

 

[gokulkr]

asya devasya mILhuSo vayA viSNoreSasya prabhRthe havirbhiH

vide hi rudro rudriyaM mahitvaM yAsiSTaM vartirashvinAvirAvat || RV 7.40.5 ||

 

/images/graemlins/smile.gif Jai Shri Krishna

 

 

[Guest guest]

Hare Krishna,

 

 

It is for the well-being of the world that Siva swallowed the Halahala poison.

 

 

Rig Veda: 10:136:7

 

vAyurasmA upAmanthat pinaSTi smA kunannamA

keshIviSasya pAtreNa yad rudreNApibat saha

 

Vayu hath churned for him: for him he poundeth things most hard to bend,

 

When he with long loose locks hath drunk, with Rudra, water from the cup.

[gokulkr]

asya devasya mILhuSo vayA viSNoreSasya prabhRthe havirbhiH

vide hi rudro rudriyaM mahitvaM yAsiSTaM vartirashvinAvirAvat || RV 7.40.5 || (Rig Veda)

 

This makes it abundantly clear that Rudra derives his power from worship of Vishnu!

 

/images/graemlins/smile.gif Jai Shri Krishna

[Guest guest]

Jai Ganesh

Thank you.

Let us hear the glories of Lord Shiva on this thread.

There are enough debates on Shiva/Vishnu on other threads.

 

Jai Shree Krishna

[Guest guest]

God Shiv has two forms. With one form He is supreme God of Vaikunth, like Maha Vishnu. In Vaikunth, Maha Vishnu, God Shiv and Durga, all those three are equally supreme God and Goddess in Vaikunth. Vaikunthaadi pati. From Them this whole universe evolves such great

personality!

 

The other form of God Shiv is in Golok where He is in the form of a Gopi, not like God Shiv wearing matted hair, and scorpions moving around.

 

He is a Gopi. A very pretty, young, Gopi. He’s called Gopeshwar. That's what we have here in our ashram, a temple of Gopeshwar.

You can see, a Shiv ling is there, and on that Shiv ling there is an inscription in golden lines the Gopi is there, Gopeshwar form is there.

The form of Gopeshwar. So Shiv as a Gopi. In Braj, in Vrindaban, in Barsana, He cannot be in the form of Shiv. He has to be as a Gopi. His personal intimate form is Gopi. So He was absorbed in that love, Krishn love. He had forgotten everything. He remembered only Krishn, Radha, Krishn, Radha.

 

Swami Prakashanand Saraswati:

...

 

 

http://isdl.org/festivals-shivratri.html

 

...

 

A few verses from 'Hamsa Duta' Kaavya by the Rasik Saint Sri Roopa describing Sri Radhika's pangs of divine separation:

 

"Lately, ominous new waves of fear

are dancing constantly

in the inner chambers of her mind.

Oh most beautiful one!

Your form is like honey

for the starving eyes of the world.

Now that you left for Mathura,

Radha never gets any more news of you

and she has become most anxious.

 

Listen, I shall tell You how she passes her days.

 

Sometimes she offers her respects

to those sages of unfailing words,

seeking advice on how she can get You back;

sometimes she tries to please the mystics

who know various spells

thinking that surely there must be some mantra

that she can chant which will force You return,

sometimes she humbly renders service to those

who know the art of using potions ;

and sometimes she prays devotedly to Parvati Devi

for the benediction of seeing You again.

 

Oh Krishna! upset by Your absence,

that poor girl sees nothing of merit

anywhere in this world.

 

Oh enemy of Kamsa!

These days, my dearest friend

spends all her time at 'Nandiswara',

worshipping as she remembers You

as the protector of the animals in Vraja,

as one sporting a fresh peacock feather in His headdress,

as one engaged in such whimsical sports

that cause the lust of all women to increase,

as one whose form is more beautiful

than a new rain cloud

and as One who is always enjoying new loving affairs.

 

All she wants is to be able to have You by her side again

and that is all she prays for -

whether to You, Siva or any other god.

 

My friend (Radhika) has now surrendered herself fully

to Siva whose body is the white color

of the foam on the ocean of milk

and who is crowned by the moon.

 

Since he is the subduer of Cupid,

it is beyond the power of Eros

to do her any harm.

Only You, Hari, for some reason,

continue to torment her-

is it for Your own amusement that You do this?"

 

- 'Hamsa Duta' (Swan Messenger) 81-83, 90, Mystic Poetry, Jan Brzezinski

[Guest guest]

Here is a story of a sincere Shiva Nayanar and one's heart melts to

see such devotion.

 

Kannappa Nayanar

 

Nagan was the king of hunters at Uduppur in Pottapi Nadu. His wife

was Tattai. They were great devotees of Lord Subramanya. By His

grace, they had a child, after a long time. It was very heavy: so,

they named him Tinnanar.

 

Tinnanar was Arjuna in the previous birth, according to Tiru

Kalahasthi Puranam. When he went to worship Siva, to get Pasupatha

Astra, and when the Lord came to him as a hunter, Arjuna did not

recognise Him. So, he had to be born as a hunter again and adore the

Lord, before attaining Final Liberation.

 

Tinnanar was educated according to the hunters' customs. He became a

good archer. Even when he was young, his father retired, and crowned

him king. Though he was a hunter and carried on hunting as his

Dharma, Tinnanar was full of love and would not kill young ones,

females, diseased animals, etc. Spiritually, he had already killed

the animals within himself, viz., lust, anger, greed, vanity, etc.

 

One day, Tinnanar went out hunting. A pig escaped from its net and

was running away. Tinnanar pursued it accompanied by two others,

Nanan and Kadan. The pig was tired and stood near a tree. It was

quickly killed by Tinnanar. They were tired, too, and thirsty. They

proceeded towards the Ponmukali. Tinnanar wanted to climb the nearby

mountain. Nanan, too, volunteered to follow him, saying that on

that, the Kalahasthi hill, there was Lord Kudumithevar (God with a

Tuft). Kadan was busy cooking the pork.

 

Even when he began to climb the hill, there was a definite change

coming over Tinnanar, owing to past Samskaras. He felt that a great

burden was being lifted off his shoulders. He was losing body-

consciousness. As he saw the Lord there, he felt supreme love

surging in his heart. He embraced the Lingam and kissed It. He began

to shed tears of joy. He felt that the Lord was lonely there, and

that he should thenceforth remain with Him. Again, he thought that

the Lord might be hungry. Though he was reluctant to leave the Lord

alone, he quickly came down the hill to fetch some food for the

Lord. He took the best pieces of the pork, tasted them and ear-

marked the very best for Him. In the mean time, he gathered from

Nanan that the Lord was worshipped daily with water, flowers, etc,

before the food was offered to Him. So, he began to collect the

other articles of worship. He filled his own mouth with water from

the river. Flowers, he gathered and wore them on his head! He took

the pork, bow and arrow and went up the hill again, alone this time.

 

At the temple, Tinnanar poured from his mouth, the water that he had

brought for His worship. That was his `Abhishekam'. Then he

decorated the Lingam with the flowers he had brought on his own

head. This was his `Archana'. He then placed the pork before the

Lord. He went out and stood guard for Him, at the entrance, lest

some wild animals should hurt Him. In the morning again he went out

to hunt and bring fresh food for the Lord.

 

In the mean time, Nanan and Kadan worried about the change that had

come over Tinnanar (which they thought to be madness). They went and

reported the matter to Tinnanar's parents. They came and tried, in

vain, to take him back. They, too, went away.

 

When Tinnanar left the temple in the morning to get food for the

Lord, Sivagochariar, the temple priest, came there for the usual

orthodox worship. He was horrified at the desecration that some

unknown person had done in the temple. He was well versed in the

Agamas (rituals of Siva-worship). He performed the necessary

purificatory rites and took bath again and began his formal worship.

He brought water in a holy pot, with a bandage around his own mouth,

lest the breath of his mouth should pollute it. He brought fresh

flowers in a holy basket. He brought fruits and sweets, newly made

and unpolluted by anyone tasting it, before the Lord for being

offered to Him. He went home after the worship.

 

Tinnanar returned with fresh meat. He removed the priest's

decorations, and did the worship in his own way, and then as usual,

stood guard at the entrance.

 

This went on for five days. The priest was greatly upset about the

desecration of the holy place. He appealed to the Lord to stop it.

Lord Siva wanted to show to Sivagochariar the nature of Tinnanar's

supreme devotion. He commanded him in a dream, to hide himself

behind the Lingam, when Tinnanar went to the temple the next day,

and watch what took place.

 

On the sixth day, Tinnanar went out as usual for getting the Lord's

food. While returning, he saw many ill omens, which made him feel

that something had happened to the Lord: he was so unconscious of

himself, that he did not think that something could happen to him.

 

He ran towards the Lord. He was grieved to see blood issuing from

the Lord's right eye. The articles he had brought for the worship

dropped from his hand. He wept bitterly. He could not find who had

done this to the Lord. He treated the eye with herbs he knew of.

Still the bleeding did not stop. A simple idea occurred to

him: `flesh for flesh'. At once, with his own arrow, he took out his

own right eye, and fixed it over the right eye of the Lord. The

bleeding stopped. He was very happy. When he was dancing in ecstasy,

he noticed that the Lord's left eye had begun to bleed. But, he had

already found out the remedy. There was only one problem: how to

locate the eye of the Lord, when his own eye had been pulled out.

So, Tinnanar planted his foot at the place where the Lord's left eye

was on the Lingam, and began to pull his left eye out, with his

arrow.

 

At once, Lord Siva caught hold of his hand and said: `My dear child,

Kannappa! Stop plucking your eye.' The Lord repeated the word

Kannappa thrice. Kannappar was thrice blessed. Tinnanar became

Kannappar, because he gave his own eye to the Lord. Lord Siva took

him with both Hands, and kept him on His right side. Kannappar

regained his vision and lived as god himself. Sivagochariar

understood the true nature of devotion.

 

This story has an esoteric meaning, too. Nayanar had conquered all

other evils: but, Anava Malam or egoism had to be killed, too. The

wild pig represents this. Supreme Bhakti dawned, the moment this was

killed. In its chase, the seeker is accompanied by good and evil

(the two hunters Nanan and Kadan). Nanan (good) described the glory

of the Lord to him: Nanan represents good Samskaras. Kadan (the

evil) had to be left behind. The aspirant with good Samskaras, goes

to His Presence. But, when he has to attain God-realisation, even

this has to be renounced. Hence, Nayanar, when he went to worship

Him, went alone. Nayanar's parents (the hidden good and evil

tendencies and worldly desires) tried but failed to take him away

from God. The Lord asked the priest to hide behind Him, while

Tinnanar was in front: this means, true Bhakti is far superior to

mere ritual. Tinnanar's readiness to pluck out his own eyes for His

sake is total self-surrender or Atma-Nivedan, the highest peak of

devotion which immediately reveals the Lord in all His glory.

 

Please click on this website to get a darshan of this wonderful picture of Shiva

 

http://www.srividya.org/Divine_Stories/Kannappa%20Nayanar.

[Guest guest]

In Mahabharatha, Ekalivya is shown as a great archer equal to Arjuna. Ekalivya belonged to a tribal community. So Arjuna underestimated Ekalivya because ekalivya was a tribe & Arjuna was proud oh himself being a Kshatriya.

 

Supreme Lord Krishna came to know this. At the time of last minute, Arjuna prayed to God Krishna for liberation. At that time Lord Krishna in form of a divine voice told him that since he had developed pride & ego in his heart by underestimating Ekalivya, it becomes necessary for Arjuna to be born in a tribal community to get rid of his karma. Also Lord Krishna told that Arjuna had to worship Lord Rudra (supreme devotee of Lord Krishna) in his next birth, so that Lord Krishna will be pleased and get him (arjuna) liberated.

 

So Arjuna was born as "Kannappa Nayannar" & worshipped Lord Shiva. Through grace of Lord Shiva, Kannappa Nayanmar got blessing of Lord krishna & got salavation.

 

Om Namah Sivaya

Om Namo Narayana

/images/graemlins/smile.gif Jai Shri Krishna

[Guest guest]

Does anyone know who is the author of the sivastakam prayers? I heard that Srila Visvanath Cakravarti Thakura might be the author, or that he may of composed some verses in glorification of Lord Shiva.

 

[Guest guest]

there are two versions at least that i know of. One by Sankaracarya and one by Sri Caitanya Mahaprabhu.

[Guest guest]

******The other form of God Shiv is in Golok where He is in the form of a Gopi**********

 

Lord Shiva is sarva as per the Vedas.

 

He is Gopiswar and may be Gopi as well, since He is all.

 

Bhagavatam says:

 

No one can be a male in Lord Siva's presence.

 

 

Brahma Samhita says eternal bhagwan Shambhu -- the saktiman purusa is controller of Niyati -- Rama Devi, who is the power of cognition and desire of Lord of the Universe Maha Visnu.

 

Yoga Vashista says, the concsiousness -- Bhava is Lord Shiva who has a Rudra form and who has a bliss full Krishna form.

 

One name of Lord Shiva is Krishna.

 

Riga Veda says: Rudra is the Self Dependent god.For no other diety this self dependence phrase has been used.

 

Rig Veda says Indra is the mysterious mind of Rudra. And Rig Veda also says that Vishnu sings praise of Indra.

 

 

In Gita in chapter 13 at 13.23, Lord Krishna describes the final knowable:

 

13.23 Upadrashtaanumantaa cha bhartaa bhoktaa maheshwarah;

Paramaatmeti chaapyukto dehe’smin purushah parah.

 

13.23. The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Mahesvara and the Supreme Self.

 

 

 

[Guest guest]

SIVA-MAHIMNAH STOTRAM

 

 

 

HYMN TO THE GLORY OF SHIVA

 

 

Om namah parvati pataye

 

Hara hara hara Mahadev

 

 

Gajananam bhuta-ganadhi-sevitam

 

Kapittha-jambu-phalacaru-bhaksanam

 

Umasutam soka-vinasa-karakam

 

Namami vighne-svara-.-pankajam

 

 

 

0M! SaIutations to Parvati's consort, Hara, Hara, Hara, Great God (Shiva).

 

O Elephant-faced (Ganesh), served by ghosts and other attendants, Eating sweet wood-apples and blackberries, Uma's son, the destroyer of sorrows,

 

O remover of obstacles, I how to your lotus feet.

 

 

 

 

 

Sri puspadanta uvaca.

 

 

 

1. Mahimnah param te

 

parama viduso yadyasadrsi

 

Stutir brahma dinam

 

api tadava sanna stvayi girah,

 

Atha vacyah sarvah

 

svamati parina mavadhi grnan

 

Mama-pyesah stotre

 

hara nirapavadah parikarah

 

 

 

 

 

Sri Pushpadanta said:

 

 

 

If it is unseemly to praise You when ignorant of the extent of' Your greatness, then even the praises of Brahma and others are inadequate. If no one can be blamed when they praise You according to their intellectual powers, then my attempt to compose a hymn cannot be reproached.

 

 

 

 

 

2. Atitah panthanam

 

tava ca mahima vanmanasayor

 

Atad vyavrttya yam

 

cakita mabhi dhatte srutirapi,

 

Sa kasya stotavyah

 

katividha gunah kasya visayah

 

Pade tvarvacine

 

patati na manah kasya na vacah.

 

 

 

Your greatness is beyond the reach of mind and speech. Who can properly praise that which even the Vedas describe with trepidation, by means of' 'not this, not this'? How many qualities does He possess? By whom can He be perceived? Yet whose mind and speech do not turn to the form later taken by Him (saguna) ?

 

 

 

 

 

3. Madu sphita vacah

 

paramam amrtam nirmitavatas

 

Tava brahman kim vag

 

api suraguror vismaya padam,

 

Mama tvetam vanim

 

guna kathana punyena bhavatah

 

Punam ityarthe'smin

 

puramathana buddhir vyavasita.

 

 

 

O Brahman! Do even Brihaspati's praises cause wonder to You, the author of the nectarlike sweet Vedas? 0 destroyer of the three cities, the thought that by praising Your glories I shall purify my speech has prompted me to undertake this work.

 

 

 

 

 

4. Tavaisvaryam yat taj

 

jagadudaya raksa pralayakrt

 

Trayivastu vyastam

 

tisrsu guna-bhinnasu tanusu,

 

Abhavyanam asmin

 

varada ramaniyama ramanim

 

Vihantum vyakrosim

 

vidadhata ihaike jadadhiyah.

 

 

 

O Giver of boons! Some stupid people produce arguments—pleasing to the ignorant but in fact hateful— to refute Your Divinity, which creates, preserves and destroys the world, which is divided into three bodies (Brahma, Vishnu and Shiva) according to the three gunas, and which is described in the three Vedas.

 

 

 

 

 

5. Kimihah kinkayah

 

sa khalu kimupaya stribhuvanam

 

Kimadharo dhata

 

srjati kimupadana iti ca,

 

Atarkyais varye tvay

 

yanavasara duhstho hatadhiyah

 

Kutarko’yam kanscin

 

mukharayati mohaya jagatah.

 

 

 

To fulfil what desire, assuming what form, with what instruments, support and material does that Creator create the three worlds?…. This kind of futile argumentation about You whose divine nature is beyond the reach of intellect, makes the perverted vociferous, and brings delusion to men.

 

 

 

 

 

6. Ajanmano lokah

 

kimavayava vanto'pi jagatam

 

Adhisthataram kim

 

bhavavidhir-anadrtya bhavati,

 

Aniso va kuryad

 

bhuvana janane kah parikaro

 

Yato mandastvam prat—

 

yamaravara sanserata ime.

 

 

 

O Lord of gods! Can the worlds be without origin, though they have bodies? Is their creation possible with­out a creator? Who else but God can initiate the creation of the worlds? Because they are fools they raise doubts about Your existence.

 

 

 

 

 

7. Trayi sankhyam yogah

 

pasupati matam vaisnavamiti

 

Prabhinne prasthane

 

paramidamadah pathyamiti ca,

 

Rucinam vaicitryad-

 

rju kutila nana pathajusam

 

Nrnam eko gamyas-

 

tvamsasi payasa marnava iva.

 

 

 

Different paths (to realisation) arc enjoined by the three Vedas, by Sankhya, Yoga, Pashupata (Shaiva) (doctrine and Vaishnava Shastras. People follow different paths, straight or crooked. according to their temperament, depending on which they consider best, or most appropriate—and reach You alone just as rivers enter the ocean.

 

 

 

 

 

8. Mahoksah khatvangam

 

parasu rajinam bhasma phaninah

 

Kapalam cetiyat

 

tava varada tanto pakaranam,

 

Surastam tamrddhim

 

dadhati tu bhavad bhru pranihitam

 

Na hi svatma ramam

 

visaya mrga trsna bhramayati.

 

 

 

O Giver of boons! A great bull, a wooden handrest, an axe, a tiger skin, ashes, serpents, a human skull and other such things—these are all You own, though simply by casting Your eyes on gods You gave them great treasures which they enjoy. Indeed one whose delight is in the Self cannot be deluded by the mirage of sense objects.

 

 

 

 

 

9. Dhruvam kascit sarvam

 

sakala mapara stva dhruva midam

 

Paro dhrau vyadhrauvye

 

jagati gadati vyasta visaye,

 

Samaste’pye tasmin

 

puramathana tair vismita iva

 

Stuvan jihremi tvam

 

na khalu nanu dhrsta mukharata.

 

 

 

O Destroyer of the demon Pura, some say that the whole universe is eternal while others say that all is transi­tory. Others still, hold that it is eternal and non-eternal — having different characteristics. Bewildered by all this, I do not feel ashamed to praise You; indeed my loquacity is an indication of my boldness.

 

 

 

 

 

10. Tavaisvaryam yatnad

 

yadupari virincir-hari-radhah

 

Paricchettum yatav

 

anala manala skandha vapusah,

 

Tato bhakti sraddha

 

bhara-guru-,grnad-bhyam girisa yat

 

Svayam tasthe tabhyam

 

tava kim anuvrttir na phalati.

 

 

 

0 Girisha, when You took the form of a pillar of fire, Brahma trying from above and Vishnu trying from below failed to measure You. Afterwards, when they praised You with great faith and devotion, You revealed yourself to them of Your own accord; does not surrender to You bear fruit?

 

 

 

 

 

11. Ayatnad apadya

 

tribhuvana mavaira vyatikaram

 

Dasasyo yadbahun

 

abhrta ranakandu paravasan,

 

Sirah padmasreni

 

racita caranam bhoruhabaleh

 

Sthiraya stvad bhaktes

 

tripurahara visphur jitamidam.

 

 

 

0 Destroyer of Tripura, it was because of that great devotion, which prompted him to offer his heads as lotuses to Your feet, that the ten-headed Ravana was still with arms and eager for fresh war after he had effortlessly rid the three worlds of all traces of enemies.

 

 

 

 

12. Amusya tvatseva

 

samadhigata saram bhujavanam

 

Balat kailase'pi

 

tvadadhi vasatau vikramayatah,

 

Alabhya patale

 

'pyalasa calitangustha sirasi

 

Pratistha tvayyasid

 

dhruva mupacito muhyati khalah

 

But when he (Ravana) extended the valour of his arms-whose strength was obtained by worshipping You- to Kailas, Your abode, You moved the tip of Your toe, and he did not find a resting place even in the nether world. Truly, when affluent the wicked become deluded.

 

 

 

 

 

13. Yadrddhim sutramno

 

varada paramo ccairapi satim-

 

Adhas cakre banah

 

parijana vidheya tribhuvanah,

 

Na taccitram tasmin

 

varivasitari tvac caranayor

 

Na kasya unnatyai

 

Bhavati srirasas tvay yavanati.

 

 

 

0 Giver of boons, since Bana was the worshipper of Your feet is it to be wondered at that he had the three worlds at his command and put to shame the wealth of Indra? What prosperity does not come from bowing down the head to You?

 

 

 

 

 

14. Akanda brahmanda

 

ksaya cakita devasura krpa

 

Vidheya syasidyas

 

trinayana visam sanhrta vatah,

 

Sa kalmasah kanthe

 

tava na kurute na sriya maho

 

vikaro’pi slaghyo

 

bhuvana bhaya bhanga vyasaninah.

 

 

 

0 Three-Eyed One, who drank poison out of compassion for gods and demons when they were distraught at the sudden prospect of the destruction of the universe, surely the dark blue stain on Your throat has beautified You. Even deformity is to be admired in one who is given to freeing the world of fear.

 

 

 

 

 

15. Asiddhartha naiva

 

kvacid api sadeva suranare

 

Nivartante nityam,

 

Jagati jayino yasya visikhah,

 

Sa pasyann isa tvam

 

Itara surasadharana mabhut

 

Smarah smarta vyatma

 

Na hi vasisu pathyah paribhavah

 

 

 

O Lord, the god of love, whose arrows never fail in the world of gods and men, become nothing but an object of memory because he looked on You as an ordinary god (his body being burnt by Your look of wrath). An insult to the self-controlled is not conducive to good.

 

 

 

 

 

16. Mahi . ghatad

 

vrajati sahasa sansaya padam

 

Padam visnor bhramyad

 

bhujaparigha rugna graha ganam,

 

Muhur dyaur dausthyam yat-­yanibhrta jata taditatata

 

Jagad raksayai tvam

 

natasi nanu vamaiva vibhuta.

 

 

 

When You danced to save the world, the earth was suddenly thrown into a precarious state at the striking of Your feet; the spatial regions and the hosts of stars felt oppressed by the movement of Your massive club-like arms; and the heavens became miserable as their sides were constantly struck by Your waving matted hair. Indeed it is Your very mightiness which is the cause of the trouble.

 

 

 

 

 

17. Viyad vyapi tara

 

gana gunita phenod gama rucih

 

Pravaho varam yah

 

prsata laghu drstah sirasi te,

 

Jagad dvipakaram

 

jaladhivalayam tena krtami-

 

Tyane naivon neyam

 

dhrta mahima divyam tava vapuh.

 

 

 

The river which pervades the sky and whose foam crests look all the more beautiful because of stars and planets, seems no more than a drop of water when on Your head. That same river has turned the world into islands surrounded by waters. From this can be judged the vastness of Your divine body.

 

 

 

 

 

18. Rathah ksoni yanta

 

sata dhrti ragendro dhanur atho

 

Rathange candrarkau

 

rathacarana panih sara iti,

 

Didhaksoste ko’yam

 

tripura trna madambara vidhir

 

Vidheyaih kridantyo

 

na khalu paratantrah prabhu dhiyah.

 

 

 

When You wanted to burn the three cities of the demons - which were but a piece of straw to You—the earth was Your chariot, Brahma Your charioteer, the great mountain Meru Your bow, the sun and the moon the wheels of Your chariot, Vishnu Your arrow. Why all this paraphernalia? The Lord is not dependent on others. He was only playing with things at His command.

 

 

 

19. Hariste sahasram

 

kamala balima dhaya padayor

 

Yadekone tasmin

 

nija mudaharan netra kamalam,

 

Gato bhaktyu drekah

 

parinatim asau cakra vapusa

 

Trayanam raksayai

 

tripura hara jagarti jagatam.

 

 

 

0 Destroyer of the three cities, Hari rooted out His own lotus-eye to make up the difference when one flowerwas missing in His offering of 1,000 lotuses to Your feet. For this great devotion You awarded the discus (Sudarshan Chakra) ~ with which Hari protects the three worlds.

 

 

 

 

 

20. Kratau supte jagrat

 

tvamasi phalayoge kratumatam

 

Kva karma pradhvastam

 

phalati purusa radhana mrte,

 

Atas tvam sam preksya

 

kratusu phala dana pratibhuvam

 

Srutau sraddham baddhva

 

drdha parikarah karmasu janah.

 

 

 

When a sacrifice has ended, You ever keep awake to bestow its fruit on the sacrificer. How can any action bear fruit if not accompanied by worship of You, 0 Lord? Therefore, knowing You to be the Giver of fruits of sacrifices and putting faith in the Vedas, people become resolute about the performance of sacrificial acts.

 

 

 

 

 

21. Kriyadakso daksah

 

kratupati radhisa stanubhrtam

 

Rsinam artvijyam

 

saranada sadasyah suraganah,

 

Kratu bhramsas tvattah

 

kratuphala vidhana vyasanino

 

Dhruvam kartuh sraddha

 

vidhura mabhicaraya hi makhah.

 

 

 

0 Giver of refuge, even that sacrifice where Daksha, the Lord of creation and expert in sacrifices, was the sacrificer, rishis were priests, gods participants, was destroy­ed by You who are habitually the Giver of fruits of sacrifices. Surely sacrifices cause injury to the sacrificers in the absence of faith and devotion.

 

 

 

 

 

22. Praja natham natha

 

prasabha mabhikam svam duhitaram

 

Gatam rohid bhutam

 

rira mayisu mrsyasya vapusa,

 

Dhanus paner yatam

 

divamapi sapatra krtamamum

 

Trasantam te'dyapi

 

tyajati na mrga vyadha rabhasah.

 

 

 

0 Lord, the fury of You who became a hunter with a bow in hand has not as yet left Brahma-who, overcome by incestuous lust and finding his own daughter transforming herself into a hind, desired to ravish her in the body of a stag-and keenly pierced by Your arrows, he (Brahma) has fled to the sky.

 

 

 

 

 

23. Sva lavanya sansa

 

dhrta dhanusa mahnnaya trnavat

 

Purah p1ustam drstva

 

Pura mathana puspa yudhamapi,

 

Yadi strninam devi

 

Yama nirata dehardha ghatana

 

Davaiti tvam addha

 

Bata varada mugdha yuvatayah.

 

 

 

O Destroyer of the three cities, 0 Giver of boons, is Parvati who saw the god of love, bow in hand, burnt like a piece of straw in a minute by You, still proud of her beauty and believing that You are fascinated by her, because she was allowed to occupy half Your body because of her austerities? ... Ah, surely all women are under delusion. You have completely conquered Your senses.

 

 

 

 

 

24 . Smasanesvai krida

smarahara pisacah sahacaras

Cita bhasma lepah

sragapi nrkaroti parikarah.

Amangalyam silam

tava bhavatu namaiva makhilam

Tathapi smartrnam

varada paramam mangalamasi.

 

O Destroyer of the god of love, 0 Giver of boons, Your play is in cremation grounds, Your companions are ghosts, You smear Your body with the ashes of burnt bodies, human skulls are Your garland-all Your conduct is indeed inauspicious. But You promote the greatest good of those who remember You.

 

 

25. Manah pratyak citte

savidha mavadhayatta marutah

Prahrsyad romanah

pramada salilot sangitadrsah

Yada lokyah ladam

hrada iva nimajya mrtamaye

Dadhat yantas tattvam

Kimapi yaminas tat kila bhavan.

 

You are indeed that inexpressible Truth which the yogis realise within through concentrating their minds on the Self and controlling the breath according to the directions laid down in the scriptures, and realising which Truth they experience rapturous thrills and shed profuse tears of joy; swimming as it were in a pool of nectar they enjoy inner bliss.

 

 

 

 

26. Tvamarkas tvam somas

tvamasi pavanas tvam hutavahas

Tvamapas tvam vyoma

tvamu dharanir atma tvamiti ca,

Paricchinnam evam

tvayi parinata bibhratu giram

Na vidmas tat tattvam

vayamiha tu yat tvam na bhavasi.

 

 

 

The wise hold this limiting view of You: You are the sun, You are the moon, You are fire, You are air, You are water, You are space, You are the earth and You are the Self. But we do not know the things which You are not.

 

 

 

 

 

27. Trayim tisro vrttis

 

tribhuvana matho trinapi sura

 

Nakaradyair varnais

tribhir abhi dadhat tirnavikrti,

Turiyam te dhama

dhvanibhi rava rundhana manubhih

Samastam vyastam tvam

Saranada grnat yomiti padam.

 

 

 

0 Giver of refuge, with the three letters A, U, M, indicating the three Vedas, three states, three worlds and the three gods, the word AUM(Om) describes You separately. By its subtle sound the word Om collectively denotes You - Your absolute transcendental state which is free from change.

 

 

 

 

 

28. Bhavah sarvo rudrah

pasupati rathograh sahamahan

-Statha bhime sanav

iti yadabhi dhana stakam idam,

Amusmin pratyekam

pravicarati deva srutirapi

Priyayasmai dhamne

pravihita namasyo'smi bhavate.

 

 

 

O Lord! Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima, and Ishana-these eight names of Yours are each treated in detail in the Vedas. To You, most beloved Lord Shankara, of resplendent form, I offer salutations.

 

 

 

29. Namo nedisthaya

 

priyadava davistaya ca namo

 

Namah ksodisthaya

 

smarahara mahisthaya ca namah

 

Namo varsisthaya

 

Trinayana yavisthaya ca namo

 

Namah sarvasmai te

 

tadida matisarvaya ca namah.

 

 

 

0 Lover of solitude, my salutations to You who are the nearest and the farthest. 0 Destroyer of the god of love, my salutations to You who are the minutest and also the largest. 0 Three-eyed one, my salutations to You who are the oldest and also the youngest. My salutations to You again and again who are all and also transcending all.

 

 

 

 

30. Bahala rajase visvot pattau

bhavaya namo namah

Prabala tamase tat sanhare

haraya namo namah,

Jana sukhakrte sattvo driktau

mrdaya namo namah

Pramahasi pade nis traigunye

sivaya namo namah.

 

 

 

Salutations to You as Brahma in whom rajas prevails for the creation of the universe. Salutations to You as Rudra in whom tamas prevails for its destruction. Saluta­tions to You as Vishnu in whom sattva prevails for giving happiness to the people. Salutations to You, 0 Shiva, who are effulgent and beyond the three attributes.

 

 

 

 

 

31. Krsa parinati cetah klesa vasyam kva cedam

 

Kva ca tava gunasimollanghini sasva drddhih,

 

Iti cakita mamandi krtya mam bhakti radhad

 

Varada caranayo ste vakya puspo paharam.

 

 

 

0 Giver of boons, how poor is my ill-developed mind, subject to afflictions, and how boundless Your divinity- Eternal and possessing infinite virtues. Though terror—stricken because of this, I am inspired by my devotion to offer this hymnal garland at Your feet.

 

 

 

 

 

32. Asita giri samam syat kajjalam sindhu patre

 

Sura taruvara sakha lekhani patra murvi,

 

Likhati yadi grhitva sarada sarva kalam

 

Tadapi tava gunanam isa paramit na yati.

 

 

 

0 Lord, if the black mountain be ink, the ocean the inkpot, the branch of the stout wish-fulfilling tree a pen, the earth the writing leaf, and if taking these the Goddess of Learning writes for eternity, even then the limit of Your virtues will not be reached.

 

 

 

 

 

33. Asura sura munindrair arcita syendu mauler

 

Grathita guna mahimno nirguna syesvarasya,

 

Sakala gana varisthah puspa danta bhidhano

 

Rucira malaghu vrttaih stotra metac cakara.

 

 

 

The best of Gandharvas, Pushpadanta by name, composed in great devotion this beautiful hymn to the Lord, who is worshipped by demons, gods, and the best of sages, whose praises have been sung, who has the moon on His forehead, and who is attributeless.

 

 

 

 

 

34. Ahara harana vadyam dhurjateh stotra metat

 

Pathati paramabhaktya suddhacittah pumanyah.

 

Sa bhavati sivaloke rudra tulya stathatra

 

Pracuratara dhanayuh putravan kirtimansca.

 

 

 

The person who with purified heart and in great devotion always reads this beautiful and elevating hymn to Shiva, becomes like Shiva (after death) in the abode of Shiva, and while in this world gets abundant wealth, long life, progeny and fame.

 

 

 

35. Mahesan naparo devo

 

mahimno napara stutih,

 

Aghoran naparo mantro

 

nasti tattvam guroh param.

 

 

 

There is no God higher than Shiva, there is no hymn better than the hymn on the greatness of Shiva, there is no mantra more powerful than the name of Shiva, there is nothing higher to be known than the real nature of the Guru.

 

 

 

36. Diksa danam tapas tirtham

 

yoga yaga dikah kriyah,

 

Mahimnah stava pathasya

 

kalam narhanti sodasim

 

 

Initiation into spiritual life, charities, austerities, pilgrimages, practice of yoga, performance of sacrificial rites - none of these give even a sixteenth part of the merit that one gets by reciting the hymn on the greatness of Shiva.

 

 

 

37. Kusuma dasana nama sarva gandharva rajah

 

Sisu sasadhara mauler deva devasya dasah

Sa khalu nija mahimno bhrasta evasya rosat

Stavanamidamakarsid divya divyam mahimnah.

 

 

 

The Lord of Gandharvas, Pushpadanta by name, is the servant of the God of gods who has the crescent moon on his forehead. Fallen from his glory due to the wrath of the Lord, he composed this very beautiful uplifting hymn on the greatness of Shiva to regain His favour.

 

 

 

 

 

38. Suravaramuni pujyam svargamoksaikahetum

 

Pathati yadi manusyah pranjalir nanyacetah,

 

Vrajati siva samipam kinnaraih stuyamanah

 

Stavanamidamamogham puspadanta pranitam.

 

 

 

If one with single-minded devotion and folded palms reads this unfailing hymn composed by Pushpadanta, which is adored by great gods and the best of sages and which grants heaven and liberation, one goes to Shiva and is worshipped by Kinnaras (celestial beings).

 

 

 

 

 

39. Asamapta midam stotram

 

punya gandharva bhasitam,

 

Anaupamyam manohari

 

siva misvara varnanam.

 

 

 

Thus ends this unparalleled sacred hymn composed by Pushpadanta and describing the glory of God Shiva in a most fascinating manner.

 

 

 

 

 

 

 

40. Ityesa vanmayi puja

 

Srimac chankara padayoh,

 

Arpita tena dcvesah,

 

Priyatam me sadasivah.

 

 

 

This hymnal worship is offered at the feet of Shiva. May the ever beneficent Lord of gods be pleased with me at this!

 

 

 

 

 

41. Tav tatva na janami

 

Kidrasdasi maheswar

Yadrashosi mahadev

 

Tadrashay namo namah

 

 

 

 

 

42. Eak kalam dwikalam wa

 

Trikalam yah pathennarah

 

Sarva papa vinirmuktah

 

Shivloke mahiyate

 

 

 

 

 

43 . Sri puspadanta mukha parikaja nirgatena

 

Stotrena kilbisa harena hara priyena,

 

Kanthas thitena pathitena samahitena

 

Suprinito bhavati bhutapatir mahesah.

 

 

 

 

 

If a person learns by heart and recites this hymn, which flowed from the lotus mouth of Pushpadanta, which destroys sins and is dear to Shiva and which equally promotes the good of all, Shiva, the Lord of creation, becomes very pleased.

 

 

 

 

43. Om Mahadeva Shiva Shankara Shambho

 

Umakanta Hara Tripurare

 

Mrituewnjaya vrishabhadhwaja shoolina Gangadhar mrud madanare

 

Hara Shiva Shankar Gaurisham

 

Kalaye Kaashipuri naatham

 

 

 

Jaya Shambho, Jaya Shambho

 

Shiva Gauri Shankar Jaya Shambho

 

 

 

Om namah paarvati pataye Hara Hara Mahadeva

 

 

 

 

 

Karpoora Gauram Karunaavtaaram

 

Sansar saaram Bhujagendra Haaram

 

Sadaa Vasantam Hridayaarvinde

 

Bhavam Bhawani Sahitam Namami

 

[Guest guest]

We cannot prove who is the first, best or right. Because Both are rithum. Both are true and both are right. It is another form. Both of them had clearly stated that both of them have millions of names so why we are worried? As far as possible try to worship, whom you feel comfy. It doesnot matter to them. Your aim is to reach the Knowldge Ocean, You go through Ganga or Sindhu is same. Because all started from Himalaya and flows to the most wonderful knowldge. So the debate by quoting the different slokas is not right. We should concentrate on energising, and awkening the sleeping hindus. They eat meat drink all nonsense and doesnot know who is a hindu unless this is changed this religion will not exist after few decades.

 

reg

sreekumar

[Guest guest]

the celestial ganga derives its greatness as personification of the absolute brahman and the dissolver of sins and giver of final liberation not becoz it is a celestial river brought down to earth but becoz it had the rarest chance of touching the matted locks of the great god shiva.

 

the touch electrified its existence with an absoluteness of shiva...hence it is revered since centuries as the greatest river of hindu faith.

 

just becoz it touched the matted locks of the supreme personality of shiva.

 

"I am not food , nor the partaker of food , nor the act of eating...I am pure knowledge and bliss..I am ShiVA I am ShiVa!!" ---from six stanzas of liberation

 

 

[Guest guest]

Shiva Panchakshara Stotra

 

 

--

 

 

 

Ohm namah shibAya

 

shibAya namah ohm

 

Ohm namah shibAya

 

shibAya namah ohm

 

Meaning:

 

My salutation to you Lord Shiba.

 

Lord Shiba, my salutations to you.

 

My salutation to you Lord Shiba.

 

Lord Shiba, my salutations to you.

 

(Repeat this 3 times in varied tones at the beginning and after each stanza)

 

Stotra 1:

 

 

 

Nagendra Haaraaya Thrilochanaaya

 

Bhasmaanga Raagaaya Maheshvaraaya

 

Nityaaya Suddhaaya Digambaraaya

 

Tasmai Nakaaraaya Namah Shivaaya

 

Meaning:

 

I offer my humble salutations to Lord Maheshwara - who has a garland of serpents around the neck; who has three eyes; whose body is covered with ash (vibhuti); who is eternal; who is pure; who has the entire sky as His dress and who is embodies as the first letter Na.

 

Stotra 2:

 

 

 

Mandaakini Salila Chandana Chaarthitaaya

 

Nandeesvara Pramatha Naatha Mahesvaraaya

 

Mandaara Pushpa Vahu Pushpa Supoojitaaya

 

Tasmai Makaaraaya Namah Shivaaya

 

Meaning:

 

I bow to Lord Mahesvara, who is embodied as Makaara (letter Ma), whose body is anointed with holy waters from the river Ganges and sandal paste, who is the sovereign king of the Pramatha Ganas and who is adorned with innumerable divine flowers such as Mandaara.

 

Stotra 3:

 

 

 

Shivaaya Gauri Vadana Aravinda

 

Sooryaaya Dakshaadhvara Naashakaaya

 

Sree Neelakantaaya Vrisha Dhvajaaya

 

Tasmai Shikaaraaya Namah Shivaaya

 

Meaning:

 

I offer my salutations to Lord Shiva, who is the resplendent sun for mother Gauri`s lotus face, who is the destroyer of Daksha`s sacrificial ritual, who is the blue necked Lord (due to the Haalahala poison which He agreed to consume), whose banner bears the emblem of a bull and who is embodied as the letter Shi.

 

Stotra 4:

 

 

 

Vasishta Kumbhodbhava Gautamaaya

 

Muneendra Devaarchita Sekharaaya

 

Chandraarka Vaishvaanara Lochanaaya

 

Tasmai Vakaaraaya Namah Shivaaya

 

Meaning:

 

I prostrate before the God of Gods, who is worshipped and prayed to by great sages such as Vashishta, Agastya and Gautama, whose eyes are sun, moon and the fire and who is embodied as Vakaara (letter Va).

 

Stotra 5:

 

 

 

Yajna Swaroopaaya Jataadharaaya

 

Pinaaka Hasthaaya Sanaatanaaya

 

Divyaaya Devaaya Digambaraaya

 

Tasmai Yakaraaya Namah Shivaaya

 

Meaning:

 

Prostrartions to the sacred Lord who is the Yaksa incarnate, whose hairs are long and matted, who holds Pinaaka (trident) in His hand, who has the entire sky as His attire and who is embodied as the letter Ya.

 

Stotra 6:

 

 

 

Panchaaksharam Idam Punyam

 

Yah Pateh Shiva Sannidhau

 

Shivaloka Mavaapnothee

 

Shivena Saha Modate

 

Meaning:

 

Whoever repeats this prayer composed with the five holy letters before Lord Shiva, attains that supreme abode of His and enjoys the eternal Bliss.

 

 

[Ganeshprasad]

Jai Ganesh

 

Re

(We should concentrate on energising, and awkening the sleeping hindus.)

 

I beg to differ, not that I don’t like to see the hindus awaken, assuming that is they are all sleeping, but one should always concentrate on ones own sadhna, one should preach what one practices, to those who wants to know.

Re

(They eat meat drink all nonsense and does not know who is a hindu)

 

This is a sad situation, unfortunately it is the time and influence we are all caught up in, and we all pay dearly for our own action. I must add these problems are mostly in the big cities.

Re

( unless this is changed this religion will not exist after few decades. )

 

No fear of this, because dharma is eternal, although few and few people follow, just as lord Krishna say Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.bg.7.3

 

So it is not the discussion that is wrong, but mine is the only correct path that brings the discord and disharmony we all loath.

Jai Shree Krishna

 

[Guest guest]

Shiva

 

--

 

[Reprinted from THE THEOSOPHICAL MOVEMENT, February 1962]

 

Who is Shiva, the destroyer-god, who with Brahma, the creator, and Vishnu, the preserver, forms the Hindu Trimurti? What relationship exists between this god and humanity? Is he to be prayed to, to be worshipped, to be feared, to be appeased? He is said to be Rudra, the terrible, the destroyer, the regenerator, the frequenter of the burning-ground, the Cosmic dancer, the eternal Contemplator, the Mahayogi, the patron of all the yogis. Is he entirely a Hindu concept? Or do we find him as Phtah, Typhon and Set in the Egyptian, as Saturn-Kronos in the Greek, as Jehovah in the Jewish, as Baal in the Chaldean teachings? Does not his vehicle, Nandi, the Bull, have its counterpart in Apis, the Egyptian sacred bull? And is not his symbol, the lingam, that of every creative god in every nation?

The fundamental idea needs to be grasped that Shiva is a great god in Nature, a power in the Cosmos, the Sound, the Word, or Vach, that stirs all into activity. It is his drum that is the origin of Sanskrit, the language of the gods, Panini says. It is Nature's call, the rhythm of the Universe, the Song of Life, the sound of the waves, the rumbling of the thunderclap, the vast sounds emitted by every aspect of Nature, from the bursting of the bud to the earthquake, the "silvery buzzing of the golden fire-fly" to the trumpeting of the elephant. Shiva is Motion, which is positive and negative, present eternally in every atom during this Manvantara. He is within every atom; every atom is part of him; he is within every man and every man is part of him. There is that aspect of Shiva which we do not yet perceive, for it is without the sphere of our consciousness, and that aspect which is in us and which we are dimly beginning to recognize as the perceiver through sorrow and joy. Evolution is the process of becoming one with the eternal perceiver-contemplator. Briefly put, Shiva is the All. He is the universal spiritual essence of Nature. We degrade him by our anthropomorphic conceptions of him. Nature alone can incarnate the delusions which the illusions of Nature produce in us. It is because destruction is necessary for all changed and progress that man fears him and he has become the dreaded god of the burning-ground. Unfortunately for us, his regenerative aspect has been lost sight of. But, when this is seen, then destruction is welcomed, for it is only through destruction resulting in regeneration that we progress. This recognition marks a stage in human awakening and brings to mind H.P.B.'s statement: "Woe to those who live without suffering."

 

Not all decay and destruction need to be feared. The seed dies to live as a plant; the passions and sensuous thoughts of man must die to live as a conscious entity in Eternity. Once this is recognized, all destruction is seen not merely as inevitable, but as beautiful, for it reveals the sacrificial aspect of life, unconscious in the lower kingdoms, to be consciously recognized and used by the human being.

 

Shiva is the patron of all the yogis. His drum rhythmically sounds through the cycle of decay and rebirth. As Krishna's flute calls on all men to see the beauty in life, the harmony of all Nature with the divine, so Shiva's drum calls the one who sees beneath the beauty the agony of destruction. As the Buddha first saw the beauty of life and later saw that each species lived on the other, that nothing came to birth save by suffering and struggle, and began to search for the unifying factor in life, finally reaching the glorious vision of the rhythmic movement of the stars, of the cyclic motion of the waters, and of the link between the milk of the mother and the poison of the snake—so a knowledge of Shiva brings us, in however small a degree, nearer this understanding. In time we, too, can see that there is "a Power divine which moves to good."

 

How shall we learn to look for Shiva in the battle of life? Even if he is the power in Nature that causes decay, he is the regenerator, the deliverer, the healer, the ever-auspicious, the friend of all beings. Did he not, at the "churning of the ocean of milk," drink up, with overflowing compassion, the terrible poison called Halahala, that was threatening all living creatures with extinction, so that nectar could be secured from the ocean and the world could be saved? The poison could not harm him but left a blue stain on his throat; hence his name Nilakantha. This story from the Bhagavata Purana is a reminder to us, not only of what Shiva has done, but of what we have to do with the poison around us.

 

There is also the allegory of Shiva transforming lumps of flesh into boys, and calling them Maruts, to show the transformation of senseless men into rational beings; the Maruts, in esoteric teachings, are identical with some of the Agnishwatta Pitris, the human intelligent Egos.

 

Shiva is portrayed as the wielder of the thunderbolt and the possessor of hundreds of bows and arrows. He protects the worthy with drawn bow, is the Lord of those that fight against wickedness, and makes the evil-doers suffer. There is no place where Shiva is not. A story tells us of Brahma and Vishnu discussing who was the greater of the two, when they suddenly saw before them a column of light, seemingly without beginning or end, which came through the earth and proceeded upwards to the sky. They decided to go, the one upwards to the end and the other downwards to the beginning and meet again in the middle to tell each other of what they had found. They went and returned, but had found neither beginning nor end. Then they saw Shiva before them and he told them that all three—creation, preservation, destruction-regeneration—were equally important.

 

But Shiva is most commonly depicted as the contemplator and the dancer. As the eternal contemplator he sits in meditation in his abode on Mount Kailasa, surrounded by the eternal snows. Around him is peace and happiness. At times his third eye roves over the world to see where there may be the shining light of a devotee. But he himself sits in motionless, withdrawn, divine contemplation.

 

There are times when this contemplation is disturbed, and two stories show us what disturbs it. In the one he is shown carrying the dead body of his wife Sati over his shoulder and stamping through the world in such an agony of grief that all life begins to wither and desolation begins to reign over all. At last Vishnu, in order to preserve what remained of life, had to destroy the dead body so that Shiva, no longer encumbered, might return to Kailasa to resume his contemplation. In another story it was playfulness, action without knowledge of results, that brought near-tragedy. One day Parvati with her attendants came up to the Lord Shiva when he was deep in contemplation. She was in a gay mood. All around were devas and rishis filled with ecstasy in the wonderful presence of the Divine Contemplator. All Nature herself was at peace. Parvati, slipping behind him, placed her hands over his eyes. At once the light of the world went out and fire began to destroy all life. Filled with fear, Parvati begged him to return to his contemplation, and once again peace was restored. Trouble comes to the world through foolish actions as much as by wrong actions!

 

The picture of Shiva as the divine dancer of three different dances symbolizes different aspects of him. First we have the Cosmic dance. He danced before the gods and the heavenly dwellers in the beginning, and it was the sound of his drum that changed chaos into cosmos and made rhythm pulsate throughout the world. The other gods also helped, forming the chorus and playing the various instruments.

 

In the second dance, the Tandava, he dances in the burning-ground, a terrible place of death and decay feared by all. This dance symbolizes the destruction of evil, of our bad desires and emotions, our wrong thoughts and actions. Our lower nature which harbours the evil tendencies becomes the burning-ground, and if we would dance with the Dancer then we will see the relationship between the eternal and unchanging and that which changes. Our Karma is heavy and unpleasant because of our evil deeds and desires, and Shiva's rhythmic dance helps us to learn how to handle ourselves so as to purify our nature more quickly.

 

The third dance, the Nadanta, the dance of Nataraja, shows him as the centre of the universe. He has four arms; in one right hand he holds the drum, standing for creative sound; with the other he makes the sign, "Do not fear"; one left hand holds fire, the fire of destruction or change, and the other points to his triumph over the dwarf. Around him is the circle of fire. It is Shiva's eternal dance of creation, maintenance, destruction and deliverance. The macrocosmic dance on the vast stage of the firmament has its counterpart in the microcosm, in the heart of the individual.

 

During the Vigil Night of Shiva, Mahashivaratri, we are brought to the moment of interval between destruction and regeneration; it symbolizes the night when we must contemplate on that which watches the growth out of the decay. Just as the mediaeval European knight spent the night before his investiture in the Church alone with his sword, so during Mahashivaratri we have to be alone with our sword, the Shiva in us. We have to look behind and before, to see what evil needs eradicating from our heart, what growth of virtue we need to encourage. Such a dark night of the soul comes to all of us; it is a time when desolation lies before and behind us, and in the burning-ground of the heart there seems no life. No one escapes this dark night. Even the Christ suffered in the Garden of Gethsemane. To keep before us the memory of Shiva's dance will save us from despair and give us the courage to pass on.

 

Shiva is not only outside of us but within us. He is the creator and the saviour of spiritual man, as he is the good gardener of Nature. He weeds out the plants, human and cosmic, and kills the passions of the physical to call to life the perceptions of the spiritual man. To unite ourselves with the One Self is to recognize the Shiva in us.

 

How can we do this? By austerities. Only by austerities can his powers be attained, as many stories point out. Nothing is given; all must be fought for and won. Beauty of form will not win him; Uma with all the perfection of form and character was unable to make him notice her. But when she began her austerities, her body covered with the customary ashes, her hair unkempt, then did he notice her. Austerities must be thought of not as physical postures but as efforts towards the destruction of all evil in us through devotion and contemplation.

 

To endeavour to see Shiva in our heart is to practise his contemplation and to perform his dance; seeing joy in suffering, freeing ourselves from limitations, will in time make us sense the Universe in us, the Shiva in us, the Motion in us, and make us see ourselves as part of Nature's sound. Life is a song, Light on the Path tells us. "Learn from it the lesson of harmony."

 

Further, if we can "personify" without "materializing" the concept of Shiva, we gain some thought-provoking knowledge. We are told that Rudra-Shiva, the great Yogi, is the forefather of all the Adepts. And, connecting this with the wonderful description given in The Secret Doctrine of those spiritual Beings who helped in the initial stage of human evolution, we learn that in Esotericism Shiva is one of the greatest Kings of the Divine Dynasties. He is the Patron of the Third, Fourth and Fifth Root-Races.

 

As recorded by one of the Great Masters:

 

Absorbed in the absolute self-unconsciousness of physical Self, plunged in the depths of true Being, which is no being but eternal, universal Life, his whole form as immovable and white as the eternal summits of snow in Kailasa where he sits, above care, above sorrow, above sin and worldliness, a mendicant, a sage, a healer, the King of Kings, the Yogi of Yogis, such is the ideal Shiva of Yoga Shastras, the culmination of Spiritual Wisdom.

 

 

[Guest guest]

All this universe is in the glory of God, of Siva, the God of Love. The heads and faces of men are His own, and He is in the hearts of all. (Yajur Veda)

 

 

Love of Siva's feet eradicates bad karma. Love of Siva's feet grants you the clarity of mind. Love of Siva's feet imbues the heart with gladness. Love of Siva's feet is consciousness itself. (Natchintanai)

 

[Guest guest]

Shambo Mahadeva Sadasiva

Ambuja Nayana Narayana

Hara Om Hara Om Sadashiva

Hari Om Hari Om Narayana

Kailasa Vasa Sadashiva

Vaikunta Vasa Narayana

Hara Om Hara Om Sadashiva

Hari Om Hari Om Narayana

Paarvathi Ramana Sadashiva

Paapa Vimochana Narayana

Hara Om Hara Om Sadashiva

Hari Om Hari Om Narayana

Gauri Sametha Sadashiva

Lakshmi Sametha Narayana

Hara Om Hara Om Sadashiva

Hari Om Hari Om Narayana

 

 

Om Mangalam Omkara Mangalam

Guru Mangalam Guru . Mangalam

Shiva-Shiva-Shiva Shankara Adideva

Shambu Bholanath Yogi Mahadeva

Mahabali Shiva Adianta Shiva

Pooran Sakala Kahar-Har Mahadeva

 

Karpooragauram Karunavataram

Sansarsaram Bhujagendraharam

Sadavasantam Hridayaravinde

Bhavam Bhavani Sahitam Namami

 

[Guest guest]

 

SIVÁPARÁDHA-KSHAMÁPANA - STOTRAM

 

 

In the beginning, owing to the effect of Karma (acts good and bad done in previous births), as I lie in the mother's womb, kalusa (the sin) takes hold of me (kalayati). The gastric fire heats me intensely in the midst of filthy refuse and unclean things. Who can describe the variety of afflictions that causes intense pain there? (1)

 

 

In boyhood, there is (cause for) excessive grief; the body (of the child) rolls in filth; there is the desire to drink the mother's milk; but there is no power over the organs (to use them); creatures which are naturally associated with worldly life (insects like mosquitoes, ants, etc.) torment (me, as a child). Owing to many kinds of diseases and pains I seek relief in crying and have no time to think about Sankara. (2)

 

 

Having grown up, in the state of youthfulness, I am bitten at the vital joints by the five venomous serpents in the form of the objects of sense (Visaya); then all discrimination is lost; I am engrossed in (enjoying) the pleasure of tasting the happiness associated with sons, wealth and young women; Alas! my heart, puffed up with self-conceit and arrogance is bereft of any thought pertaining to Siva (God). (3)

 

 

And in old age, my organs (of action and perception) lose their respective powers of acting and sensing. My body becomes emaciated (though it continues to exist) with worries caused by afflictions mental, physical etc., by sins (committed), diseases and separation (from dear objects). My mind, devoid of power and pitiable, wanders restlessly impelled by vain delusion and desires without any thought of Dhürjsûti (Siva). (4)

 

 

I am not able to perform the duty (consisting or rituals) prescribed in the Smøtis since it is beset at every step with abstruse expiatory rites (for defective as well as non-performance). Much less is my ability to perform the duty prescribed for the twice-born (especially Brahmans) by the Srutis (Vedic injunctions) leading to the essential path of the realisation of Brahman. There is no desire (in me) for (knowing and performing) dharma. Nor have I any idea about listening to the import to the Vedas from the Guru and reflection on it. What (object) remains there for me to meditate upon leading to Self-realisation? (5)

 

 

Having bathed early in the morning, I did not fetch the water of the Ganges for your ablution. Nor were the leaves of bilva brought from many a wood for your worship. I did not bring the cluster of fresh lotus-blossoms from the lake along with other scented flowers (or with fragrant sandal-paste and incense).

 

Abhiseka, (bathing with holy water), worshipping with bilva-leaves, lotuses and other flowers, decorating with sandal-paste and offering (waving) fragrant incense are items of Siva's worship. (6)

 

 

Your image (in liñga-form) was not bathed in milk along with honey, ghee, curd and candied sugar (jaggery); it was not decked (smeared) with sandal-paste and similar (fragrant) things; it was not worshipped with golden flowers (like campaka or flowers of gold), with profuse incense, with camphor-lamps and with offerings of food of different delicious tastes. (7)

 

 

Contemplating Siva in mind, immense wealth was not given (as dáman) to the twice-born (Bráhmans); oblations in lakhs along with the utterance of the mystical syllables of mantras meant for you were not offered in the mouth of Agni (the oblation-bearer); austerities consisting of vows, japa (repetition of sacred mantras) and restraints along with the chanting of the Rudra-mantras and of the Vedas-were not done (sitting) on the bank of the Ganges. (8)

 

 

Sitting in various yogic postures, I have not controlled my mind and meditated upon Lord Siva. Remaining in the lotus-pose, the subtle path (susumná-náãi) being filled with the air in the form of the syllable ``OM'', the quiescent mind lying dormant in the Supreme Effulgence of manifest power, the Witness of the subtle body and the import of the Vedas (Brahman) - I don't contemplate on Sañkara, immanent in the bodies of all things. (9)

 

 

I have never visualised Lord Siva in His yogic posture; nor have I longed for it. You were never seen by me - the naked sky-clad God (Digambara), unattached and pure, unaffected by three gunas (sattva, rajas and tamas), free from the darkness of delusion, absorbed in meditation with the gaze fixed on the tips of the nose and fully aware of the nature of worldly existence (bhava). Owing to the absence of mental activity (absent-mindedness) I don't think about Sañkara (the auspicious god) the destroyer of sin. (10)

 

 

I do not think about Sañkara. He is in the heart (charming), to be realised through Vedánta (the essential teachings of the Veda), self-luminous in the lotus of the heart, the truly existent, the embodiment of peace, to be realised in the mind-lotuses of all Sages, transcending the states of waking dream and deep sleep and beyond the three gunas. (11)

 

Concentrating the mind with unflinching devotion on God (Hara), is the only effective means to Salvation.

 

Of what use are other activities? For salvation, direct (all) your steady (pure) thoughts on Hara (Siva) whose head is illumined by the Moon who is the destroyer of Cupid, the bearer of the Ganges and the (auspicious) bestower of happiness, whose neck and (pair of) ears are decked with serpents, from whose eyes shot forth the Fire (for burning Káma) who wears the beautiful dress consisting of the elephant's hide and who is the essence (strength) of the three worlds. (12)

 

What is the use of all this wealth (vehicle) elephants and horses, of a kingdom acquired, of children, wives, friends, and cattle, of a (beautiful) body or a house? Realising all this to be perishable in a moment the mind is to be turned away from them. For realising your own-Self, following the Guru's advice, repeatedly worship the Lord of Párvatè (Siva). (13)

 

 

God is the sole and enduring refuge to be sought for peace. Day by day, life ebbs away before our very eyes (as we look on); youthfulness declines; days passed do never return. Time devours the worlds. Fortune (wealth) is fickle like the ripple on the wavelets of water; life is fleeting like lightning. Therefore, O Lord, Giver of Protection, protect me now (with your Grace) seeking refuge in you. (14)

 

 

I bow to Siva the Bestower of Bliss, the Lord (spouse) of Umá, the Lord (Preceptor) of the gods, the original Source of the universe, the god adorned with serpents, the holder of the deer (in hand), the Lord of creatures, the god having the Sun, Moon and Fire as His (three) eyes, the god dear to Visnu (Mukunda - the bestower of Salvation), the refuge of the devotees and the bestower of desired boons. (15)

 

May the all-white God grant that power that always destroys sins! White is the body (of PaSupati) with ashes. Likewise are His laughter, the skull and the club (in His hand) the bull (on which he rides), the ear-rings in His ears, and the foam-white Ganges, the matted hair and the Moon on His head. (16)

 

Hail, Hail, Mahádeva, Shambhu, the Ocean of mercy! Forgive me all this fault-done and yet to be done - committed by hands, feet or done vocally, physically and by actions through the faculties of hearing, seeing and thinking (mentally).

 

Faults may also arise from not doing prescribed duties (vihita) and by doing prohibited (proscribed) actions (avihita or nisiddha). (17)

 

 

My Self is Shambhu (yourself); my intellect is Girijá (Párvatè); my vital breaths are your attendants, my body is your temple of residence; my enjoying the objects of the senses is your worship; my sleep is the state of meditation all movement with the pair of feet is doing pradaksina (circumambulation) to you and all my words are your praises. O, `Shambhu, whatever I do is entirely an act of worshipping you. (18)

 

[Guest guest]

The Maha Mrityunjay is a mantra that is said to rejuvenate, bestow health, wealth, a long life, peace, propsperity and contentment. The Mantra is a centuries old technique of connecting one to pure consciousness and bliss.

 

 

The prayer is addressed to LORD SHIVA. By chanting this Mantra, Divine vibrations are generated which ward off all the negative and evil forces and create a powerful protective shield. And it is said to protect the one who chants against accidents and misfortunes of every kind. It is a vibration that pulsates through every cell, every molecule of our body and tears away the veil of ignorance. It ignites a fire within us that consumes all our negativity and purifies our entire system. It is also said to have a powerful healing of diseases declared uncurable even by the doctors. It is a Mantra to conquer death and connects us to our own inner divinity.

 

Known as the Moksha Mantra of Lord Shiva, Maha Mrityunjay evokes the Shiva within and removes the fear of death, liberating one from the cycle of death and rebirth.

 

Maha Mrityunjay Mantra

 

Om Tryamlakam Yajamahe

Sugandhim Pusti - vardhanam /

Urva - rukamiva Bandhanan

Mrtyor - muksheeya Ma - amritat //

 

Meaning :

 

Om. We worship The Three-Eyed Lord Shiva who is fragrant and who increasingly nourishes the devotees. Worshipping him may we be liberated from death for the sake of immortality just as the ripe cucumber easily separtes itself from the binding stalk.

 

Shiva Prarthana :

 

Om Namastestu Bhagavan

Visvesaraya Mahadevaya

Trayambakaya Tripurantakaya

Trikagni - Kalaya

Kalagni - Rudraya Nil - Kanthaya Mrityunjaya

Sarvesvaraya Sadadhivaya

Sriman Mahadevaya Namah.

 

Meaning :

 

Om. I bow down to Lord Shiva, who is the creator and protector of the universe, who is the greatest among gods, who has three eyes, who is the annihilator of all the three worlds, one whose throat is blue, who is the conqueror of death, who is the Lord of all, who is propitious who is possessed of all marks of greatness and who is the greatest among Gods. To him my prostrations.

 

Explanation :

 

The mantra is a prayer to Lord Shiva who is addressed as Sankara and Trayambaka. Sankara is sana (blessings) and Kara (the Giver). Trayambaka is the three eyed one (where the third eye signifies the giver of knowledge, which destroys ignorance and releases us from the cycle of death and rebirth).

 

Namaskar Mantra :

 

Om Namah Sambhavaya Cha

Mayaobhavaya Cha

Namah Shankaraya Cha

Mayaskaraya Cha

Namah Shivaya Cha

Shivtaraya Cha

 

Meanging :

 

O Almighty God. Thou art the supreme source of all worldly and divine pleasures. Thou art the impeller of our physical and spiritual advancement. O supreme Father ! We pay our humble obeisance to Thee.

 

Shiva Dhun :

 

Shivo Bhokta, Shiva Bhojya

Shivo Karta, Shivah Karma

Shivah Karanatmakah

 

Meaning :

 

Shiva is the experiencer and the highest object of experience. Shiva is the goal of Sadhana. There is nothing apart from Shiva. There is nothing other than Shiva.

 

Whatever there is, is Shiva. There is nothing, which is not Shiva. There is no place, which is not Shiva. There is no time, which is not Shiva. To be aware of this is to be aware of Shiva.

 

When to chant :

 

Chanting the Maha Mrityunjay Mantra with sincerity, faith and devotion in Bramha Muhurata is very beneficial. But one can also chant it anytime in a pure environment with great benefit and discover the happiness that's already within.

 

[Sephiroth]

Siva is known as Subhankara- the one who is ever good (Subham).

 

So this is where the forumer named Subham got his nickname from. Thought it sounded familiar from somewhere. /images/graemlins/smile.gif

[Guest guest]

I would like to have the translation of the guru puja in english

 

I would love it emailed to me at my

murali04@gmail.com

 

Narayanam Padma Bhavam Vashishtam,

Shakthim Cha Tat Putra, Parasharam Cha

 

Vyasam, Shukam Gauda Padam Mahantam,

Govinda yogindra Mathasya Shishyam !!

 

Shri Shankaracharya Mathasya, Padmapadancha Hastamalakancha Shishyam

 

Tam trotakam vartikaram anyan, Asmadh Gurusantata manatosmi

 

Shruthi Smruthi Purananam Aalayam Karunalayam

Namami Bhagvathpadam, Shankaram Loka shankaram

 

Shankaram Shankaracharya Keshavam Badarayanam

Suthra Bhashya Kruthow Vanday Bhagvantow Punah, PUnah

 

Yadh- dwaray Nikhila nilimpa parishad Sidhim Vidhathay Nisham

Shrimad Shrilasitam Jagadh guru padam Nathwathma Thripthimpaday.

 

Lokagrana payodha patanadhuram Shri shankaram Sharmadam

Brahma nanda saraswathim guruvaram, Dhyayami Jyotirmayam

 

---------------

Pushpanjalim.. also i require the translation

 

 

 

[Guest guest]

In the story of Tinanar u say he wont kill animals but in the next paragraph it seems that he had killed a PIG..is PIG not a animal those days?

How come in all stories the shaivaites glorify shiva and immediately the vaishnavaites adda line saying all these glories came under the mercy of Vishnu.like the Rudra power shiva had when he swallowed the poison..y not vishnu do it himself.

Also dont vaishnavaites know the story in which vishnu and brahma out of sheer EGO couldnt find the shiva lingas lenght...then how can be vishnu powerful than shiva?