Essence of Linga Purana

ESSENCE OF LINGA PURANA

Compiled, Composed and Interpreted by V.D.N.Rao, V.D.N.Rao, Former General Manager, Manager, India Trade Promotion Organisation, Pragati Maidan, New Delh, Union Ministry of Commerce, Government of India

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ESSENCE OF LINGA PURANA

Contents

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Invocation ‘Linga’ and ‘Alinga Rupas’ and Primary Creation of Universe ‘Ashtanga Yoga’, the significant means of Shiva Tatwa The Unfolding of Shiva Tatwa and Pancha Mukha, the Five Faced Connotation of Omkara and Analysis of Shiva’s Body Parts (Vishnu’s (Vishnu’s Prayers to Maha Deva included) Preface to ‘Lingarchana’, Pancha Yagna and Lingarchana Vidhi Origin of Shiva Linga and Mahima of Atithya, Pativratya, Bhakti and Bhasma (Apara Stuti to Maha Deva included and Triambika Mantra explained) Maharshi Dadhichi proves superiority of Shiva Shakti to King Kshupa Birth of Nandeswara and Linga Puja Shiva’s Samishthi Rupa (An integrated Portrait of Maha Deva) ‘Shiva Sankalpamastu’: Parashara’s ‘Rudraarchana’ and glory to his Vamsha Maha Deva exterminates Tripurasuraas Pashupata Yoga, Vividha Murti Pratishtha, Shivalayaas & Lingarchana Vidhi Paapa Vimochana Vidhi, Uma Maheswara Vrata and other o ther Vrataas Vrataas (Pashupaasha Vimochana Mantra included) ‘Panchaakshara JapaMahatmya’ and ‘Dhyaana Yagna’ Arishta and Mrityu Suchanaas and precautions like Japas and Tirtha Yatras Shiva Leelaas: Andhaka pardoned, Bhu Devi rescued, Prahlada saved and Jalandhara killed (Nrisimha Stotra included) Vishnu Krita Shiva Sahasra Naamaavali Sati’s immolation at Daksha Yagna, Yagna, Shiva-Parvati Kalyana & ‘Vighneshotpatti’ Shiva Tandava (The Cosmic Dance) Bala Muni Upamanyu attains ‘Ganapatya’ as denied milk led to Shiva Bhakti Shivaakshara Mantras, Pashus, Pashus, their Self Control and Realisation of Pashupati Shiva’s Vibhutis (counter-parts), Vishwa Rupa, Ashta Rupas & Shiva Tatwa (Shiva’s self-description included) Shiva Mandala Puja -Dhyana -Guru ‘Mukhyata’ -Diksha Vidhi - Mandala Puja as prescribed Shiva Linga Pratishtha and Mahatmya Varied Swarupas of Gayatri created by Maha Deva Phala Shruti Annexure of Shiva Sahasra Naamaas

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ESSENCE OF LINGA PURANA

Contents

Page

Invocation ‘Linga’ and ‘Alinga Rupas’ and Primary Creation of Universe ‘Ashtanga Yoga’, the significant means of Shiva Tatwa The Unfolding of Shiva Tatwa and Pancha Mukha, the Five Faced Connotation of Omkara and Analysis of Shiva’s Body Parts (Vishnu’s (Vishnu’s Prayers to Maha Deva included) Preface to ‘Lingarchana’, Pancha Yagna and Lingarchana Vidhi Origin of Shiva Linga and Mahima of Atithya, Pativratya, Bhakti and Bhasma (Apara Stuti to Maha Deva included and Triambika Mantra explained) Maharshi Dadhichi proves superiority of Shiva Shakti to King Kshupa Birth of Nandeswara and Linga Puja Shiva’s Samishthi Rupa (An integrated Portrait of Maha Deva) ‘Shiva Sankalpamastu’: Parashara’s ‘Rudraarchana’ and glory to his Vamsha Maha Deva exterminates Tripurasuraas Pashupata Yoga, Vividha Murti Pratishtha, Shivalayaas & Lingarchana Vidhi Paapa Vimochana Vidhi, Uma Maheswara Vrata and other o ther Vrataas Vrataas (Pashupaasha Vimochana Mantra included) ‘Panchaakshara JapaMahatmya’ and ‘Dhyaana Yagna’ Arishta and Mrityu Suchanaas and precautions like Japas and Tirtha Yatras Shiva Leelaas: Andhaka pardoned, Bhu Devi rescued, Prahlada saved and Jalandhara killed (Nrisimha Stotra included) Vishnu Krita Shiva Sahasra Naamaavali Sati’s immolation at Daksha Yagna, Yagna, Shiva-Parvati Kalyana & ‘Vighneshotpatti’ Shiva Tandava (The Cosmic Dance) Bala Muni Upamanyu attains ‘Ganapatya’ as denied milk led to Shiva Bhakti Shivaakshara Mantras, Pashus, Pashus, their Self Control and Realisation of Pashupati Shiva’s Vibhutis (counter-parts), Vishwa Rupa, Ashta Rupas & Shiva Tatwa (Shiva’s self-description included) Shiva Mandala Puja -Dhyana -Guru ‘Mukhyata’ -Diksha Vidhi - Mandala Puja as prescribed Shiva Linga Pratishtha and Mahatmya Varied Swarupas of Gayatri created by Maha Deva Phala Shruti Annexure of Shiva Sahasra Naamaas

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ESSENCE OF LINGA PURANA Om Shri Ganeshaya Namah, Om Namah Shivaaya Namah,  Namo Rudraaya Brahmaney Paramatmaney, Par amatmaney, Pradhaana Purushaaya Sarga Sthityantakaariney/   Akaaramakaaram Sthulam Sukshmam Paraatparam Paraa tparam , Omkaara rupa mrugvaktram Saama Jihvaa samanvitam/  Yajurveda mahaagreevamatharma hridayam hri dayam Vibhum, Pradhaana Purushaateetam Pralayotpatti varjitam/  Tamasaa Kaala Rudrasyam Rajasaa Kanakaangijam, Satvena Sarvagam Vishnum Nirgunatvey Maheswaram/ 

( Suta Maha Muni prayed to Brahma-Vishnu- Shiva and after greeting Veda Vyasa addressed a huge gathering of Rishis initiated the description of Linga Purana by stating that Omkara comprising ‘A’kaara, ‘ U’ and ‘M’kaara denotes ‘Shtula’ or Gross, ‘Sukshma’ (Miniscule) and ‘Paraatpara’ or the Supreme Forms. The Omkara Swarupa has Rig Veda as its Face, SamaVeda as its tongue, Yajur Veda as its neck and Atharva Veda as its heart.The Pradhana Purusha or the Prime Being is made of ‘Taamasika’ ‘Taamasika’ Feature representing Bhagavan Rudra, ‘Rajasika’ Feature standing Brahma, ‘Satwa Guna’ denoting Vishnu and ‘Nirguna’ as Parameshwara.) ‘Linga’ and ‘Alinga Rupaas’ and Primary Creation

Invisible Shiva called ‘Alinga’ is the root of the visible ‘Linga’ or ‘Prakruti’/Shaivi /Maya or the Universe. Thus the visible Linga (Prakriti) is Shiva Swarupa itself. The synthesis of the Alinga and Linga is known as the ‘Aoutthama’ Linga, which is devoid of ‘Gunas’ or characteristics. The Alinga Paramatma is Infinite, Constant and All-Pervasive as also the Unique Trimurti Rupa performing the three deeds of Srishti- Sthiti-Samhara in the manifestations of Brahma-Vishnu Brahma-Vishnu and Shiva as the Beeja (Seed) (Seed) Swarupa. Prakriti or yoni is Tatwa (Supreme Manifestation), created by as many as twenty-six inputs viz.  Maha Tatwa  Ahamkara (the Great Consciousness) comprising the Tri Gunaas or Tamo-Rajaasa-Satwa Gunas or features; The Tamasa Ahamkara creates Tanmatras or Subtle Forms of Matter viz. the foremost Tanmatra Tanmatra of Shabda (Sound) leading to Akaasha (Sky); Akaasha creating the Sparsha (Touch) Tanmatra; Tanmatra; the t he Sparsha creating creatin g Vayu Vayu (Air), (Air) , the Vayu Vayu creating the Rupa ( Form) Tanmatra; Rupa Tanmatra creating Tejas or Radiance (Agni); Agni creating Rasa (Taste) Tanmatra; Rasa creating Jala or Water; Water creating Gandha (Smell) Tanmatra; and Tanmatras and  a nd  Gandha creating Prithvi / Earth; thus there is a perfect link between Pancha Tanmatras Pancha Bhutas. Now the Saatwika Ahamkara created Pancha Jnaneindriyas, Pancha Karmandriyas and Manasa or Mind; the Pancha Jnanendriyas are Twak (Skin for Touch), Chakshu (Eyes of Vision) Vision),, Nasika (Nose for Smell), Smell) , Jihva (Tongue (Tongue for Taste) Taste) and Shrotra (Ears for Hearing); the Pancha Karmendriyas are Vaak Vaak (Speech), Payu (anus), Upastha (Marmendriya), Hasta (Hands) and Paada (Feet). As the twenty six inputs of MahatawaAhamkara-Tri Ahamkara-Tri Guna- Pancha Tanmatras-Pancha Tanmatras-Pancha Bhuta- Pancha Jnaanendriya-Pancha Karmdendriya and Manas Manas were ready and in Position, there manifested manifested Brahmanda the 3

Golden Egg with Brahma seated inside along with Vishnu and Shiva who too floated over the Maha Jala (as distinguished from Water as a component of Pancha Bhutas) of a volume of ten times more than that of the Golden Egg; of MahaVaayu ten times more than that of the volume of Maha Jala and of Mahaakaasha or the Greater Sky of ten times further of the volume of Maha Vayu. Interestingly, there are several such Brahmandaas in the Maha Srishti! In the beginning, Brahma made unintentional and casual Creations called Tamas, Moha, Maha Moha, Tamisra and Andha; indeed he was dissatisfied with these and after Tapasya and concentration, created Sanaka-Sanandana-Sanaatana-Sanat Kumara Brothers, followed by Marichi, Angirasa, Pulastya, Pulaha, Rithu, Atri and Vasistha who were like Brahma himself  from his Yoga Vidya as they were all endowed with Brahama Vidya and were Brahma Vaadis. Then emerged nine Prajapatis and one Ayonija named Shatarupa; the latter and from her husband Swayambhu were born Priayamvada and Uttanapada; Akruti, Prasuti and Devahuti were also born to Swayambhu. Prasuti married Daksha Prajapati and from their union were born Shraddha, Dhruti, Tushti, Medha, Kriya, Bindu, Lajja, Vapu, Siddhi, Kirti, Khyati, Sambhuti, Smriti, Preeti, Kshama, Sannati, Anasuya, Urja, Swaha, Swadha, and Arani. From Shraddha to Kirti above were wedded to Dharma; Khyati was married to Bhrigu, Arani to Bhargava, Sambhuti to Marichi, Kshama to Pulaha, Sannithi to Ritu, Aanasuya to Atri, Urja to Vasishtha, Smriti to Angira, Preeti to Pulastya, Swaha to Vaishwanara and Swadha to Pitru Devatas. As his Manasa Putri Sati was handed over to Daksha Prajapati to bring her up, Brahma told Daksha to treat her as his own daughter and cautioned that she was to be basically treated as the Mother of the Universe, besides being the Mother of Daksha as well as his own too! Daksha revered Sati well and got her married to Rudra himself. Even earlier in the past at the time of Prathama Sarga itself, Rudra asked Brahma to convert his body into to two parts, viz. as Shiva as Artha Naareswara; now Daksha Prajapati only f ormalised the Union of Shiva and Sati and stated that all total womanhood of the Universe was of the ‘Amsha’ or of similarity to Sati Devi; besides Ekadasha Rudras too were of the Amsha of  Shiva-Sati Union. Further to an outline of the Primary Creation of Brahma, Suta Maha Muni described the details of the progeny of the Maharshis and their wives above mentioned ; mention-worthy were: Devi Lakshmi born to the couple of Bhrigu and Khyati; Kardama Muni to Pulaha and Kshama; Balakhilya Muni to Kratu and Sanmati; Sini, Vaali, Kuhu, Raaka, Anumati the daughters to Angira and Smriti; Pavamana, Pavaka, and Shuchi were born to Agni and Swaha Devi; Maina Devi and her sons Mainaka and Krouncha were born to Swadha and Pitras etc. Of special significance was of the instance of Shiva and Sati Devi the daughter of Daksha; as Sati Devi was provoked by the indifference and irreverence displayed by her father, she selfimmolated out of the affront caused to Shiva by her father only t o return as Devi Parvati in the subsequent manifestation; it was in that context that Brahma extolled Shiva as follows:  Namostuvo Maha Devaatrinetraa Nila Lohitaah Sarvajnaah Sarvagaa Dirghaa Hrasvaa Vaamanakaah Shubhah/   Hiranya keshaaya dushtaaghnaa Nityaa, Nirmalaah,  Nirdwandya Veetaraagascha Vishwaatmamaano Bhavaatmajaah/ 

(My salutations to you Maha Deva, Trinetra, Nilalohita! You are Sarvajna or All Knowing, Sarva Gati or Multi-directional Passenger, Dirgha or Very Tall, Hraswa or Short, Vaamana or Pigmy-like, Shubha or Propitious, Hiranyakesha or of Golden Locks, Dushtaghna or the 4

Destroyer of Evil, Nitya or Everlasting, Nirmala or Translucent, Unique or of Non-Duality, Devoid of Desires, The Soul of the Universe, and the Supreme Soul of Thoughts)! Brahma then performed a Pradakshina (Circumambulation) and requested Maha Deva to allow him the creation of Beings without old age and death. Bhagavan said that it would never be possible to do so and that every Being would have to under go through the evolution of Life any way and as per one’s own ‘Karma’ or deeds and would have to experience the retributions of Narakas or enjoy the fruits of Upper Lokas. So replying to Brahma, Parama Shiva became a ‘Sthanu’ or Motionless; he could assume any form that he would wish and being merciful and propitious by nature facilitates human beings to perform good deeds, more so because they are fearful of Evil and Sin. Those who take refuge in Shankara are assured of breaking the shackles of Maya as He indeed is the Master of the Universe, the Eternal Paramatma; indeed He is Kaala Rudra as the Symbol of Tamo Guna, Brahma as the Representation of Rajo Guna, Vishnu as the Icon of Satwa Guna and Maheswara as Nirguna or Featureless. A person could worship any of the Forms of Bhagavan as Brahma, or Vishnu or Shiva as the Supreme Maheswara and escape the onslaught of Sins and the resultant Hells, improve the Stock of Punya or the Fruits of Good Deeds, and accomplish the Higher Lokas. Ashtanga Yoga-the Significant Means of Shiva Tatwa

To control the activities or goings on in the mind is Yoga. The Ashtanga or Eight-Limbed Yoga comprises of Yama- Niyama- Aasana- Pranaayama- Pratyahara-Dharana-DhyanaSamadhi. Yama is denoted by good behaviour comprising Ahimsa (Non-Violence), Satya (Truth), Asteya (stealing), Brahmacharya (avoidance of sex) and Aparigraha or Excessive acquisition. Basic Niyamas is in fact an extension of Yama: To refrain from hurting or torturing co-Beings physically or mentally is Ahimsa; to convey whatever is seen, heard, and believed is Satya unless it does not hurt any body is known as Satya; to desist stealing of  other’s property by deed, thought or otherwise is called Asteya; to negate from relationship with another female or in respect of a female wih another male, excepting the wedded woman or man as the case may be and this should be observed by vision, thought or deed is called Brahmacharya or celibacy; and to abstain from excessive acquisition of materials far and above one’s needs in the short run of time is stated to be Aparigraha. Besides the above General Principles, Niyamas also involve the specific deeds viz. Shoucha or Physical Cleanliness,Yagna-Tapa or meditation, Daana or charity, Swadhyaya or Memorising or Reciting the Scriptures, Indriya Nigraha or Control of Physical Limbs, Vratas like Chandrayana as also or to perform formal worship directed to specific Devatas and purposes,, Upavaasa or Fasting, Snaana or Formal Bathing besides Tirtha Seva and ‘Aniccha’or General Disinterestedness and abstinence; these are the Ten Niyamas. The next component of the Ashtanga Yoga denotes as Aasana which not only includes the right posture of formal seating like of Padmasana followed by ‘Bahyatantara Shuchi’ or external and internal cleanliness, Shiva Puja starting from Brahmanas, Agni, Varuna with other Devas climaxing with Parama Shiva. Included in the Aaasana are Japa, Swadhyaya, and Tapas etc; Japa should be of  Panchakshari viz. Om Namassivaya Mantra and Swadhyaya is of Omkara and of Vedas and other Scriptures. Japa and Swadhyaaya are of three kinds: Vaachaka, Maanasika and Upaamsaka (Oral, mind-borne and Upaamshak or as guided by Guru). The next step is Pranayama or to practise interruptions of Prana or life-air or merely stated as the breathing processes of ‘Manda’ or mild, ‘Madhyama’ or medium and ‘Uttamaa’ or the best of  variations; these interruptions comprise twelve units each of ‘Uchhvaasa’ or inhaling and ‘Nishvasa’ or exaling in the mild category, while these two holdings of breath would be for twenty four units in either case in respect of medium category and thirty units in either case in the best category. ‘Yogaabhyaas’ or the practice of Yoga besides providing happiness and peace of mind would cure several physical weaknesses to rectify respiratory and digestive 5

imbalances, bring about shine of body and mind, cleanse up blood and its circulation and sharpness of thinking. Yoga unifies and balances of the ten kinds of ‘Vaayus’ or Airs in the human system viz. Praana-Apaana-Samaana- Udaana-Vyaana-Naaga-Kurma-KukaraDevadutta and Dhananjaya. The air that enables vital functions of the human body, respiration and general activity is Praana; the air that is generated by the food intake down in the digestive process is Apana; the air that controls the involuntary movements of the body, circulation of blood,and flow of sweat from glands to skin and creating diseases is Vyaana; the air that controls the bubbling in the ‘marmaavaya’or the secret part is Udaana; the Equalising air balancing the body parts and stimulating digestive fluid is called Samaana; Udgaar (dakaar) is the wind called Naga; the wind enabling ‘Unmeelana’ or of the opening of  eyes is Kurma; Kakara Vayu creates hunger, Devadatta created yawning and Dhananjaya Vayu creates high-pitch sounds and also remains with the body for a while even after death. Thus four kinds of Siddhis viz. Shanti, Prashanti, Deepti and Prasada are achieved by the Yoga. Pranaayama also achieves the generation of Tatwas viz. Vivaswara, Mahaan, Mana, Brahma, Smriti, Khyati, Ishwar, Mati and Buddhi. Pratyahara demolishes sins; Dharana facilitates the holding up of the crucial state of balance; Dhyana or meditation of Ishwara bestows the devastation of poisons like Vishayas or worldly matters; Samadhi leads to Prajna or Self-Consciousness. Thus Yoga aided by ‘Asana’ leads to the dynamic circle of  Praanayama-Pratyahara-Dharana-Dhyana culminating in Samadhi. The above was the outline of Yogaabhyaasa and now to the practice of it: one should not practise Yoga in the surroundings of Fire, water, dried leaves, animals, burial places, of great sound or disturbances, worm-infested places, uncongenial and inauspicious places, places occupied by evil-minded persons and so on; but in quiet caves, Shiva Kshetras, lonely forests or gardens without distractions. Yogaabhyaas should be intiated by greeting one’s Guru and then to Shiva, Devi, Ganesha and others and by resorting to Padma or any other Aaasana ; he should fix his eyes at a particular Target, expand his chest, raise his head, not touch his teeth of one line with another, keep looking at the tip of his nose and not look at sides; and by aligning his Three Gunas, concentrate on Parama Shiva in Dhyana on Omkara, dipa sikha or top of an oil-lamp. The Yogi must visualize a white lotus encased in a Trikona or a Triangle and set in the images of Agni, Soma and Surya and then perform meditation of Rudra on the forehead by picturising Shiva in two, or four, or six, or ten or twelve or sixteen leaves; the dhyana should be targetted to the golden and fire-like, twelve Aditya-samaana, lustrous Nilalohita Shiva. Maheswara should be retained in the hridaya or heart, Sadashiva in the naabhi or navel, and Chandrachuda in the ‘Llalaata’ or forehead and the prayer should be as follows:  Nirmalam Nishkalam Brahmaa Sushantim Jnaana Rupinam,  Alakshanamanirdeshya Manoralpataram Shubham/   Niraalambamatarkai cha Vinashotpatti varjitam, Kaivalyam chaiva Nirvaanam Nishreyasamanuttamam  Amritamchaaksharam Brahmam hyapunar –bhavamadbhutam/   Mahaanandam Paramaanandam Yogaanandamanaamaam,  Heyopaadeyarahitam Shukshaatsukmataram Shivam/  Swayam Vedyamavedyam taacchivam Janamayam Param/ 

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 Ateendriyamanaabhaasam Parama tatwa Paratparam, Sarvopaadhi Nirmuktam Jnaanagamyam Vicharatah/   Adwayam Tamasaschaiva parastaat samsthitam param

(Nirmala, Nishkala, Brahma, Shanta, Jnaanarupa, Lakshana Rahita, Shubha, Niralamba, Atarkya or Unquestionable, Naashotpatti rahita or who is bereft of birth and termination, Kaivalya, Nirvana, Nishreya or devoid of hold , Amrita, Akshara, Moksha, Adbhuta, Mahananda, Paramaananda, Yogaananda, Heyopaaya rahita, Sukshmaati Sukshma, Parama Jnaana Swarupa, Ateendriya, Anaabhaasa, Paratpara, Sarvopaadhi nirmukta, Jnaanayogya, Unique as he has no duality).Thus Ishwara be prayed in the Naabhi Sthaana, in the middle of  the Body Shiva of Shuddha Jnaana be concentrated and in the Uttama Marga by the means of  Puraka-Rechaka-Kumbhaka or Inhalation-Exhalation and Retention of breathing respectively called Pranayama. A practitioner of Yoga is invariably faced with several kinds of difficulties like Alasya, Vyadhi Peeda, Pramaada, Samshaya chitta or Chanchalata, Ashraddha in the path of  Darshana, Bhranti, Duhkha durmanastatha and Arogya Vishaya. Alasya is due to the heavy weight of Body and the resultant lack of preparedness. Vyaadhi peeda is caused by dhatuvishamata or ill-health and disability. Pramada is due to fear of Abhyasa or Practice; Samshaya or a feeling of apprehension and negativity of approach; Ashraddha or sheer carelessness and laziness; Bhranti is due to a feeling of Yoga’s ineffectiveness; Duhkha durmanstha or misplaced fatalism that human beings are any way subject to ‘Tapatrayaas’ (or of Adhi bhoutika, Adytatmika and Adhi daivika reasons or due to body-mind or God made calamities) and a general mind-set of yoga or no yoga human beings are any way subject to the ups and downs of life! Arogya Vishaya is yet another limitation to Yoga Practice due to a general belief of retaining health from other ways and means of medicines. A successful Yoga Practitioner is endowed with ‘Dasha Siddhis’viz. Pratibha, Shravana, Vaarta, Darshana, Aaswaada and Vedana. Jnaana Pratibha is the Siddhi of knowing about a Vastu or Vyavahar or of a thing of past, present or of future; this Siddhi would infuence or impress others. Shravana Siddhi enables a Yogi to hear or understand any kind of sound or conversation or a happening irrespective of distance or time. Vaartaa Siddhi facilitates the experience of Pancha Tanmatraas of sabda-sparsha-rupa-rasa and gandhas. Darshana Siddhi is the ability to perceive or vision of any thing irrespective of time and distance limitations. Aaswaada Siddhi enables tasting any substance and Vedana Siddhi is the power of sparsha to experience the shape, form or a feature of a person or thing. In fact a Maha Yogi is stated to possess sixty four kinds of Paisachika, Parthiva, Raakshasa, Yaaksha, Gaandharva, Aindra, Vyomatmika, Praajaapatya, Brahmaadi Siddhis but he should discard all such powers in the quest of Shivatwa. Such Siddhis range from assuming any type of Swarupa of fatness, slimnes, childhood, youth, old age, man, woman, any specie of a birdanimal-reptile, mountain, water body and so on; ability to lift mountains, drink up an ocean, flying on sky, passing through a needle’s eye and endless such miracles. [The normal Siddhis are Anima (miniaturising), Mahima ( Maximising), Prakamya (Visioning and Hearing), Isatwa (Rulership), Vasitwa (Self Control), Kama Vasitwa (ability to fulfill desires), Doora Shravana and Doora Darshana or distant vision and hearing, Parakaya Pravesha or ability to enter other’s bodies; ‘Devaanaam Saha kreedanam’ or playing with Devas, Yatha Sankalpa Samsiddhi or instant fulfillment of desires,Triloka Jnaana or knowledge of the happenings of  Three Lokas; Control of heat and cold, Paraajaya or invincibility and so on.] Depending on the intensity of the success of the Yoga practice and the powers attained by way of  7

controlling the Jnanendriyas and Tatwas, a Yogi could perform impossibilities but frittering the Siddhis so gained would negate the capacity to accomplish Shivatwa. The Unfolding of Shiva Tatwa and ‘Pancha Mukha’- the Five Faced

Once Devi Parvati enquired of Mahadeva as to how to achieve Shivatwa and the latter said smilingly that Brahma too asked a similar query: in reply, Brahma visioned Parama Shiva in various Forms: Yathaa twayaadya vai pushto drushtam Brahmaatmakam twaham, Swetey Swetena varnena drushtwaa Kalpetu maam Shubhey/  Sadyojaatam tathaa raktey Vaamam Pitaamahah, Peetey Tatpurusham Peetamayamaghorey Krishnameeshwaram/   Ishaanam Vishwarupaakhyo Vishwarupam tadaavamahaam/ 

(In Sweta Maha Kalpa, Shiva appears as of Sweta Varna or of Crystal Clear White Form called Sadyojaatam; in Rakta Kalpa, He is in Rakta Varna or of blood red colour; in yellow colour as Tatpurusha or as Aghora in dark colour and in Ishana Kalpa he saw Mahadeva as Vishwarupa. Brahma got rather confused then prayed to him as to in which form he should be worshipped: Vaama Tatpurushaaghora Sadyojaata Maheswara;  Drushto mayaa twam Gayatrayaa Deva Deva Maheswaram, Kena Vashyo Maha Deva dhyeyaha kutra Ghrunaanithey drushyah pujayastathaa Devyaa Vkaktumarhasi Shankara!

( Vaama Deva! Tatpurusha, Aghora, Sadyojaata, Maheswara! You show me up along with Gayatri; kindly do indicate to me a way of my worship to you, meditate to you and pleae you!) Then Bhagavan affirmed:  Avomcha Shraddhayaiveti vashyo Vaarijasambhava!  Dhyeyo Lingey twayaa drushtey Vishnunaa payasaam nidhow, Pujyayah Panchaasya rupena Pavitraih Panchaabhi Dwijaaih/   Bhava Bhaktaadya drushtoham twayaangna Jagadguro, Sopi Maamaaha bhaavartham duttam tasmai mayaa pura/   Bhavam Bhaavena Deveshi drushtwaamnaam twadeeshwaram, Tasmaad Shraddhayaa vashyo drushyah Sheshta Gireyh Sutey, Pujyo Lingena Samdehah Sarvadaa Shraddhayaa Dwijaih, Shraddhaa Dharmah Parah Sukshmah Shraddhaa Jnaanam hutam tapah, Shraddhaa Swargascha Mokshascha drushyoham shraddhayaa sadaa/  8

(Kamalodbhava Brahma! I am worthy of being conquered by a devotee’s Shraddha or Sincerity and his/her meditation by all the Five Names as mentioned above; Vishnu who is on Ksheera Sagara too worshipped me by the Five Names (of Shiva). Brahma then replied that he also felt the same and worshipped Shiva likewise; Deva Parvati too thought in a similar manner as Shraddhaa would be the only way by which Shiva could be realised as that was the Parama Dharma, Sukshma Jnaana, homa, Tapas and the only means of Moksha, Swarga and so on.) The Congregation of Munis then queried Suta Maha Muni to kindly explain the significance of each of the Five Names of Maha Deva and the latter replied that in the twenty ninth or Sweta Lohita Kalpa, Brahma was immersed in deep Tapasya facing West  and from his tuft a Swarupa emerged suddenly with white complexion and as that Resplendent Form appeared unexpectedly and swiftly, Brahma named him Sadyojaata. Even as Brahma greeted the new Form of Shiva saying Sadyojaatam prapadyaami Sadyo jaataayavai Namo Namah,  Bhavey Bhavenaati bhaveswaam bhavo bhaveybhyaanamah,

there materialised four disciples of Sadyojata viz. Sunanda, Nandana, Vishva Nanda and Upa Nanda who would always be in His presence. The Sishyas prayed to Sadyojata as: Vandeham Salam Kalankarahitam Staanormukham Paschimam. In the Thirtieth Kalpa named Rakta Kalpa, Brahma meditated Bhagavan Shiva looking northward wearing Rakta Vastra and Rakta Varna and there appeared Vaama Deva who was of red colour and red ornaments; Brahma then saluted the Vaama Deva Form of Mahadeva as follows: Vaama Devaaya namo Jyeshthaaya namah Jyeshthaayanamo Rudraaya namah Kaalaaya namah Kalavikaranaaya namo balavikaranaya namo balaaya namo balapramathanaaya namah Sarva Bhuta damanaaya namo manonmanaaya namah / 

The disciples around Him were Viraja,Vibaahu, Vishoka and Vishwa Bhavana and these were of Rakta Varna, Rakta Vastra and Raktaabharana as their foreheads were smeared with rakta chandana, rakta bhasma, rakta lepana and rakta sindura. Innumerable Maharshis performed Tapasya to Vaama Deva and attained Shivatwa. Their prayers to Vaama Deva was:Vandey Purna Sashanka mandala nibham vaktram Harasyottaram! In the next Kalpa numbered thirtyone called Peeta Kalpa, Brahma did Tapasya to Parama Shiva in the direction of  East by assuming Peeta ( Yellow) Varna and Peeta Vastra and there emerged Tatpurusha (Brahma) of everything in Peeta colour donning Peeta VastraAabhushana-Peeta Yagnopaveeta and Peeta Kireeta or Headgear. Brahma prayed to Tatpurusha stating Tat Purushaaya vidmahey Maha Devaaya dhimahi tanno Rudrah  prachodayaat; along with the latter appeared a Sacred Cow Swarupa; that was of Devi Maheswareem : Gaam Vishwarupaam drushey Maheswaramukha -acchytaam, Chatush –padaam Chaturvaktraam Chaturhastaam Chatuhstaneem/  Chaturnetraam Chatuhshringeem Chaturdamshtraam Chatur mukheem,  Dwaantrih sadgunasamyuktaa meeshwareem Sarato-mukhaam/  9

(A Vishwarupa-Achyuta Maheswari with four feet, four mouths, four hands, four breasts, four eyes, four horns, four damshtras, four faces and of Sadgunas or Auspicious Traits). As Devi Gayatri appeared, Brahma performed ‘parikrama’ to the four-legged Sacred Cow called Gayatri and Maha Deva extolled her as Gayatri, Rudrani, Vaidiki and Vidya! Brahma assured that whosoever performed Japa and puja to her would please them with Shiva Tatwa and Shiva agreed to bestow on them DivyaYoga, Jnaana, Aishwarya and Vairagya. Besides Gayatri, there appeared several disciples who were also the close confidants of Gayatri, and who worshipped Parameshwara through Brahma Deva and they too assumed Peeta VarnaPeeta Vastra-Peeta Tilaka and every thing in Yellow colour. In Praghrutta Kalpa of Black Varna after thousand of Deva years, Brahma prayed to Shankara towards South as he decided to create yet another Amsha of the latter, and consequently was materialised Aghora who was black in colour, all his body parts in black, wearing black  Vastra, black ‘Janevu’ or Holy Thread, black headgear, black beads around his neck and was ornamented black too. Brahma prostrated before Aghora Rupa and prayed to him as follows:  Aghorebhyo taghorebhyo ghoratarebhyah, Sarvebhyaassarva sarvebhyo namastey astu Rudra rupeybhyah

for thousand years and Maha Deva was gratified with the Tapasya and blessed that whosoever performed the Aghora Mantra one lakh times would be purified of the most severe sins including: Brahma Hatya Suraapaanam Suvarna steyamevacha or killing of Brahmana, consuming liquor, swindling gold etc. Aghora Deva’s sons were Krishna, Krishna Sikha, Krishna Mukha, Krishna Kanthadhaari and their prayer to Aghoresha is: Vandey Dakshinameeswarasya kutila bhrubhanga Roudram Mukham. The erring Brahmanas who committed Maha Patakaas are required to perform (after one lakh Aghora Mantra) seven Agni Homas with Ghee, Sugarcane, Tila or sesame seed orv atleast by ghee. After the required Havans, the Kartaas are to perform Snaanaas again by reciting the Aghora Mantra through out the night by sprinkling ‘Pancha Gavya’(Mix of Five Products of Cow viz. Mi lk, Curd, Dung, Urine, Ghee) and also consuming it for physical purification. By so performing, the erring humans especially Brahmanas would be observing ‘Prayaschitta’ or atonement of  serious sins of even big magnitude including Bhruna Hatya, Brahma Hatya, Go hatya, Matru/Pitru Hatya, Bala Hatya, Stree Hatya, Mitru-Guru-Bhraatrum Hatya etc. At the beginning of Vishwa Kalpa, Brahma Deva initiated Srishti and Devi Saraswati was materialised first and Brahma greeted her saying : Vishwamaalambaradhara Vishwa Yagopavartini Vishwvoshneepaa Vishwagandhaa Vishwamaataa Mahoshtika/ 

There after, Brahma created Ishana who was of Shuddha sphatika sankaasam or like Transclucent Prism and Saravaabharana bhushitam or decorated by all kinds of ornaments whom Brahma commended as follows: Vavandey Devameeshaanam Sarveysam Sarvagum Prabhum, Omeeshaana Namastestu Maha Deva namostutey/   Namostu Sarva Vidyaanaa -meeshana Parameshwara,  Namostu Sarva bhutaanaameeshaana Vrishavaahana/ 

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 Brahmanodhipatey tubhyam Brahmaney Brahma rupiney,  Namo Brahmaadhipataye Shivam mestu Sadaa Shiva/  Omkaara murtey Devesha Sadyojaata namonamah/  Prapadye twaam prapannosmi Sadyojaataaya vai namah/   Abhavecha Bhavey tubhyam tathaa naati bhavey namah,  Bhavodbhava Bhaveshaana maam bhajaswa Mahaadyutey/  Vaamadeva Namas -tubhyam Jeyshthaaya Varadaayacha,  Namo Rudraaya Kaalaaya Kalanaaya namo namah/   Namo Vikaranaayaiva Kaalavarnaaya vahniney,  Balaaya Balinaam Nityam sadaa Vikaranaayatey/   Bala Pramathanaayaiva Baliney Brahmarupiney, Sarva Bhutashwareshaaya Bhutaanaam damanaayacha/   Manonmanaaya Devaaya Namastubhyam Mahaadyutey, Vaama Devaaya Vaamaaya Namastubhyam Mahaatmaney/   Jyeshthaayachaiva Shreshthaaya Rudraaya varadaayacha, Kaalahantrey Namastubhyam Namastubhyam Mahaatmaney/   Iti stavena Devesham nanaama Vrishabhadhwajam, Yah Pathet Sakru deveha Brahmaloka -mavaapnuyat/ 

( My salutations to you Ishana, Mahadeva, Sarwa Vidyaa Swaami, Sarva Parameshwara, Vrishabha Vahaana, Brahmadhipati, Brahma Swarupa, Omkara Murti, Devasha, Sadyojaata; the Abhava or the One who has not occurred, yet the Bhava or the One who has occurred and is a Great Occurrence; Ishana, Maha Shobha, Vama Deva, Jyeshtha, Varada or the Bestower of Boons, Rudra, Kaala, Kaalaa’s Kaala, Vikaranaya, Kaala Varnaaya, Balaaya, Bala Manthanaaya, Brahma Swarupa, Sarva Bhuta Swami, Bhuta damanaaya, Manmatha damanaaya,Sreshthaaya, Rudraya, Kaalahantrey! Who ever recites the above Stuti would qualify for Indra and Brahma lokas!) As Shiva was pleased with Brahma’s eulogy, Dervi Sarasvati also got materialised along with Pancha Mukha Rudras; she too who was Chatur Mukhi-Chatur Baahu-Chatur Pada and Chatur-Netri was Viswarupa as she was born in that Kalpa who too had as Brahma Gunas like Yoga, Samkhya, Tapa, Vidya, Vidhi Kriya, Dama, Satya, Daya, Ahimsa, Sammati, Kshama, Dhyana, Dheya,Shanti, Mati, Dhruti, Kanti, Neeti, Medha, Lajja, Tushti, Pushti, Kriya and so on; she was also Gauri Maya, Vidya, Hemavati, Pradhana Prakriti, Ajanma, Lohita, Shukla-Krishna, Vishwa Janani, Gayatri and Go Swarupa! Such was the significance of Devi Saraswati, stated Maha Deva. Connotation of Omkaara and analysis of Alphabets related to Shiv’s Body Parts (Vishnu’s Prayers to Maha Deva included and Tri Murti seniority analysed)

Maharshi Lomarshana, the disciple of Veda Vyasa, while addressing the Sages at Naimisha 11

Forest described that at the Maha Pralaya or the termination of the Universe after the Maha Yuga, the Supreme Bhagavan created Vishnu with the aid of Satwa Guna who was floating on Maha Jala or the Unending Water Sheet and from his navel appeared a lotus with Brahma as materialised with Rajo Guna seated thereon; the latter questioned Vishnu about his antecedents and consequent on mutual arguments about their Supremacy there was a fight; at that very time there appeared a Colossal Agni Linga emitting enormous radiance and heat which neither had a beginning nor end. Brahma took the Swarupa of a gigantic ‘Hamsa’ or Swan and flew up with great speed of its own as also of enormous wind power to ascertain the top of the Maha Linga while Vishnu assumed the Swarupa of a black ‘Varaha’ of ten yojanas of height and hundred yojanas of width and slided down the Maha Linga to ascertain its bottom. As neither the Hamasa Rupa Brahma who flew up and up for thousand years nor the Varaha Rupa Narayana who slided down as much time could discover the bottom or the top and returned to the starting point by another thousand years; both of them reached there totally fatigued. Then there was a reverberating Sound of AUM: Tadaa sama bhavattatra naadou vai Shabda lakshanah, Omomiti Surasreshtthaah Samyuktah plutalakshanah/  Kimidam twiti samchitya mayaa tishthanmahaaswanam,  Lingasya Dakshiney bhaagey tadaapashyat Sanaatanam/   Adya varnamakaaram chouttareytath,  Makaaramadhya taschaiva naadaantam tasyachomiti/  Suryamandalavadrustwaa varnamaadyam tu Dakshiney, Uttarey Paavaka prakhya mukaaram Purusharshabhah/  Sheetaamshu Mandalaprakhyam Makaaram madhyamam tathaa, Tasyopari tadaapashyat- kshudra sphatikavat Prabhum/  Tureeyaatimamrutam Nishkalam Nirupaplavam,  Nirdwandam Kevalam Shunyam Bhaahyaantara varjitam/  Sa baahyaabhyantaram chaiva Sabaahya abhyantarasthitam,  Adi madhyantarahita maanandasyaapi kaaranam/   Maatraastistwardha maatram naadaakhyam Brahmasangnitam,  Rukyajurssaama Vedaa vai Maatraa rupena Maadhavah/  Vedashabde -bhya yevesham Vishwaatmaanamachintayat, Tadaabhavadrushirveda Rusheh saaratam shubham/  Teynaiva Rishinaa Vishnurjnaatawaan Parameswaram/ 

( As the sound of AUM emerged from the right side of the Maha Linga, there appeared Sanatana Bhagavan; from Him, the sound of ‘A kaara’ came, followed by ‘U Kaara’ and ‘Ma kaara’ and the sound in between was the ‘Naada Swarupa’; the extraordinary radiance of  12

Surya came from the Northern direction as the pious form of U kara or of Pavaka; Makara was of Chandra Mandala and above it was the Suddha Sphatika Rupa or Pure Crystal Form representing Maha Deva in Tureeya Awastha or the Prime and Pristine Form. This Form was Unique, devoid of Duality, of Sunya or Nothingness; of Purity and Immunity and of no beginning-middle- termiation. Indeed that was the Spring of Ananda or Sheer Joy as also the synthesis of Tri Vedas represented by Tri Murtis and the sure way leading to Maha Deva!) Maharshis who knew Vedas and the Omkara Swarupa of Maha Deva analysed the Alphabets in Sanskrit and explained as follows: ‘A’ kaara’ constituted His broad forehead; ‘E’ kaara was the left Eye; ‘U’kaara his Southern Ear; ‘Aa’ kaara his left ear; ‘Ru’ kara his right Kapola; ‘Ruukaara’ the left kapola; ‘lu lu’is the partition of his nasal divisions; ‘ea’- kaaras his big lips; ‘oau’ kaara his teeth; the consonants ‘Ka-kha-ga- gha-jnaa’ constituted his five right hands while the consonants ‘cha-ccha- ja-jja-na’ were his left five hands; other two sets of  consonants viz. ‘ta-tha-da-dha-na’ and ‘pa-pha-ba-bha-ma’ were his right and left five feet respectively; Shiva’s ‘udara’ or belly represented ‘paa’ kaara; ‘pha’ kara his right side of his body; ‘Va’ kara his left side; the letter ‘Vaa’ and ‘bha’ kaaras represented his shoulders; the letter ‘Ma’ kaara his ‘Uridaya’ or heart; ‘Ya- ra-la-va-sa-sha’ represented Shiva’s bodydhatus; ‘ha’ kara represented His Atma and ‘Kha’ kaara denoted Shiva’s anger. As Vishnu visioned Maha Deva along with Devi Uma he extolled Parama Shiva as follows: Omkaara prabhavam mantram Kalaa panchaka samyutam, Shuddha sphatika sankaasham Shubhaashtatrimshadaksharam/   Medhaakaramadudbhuyaha Sarva dharmaartha saadhakam, Gayatri prabhavam Mantram haritam vashyakaarakam/  Chaturvimshati varnaadhyam Chatuhkalamanuttamam,  AtharvamasitamMantram Kalaashtaka samaayutam/   Abhichaarika Mantyartham Triyaamstrishubhaaksharam, Yajurveda samaayuktam panchatrimshacchubhaaksharam/  Kalaashtaka samaayuktam Sushvetam Shantikam tathaa, Trayodasha kalaa yuktam Baalaadyaih saha lohitam/  Saamodbhavam Jagastyadyam vriddhi samhaara kaaranam, Varnaah shadadhikaah Shashtirasya Mantravarasya tu/  Pancha Mantraastathaa labdhvyaa jajaapa Bhagavaan Harih,  Atha drushtwaa kalaavanamrugyajuhssama rupina/   Ishaanmameesha mukutam Purushaasyam Puraatanam,  Aghoradhrudayam twadyam Vaama guhyam Sadaasivam/  Sadyah paadam Mahadevam Mahaabhogendra bhushanam, Vishwatah paada vadanam Vishwatokshikaram Shivam/  13

 Brahmanodhipatim Sarga Sthita Samhaara kaaranam, Tushtaava punarishtaabhirvakbhir varadameeshwaram/ 

(Shiva is the symbol of Omkara Mantra; he wears a transparent Sphatika Maala; three sixty eight lettered Deva; Maha Buddhi yukta; Sarva Dharmaartha Sadhaka, Gayatri Mantra Prabhu; Atharva Veda Swarupa; Regulator of Twenty Varnas; Abhicharika mantra Swarupa; Controller of Thirty three Letters; Sweta, Shanta, the Swarupa of Thirteen Kalas, Maha Sarpa bhushana, Srishti-Sthiti-Samharaka, Three Veda swarupa; Purana Purusha, Ishaana, Aghora Mantra Hridaya!) Having thought of Maha Deva on the above lines, Vishnu performed meditation of Shiva for good time with the aid of the ‘Pancha Akshara Mantra’ viz.Om Namaashivaaya. Maha Deva was extremely delighted at the thoughts of Vishnu as also of the Japa of the Panchaakshari of  Om Namassivaaya and materialised himself before Vishnu. The much gratified Parameswara appeared before Vishnu and the latter commended Maha Deva as follows:  Ekaaksharaaya Rudraaya Akaaraatma rupiney, Vukaaraadi Devaaya Vidyaadehaaya vai namah/  Triteeraaya Makaaraaya Shivaaya Paramaatmaney, Suryaagni Soma varnaaya Yajamaanaaya vai Namah/   Agnaye Rudra rupaaya Rudraanaam pataye namah, Shivaaya Shaiva mantraaya Sadyojaataaya vedhasey/  Vaamaaya Vaama devaaya Varadaamrutaaya tey,  Aghotaati ghoraaya Sadyojaataaya ramhasey/   Ishaanaaya Smashaanaaya Ativegaaya Veginey,  Namostu Shruti paadaaya Urdhwalingaaya Linginey/   Hemalingaaya Hemaaya Vaari Lingaaya chaambhasey, Shivaaya Shiva Lingaaya Vyaapiney Vyoma vyaapiney/  Vaayavey Vaayu vegaaya Namastey Vaayuvyaapiney, Tejasey Tejasaam Bhartrey namasteyjo vyaapiney/   Jalaaya Jala bhutaaya Namastey Jalavyaapiney, Prithivyai chantarikshaaya Prithivivyapiney Namah/  Shabda sparsha swarupaaya rasagandhaaya gandhiney, Ganaadhipataey tubhyam guhyaadguhyatamaaya tey/   Anantaaya Virupaaya Anantaanaamayaya cha, Shaswataaya Varishthaaya vaari garbhaaya Yoginey/ 

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Samsthitaa- yaabhasmjaam,  Madhey Avayormadhya varchasey goptey hatrey sadaa katrey Nidhanaay –esewaraayacha/   Achetanaaya Virupaaya Anantaa naamayaayacha, Shaswataaya Varishthaaya Vaarigarbhaaya Yoginey/   Achetanaaya Chintyaaya chetanaasa haariney,  Arupaaya Surupaaya Anangaanga haariney/   Bhasma digdha shariraaya Bhanu Somaagni hetavey, Swetaaya Swetavarnaaya tuhinaadricharanaayacha/  Suswetaaya Suvaktraaya Namah Swetashikhaaya cha/  Swetaasyaaya Mahaasyaya Namastey Sweta lohita/  Sutaaraaya Visishtaaya Namo Dundhubhiney Hara, Shatarupa Virupaaya Namah Ketumatey sadaa/   Ruddhi shoka vishokaaya Pinaakaaya apardiney, Vipaashaaya Supaashaaya Namastey Paashanaashiney/  Suhotraaya Havishyaya Subrahmanyaaya Suriney, Sumukhaaya Suvaktraaya durdamaaya damaaya cha/  Kankaaya Kanka rupaaya Kankinikruta pannaga, Sanakaaya Namastubhyam Sanaatana Sanandana/  Sanatkumara Saarangamaaranaaya Mahatmaney,  Lokaakshiney Tridhaamaaya Namo Virajasey sadaa/  Shankha paalaaya Shankhaaya Rajasey Tamasey namah, sarasvataaya Meghjaay Meghavaahana tey Namah/  Suvaahaaya Vivaahaaya Vivaada varadaayacha,  Namah Shivaaya Rudraaya Pradhaanaaya Namo Namah/  Trigunaaya Namastubhyam Chaturvyuhaatmaney Namah, Samsaaraaya Namastubhyam Samsaara hetavey/   Mokshaaya Moksharupaaya Moksha Katrey Namo Namah,  Atmaney Rishaye tubhyam Swaaminey Vishnavey Namah/ 

15

 Namo Bhagavatey tubhyam Naaaanaam pataye Namah, Omkaaraaya Namastubhyam Sarvgnaaya Namo Namah/  Sarvaaya cha Namastubhyam Namo Naraayanaayacha,  Namo Hiranya garbhaaya Adi Devaaya tey namah/   Namostwajaaya Pataey Prajaanaam Vyuha hetavey,  Mahadevaaya Devaanaameeshwaraaya Namo namah/  Sharvaaya cha Namastubhyam Satyaaya Shamanaayacha,  Brahmaney chaiva Bhutaanaam Sarvjnaaya Namo Namah/   Mahatmaney Namastubhyam Prajnaarupaaya vai Namah, Chitaey Chiti Rupaaya Smriti rupaaya vai Namah/   Jnaanaaya Jnaana gamyaaya namastey samvidey sadaa, Shikhiraaya namastubhyam Nilakanthaaya vai Namah/   Artha Naareeshwaraaya Avyataaya Namonamah,  Ekaadasha vibhedaaya Staanavey tey Namah sadaa/   Namah Somaaya Suryaaya Bhavaaya Bhava haariney, Yashaskaraaya Devaaya Shankaraayeshwaraayacha/   Namombikaadhi -pataey Umaayaah pataey Namah,  Hiranya baahavey tubhyam Namastey Hema retasey/   Neela keshaaya Vitthaaya Shitikanthaaya vai namah, Kapardiney Namastubhyam Naagaanga abharanaaya cha/  Vrishaarudhaaya Sarvasya hatrey katrey Namonamah, Veera Raamaati Raamaaya Ramanaathaayatey Vibho/   Namo Raajaadhi Raajaayan Rajnaamadhigataayatey,  Namah Paalaadhipataye Paalaahaankrutatey namah/   Namahkeyura bhushhaaya gopatey tey namonamkah,  Namah Shrikanthanaathaaya Namo likuchapaanaye/   Bhuvaneshaaya Devaaya Vedashastra namostutey, Saarangaaya Namastubhyam Rajahamsaaya tey namah/  Kanakaangada haaraaya Namah Sarpopavartiney,

16

Sarpa kundala maalaaya kati sutreekrutaahiney/  Vedagarbhaaya garbhaaya Vishwagarbhaaya tey Shiva!

( My salutations to you Ekakshara Rupa, Rudra, Akaara Swarupa, Adi Deva, the Symbol of  Vidya, Makara Swarupa, Shiva Swarupa, Surya-Agni-Chandra Varna; Yajamana Swarupa, Agni Swarupa, Rudra Rupa, Rudra Swami, Shiva, Shiva Mantra, Vaama Deva, Vaama, the Bestower of Amritwa, Aghora, Atyanta Ghora, Ishaana, Smashaana Rupa, Ati Vega Shaali, Shruti Paada, Urthwa Linga, Hema Linga, Swarna Swarupa, Shiva Linga, Aakasha Vyaapi, Vayu Samaana Vega, Tejaswai, Samsara Bharana; Jala Swarupa, Jala Bhuta, Jala Samana Vyapaka, You are Prithvi, Antarikshha, Sparsha-Rasa-Gandha Rupa, Guhya, Guhyaati Guhya, Ganaadhipati,Ananta, Vishwa Rupa, Varishtha, Garbha Jala, Parama Yogi, Aswarupa, Kamadeva harana, Bhasma lipta Sharira, Agni-Chandra-Kaarana Rupa; Sweta Varna, Himaati Sweta Swarupa, Sundara Mukha, Sweta Sikha, Sweta Lohita, Ruddhi-Shoka-Vishoka Swarupa; Pinaaki, Kapardi, Bipaasha, Paapa Naashana, Suhotra, Havishya, Subrahmanya, Sura, Durdamana, Kankaaya, Kankarupa, Sanaka sanaatana, Sanandana, Sanat Kumara, the Eyes of Samsaara, Shankha paala, Shankha, Rajo Guna, Tamo Guna, Saarasvata, Megha, Megha Vahana, Atman, Moksha, Moksha Swarupa, Rishi, Vishnu Swami, Bhagavan, Swami, Omkara Swarupa, Sarvajna, Sarva, Narayana, Hiranyagarbha, Adi Deva, Maha Deva, Ishana, Ishwara, Sharva, Satya, Sarvajna, he who is worthy of providing Jnaana to Jnaana itself! Shekhara, Nilakantha, Artha Naareshwara, Avyakta, Sthanu , Soma, Surya, Bhava, Yasha, Yashapradata, Deva, Shankara, Ambika Pati, Umapati, Nilakesha, Vittha or Cash, Sarpa bhushana Sharira, Nandeswara, Karta or the Creator, Bharta or the Preserver, Ramanatha, Rajaadhiraaja, Paalanakara Swami, Keyuraabharana, Shrikantha (Vishnu) Natha, Trishula Dhaari, Bhuvaneshwara, Deva, Saranga, Raja Hamsa, Saprahaari, Sarpakundala maalaa dhara, Sarpa Yagnopaveeta dhari, Baahu Dharana Sarpa Sutra, Veda Garbha, Samsara garbha dhaari, Parama Shiva! As Vishnu commended Maha Deva, Brahma addressed all the Devas stating that who so ever recited the above Stuti by Vishnu in favour of Parama Shiva or had it recited by a Veda Vidwan would attain Brahma Loka.) As Maha Deva was pleased with the Stuti by Vishnu, the latter requested to resolve the dispute between him and Brahma about their supremacy as also about the Beginning and End of the Mammoth Shiva Linga; Vishnu also described about the extensive efforts made by him and Brahma by assuming the Forms of Varaha and Hamsa respectively for over thousand years but to no avail! Mahadeva replied that he was far superior and far beyond to BrahmaVishnu-Ishwara as He was Parameshwara who had no beginning or middle or end. He further said that in the ensuing Padma Kalpa He would appoint Vishnu as the Over all Chief of the Universe as its Creator, Preserver and Terminator but would like to give the responsibility of  Creation to Brahma and of terminating to Shiva who too would appear at the beginning of the Padma Kalpain the offing. By so saying, Maha Deva disappeared and for all practical purposes, Parameshwara appointed Tri Murtis for their respective responsibilities. As predicted by Parameshwara, Shiva appeared in the Padma Kalpa and Vishnu took over the over-all responsibility plus Universal Upkeep, while Brahma took up the duty of Creation and Shiva the responsibility of extermination. Thus the overall responsibility rested with Vishnu who also specifically took over the charge of Preservation additionally while Brahma was responsible for Creation and Shiva for Termination; this was the Ordinance of  Parameshwara. So saying Parameshwara disappeared and having heard the decree of  Parameshwara, Vishnu cajoled and brought around Brahma by affectionately treating him.Vishnu then asked Brahma to welcome and to pray to Shiva of the Tri Murtis but as Brahma had reservations; the latter said that if Vishnu were the Yoni and Brahma was the Beeja, then what role did Shiva had in addition! Vishnu then replied: Don’t you 17

underestimate the magnificence of Shiva!  Asmaan Mahattaram Bhutam Guhyama –nnyatra Vidyatey,  Mahatah Paramam Dhaama Shivamadhyaatminaam Param/   Dwividhamchaiva maatmaanam pravibhajya vyaksthitah,  Nishkalatra yoga vyaktah Sakalascha Maheswarah/  Yasya Mayaavidhijnasya Agamyagahanasyacha, Puraa - prathamamlingodbhavam beejam twaadisargikam/   Mama yonow samaayutam tadbeejam kaalaparyayat,  Hiranmayakupaarey yonyaamandamajaayata/  Shataani dasavarshaanaamangmapsu pratishthitam,  Antey Varsha sahasrasya Vaayunaa tadhvidha krutam/  Kapaalamekam dyourjajney kapaalamaparam kshitih, Ulbam tasya mahotsedho yosou Kanaka Parvatah/  Tatascha pratisandhyaatmaa Deva Devo Varah Prabhuh,  Hiranya garbho Bhagavanstwabhijajney Chaturmukhaha/ 

(There is no better Entity than Parama Shiva and there is no matter superior than His. The Parama Maha Tatwa is Shiva and the embodiment of Atma Jnaana which again is Paramdhama. He is divided into two parts: one as the Nishkala-Avyakta-Adyanta Rahita and another is Sakala and Saguna Swarupa responsible for yielding Hiranya Brahmanda which floated in Maha Samudra for thousand years and with the interaction of Vayu got broken to two pieces, the Upper Half being the Upper Lokas and the Lower Half as Prithvi with Hiranya Garbha Chaturmkukha inside.) Vishnu further described that Parameswara created Sunya Akaasha, Nakshatras, Surya, Chandra, Agni, Pancha Bhutas, Trigunas, Pranava, and so on. Such is the Glory of Shiva who is Veda Stuti Yogya! Thus Vishnu explained the Parama Tatwa of Mahesha, Brahma was astonished, humbled and overcome by involuntary emotions of devotion and joined Vishnu Deva in a his Commendation addressed to Maha Deva.  Namastubhyam Bhagavatey Suvrataananta tejasey/   Namah Kshetraadhi patey Beejiney Shuliney Namah, Sumendrayaachaarya mendraaya Dandiney Ruksharetasey/   Namo Jyeshthaaya Sreshthaaya Purvaaya Pramathaayacha,  Namo Maanyaaya Pujyaaya Sadyojaataaya vai Namah/  Gahwaraaya Ghateshaaya Vyomacheeraambaraaya cha,  Namastey Hyasmadaadeenaam Bhutaanaam Prabhavey Namah/ 

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Vedaanaam Prabhavey chaiva Smruteenaam Prabhavey Namah,  Namo Dhruva nibaddhaanaamrusheenaam Prabhavey Namah/  Prabhavey Karmadaanaanaam dravyaanaam prabhavey namah,  Namo yogasya prabhavey Saamkhyasya prabhavey namah/   Rukshaanaam prabhavey tubhyam grahaanaamprabhavey namah, Vaidyutaashaani meghaanaam garjita prabhavey namah/   Mahodadheenaam prabhavey Dwipaanaam prabhavey namah,  Adreenaam prabhavey chaiva Varshaanaam Prabhavey namah/   Namo Nadeenaam prabhavey Nadaanaam prabhavey namah,  Mahoushadheenaam prabhavey Vrukshaanaamprabhavey namah/   Dharma Vrikshaaya Dharmaaya sthitinaam prabhavey namah, Prabhavecha Paraadhasya parasya prabhavey namah/   Namo rasaanaamprabhavey stanaanaam prabhavey namah, Kshanaanaam prabhavey chaiva Lavaanaam prabhavey namah/   Ahoraatraardha maasaanaam Maasaanaam prabhavey namah,  Rutunaam prabhavey tubhyam samkhyaayaah prabhavey namah/  Prabhavey paraardhasya Paraartha prabhavey namah,  Namah Puraana prabhavey sargaanaam prabhavey namah/   Manvantaraanaam prabhavey Yogasya prabhavey namah, Chaturvidhasya sargasya prabhaveynanta chakshusey/  Kalpodaya nibandhaanaam Vaataanaam prabhavey namah,  Namo Vishwasya prabhavey Brahmaadhipataye namah/  Vidyaanaam prabhavey chaiva Vidyaadhipataye namah,  Namo Vrataadhi pataye Vrataanaam prabhavey namah/   Mantraanaam prabhavey tubhyam Mantraadhi pataye namah, Pitrunaam pataye chaiva Pashunaam pataye namah/  Vagvrushaaa namastubhyam Puraana Vrishabhaaya cha,  Namah pashunaampataye Govrushendra dhwajaaya cha/  Prajaa -pateenaam pataye Siddhinaam Purushey namah,

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 Daityadaanava sandhaanaam rakshasaam pataye namah/  Gandhravaanaam cha pataye Yakshaanaam pataye namah, Garudoraga sarpaanaam pakshinaampataye namah/  Sarva guhya Pishachaanaam Guhyaadhipataye namah, Gokarnaayacha goptrey cha Shankhu karnaaya vai namah/  Varaahaaya prameyaaya Ruksha virajaaya cha,  Namo Suraanaam pataye Ganaanaampataye namah/   Ambhasaam pataye chaiva Ojasaam pataye namaha,  Namostu Lakshmi pataye Shripaaya Kshiti paayacha/   Balaabala samuhaaya Akshobhyakshobanaayacha,  Deepta shringaika shringaaya Vrishabhaaya kakuthiney/   Namah Sthairyaaya Vapushey tejasaanuvrataayacha,  Ateetaaya bhavishyaaya Vartamaanaaya vai namah/  Suvarchase cha Veeryaaya Shuraaya hyajitaaya cha, Varadaaya Varenyaaya Purushaaya Mahaatmaney/   Namo Bhutaaya Bhavyaaya Mahatey prabhavaayacha,  Janaaa cha namastubhyam tapasey Varadaayacha/   Anavey Mahatey chaiva Namah Sarvagataayacha,  Namo Bandhaaya Mokshaaya Swargaaya Narakaayacha/   Namo Bhavaaya Devaaya Ijjyaaya Yaajakaayacha, Pratyudeernaaya Deepataaya Tatwaayaatigunaayacha/   Namah Paashaaya Shastraaya Namastwaabharanaayacha,  Hutaaya Upahutaaya Prahutapraashitaaya cha/   Namostwashtaaya Purtaayua Agnishtoma dwijaayacha, Sadasyaaya Namas chaiva Dakshinaavabhruyaayacha/   Ahimsaayaa pralo –bhaaya Pashu mantroushadhaaya cha,  Namah Pushtipradaanaaya Susheelaaya Susheeliney/   Ateetyaaya Bhavishyaaya Vartamaanaayatey namah, Suvarchasecha Veeryaaya Shuraaya hyjitaayacha/ 

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Varadaaya Varenyaaya Purushaaya Mahaatmaney,  Namo Bhutaaya Bhavyuaaya Mahatey chaabhayaayacha/   Jaraasiddha Namastubhyamayasey Varadaayacha,  Adharey Mahatey chaiva Namah Sastu pataayacha/   Namahschandriya patraanaam lelihaanaaya stragviney, Vishwaaya Vishwarupaaya Vishwatahj shirasey namah/  Sarvatah paani paadaaya Rudraayaa pratimaayacha,  Namo Havyaaya Kavyaaya Havya vaahaaya vai namah/   Namah Siddhaaya Medhyaaya Ishtaayejyaa paraayacha, Suveeraaya Sughoraaya Akshobhya kshobhanaayacha/  Suprajaaya Sumedhaaya Deeptaaya Bhaskaraayacha,  Namo Buddhaaya Shuddhhaaya Vistrutaaya mataayacha/   Namah Sthulaaya Sukshmaaya Drushyaa –drushya Sarvashah, Varshatey jwalatey chaiva Vaayavey shishiraaya cha/   Namastey akra keshaaya Uruh Vakshahshikhaaya cha/   Namo Namah Suvarnaaya Tapaneeya nibhaayacha/  Virupaakshaaya Lingaaya Pingalaaya Mahoujasey, Vrishtighnaaya Namas chaiva Namah Sowmyekshanaaya cha/   Namo Dhumraaya Swetaaya Krishnaaya Lohitaayacha, Pishitaaya pishangaaya peetaaya cha Nishanginey/   Namstey Sarva Seshaaya Nirvimsheshaaya vai Namah,  Namah Eejyaaya Pujyaaya Upajeevyaayanamah/   Namah Kshemyaaya Vriddhaaya Vatsalaaya namo namah,  Namo Bhutaaya Satyaaya Satyaasatyaaya vai namah/   Namo vai Padma varnaaya Mrityughnaaya cha Mrityavey,  Namo Gauraaya Shyaamaaya Kadravey Lohitaayacha/   Mahaasandhyaabhra varnaaya Chaaru deeptaaya deekshiney,  Namah Kamala hastaaya digvaasaaya Kapardiney/   Apramaanaaya Sarvaaya Avyayaayamaraaya cha,

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 Namo Rupaaya Gandhaaya Shashvataayaakshataayacha/  Purastaad Brahmatey chaiva Vibhraantaaya krutaaya cha,  Duragmaaya Meheshaaya Krodhaaya Kapilaaya cha/  Tatkryaatarkya shareeraaya baliney ramhasaayacha, Sikatyaaya Pravaahyaaya shitaaya prasru chaayacha/  Sumedhasey kulaalaaya Namastey shashi khandiney, Chitraaya Chitra veshaaya Chitra varnaaya medhasey/  Chekitaanaaya tushtaaya Namastey nihitaaya cha,  Namah Kshaantaaya Daantaaya Vajrasimhananaayacha/   Rakshoghnaaya Vishaghnaaya Shitikanthordhwa manyavey,  Lolihaaya krutaantaaya tigmaayudha dharaayacha/  Pramodaaya Sammodaaya yati vedyaaya teynamah,  Anaamayaaya Sarvaaya Maha kaalaaya vai namah/  Pranavapranaveshaaya Bhaganetraantakaayacha,  Mriga Vyaadhaaya Dakshaaya Daksha yagnaantakaayacha/  Sarva Bhutaatmabhutaaya Sarvey shaantishayaaya cha, Puraghnaaya Sushastraaya dhanvinetha parashvadhey/  Pusha danta vinaashaaya Bhaga netraantatakaayacha, Kaamadaaya Varishthaaya Kaamaanga dahanaayacha/   Rangey Karaala Vakitraaya Nagendra vadanaaya cha,  Daityaanaamanta keshaaya Daityaankrada karaayacha/   Himaghmnaaya cha teekshnaaya ardracharma dharaayacha, Smashaana rati nityaaya namostulmukadhaariney/   Namastey praana paalaaya Munjamaalaadharaaya cha/  Graheena shokairvividhair bhutaih parivritaayacha/   Naranaari shariraaya Devyaah Priya karaaya cha,  Jatiney Mundiney chaiva Vyala Yajnopaveetiney/   Namostu Nrityasheelaaya Upanritya priyaayacha,  ManyaveyGeeta sheelaaya Munibhirgaayatey namah/ 

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Katankataaya tigmaaya Agnipriyaaya Priyaya cha, Vibhishanaaya Bhishmaaya Bhaga Pramathanaaya cha/  Siddhasanghaanu geetaaya Mahaabhaagaaya vai Namah,  Namo Muktaattahaasaaya Kshveditaasphotitaaya cha/   Nardatey kurdatey chaiva Namah Prasuditaatmaney,  Namo Mridaaya shvasatey Dhaavateydhisthitey Namah/   Dyaayatey Jrumbhatey chaiva rudatey dravateynamah, Valgatey keedatey chava lambodara shaririney/   Namokrutyaaya krutyaaya Mundaaya keekataaya cha,  Nama Unmattha dehaaya kinkinikaaya vai namah/   Namo Vikruta veshaaya kruraayamarshinaayacha,  Aprameyaaya goptrey cha deeptaayaa nirgunaayacha/  Vaama priyaya Vaamaaya Chudaamani dharaayacha,  Namastokaaya tanavey gunairapra- mitaaya cha/   Namo Gunyaaya Guhyaaya Agamyagamanaayacha,  Loka dhaatri twiyam Bhumih Paadou Sajjana sevitou/  Sarveshaam Siddha yogaanaamadhishtaanam tavodaram,  Madhyantariksham vistreenam Taaraagana vibhushitam/  Swaateh patha ivaabhaati Shrimaan haarastavorasi,  Dishou Dashabhujaastubhyam Keyuraangada bhushitaah/  Visteernaparinaahascha Nilaanjanachayopamah, Kanthastey Shobhatey Shriman Hema sutra vibhushitah/   Damshtaakaraalam Dhurdharshamanoupamyam mukham tathaa, Padma maalaa krutoshneesham Shiro dyouh shobhatedhikam/   Deeptih Surye Vapushchandre sthairyam Shailanileybalam,  Aoushnamagnou tathaa shaityamapsu shabdombarey tathaa/   Aksharaantara nishpandaadrunaaneytaan vidurbudhaah,  Japo japyo Maha Devo Maha Yogo Maheswarah/  Pureshaayo Guhaavaasi khecharo rajaneecharah,

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Taponidhirguha gurur -nadano Nanda vardhanah/   Haya seersho payodhaataa Vidhaataa Bhurabhavanah,  Bodyavyo bodhitaa Netaa Dhurdharsho Dushprakampanah/   Bruhadhratho Bheemakarma Bruhadkirti Dhananjayah, Ghantaapriyo Dhwaji Chhatri Pinaakini Dhwajanipatih/  Kavachi pattishi khadgi dhanurhastah Paramashvadhi,  Aghasmaronaghah Shuro Devarajotrimardanah/  Twam prasadya puraasmaabhirdwishanto nihataa yudhi,  Agnih Sadaarnavaabhastwam pibannaapi na truyasey/  Omkaarah Prasannatmaa kaamadah kaamagah priyah,  Brahmachaarichagaadhascha Brahmanyah sishta pujitah/  Shivonobhava sarvatra yosi sosi Namostutey/ 

(Hey Ananta Teja, Suvrata, Bhagavan, Kshetraadhi patey, Beeja Swarupa, Shuli, Jyeshtha, Shreshtha, Manya, Pujya, Sadyojaata, Gahara, Ghatesha, Sarva Praana Swami! My salutations to you to the Prabhu of Vedas and Smritis and all the inputs like money and material required for spiritual deeds. You are the Master of Yoga and Sankhya which are the significant means of Salvation, besides being the instruments like Maharshis and Grahas. You are the Lord as also of the Swarupa of the endless beings of Srishti like Rivers, Trees, the great Aoushadhis or medicines; you are the Dharma, its very existence, and its various manifestations; You are the ‘Paraartha’or the Spiritual Quest; the Para which is unaffected by Pancha Indriayas; the Rasaas; the Ratnaas; the ‘Ahoratraas’ or the days and nights; t he Pakshaas or the Fortnights, the Maasaas or the Months, the Rithus or the Seasons like Spring and Autumn; You are the Most Ancient Prabhu performing the task of Sarga or Creatin; You are the Yoga Prabhu, Manvantara Prabhu, Vishwa Prabhu, Brahmadhipati, Bhagavan! You are the Master of Vidya or Knowledge; the Master of the Masters of Vidya; Vratadaayika Swami; Mantra Prabhu; the Master of Pitreeshwaras; the Pashupati; Vrishendra dhwaja; the Master of  Prajaapatis; the Supreme of Gandharva-Yaksha-Daitya-Danavas; the Swami of Garuda, Sarpa, Pakshis and various other species; you are also the Head of Vaaraaha, Pischacha, Guhya, Gokarna, Gotra, Shankuka Karna; Ruksha, Viraja, Suraganaa etc. Prabho! You are Swami of Jala / Water; the Swami of ‘Ojas’; (Power Essence or Semen present in males and females); the Lord of Lakshmi Devi; the Bhupati or the King; You are the ‘Bala’or Physical Strength as also the ‘Abala’ or of Weakness; The Topmost Mount of the highest Mountain of  Supreme Illumination; You are the ‘Ateeta’or Beyond Approach; You are the ‘Vartamana’ or of the Present Tense or of the Ongoing Time Frame; You are also the Bhavishya or of the Happenings Ahead in the Future; You are the Suraveera or the Embodiment of Strength and Courage; Varada or the Bestower of Boons; the Sreshtha Purusha or the Most Illustrious and the Best Purusha or Prime Male; You are also the ‘Bhuta’ or a Being but as the Unique and the Most Notable among the Creations of the Beings; the Word ‘Mahat’ or Magnificence would indeed signify yourself. You are as miniscule as an atom and as Colossal that is unparalelled! You are the symbol of Bandhana-Moksha or of Freedom from Shackles; You are the Swarga and Naraka Swarupa signifying Salvation or Bliss and Punishment and 24

Retribution! You are the ‘Hutaagni’ or the Fire of ‘Homas’/ Sacred Agni Karyaas and also the Upahuta or the Deputy who assists in performing of the Sacred Deed. Vishwa, Vishwa Rupa, Vishwata, I bow my head to you Rudra! You are the ‘Havya’(Havana), ‘Kavya’(Sacrifice in favour of Pitras) and Hutavaaha (Agni); You are Siddha, Madhya, Ishta, Suveera, Sughora, Krodha or Anger and Krodhi or who is angry; You are Buddhi, Shuddha, Sthula / Gross, Sukshma (Tiny); Drushya or the Visionable; Adrushya or Unseeable or Imperceptible; Sarvesha! You are Virupaaksha, Parama Linga, Pingala, Vrishti or Abundant; Dhuman, Sweta, Pujya, Upajeevya, Saviroha, Kshemya, Vruddha, Vatsala, Padma Varna, Kamala dhaari, Kapardi, Mahesha, Kapila, Tarkya (Arguable) and Atarkya; Chitra, Chitra vesha, Chitra Varna; Nilakantha, Anaama or Nameless and Ardra Charma Dhari or Dressed in WetSkin. Parameswara! You roam about and even reside in Smashaanaas or burial grounds! You are the Preserver of Praana or Life; You wear garlands of Skulls! You are ‘Ardhanaareswara’ or Demi Male and Demi Female; You sport a serpents as a Yagnopaveetas or as Holy Threads around and down his neck on the back and front of his upperbody! You even were a repulsive physique and disgusting profile; You Pameswara area an epitome of Great Radiance; You are ever resplendent; yet as a Nirguna or devoid of Characteristics; You are ‘Vaama’ and Vaamapriya; You wear Chudaamani or Crest Jewel; You carry gold chain as Brahma Sutra around the neck and a Lotus circling his head; your body shines with the unusual illumination of Surya and Chandra; You are Haya sirsha or of a head like horse; You are Vidhaata, Bhuta Bhavana; Ghanta Priya or fond of Bells, of Dhwajas or Flags and of Chhatras or Umbrellas.You are Pinakini or the Holder of Bow and Arrow called Pinaka; Kavacha or 8Shield; and Khadga. Mahadeva! You are a Brahmachari, Brahmana, Sishta, Pujya, Krodhi, Prasanna, Sarva Karma rata or engaged in any type of deed; You do share the Divya Bhogaas yet completely bereft of desires; You indeed are of Asankhya Tatwaas or coultless features; Parama Siva! My Salutations again and again.) Suta Maha Muni informed the Congregation of Munis at Nimisha Forest that whoso ever recites the above Stuti every day, or atleast during Shraaddhaas or Yajnas or Avabhruta Snaanaas after the Yajna would qualify for the performance of several Ashwamedha Yagnas and Shiva Loka Prapti. Preface to ‘Lingaarchana’, ‘Pancha Yagna’ and ‘Lingaarchana Vidhana’ (Trayambika Mantra explained)

As Rishis asked Lomaharshana Maharshi as to the Procedure of Lingaarchana or Worship the Shiva Linga, the Maharshi stated that once Devi Parvati also enquired of the same and Shiva Himself revealed the Procedure: To start with a devotee of Shiva should purify himself by a ‘Shuddha Snaana’ or a formal bathing and three kinds of Snaana were mentioned viz. Varuna Snaana, Bhasma Snaana and Mantra Snaana. Casual or normal Snaana was insignificant and would have no impact whatso ever; the devotee has to first concentrate and keep Shiva in the ‘dhyaana’/sincere and targetted focus and then resort to prayer to Suryan Deva, utilise materials like Mrittika, cowdung, tila, pushpa, bhasma and kusha and apply ‘Mrittika’ (Earth) or along with water and recite the Mantra :Udgataasi vartaahena and clean up the body parts; while applying gobar or cow dung, the Mantra to be recited would be Gandhaa -dwaaraam dhuraadharshaam nitya pushtaam kareeshineem and so on. Then clean up the body by downing it in the water body a few times and then change the unclean Vastra to a dry and clean Vastra, recite prayers to Surya-Chandra-Agni and Varuna. With precollected water in a shankha or conchshell or atleast in a bowl of Kushaa, then perform three ‘Aachamanas’ or sips of spoonful of water while reciting the Mantra:  Apavitrah pavitrovaa sarvaavasthaangatopiva, 25

Yassmaret Pundareekaahsham sa bahyaantaraassuchih/ 

This would be followed by the Aghamarshana Mantras viz.  Rutamcha Satyam abheedaat tapasodhyajaayata tato raatrasya jaayataa tat Samudro Arnavaha/ 

(Even before meditation, the self-illuminated Para Brahma created Truth that dispelled darkness and further on the Oceans); Thereafter perform ‘Punaraachamana’with the water from the shankha or the bowl made of kusha grass as the case that may be. This would be followed by initiating ‘ Manasika or ‘Pratyaksha’ Abhisheka of Linga with the Invocation of  Trayambika Mantra and its explanation Om Trayambakam yajaamahe sugandhim pushtivardhanam, Urvaarukameva bandhanaat Mrutyormuksheeya Maamrutat/ 

(OM, Tryambakaam or Three Eyes or Three Ambaas of Lakshmi-Gouri-Sarasvati ; Yajaamahe or we sing your glory; Sugandhim or of fragrance of knowledge- strengthpresence or of knowing-seeing-and feeling of His deeds; Pushtivardhanam or may the Creator promote our well-being; Urvaarookam or deadly diseases or Adhibhoutika-AdhiyatmikaAdhi daivika; eva: types; bandhanaan or overpowered; Mrutyor -meeksheeya or do deliver us from death; Maamrutaat: kindly bestow to us the rejuvenating Amritam or Nectar). The Mantra of  Rudrena Pavanaanena twaritaakhyena Mantravit etc. is recited while initiating the Abhisheka and performing Dhyana or meditation of Pancha Mukha Shiva; thus the Snaana- Aachamana-Dhyaana is performed, before taking up Sandhyopasana, Gayatri Japa, and Pancha Yagnaas. The Pancha Yagnas comprise Deva Yagna, Manushya Yagna, Bhuta Yagna, Pitru Yagna and Brahma Yagna; Devas are pleased by Agni Homas; Manushyas are pleased by Bhojana-Dakshinaas to worthy Brahmanas; Bhutaas are pleased by Sacrifice of  ‘Bali Vaishvadeva- Anna’, Pitru Devas are pleased by Shraadhhas and Tarpanaas, and Brahma Yajna is performed by way of ‘Swaadhyaaya’ or Recitation of Vedas and Scriptures. Thus Homas are an integral part of Rudraabhisheka. Maharshi Lomavarshana now described the actual Procedure of Rudraabhisheka as follows: The Brahmana desirous of the Abhisheka should then perform Pranaayama after aligning his physical Limbs with Pranava Swarupa of Pancha Mukha Maha Deva. He should clean up the area and decorate the surroundings of Shiva Linga with Gandha and Chandana, sprinkle water on the Prokshya-Arghya-Paadya and Achamaneeya Patraas or the vessels with which to perform the Lingaabhisheka; apply chandana around the Paadya Patra as Pranava Mantra is recited; fill up with the ‘Churna’or the powder mix of Karpura (Camphor), Jaati Kankola, Tamala etc.; sprinkle the mix of‘Kushaagra’or the top of Kusha grass, rice grains, and pour the mixture of water and Bhasma or Sacred Ash -the left over of previous Agni Homas- in the Prokshani Patra utilised for scattering water; keep reciting Rudra Gayatri viz. Om Tatpurushaya Vidhmahe Maha Devavaaya dhimahi tanno Rudra prachodayaat/ 

also the Panchaakshari Mantra viz. Om Namassivaaya/ and perform Anga Nyasa and Karanyasa ie alignment of the Mantras and the Body Parts as also the Mantras and hand fingers aong with the water from the Prokshana or water-sprinkling vessel. While Nandi Deva is seated in the vicinity of the Shiva Linga, the Karta of the Abhishekam would concentrate on Parama Shiva with his Physical Splendour akin to Agni Deva; the Tri Netra, 26

the ‘Aabharana Bhushita’ or the Well- Ornamented One and the Sowmya Rupa. The Karta would propitiate Shiva, besides Ganesha, Skanda and Devi Parvati with fragrant flowers and set these Devatas in different directions around the Shiva Linga. The devotee would arrange a Padma Pushpa before the Linga and visualise each of the ‘dalaas’ of the Lotus as representative of various Siddhis; the Purva dala or of Purva Disha or the Eastern Side would represent Anima Siddhi, the Dakshina dala as Laghima Siddhi, t he Paschima dala as Mahima Siddhi, the Uttara dala embodying the Prapti Siddhi, the Nirruti dala as Praakaamya Siddhi, the Vayavya dala as Ishatwa Siddhi and Agneya dala as Vashitwa Siddhi.[Refer to last Paragraph of the Chapter on Ashtaanga Yoga afore-mentioned].The Padma Pushpa’s stem is stated to be the Soma Deva; the middle portion of the stem is stated to embody the Surya Deva while the lowest portion would represent Pavaka Deva. Then Shiva be seated at the Center firmly; He would be seated as Sadyojata Shiva with the Mantra of Vaamaa Deva; Rudra Gayatri is seated with Aghora Mantra; and Ishana is seated by reciting  Ishaanassarva Vidyaanaam Ishwarassarva Bhutaanaam  Brahmaadipatih Brahmanoddhi Patih Brahma Shivomey astu Sadaa Shivom/ 

Then the devotee should worship Shiva Linga with Paadya-Arghya-Achamanaas; perform Snaana with Gandha-Chandana; implement formal Snaana with Pancha-Gavya or of Cow’s Five Bye Products; carry out Abhishka with Ghee, Honey, Sugar, Pavitra Jala along Pranava Naada. There after, clean up the residues of the Abhisheka material on the Linga with a clean cloth and decorate the Linga with flower garlands comprising fresh flowers like Jaati, Champaka, Kapura, Kannera, Chameli, and Kadamba.The Abhisheka Karta would further execute nyaasa or alignments with his body parts and the accompanying Sadyojaataadi Mantra Recitations; he should execute Abhishka with the water from Golden or Silver or Copper vessels with a variety of ‘Patraas’ or Leaves of Kamala, Palasha etc.and of Pushpaas. Group recitations of Namaka-Chamaka Rudras and Mahayaasaas would literally electrify the atmosphere of Devotion. Intonations of various other Mantras and Hymns like Pavamaana, Vaamakena, Nila Rupa, Shri Sukta, Purusha Sukta, Ratri Sukta, Hotaara, Atharva, Shanti Sukta, Aruna, Vaaruna, Veda Vrata, Bruhadrachandra, Virupaaksha, Skanda, Shata Rudra Shiva, Pancha Brahma Sukta would indeed transport the Vaktaan( Reciters) and the Shrotaas (Listeners) to the heights of  Kailasa and demolish the sins of all concerned! After the Abhishekas, the Karta should perform ‘Punaraachamana’, repeat the worship with Gandha-Pushpa-Dhupa-DeepaNaiverdyas as also decorate the Shiva Linga with Mukuta-Chhatra-Bhushana-TamboolaStotra-Japa-Pradakshina and ‘Atmaarpana Yukta Saashtaanga’ or Complete Surrender. Origin of Shiva Linga and Significance of Aatithya, Paativratya, Bhakti and Bhasma ( ‘Apara Stuti’ of Maha Deva by Saptarshis included)

In the secluded and thick Forests of Daruvana, select Munis including Sapta Rishis and Maha Yogis were engaged in deep Tapasya along with their wives and children. As the Munis were busy with their meditation and Yagna Karmas, the wives who were all Maha Pativratas were serving them in their spiritual activities and family chores. Maha Deva appeared in Daruvana to test the depth of the Rishis and their Tapasya. He assumed the form of a semi-lunatic but of  an astonishingly handsome and shapely physique; as a ‘Digambara’ or naked, he was laughing loudly some times and behaving erratically always. Soon he became the talk of  Daruvana especially the feminine gender. Even the renowned Pativratas of leading 27

Maharshis, let alone the unmarried Kanyas and elderly women, spontaneously professed attraction and infatuation for the Stranger. Parama Shiva in disguise who terminated Kama Devata into ashes with his anger by his third eye had kindled passion among the Rishi Patnis including of the Sapta Rishis! Some of the enterprising women entered his ‘Parnashala’, declared love for him and enquired of his antecedents. He smiled but would not reply.The Maharshis reacted sharply against the Stranger as he was ruining their family lives; they all confronted him one day and gave him a ‘Shaap’that since he provoked his wives with his nudity, his Linga should be dropped down to the ground. Parma Shiva retaliated that since no fault of his the Maharshis gave the ‘shaap’, he would not give a return curse but his Linga would get fixed there as also multiply into innumerable forms to burn off the areas of their presence; further they (Sapta Rishis) would be hanging on the Sky along with Nakshatras for ever! Having heard this the Sapta Rishis were shaken up as the forest was gradually getting burnt off and the fire was spreading far and wide. They approached Brahma at once and the latter confirmed to the Rishis that the ‘Atithi’ or the Guest was none other than Maha Deva Himself and that they were most unfortunate in not realising the actuality. In fact Brahma reprimanded the Rishis as they did not observe one of the fundamental Precepts of Dharma viz. that a Grihasti or a Family Man ought to treat Guests as Devatas (  Athithi Devo Bhava)! Brahma narrated to the Maharshis about the legend of a Brahmana Sudarshana who instructed his wife to worship a Guest as Shiva Himself, whether he was ugly, ignorant or demanding. Dharma Deva himself arrived as an Atithi at the Brahmana’s house and being a true Pativrata, the Brahmani took enormous care to treat the Guest in disguise as per her husband’s instruction and worshipped the Atithi well. As she offered ‘Naivedya’to the Guest, Dharma Raja demanded the Pativrata’s body as an offering and as per her husband’s instruction again, she readily agreed to fulfil the desire of the Atithi. Just then Sudarshana arrived at the threshold of the house and called for his wife; the Atithi replied to Sudarshana that he was about to sleep with the wife of the Brahmana and the latter replied that he would indeed be happy to happy that his wife was ready to offer herself to the Guest! Dharma Raja was taken aback by the Brahmana’s positive reply and appeared before the Brahmana and his wife in his Real Form; he said that even by his remote thought he never had the desire for the Brahman’s wife but was only testing them. Dharma Raja further stated:  Mayaa chishaa na Sandehaha Shraddhaam Jnaatumihaagatah,  Jito vai yastvayaa Mrityur Dharmayairnaikena Suvraha!

( I have come here only to test your Shraddhaa / dedication; by this occurrence, you have proved that you conquered Dharma Raja!) Having narrated this incident, Brahma addressed the Sapta Rishis that the latter were most unfortunate that Maha Deva himself was their valued Guest and they not only neglected the Guest but insulted him by giving him a Shaap! Actually, there was no fault of Maha Deva in disguise but instead of respecting the Atithi, they gave him a Shaap! The Maharshis then performed penance and in response to their Tapasya, Maha Deva appeared but said that only Devi Parvati could stop the spread of the Fire in the Forest. Devi Parvati when approached by the Maharshis agreed to stop the havoc of Fire keeping in with the safety of the Lokas. That indeed was the Origin of Shiva Linga, as the Maharshis besides Deva-Danava-Gandharva-Daitya-Rakshasa-Yaksha-Naaga-Kinnara and all other manifestions in Srishti especially the Manavas commenced Shiva Linga worship to fulfill their own desires in ‘Iham’ ( Current Life) and ‘Param’ (the Life thereafter)! As the Memorable Happenings at Darukavana were described about the Origin of ShivaLinga pursant to the test of Maharshis by Maha Deva and the significance of Atithi Puja, Suta Maha Muni quoted Mahatma Shailda’s (Nandeswara’s) narration of how Sweta Muni 28

attained Mrityunjayatwa. The Muni was stickler of ‘Rudraadhyayana’and an unparalleled Shiva Bhakta engaged in continuous recitation of Rudraashtakam: Om namastey Rudra manyava utota ivave namah Baahubhyaamuta tey namah/  Om ya tey Rudra Shivaa tanuraghoraa paapakashinee, Tayaatanastwaashanta mayaa Giri shaanta abhichakasheeh/ 

etc. The Muni was also in the habit of reciting : Trayambakam yajaamahey Sugandhim Pushti vardhanam, Uravaaruka miva bandhanan mrutyormukshiya maamrutaat/ 

Notwithstanding the continuous and hearty Salutations, the Time of Deliverance was up to Sweta Muni and Kaala Dharma Raja appeared while the Muni intensified the prayers to Shiva. Kaala Deva asserted that none whosoever might try to escape death proved to be failures despite the backing of Tri Murtis and the singular and unequivocal embrace of death was something inevitable. Sweta Muni kept on arguing that he had his unequivocal support of Mahadeva whithout whose instructions even a blade of grass woud not be destroyed and in his own case he had total faith on Shiva who had always been responding to his prayers of  indefatigable faith and trust in Him. Kaala laughed away, heckled the Shiva Linga saying that it was a mere Stone and would not respond the misplaced prayers by the Sweta Muni and extended his ‘Yama Pasha’ or the noose of the death’s rope to the Muni while a Tri Mukha Swarupa of Parama Shiva along with Ambaa-Ganapati-Nandi faced Kaala Deva right in the latter’s face and Kaala got confused, sprang back and was exterminated! The Brahmana too was puzzled at the instant appearance of Maha Deva and was blessed to get absorbed in the Shiva Linga. As the Rishis at Darukaavana were taken aback at the swift happenings that the highly dedicated Sweta Muni faced in response to the challenge of Kaala Deva, they approached Mahatma Shailada (Nandi) as to which means of worship could enable the kind of Response that the Shiva Linga bestowed to Sweta Muni with which he argued and came out with flying colours against Kaala Deva himself and even killed him! Would it be the means of Daana, or Yagna, or Tapa, or Vrata or Yoga! Brahma replied: In Satya Yuga, the means of Shiva Tatwa in Satya Yuga was of Yoga, in Treta Yuga it was through yagnas, and in Dwapara Yuga, the means were trough ‘Kaalaagni’; but in Kaliyuga the Sure route was Bhakti alone.  Na daanena Munishrashtha stapasyaa cha na Vidyayaa, Yajneyr homairvratair vratair Vedair yogair shastrairnirodhanaih/  Prasaadenaiva sa Bhaktih Shivo Parama kaariney!

( It is neither daanas, nor Tapasya, nor Vidyaa, nor Yajnas and Homas, and not Vratas- VedasYoga and Shastras; but only Bhakti that Sweta Muni which he had in abundance .) Thus the Brahmanas and Rishis underlined the single factor of Bhakti which bestowed to a human being the power of victory against Mrityu! Given such Bhakti, a Bhakta could choose any form and shape of Shiva Lingas as for instance the Suvarnamaya, Rajatamaya, Sphatikamaya, Taamra Mayaa, Shilamaya, Chaturmayi, Trikonamayi, Vartulaakaara and so on, each with appopriate Kalashaas.What is significant however is that the Sthapana or Setting up ought to be with ‘Beeja Mantras’ and daily Abhishekas and worship for the best results. Dhyana29

Avaahana-Aasana-Padya-Arghya-AchamaneeyaPanchaamrita Snaana-Shuddhodaka SnaanaVastra-Yagnopavita-Gandha-Pushpa-Dhupa-Deepa-Naivedya-Taambula-PradakshinaKshama-Namaskara etc should be a daily course of worship. Those Bhaktas who would perform such unfailing worship along with their families are blessed with fulfi lment, peace of  mind, and Shiva Prapti. Munis at Darukavana made the following Stuti seeking pardon for the mindless and harsh action in giving ‘Shaap’ to Mahadeva resulting in the dropping of Shiva Linga:  Ajnaanaaddeva Devesha yadasmaabhi- ranushtitam, Karmanaa Manasaa Vaachaa tat Sarvam kshantumarhasi/  Vishweswara Maha Deva yosi sosi Namostutey, Stuvantitwaam Mahatmaney Deva Devam Maheswaram/   Namo Bhavaaya Bhavyaaya Bhaavanaayod -bhavaayacha,  Ananta Bala Viryaaya Bhutaanaam Patayenamah/  Samhatrecha Pishangaaya Avyayaaya Vyayaayacha, Gangaasalila dhaaraaya Adhaaraaya Gunatmaney/  Triayambikaaya Trinetraaya Trishulavara dhaariney, Kandarpaaya Hutaashaaya Namostu Paramatmaney/  Shankaraaya Vrishaamakaaya Ganaanaam pataye Namah,  Dandahastaaya Kaalaaya Paasha hastaaya vai namah/  Veda Mantra pradhaanaaya Shata jihvaaya vai namah,  Bhuta Bhavyam Bhavishyam cha Sthaaavaram jangamam cha yat/  Tava dehaasamutpannam Deva Sarvaidam Jagat, Paasi imsicha bhadrantey praseeda bagavamstatah/   Ajnaanaadyadi Vijnaanaadyaadyanti kinchit kurutey Narah, Tatsarvam Bhagavaaneva kurutey Yogamaayayaa/ 

(Devesha! Kindly excuse our blunders perpetrated out of ignorance by way of our thought, speech and deed. Little did we know of your background which even Brahma and others could comprehend. Our sincere salutations to you Bhava Rupa, Bhavya Rupa, Bhavanodbhava, Ananta Bala, Veerya, Bhutapati, Sarva Samahara, Avyaya, Vyaya, Gangaadhari, Adharara, Gunaatmika, Triabaka, Tri Netra, Trishula dhaari, Manmatha samhaara, Agni Swarupa, Paramatma, Shankara, Vrishaarudha, Ganapati, Danda hasta, Kaala,Paasha Hasta and Veda Mantra Pradhana ! You are Hundred Tongued, the Symbol of  the Present, Past and Future; the Form of all Movable and Immovable Beings in the Universe, the Creator of the World from your Physique! Do kindly pardon our thoughtlessness and impudence as we were guided by the play of Yogamaya!) 30

Pleased and convinced by the remorseful prayers of the Maharshis, Maha Deva granted ‘Divya drishti’ or Celestial Vision to them so that they could guess the silhouettes or outlines of the Magnificence of what Maha Deva was all about and with t he aid of this Vision, the Maharshis got into raptures and broke down in spontaneous Apara Stuti as follows:  Namo Digvaasasey Nityam Krutaantaaya Trishuliney, Vikataaya Karaalaaya Karaala vadanaayacha/   Arupaaya Surupaaya Vishwarupaaya tey namah, Katankataaya Rudraaya Swaahaakaaraaya vai namah/  Sarvapranata dehaaya swayam cha Pranataatmaney,  Nityam Nilashikhandaaya Shrikanthaaya Namonamah/   Nilakanthaaya Dehaaya Chitaabhasmaanga dhaariney, Twam Brahmaa Sarva Devaanaam Rudraanaam Nilalohitah/   Atmaacha Sarva Bhutaanaam Saankhyaih Purusha ucchatey, Parvataanaam Mahamerur- Nakshatraanaam cha Chandramaam/   Rusheenaamcha Vasishthatwam Devaanam Vaasavas- tathaa, Omkaara Sarva Devaanaam Sreshtham Saamacha Saamasu/   Aaranyaanaam Pashunaamcha Simhatwam Parameswarah, Graamyaanaamrushabhas chaapi Bhagavaanloka Pujitah/  Sarvathaa vartamaanopi yoyo Bhaavo Bhavishyati, Twaameva thatr prashamo Brahmanaa tathitam tathaa/  Kaamah krodhasccha lobhascha vishaado Mada yeva cha,  yatadicchaamahe bodhum praseeda Parameswara/   Mahaasamharaney praaoptey twadaa Deva krutaatmanaa, Karm lalaatey Samvidhya Vahni rupaaditastavyaa/  Tenaagriney tadaa Lokaa Archirbhih sarvato vruttaah, Tasmaadagni samaahyotey bahavo vikruta -agnayah/  Kaamah Krodhascha Lobhascha Moho dambha upadravah, Yaani chaanyaani bhutaani sthavaraani charaanicha/   Antah gantum na shaktaah sma Devadeva Namostutey/ 

( Our sincere obeisances toYou Digambara, Nitya, Kruaanta, Shulapaani, Vikata, Karaala, Bhayamukha, Prabhu; You are Arupa yet Sundara Rupa, Vishwarupa, Rudra and 31

Swaahaakaara; Your Physique is respectfully prayed to by one and all and you are the Soul of  Sarva Praanis; the Nitya, Nilakantha, Nila Shikhinda, Sarvaanga Bhasma Rupa and Nilalohita; you are applauded as the Embodiment of Shankya Shastra; You are the Meru among the Mountains, Chandra among the Stars; Vasishtha among the Maharshis, Indra Deva among the Devatas; Omkaara among Vedas; Lion among the Animals and bull among native animals. Bhagavan! do indicate to us the various Forms as at Present and indicated by Brahma. Our venerations to you Mahadeva! As you are devoid of the ‘Shatvargas’or the Six Enemies of humanity viz. Kama-Krodha- Lobha-Moha-Mada and Matsaraas or Lust-AngerGreed-Attachment-Pride and Envy, besides Vishada or Grief. Parama Shiva! At the time of  the Pralaya or the Great Destruction, you are of Agni Swarupa and as Agni assumes flagrant form converts the whole world into ‘Bhasma’ or ashes and with that Bhasma, You and your Linga Swarupa are worshipped the World over. Also may the Agni Swarupa of that Shivatwa devastates the Univerese including the Sttaavara-Jagamaas; and to that Supreme ‘Kaalaagni’ Swarupa that we all pray and pay homage to. Maheswara, do protect us from that Kaalaagni. We will indeed obey and comply with your instructions. We are regretful that among crores of humanity, we failed to recognise due to our ignorance and lack of wisdom!) Maha Deva no doubt was satisfied with the Paraa Stuti but admonished the Maharshis not to be flippant in their assessment of ‘Yatis’ or Yogis in which ever form or Rupa they might be. He said that the entire Srishti happened to be of Stree Linga or Pumlinga and one should not rush to misinterpretations or wrong conclusions about any person as the Maharshis did in His case! A Brahmavadi might be a naked person, or ash-smeared or even as a child! His nakedness should not be misinterpreted to attract women! He might have smeared ‘Bhasma’ to destroy his sins; a Brahmavadi might be a ‘Nitya Dhyaana Parayana’ or engrossed in meditation and might be least-communicative; this should not be misunderstood as a sign of  lunacy or arrogance; a Parama Yogi might be laughing away in a boisterous manner if he is enjoying ‘Paramaananda’ or bliss; he might be overjoyed as he could be engrossed in Parma Tatwa by way of Manasika Puja or Maha Dhyana and making Maha Mudras; then none should mistake him for his Vaachaka-Manasika-Shaariraka meditation. This was how Shiva guided never to mistake Maya for Satya or Illusions for realities. Significance of Bhasma: Bhagavan Shiva further analysed the significance of  Bhasma which was product of Agni Karyaas like daily homas and Yagnas; the burning of ‘Sthavara Jangamaas’ by Fire would result in Ash:  Bhasmattadvihitam Sarvam Pavitramidamuttamam,  Bhasmaanaa Veeryamaasyaaya Bhutaani parishanchati/   Agnikaaryam cha yah krutwaa karishyati triyaayusham,  Bhasmanaa mama veeryena muchyatey Sarva kilbishey/   Bhaasatey –tyeva yadbhasma shubham bhaavayatey cha yat,  Bhakshanaat Sarva ;paapaanaam bhasmeyti parikeertitam/  Ushmapaah Pitaro Jneyaa Devaa vai Somasambhavaah,  Agnishomaatmakam Sarvam Jagarsthaavara jangamam/   Ahamagnirmahaa tejaah Somaschaishaa Mahaambikaa,

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 Ahamagnischa Somascha Praktrutyaa Purushah Swayam/  Tasmaadbhasmam Mahaa Bhaagaa madveeryamiti chochyatey, Swarveeryam vapushaa chaiva dhaarameeti vai sthitaya/  Tadaaprabhruti lokeshu rakshaarthamashubheshyucha/   Bhasmaanaa kriyatey raksha sutikaanaam gruheshucha/   Bhasmasnaana vishuddhaatmaa Jita Krodho Jitendriyah,  Matsameepam Samaagamya na bhuyo vinivartatey/  Vratam Pashupata yogam kapilam chaiva nirmitam, Purvam Pashupatim hyetannirmitam tadanuttamam/ 

(Uttama Bhasma is produced by the scorching of the wood of trees and other materials of  Nature. Shiva stated that by way of Bhasma, he carried his virility to human beings. Bhasma generated by Agni Karyaas while reciting the Mantras like ‘Triyaamshu’ is basically is the bye-product of Shiva’s ‘veerya’ and demolishes all kinds of Sins. This ‘bhasita’ or the radiant product emerges from Shiva’s Body and is responsible for the Bhakshana of Mahaa Paapaas and hence it is called Bhasma. Mahadeva futher explained that the word ‘Ushmapa’ or hot and burnt material is ‘Pitreeshwar’ or the material consumed by the Lord of Pitraas, while Devataas consume Amrita or Soma Rasa; Agni is of Soma Swarupa; Shiva is Agni and Soma rupi is Devi Ambika; Shiva is Purusha and Ambika is Prakruti. This is the reason why Bhasma is called Shiva’s veerya as his Veerya is generated from Shiva’s body. Thus Bhasma destroys Evil and Inauspiciousness / ‘Ashubha’ anywhere especially in households; any person taking a bath and applies Bhasma is stated to be eligible for performing the Sacred Paashupata Vrata Kapila Yoga and is assured of Bandha vimochana or the shackles of  Samsara to Shiva Loka. If a person resorts to Bhasma Snaana and performs Shiva Dhyaana, then thousands of ‘Akaryas’ or misdeeds get destroyed like Agni burns off immoralities and turpitude. Application of Bhasma after Snaana and Shiva Dhyaana three times a day would fetch ’Gaanapatya’; if that person performs Shiva Worship at Smashaana or burial grounds along with the observance of the above deeds viz. Pavitra Snaana-Bhasmaalankarana-Shiva Dhyana and worship thrice daily would secure Ashta Siddhis of Anima-Garima, Vasitya etc. Performance of Kamika Vrata and Pashupata Vrata before Shiva Linga without the impact of  Shadvagraas, Rajo-Tamogunaas and perfect equanimity besides the prerequisites of SnaanaBhasma-Dhyana- Puja-Naivedyas etc. would qualify Kalpaanta Rudra Prapti. Maha Deva further stated that He had originally scripted Srishti without Lajja (Shame), Moha (Attachment), Bhaya (Fear) and such aberrations. Even now all Beings including Devas, Munis and human beings are born naked since no person could become Jitendriya, since features like Kshama (Forgiveness), Dhairya (Courage), Ahimsa or Non-Violence, Vairagya or Other-Worldliness constitute the most superior Vastras. Thus any mocking, criticism, protests and curses against Mahatmas and Siddhhas caused by Ahamkara (Ego) and Ignorance would tantamount to ‘Maha Paapaas’ attracting the wrath of Maha Deva even against Saptarshis who were cursed back by him, while their curses against Shiva proved to be boons to the Universe since Shiva Lingas were manifested for promoting Bhakti in the Trilokas as sure means of Shiva Prapti. Muni Dadhichi proves superiority of Shiva Shakti to King Kshupa

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Brahma’s son King Kshupa and Maha Muni Dadhichi the son of Maharshi Chyavana were good friends but got entangled in an argument whether Kshatriyas were superior to Brahmanas. The King argued that the ‘Ashtadikpalakaas’ or the Rulers viz. Agni, Indra, Varuna, Vaayu, Nirruti, Kubera and Yama and Soma and Kingship had the last ‘say’ in goverenance. Dadhichi was enraged and did the indiscretion of hitting the King on his head by his left fist; the King retaliated and hit Dadhichi by his ‘Vajra’and Dadhichi fell down badly hurt and was almost dead; the dying Muni remembered Maharshi Sukracharya the Danava Guru who appeared and entered Dadhichi’s body and administerd Sanjeevani Vidya ; the Guru utilised the Vidya which was bestowed to him by Maha Deva by pleasing him for thousand years of rigorous of Tapasya. Then, Sukracharya commended Dadhichi to fully surrender to Maha Deva and engage himself with relentelss Tapasya to conquer Mrityu; he preached the unique Sanjivini Vidya to Dadhichi and highlighted the significance of the Maha Mantra as follows: Triabmakam yajemahey Trilokya Pitaram Prabhum, Trimandalasya pitaram Trigunaysya Maheswaram/  Tritatwasya Trivahnescha Tridhaabhutasya Sarvatah, Tridevasya Mahadevam sugandhim pustivardhanam/  Sarva bhuteshu Sarvatra Triguney Prakrutou tathaa,  Indrayeshu Tathaanyashu Deveshu cha Ganeshucha/  Pushpeshu Gandhavat sukshmah Sugandhih Parameshwarah, Pushtischa Prakrutir yasmaat purushasya Dwijottama/  Satyenaanena Muksheeyaanmrityu paashaadbhava swayam/ 

(I pray to Triambaka who is the Swami of Trilokas; the Three Tatwaas, Three Agnis,Three Bhutas and Three Vedas are enriched by Maha Deva’s Sugandhi and Pushti or fragrance and vigour; the essence of fragrance among flowers is Maha Deva Himself and the unique Shakti or Power too is of Maha Deva. The growth and significance of the Tatwas as displayed among Munis, Devas, Indra, Brahma and Vishnu are also originated from Maha Deva; t he extraordinary radiance and high heat of Three Kinds of Agnis too is created by Maha Deva; the Pushti and Sugandha enjoyed by Sarva Bhutas or Beings, Trigunaas, Devis in the Rupas of Prakriti emerge from Maha Deva only. It is through ‘Satya’ or its broad sense of Virtue alone that the various ‘bandhanas’ or fetters could be terminated and Moksha is achieved). Then Guru Shukracharya imparted the Sanjeevani Maha Mantra to Dadhichi Maha Muni; the latter performed Japa and Homa, drank the ‘Abhimantrita Jala’ or the Sacred water that absorbed the Mantra day and night and was engaged in ‘Shivaaraadhana’ or Worship to Shiva for long; in course of time, Dadhichi secured a backbone far harder in several multiples than the Vajra with which King Khsupa nearly killed Dadhichi; in fact his backbone turned so invincible that at a later date, Indra appealed to the Muni at the instance of Vishnu to sacrifice it by way of a yogic self-termination so that the backbone was materialised as the famed ‘Vajrayudha’ of Indra in the context of Vritrasura’s killing and the Maha Muni acquiesced for the great cause of ‘Loka Kalyana’ or for Universal Benefit and gave away voluntarily. As Dadhici accomplished indestructibility of his bones thanks to his exemplary devotion to Parama Shiva, the Muni retaliated King Kshupa and hit him hard when the latter remembered 34

Vishnu and prayed to him very sincerely:  Mahadeva Jagannadha Pitamaha Jagadguro, Praseeda Devadevesha praseeda Parameswara/  Praseedatwam Jagannaatha shranyam sharanam tatah, Vaikuntham Shourey Sarvajna Vaasudeva Mahaa bhujah/  Sankarshana Mahaa Bhaaga Pradyumna Purushottama  Aniruddha Mahaa Vishno Sadaa Vishno Namostutey!

As Bhagavan appeared before the King who was a life -long Bhakta of his, the King narrated the entire background as to how he was insulted and humbled and requested Vishnu that Dadhichi the invincible due to his devotion to Shiva had turned arrogant and hence must be taught a lesson. Vishnu assumed the form of a Brahmana and sought a boon from Dadhichi, the Shiva Bhakta. As Dadhichi had the powers of recognition, he recognised Vishnu and a smiling Vishnu complimented the Muni and stated that since the Muni was a Shiva Bhakta he should be afraid of nothing including Vishnu. As Dadhichi asserted so and even belittlled Vishnu; Vishnu grew angry with the brazen and bold behaviour of the Muni, and got ready to fight; as Vishnu readied to instruct his Sudashana Chakra, Dadhichi joked that Shiva gifted the Chakra and thus would not hurt a Shiva Bhakta and similarly Brahmastra would not work  anyway. Vishnu got furious and tried various other Astra-Shastras but Dadhichi used Kusha grass tops and the Vishnu’s Astras proved ineffective. As a final resort Vishnu spread his Maya and created crores of his own Swarupas, crores of Devas and of Munis. Dadhichi shouted on Vishnu, ‘Lord! Please do not utilise your old tricks of Vishnu Maya on me but instead look at me as Parama Shiva in whose body you could vision every body including yourself and the entire ‘Brahmanda’. As Dadhichi said so, Devatas got frightened and flew away and Vishnu became still and motionless! Dadhichi then cursed Devas for their deeds against him and forewarned them that at the time of Daksha Yagna in the future, Rudra Deva would teach a lesson to all including Vishnu! As the Maharshi said this and returned to his ‘Ashram’, everybody including Brahma and Devas, let alone the King Kshupa followed him and paid respects to him and that Place came to be famed as Sthaaneshwara there after. Those who achieve this Kshetra would indeed attain Shiva Saayujya. Those who hear or recite the happenings between King Kshupa and Muni Dadhichi and the magnificence of  Maha Deva would never have fear of death and attain Brahmaloka after a contented and successful life! Birth of Nandeswara and his puja

Suta Maha Muni narrated the birth- account of Nandeswara to the Rishis at Naimisha Forest. Maharshi Shilada approached Indra Deva to bless him to a highly renowned and virtuous son who would be ‘ Ayonijam’ and ‘Mrityuheenam’ or unborn to a woman and deathless. Indra Deva expressed his inability and said:  Na durlabho Mrityuheenastwa Putro hyayonijah,  Mayaa cha Vishnunaa chaiva Brahmanaa cha Mahatmanaa/ 

( It is not possible for Brahma or Vishnu to grant a son who would be unborn to a woman and would not die). Maharshi Shilada then performed severe Tapasya for thousands of years and 35

his body got degenerated to such an extent that it became a skeleton full of worms. Finally, Maha Deva granted his vision and Shilada’s wish: Tawa Putro bhavishyaami Nandi naamnaa twayonijah, Pitaa bhavisyaasi mama Pitrurvey Jagataam Muney/ 

(I shall grant you a son with the name of Nandi and he would be my son and would be popular like wise). Then Nandi was born at Yagna Bhumi with the features of Maha Deva himself with Trinetras, Chaturbhjas and as Jataa mukuta and Vajra-Sarpa dhaari when Devatas rained fragrant flowers, Apsaraas danced and Gandharvaas sang tuneful hymns in praise of Shiva and Nandi. Vasus, Rudras and Indra prayed respectfully and Devis like Lakshmi, Jyeshtha, Diti, Aditi, Nanda, Shachi, Bhadra and others rendered ‘Stutis’ to Nandi. Shailada Muni commended Maha Deva as well as Nandeswara and expressed his total satisfaction and gratitude. As Nandeswara was taken into the ‘Parnashala’ or thached home of  Shailada, Nandi assumed a human Rupa instead of Deva Swarupa. Shailada Muni was overjoyed, performed the child’s Jaata Karma and other Vedic Tasks and on the son’s attaining seven years performed his Yagnopaveeta dharana and ‘Upaasana’ of Gayatri and tendered him to the Ashram of Maharshi Mitraavaruna. The Guru taught Veda Vidya, Shastras and other Scriptures, besides Dhanur Vidya, Ayur Veda and MantraVidyas, Chatushashti Kaalas, Ashrama Dharmas and so on. Mitravaruna was very proud of the student and so was Muni Shilada; the Guru then blurted at that time of Nandi ‘s exit from Ashram that doubteless Bala Nandi displayed extra-ordinary brilliance as a fulfedged Scholar and accomplishment but was shortlived! Shilada fainted at this disclosure for long and after regaining normalcy took to extreme Tapasya again to Maha Deva; even as Shilada was engaged in Tapasya, Shiva appreared, fondled Nandi, assured him not to get disturbed from what was stated by his Guru. He said that actually he sent messengers that Nandi’s life was almost over since his human birth would anyway be of Tapatrayas and hence he was terminating the Manava Janma to bestow Everlasting Life; by so saying, Maha Deva touched Nandi so that his physical body would fall down with his Jataa Mukuta etc and secure a permanent Rudra Rupa. The Place where the human form of Nandi’s ‘Jatajuta’ fell on Earth was materialised into a Sacred River called Jatodaka and Nandi’s new Form was of a ‘Vrishabha’; Parama Shiva himself performed ‘Abhisheka’ on the new Form of Nandi and that Place came to be called Vrishadhwani, Jambunada or Panchanada and Vishwakarma gifted a Golden Mukuta or Headgear and Kundalaas or Ear Rings. Thereafter Nandeswara familiarised with his mother Devi Girija and also the Ganaas, whom he was empowered as their Chief. Devi Parvati endeared the son who prostrated before her with veneration. Maha Deva declared to the Tri Lokas that Nandeswara was the son of Shiva and Parvati. Devas headed by Indra, Brahma, Vishnu , Dikpalakas, Maharshis, besides Yaksha-Gandharva-Muni and Yogi ganaas were all invited to a huge event where Nandeswara’s unique name was fame were known all over, where ever Maha Deva was known and indeed Maha Deva was acclaimed as the Supreme Lord of the Universe. Parama Shiva granted a boon to Nandeswara that He would be in the ‘Sannithi’ (Presence) of Shiva always and any kind of worship to himself would be incomplete without any Service to Nandi ! Even great sins of the magnitude of Brahma hatya could be nullified by Shiva Puja but at first, Nandeswara should be propitiated without fail; Aadow kuryaanamaskaaram tadantey Shivataam Vrajet/  Shiva’s Samishthi Swarupa (An Integrated Portrait of Maha Deva)  Bhurbhubhuvah swarmahaschaiva Janah Saakshaattapastathaa, Satyalokascha Pataalam Narakaarnavakotayah/  36

Taarakaagraha Somaarko Dhruvah Saptarshyastathaa, Vaimaanikaastathaaney cha tishthantasya prasaadatah/   Anena Nirmitaastwevam tadaatmaano Dwijarshabhaah, Samishthirupah Sarvaatmaa Samshitah Savadaa Shivah/  Sarvaatmaanam Mahaatmaanam Mahaa Devam Maheswaram,  Na vijaananti Samoodhaa Maayayaa tasya mohitaah/  Tasya Devasya Rudrasya Shariram vai Jagatrayam, Tasmaat pranaamya tam Vakshey Jagataam nirnayam Shubham/ 

(The totality of Bhur, Bhuva, Swaha, Maha, Jana, Tapa, Satya, Paataala, Naraka, Arnavaas /  Seas, Nakshatras, Nava Grahas, Chandra- Surya lokas, Dhruva, Sapta Rishi Lokaas and so on is all integrated in the Composite Form of Sada Shiva). This basic truth is not comprehended by ignorant persons and display of Maya or Illusion; indeed the Sarvaatma, Mahatma, Maha Deva and Maheswara is far from being discerned and legible to the common ignoramus let alone Maharshis. Let there be awareness that Paramatma alone would be able to decide about the status of the Universe ! Also, let it be known that Shiva denotes the Sapta Pataalas of  Atala-Vitala-Sutala-Talaatala-Mahatala-Rasaatala and Patalas; Countless Narakas; the Sapta Dwipas of Jambu, Pluksha, Shaalmali, Kusha, Krouncha, Shaaka and Pushkara; the Sapta Samudras of Kshara, Ikshu, Sura, Ghrita, Dadhi, Ksheera and Swada; the Fourteen Manusviz. Swayambhu, Swarochisha, Uttama, Chakshusa, Tamasa, Raivata, Vaivaswata, Swarani, and Daksha-Brahma-Rudra-Dharma Savarnis); Dasa Dishas; Kaalamaana (Concept of Time); Arishadvargas of Kama-Krodha-Lobha-Mohaa-Mada and Matsaraas; Ekadasa Rudras (Ajaikapaada, Abhirbudhnya, Virupaaksha, Raivata, Hara, Bahurupa, Triambika, Saavitra, Jayanta, Pinaki, and Aparajita); Dwadasha Adityas viz. Indra, Dhata, Bhava, Twashta, Mitra,Aryama, Vivaswan, Savita, Pusha, Amshuman and Vishnu; Chatur Vedas , Ashtaadasha Puranas, Shat-Vedangas viz Siksha including Sangeeta and Nyaya; Vyakarana, Kalpa Grandha, Nirukta, Chandas Shastra, Jyotisha including Jataka Skandha; Sapta Rishis (Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu,and Vasishtha); Sanaka, Sanandana, Sanaatana and Sanat Kumara brothers; Prajapatis; Narada; Chatusshasthi Kalas, Sapta Parvatas viz. Sumeru, Kailasa, Malaya, Himalaya, Udyachala, Agastyachala, Suvela and Gandhamaadana; Ananta Shesha at the root of Meru; the Eight Lokapaalakaas viz. Indra, Agni, Yama, Nirruti,, Varuna, Vayu and Ishana; Chaturvarnas, Chaturaashramaas, Yagnas and Yagaas, Agni Homas like Shodasi, Ukta, Purushi, Agnishtoma, Aptoryama, Atiratra, Vajapeya and Goshava; and Devas, Daityas, Danavas, Gandharvas, Kinnaras, Nagas, Yajshas and Rakshasaas, Apsaraas; and so on. Parama Shiva’s Samishthi Swarupa also outshines the best of Creations like Surya among Nava Grahas / the Nine Planets; Chandra as the Lord of  Nakshatras / Stars and of Auoshadhis; Varuna as the best of Jalaas or Waters; Kubera as the Best of ‘Dhanas’or Wealths; Vishnu as the Swami of the ‘Dwadasa Adityaas’; Paavaka as the best of Vasu -ganaas; Daksha as the most significant Prajapatis; Indra as the King of Devaas; King Prahlada as the Chief of Daitya-Danavas; Nirruti as the Head of Rakshasaas; Rudra as the Pati of Pashus; Nandi as the Commander of Shiva Ganaas; Veerabhadra as the Ruler of  Veera Purushas; Chamunda as the Best of Matrikas; Nilalohita as the Principal of Rudras; Ganesha as the Controller of Vighnaas or obstructions and disablements; Uma Devi as the Prime Shakti of Women; Sarasvati as the Queen of Vanis; Parvati as the Chief of Himalaya and other Mountains; Ganga as the Paramount of Rivers; Pipul or Bo Tree (Ficus Reloijosa) 37

the best of Trees; Vidyadhara as the King of Gandharvas and Chitraradha as the Head of  Kinnaras; Khseera Sagara as the Leader of Samudras of Seas; Vaasuki as the King of Nagas; Takshaka as the Head of Sarpas; Garuda as the Master of Pakshis or Vihangaas Sky Birds; Ucchaaishrava as the Leader of Horses; Lion as the Leader of Amimals; Vrishabha as the best of the Species of Cows; Guha Swami as the Commander-in- Chief of Deva Sena; and so on. ‘Shiva Samkalpamastu’ : Maharshi Parashara’s Rudrarchana and glory to his Vamsha

Vasishtha Muni and his spouse Arundhati had a son named Shakti. As the Muni was engaged in a Yagna Kaarya by King Kalmashaapada, a Rakshasa named Rudhira killed and ate up Shakti and his brothers, apparently instigated by Vishwamitra Muni. At this heart-rending news,Vasihtha and Arundhati were so much grieved that they decided to jump down from a mountain top. Their daughter-in-law who was shattered too begged of Vasishha and Arundhati not to do so as she was in advanced stage of pregnancy and would be helpless. There was an ‘Akasha Vani’ saying that a Child of Vishnu’s Amsha would be born and the Muni and family should observe restraint; the Voice further stated that the new born would become an illustrious devotee of Rudra. Meanwhile, the daughter-in-law requested the inlaws to take care of her body as very soon the child would be born; Arundhati took the daughter in law to their Ashram and a voice of a Hymn emerged from her stomach, while Vishnu from the sky confirmed to Vasishtha that indeed he would emerge then just as Aditi gave birth to Vishnu. In course of time, Shakti’s wife gave birth to Parashara the grandson of  the happy coulple of Vasishtha. She the became ‘Adryushya Devi’ or Invisible woman. The new-born Parashara enquired his mother as to where was his father and brothers; she replied that a Rakshasa killed them. It was then Parashara resolved that since the entire Universe belonged to Rudra, he would like to make a firm resolve or Shiva Sankalpa that he would most certainly please Rudra and show his dead father and brothers. Immediately, Parashara materialised a Mrittka Linga and started worshipping the Shiva Linga by way of Shiva Sukta, and Traimbika Sukta; he recited Shiva Sankalpa with unique sincerity: Yenedam bhutam Bhuvanam Bhavishyat parigriheetamamrutena sarvam, Yena Yajnastraayatey bSapra hotaanmanassiva Sanlalpamastu/  Yena karmaani pracharanti Dheeraa yato Vaachaa Manasaa chaaruyanti, Yat sammitam Manassancharanti Praaninastanmey Manassiva sankalpamastu/----Paraatparatama Brahma tatparaat parato Harih, Yaparaat parato dheesamtanmey Manassivasankalpamastu/ 

and so on. Devi Parvati was so impressed that she prevailed on Shiva to grant a darshan as also his wish. As Bhavani, Maha Deva and Nandi gave t heir appearances, Parashara was in raptures with overjoyed tears trickling his cheeks and the vision of his dead father and brothers was glimpsed by Vasishtha, Arundhati, his mother and by himself; his father Shakti said that whatever ‘Shrutis’ were expected by a son to the parents and the total Vamsha was fulfilled even Parasara of Vishnu Amsha was hardly born and hoped that his next generation too would bring long reputation as illustrious progeny. Having blessed Parashara, his father left for Pitruloka along with his elder brothers. Maha Deva exterminates ‘Tri-Purasuras’

As Skanda Deva killed Tarakasura, the three sons of the latter viz. Vydyunmaali, 38

Kamalaaksha and Tarakaksha were united and performed relentless Tapasya to Brahma seeking invincibility. As Brahma clarified that none among the Beings were immortal, they scaled down their wishes to the following: they would build three fl ying ‘Puraas’ or Cities which could move about freely in the World and individually none of the Nagaris could ever be destroyed but only in a group simultaneously. Indeed this was a peculiar boon that was asked by the Danava brothers, but Brahma agreed all the same. The famed Daitya Builder Mayasura created three Nagaris, viz. a Golden one in Swarga Loka for Tarakaksha, a Silver Nagari for Kamalaksha in Antariksha and a Loha Nagari in Bhuloka for Vidyunmala; all secured fortresses which were impregnable even by Devas and other celestial Beings, let alone others like Manavas. The Nagaris were luxurious with all the comforts of Swarga with Kalpataru Gardens in place and Pancha Bhutas of Earth-Water-Illumination-Air and Sky under control; Gandharvas and Kinnaras were at service wit h sonorous music and song while Apsaras were made to dance at command. The Tripurasuras harassed Devaganas and threw them out of Swarga and their respective abodes. They approached Bhagavan Vishnu who created innumerable Shaktis but the army of the Asuras destroyed the Shaktis; Vishnu realised that not only the Tarakaaksha and brothers but all the follower Daityas had the unique feature of Maheswara Linga worship as per prescribed procedure and thus became difficult to control by the Vishnu Senas. Vishnu then created a Mayaawi Purusha who quietly entered the Tripuras and having impressed the Daityas with his knowedge of Shastras and Siddhis misled them successfully to neglect ‘Shroutra Smartas’ and Shiv Linga Puja. They also left the Varnashtam Dharmas, belittled women which caused Lakshmi to gradually desert them and relapsed to Adharma. That was the opportune time for Vishnu to approach Maha Deva and prayed to him:  Maheswaraaya Devaaya Namastey Paramatmaney,  Naraayanaaya Sharvaaya Brahmaney Brahmarupiney/  Shaswataayahyanantaaya Avyaktaaya cha tey Namah/ 

Then Devas also joined Vishnu’s prayers and said:  Namah Sarvaatmaney tubhyam Shankaraayaatrihaariney,  Rudraaya Nila Rudraaya Kadrudraaya prachetasy/  Gatirnah Sarvadasmaabhirvandyo Devaari mardanah twamaadistwa mananta - schaakshayah Prabhuh/  Prakiritih Purushaha Saakshaatsrashtaa Hartaa Jagadguro, Traataa Netaa Jaatyasmindwijaanaam Dwija Vatsala/  Varado Vaangmayo Vaachyo Vaachya Vaachikavarjitah/  Yajyo muktyardhameeshaano Yogibhiryogavibhramaih/  Tadrutpundarika sushire yoginaam samsthitah sadaa, Vadanti Surayah samtam param Brahmaswarupinam/   Bhavantam tatwamityaayarsteyjo taashim Paratparam,

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Paramaatmaa namityaahurisma- jjagati tadvibho/   Drushtam hrutam sthitam Sarvey jaayamaanam Jagadguro,  Anoralpataram prahurmahatopi Mahattharam/  Sarvatah Paanipaadam twaam Sarvatokshishiromukham, Sarvatah Shrutimallokey Sarvamaavrutya tishthasi/   Maha Devamanirdeshyam Sarvajnam twamanaamayam, Vishwarupam Virupaaksham Sada Shivamanaamayam/  Koti Bhaskara samkaasham Kotiseetaamshu sinnibham Kotikalaagnisankaasham Shadvimsha kamanee -shwaram/  Pravartakah Jagatyasmin Prakruteh prapitaamaham, Vadanti Varadam Devam Sarvaavaasam Swayambhuvam/  Shtutayah Shrutisaaram twaam Shrutisaara vidojanaah/   Adrushtamasmaabhiraneka murtey vinaa krutam yadbhavataatha lokey, Twameva Daityaan-sura bhutasanghaan Devaan Kinnaraan sthaavara jangamaascha/  Paahi naanyaa gatih Shambho Vinihatyaasurottamaan,  Mayayaa mohitaah Sarvey bhavatah Parameswara/  Yathaa tangaa lahari samuhaa yudhyantichaanyonyamapaam nidhowacha,  Jalaashrayaa Deva jadikrutaascha Suraasuraastadwadajasya sarvam/  Sutavuvaacha: Ya yidam praataru-tthhaaya shuchirbhutwaa japennarah, shrunuyaadwaa stavam punyam sarvakaamava -apnuyaat/ 

( Namastey Maheswara, Deva, Paramatma, Naraayana, Sharva Brahma and Brahmarupa, Shaswata, Ananta, Avyakta! Our salutations Sarvatma, Shankara, Artihara, Rudra, Nila Rudra, Sarva Vandya, Prakriti, Purusha, Srashtaa or Creator, Harta or destroyer, Jagad Guru, Traata, Neta, Brahmana Vatsala, Varada, Vangmaya,Vaachya, Vaachikavarjita, Ishaana, Yogi,Yoga vibhrama, Pundarika, always surrounded by Yogis, Brahma Swarupa, Bhavanta, itya Teja, Paratpara, Paramatma, Jadguru who visions, hears, resides all over in the Universe; Sarva Paani-Paadam, Sarvatokshishiromukha, Maha Devaamanirdesha, Sarvatjna, Vishwarupa, Virupaaksha, Sada Shiva, Koti Bhaskara Sankaasha, Koti Sheenshu Sannibha, Koti Kalaa sankaasha, Fulfiller of Twenty Six Great Desires, Sarva Vaasa, Swayambhuva, Pravartaka, Jagat Swami, Prakriti’s Pataamaha, Vadanti, Varada, Sarva Vaasa, Swayambhu, Shruti Saara, Adrushta, Ekaaraneyka Murti, Sukshmaati Sukshma; You are the Sarva Swarupa representing Daityas-Devas-Bhuta-Kinnara-Sthaavara-Jangamaas. Shambho! We have no other place of refuge excepting you; the Universe is engulfed with Maya or Delusion; just as the huge waves of an Ocean gush to the shore and meekly get destroyed by striking it, Jalaashraya Deva; You are the Sarvam or the Infinite and the Eternal Truth! Suta Muni said : Any person on rising early morning and securing cleanliness from within and 40

without recites the above Stotra by Vishnu and Devas to Parameswara would gain excellent results of Punya and fulfillment). As Devas and Vishnu visioned ‘Trishulapaani Shankar’ relaxing with Devi Parvati and Mahatma Nandi, they saw that ‘Bhuta bhavishya Swami’whose eyes were red like ‘Agni kundas’and physique was shimmering with thousand Suns with a pleasant countenance ornamented with a Bala Purna Chandra. Having pleased Parama Shiva thus, Devas explained the gravity and seriousness of the crisis created by the Tripura Daityas who not only unseated and tormented Devas and Celestial Entities but were also sending shock-waves all over the Universe, humiliating Sages, frightening women and children, making mass-scale carnage and blood bath of humanity and uprooting Dharma and age-old Values and Principles. Parameshwara infused confidence into the demoralised Devas and asked them to construct an exceptional chariot with unique specifications: Prithvi as the Ratha / Chariot, Meru and Mandara Mountains as axles, Surya and Chandra as Chakras made of gold and silver respectively, the Four Vedas of Ruk-Yajur-Sama and Atharva acted as the horses; Shukra, Brihaspati, Budha, Mangal, and Shanaischara seated on the Ratha ready t o charge; the famous serpents viz. Takshaka, Karkotaka, Dhanajaya and Padmadwaya acted as the strings which were tied to the horses; most poisonous snakes like Surasa, Devashuni, Sarama, Kadru, Vinata, Shuchi, Trusha, and Bubhuksha were used as arrows; Mrutyu, Brahmahatya, Gohatya, Balahatya and Prajaabhaya were loaded on the Chariot so that they get activised as maces; Omkara and Vashatkara were the symbols on the Ratha; Sinivali, Kuhu, Raaka and Anumati the ‘Adhishtana’/ in charge Deities of Chaturdashi, Amavasya, Suddha Purnima, Pratipadika Purnima respectively were used as auxiliary strings to the horses; the dhanush made of six ‘ritus’/ seasons which is safeguarded by Devi Ambika herself never to be broken; the specific arrow with which to kill the Tripurasura was strengthened by Vishnu, Soma and Agni and its head propelled by Agni and Chandra by its rear and Vishnu Maya smeared all over; and the extreme poison of Nagaraja Vasuki was loaded to ensure stability and speed of the arrow; Vayu was made in charge of the high velocity of the Chariot and finally Brahma was the Charioteer and Sesha Naag was made in charge of the personal security of Brahma as also of  the Chariot. Yama Raja with his buffalo, Kubera on his serpent, Indra on Iravata, Ganeswara by his Mushika Vahana, Karikeya on his Peacock, Nandeshwara with his Shula running behind and sides of the Ratha were in full preparedness. Maharshis Bhrigu, Bharadwaja, Vasishtha, Goutama, Kratu, Pulastya, Pulaha, Marichi, Atri, Angira, Parashara, and Agastya were there too at the kick-start of the Battle to recite Veda Vachanas and Shiv Stutis. The Pramatha ganas were ready to charge as the army against the opponents- all swarmed around the Rath. Meanwhile, Sage Narada reached the Tripuras and tried his best to mend his ways, give back Indrapuri to Devas and avoid the worst ever battle in which t he indestructible Tripuras would be destroyed along with the Three Demons as Maha Deva himself was approaching these Places with full preparation. Instead of talking peace, the Demons alerted their vast armies, and prepared for turning their defensive positions to that of an offence. On the instruction of Shankara Deva, Indra took his enormous army and attacked Tripura. As the Deva Sena made a highly offensive assault in full force, what with the revenge and frustration experienced by them for long as they were out of power as also owing t o the excellent backing of Maheswara, they seized the best part of Tripuras. While quite a few Danavas sought to escape for their lives through the exit gates of Tripuras, Pramatha ganas calculated that the enemies would try to sneek out at those points and buchered thousands of Danavas.The remaining Danavas inside the Trinagaris were utterly confused by contradictoy shouts that Taraka died or Shiva was defeated. In that melee, a srong contingent of Danavas quickly regrouped their men and material to make offensive attacks under the leadership of Vidunmali and Maya. Ganeswara divided Tripuras in three regions as Nandeswara was attacking 41

Vudyunmali, while he was in position against Maya. Meanwhile, Vidyunmali threw a ‘Parigha’ on Nandi who was hurt and the enraged three ‘Parshadaganas’ named Ghantaakarna, Shankukarna and Mahakaal retaliated; they assumed the Forms of Ganeswara and assailed Vidyunmali by making the roars of lions. Even while the Parswaganas were about to leap on Vidyunmali, the hurt Nandikeswara hurled a Rudra Shakti on the demon who fell down like a mountain. There was utter silence among Danavas who were stunned and retreated. But, the highly cunning and crafty Mayasura chased the Ganas of Ganeshwara to divert attention of his own men from the fallen Vidyunmali to the Ganesha ganas. Mayasura created rains of Agni, crocodiles, snakes, huge mountains, lions, tigers, trees, black deers, eight-legged ‘Sharabhas’/ a species of oversized deer, torrential rain and powerful sand storms. As Taraka came into the battle field, Devas too appeared in full force, including Yamaraja, Varuna, Bhaskara, Kartikeya heading a Deva Sena of a Crore, with Indra, Shanaishchara, Chandra, and Rudras. The ‘Maayavi’ Mayaasura created several Wells full of  herbal juices for envigoration and Danavas were in high spirits as their body strength increased manifold. But Keshava took the form of ‘Vrishabha’and drank up the juice along with Devas and dried up the wells and Devas occupied the Tripuras finally. Mayasura and other Daityas were forced to hide in the Sea. That was the decisive moment when there was an all-out battle on the seashores. Shankara divided the ‘Tridevamaya’ arrow into three parts and released it at the Pushya Yoga time when Tripuras were destroyed in one go. Devas then went ecsatic and the huge shouts of Victory to Maha Deva resounded across the Sky from where Gandharvas and Kinnaras sang hymns of praises, Apsaras danced and Maharshis recited Vedas and Shiva Stotras. Brahma praised Parama Shiva in a chorus as follows: Praseeda Deva Devesha Praseeda Parameshwara, Praseeda Jagataam Naatha praseedaanandadaavyaya/  Panchaasya Rudra Rudraaya Panchaasatkoti Murtaye ,  Atmatrayopavishtaaya Vidyaa tatwaaya tey namah/  Shivaaya Shiva tatwaayaa Aghoraaya Namonamah,  Aghotaashtaka tatwaaya Dwadashaatmasva rupiney/  Vidyutkoti prateekaasha mashtakaamsha sushobhinam,  Rupamaanasthyaaya Lokesmin samsthitaaya Shivaatmaney/   Agnivarnaaya Roudraaya Ambikaardha shareeriney,  Dhavala Shyaama raktaanaam Mukti daayaamaraayacha/   Jyeshthaaya Rudra rupaaya Somaaya varadfaayacha, Trilokaaya Tridevaaya Vashatkaaraaya vai namah/   Madhye gagana rupaaya Gaganasthaaya tey namah,  Ashta kshetraashta rupaaya Ashta tatwaaya tey namah/  Chaturdhicha Chaturdhaacha Chaturdhaa samsthitaaya cha, Panchaghaa panchagaachaiva Panchamantra shaririney/  Chatusshashthi prakaaraaya Akaaraaya namo namah  Dwaantri shatattawa rupaaya Ukaaraaya namonamah/  Shodashaatma swarupaaa Makaaraaya namonamah,  Ashtadhaatma swarupaaya Ardha maatraatmaney namah/  Omkaaraaya namastubhyam chaturthaa samsthitaaya cha, Gaganeshaaya Devaaya Swar-geshaaya namonamah/  Saptalokaaya Paataala narkeshaaya vai namah,  Ashtakshetra rupaaya Paraatparataraaya cha/  Sahasra shirasey tubhyam sahasraaya cha tey namah/  Sahasra paada yuktaaya Sharvaaya Parameshtiney/   Navaatma tatwa rupaaya Navaashtaatmaatma shaktaye, 42

Punarashta prakaashaaya tathaashaashta murtaye/  Chathusshashtadyaatma tatwaaya Punarashti vidhaayacha, Gunaashtakavrutaayaiva Guniney Nirgunaaya tey/   Mulasthaaya Namastubhyam Shaaswastaanavaasiney,  Naabhi mandala samsthaaya hridi nisswana kaariney/  Kandharecha sthitaayaiva Taalu ranghna sthitaayacha,  Bhrumadhey samshitaayaiva naada madhye sthitayacha/  Chandra bimba sthitaayaiva Shivaaya Shiva rupiney, Vahni Somaarka rupaaya Shattrimshacchakti rupiney/  Tithaa Samvrutya Lokaanvai pasupa bhujagaatmaney, Triprakaaram sthitaayaiva tretaagni mayarupiney/  Sadaa Shivaaya Shaantaaa Maheshaaya Pinaakiney, Sarvjnaaya Sharnyaaya Sadyojaataaya vai namah/   Aghoraaya Namastubhyam Vaasudevaaya teynamah, Tatpurushaaya Namostu Ishaanaaya namonamah/   Namastrinshat prakaashaaya Shaantaateetaaya vai namah,  Ananteshaaya Sukshmaaya Uttamaaya Namostutey/   Ekaakshaaya namastubhyameka Rudraaya tey namah,  Namastrimurtraye tubhyam Shri- Kanthaaya shikhandiney/   Anantaasana samsthaaya Anantaayantakaariney, Vimalaaya Vishaalaaya Vimalaangaaya tey namah/  Vimalaalaya samsthaaya Vimalaayartaartha rupiney, Yogapeethantarasthaya Yoginey Yogadaayiney/  Yoginaamhridi samsthaaya sadaa nivakarashukavat, Pratyaahaaraaya tey nityam Pratyaahaara rataayacha/  Pratyaahaara rataanaam cha pratisthaanasthitaayacha,  Dhyaanaaya Dhyaana rupaaya dhyaanagamyaaya tey namah/   Dhyeyaaya dhyeyagamyaaya Dhyeya dheyadhaanaaya tey namah,  Dhyeyenaamapi Dhyaayaay Namo Dhyeyatamaayatey/   Namonamah Sravavidey Shivaaya Rudraaya Sharvaaya Bhavaaya tubhyam, Sthulaaya Sukshmaaya Susukshmasukshma sukshmaaya Sukshmaaya Sukshmaartha videy Vidhaatrey!  Adyantashunyaaya cha Samsthitaaya tathaa twasunyaayacha Linginecha,  Alinginey Lingamayaaya tubhyam Lingaaya Vedaadimayam Sakshaat/ 

(Be compassionate and benevolent Parameshwara, Jagannatha, Ananda Swarupa, Avyaya, Panchamukha Rudra!You are of Panchaashat koti /Five hundred crore Forms and ‘Atmatraya’; Vidyaa Tatwa, Shiva, Shiva Tatwa, Aghora, Ashtaka Tatwa, Dwadashaatma Swarupa, Vidyutkoti Swarupa, Shivaatma, Agni Kaarana, Roudra, Ambikaartha Sharira /Artha Naareeswara; Dhavala-Shyaama Rakta yuta; Muktidaana, Amara, Jyeshtha, Rudra Rupa, Soma, Varada, Triloakaaya, Tridevaaya, Vashatkaara, Gagana rupa, Ashta Kshetra, Ashta rupa, Ashta Tatwa; Chaturdha, Chaturdstha Samsthita, Panchadha, Pancha Mantra Swarupa; of Chathus -shasthi or Sixty Four Forms; Akaara; Dwantrishat Tatwa Rupa Ukaara; Shodashaatma Swarupa Makaara; Artha Maatra Swarupa, Omkaaraaya; Gaganeshaaya, Devaaya, Swargeshaaya; Sapta lokaay; Paataala Narakeshaaya; Ashta Kshetraaashta Swarupa; Paraatpara; Sahasra Sirasa, Sahasraaya, Sahasraya, Sahasra paada yukta, Sharva, Parameshthi, Navatma Tatwa Swarupa, Navaatshtaatmaatma Shaktaye, Punarakshta Prakaasha, Ashtaashta Murtaye, Chatusshashtaasta Murtaye; Ganaashtavritaaya, Guna, Nirgunaaya; Mulasthaaya, Shaswata sthaana vaasiney, Naabhi mandala samsthaaya; Hridi nisswana kaariney, Bhrumadhyaey; Naadamadhyaye, Chandra bimba sthitaa, Shiva, Shiva Swarupiney, Vahni 43

Somaarka Rupa, Shadtrimshacchakti rupiney, Tretaagnimaya rupiney, Sadaa Shiva, Shaanta, Mahesha, Pinaakiney, Sarvjnaaya Sharnya, Sadyojaataaya, Aghora, Vaamadeva, Tatpurusha and Ishaana! Salutations to you Maha Deva, you are Trishatprakaasha, Shaantaateeta , Anantesha, Sukshmaaya, Uttama, Eka Rudra, Tri Murti, Shri Kantha, Shikhandi, Anantaasana, Anantaantha kaara, Vimala, Vishala, Vimalaanga, Vimalaasansthaana, Vimalaarthaartha Rupa, Yoga peethaantastha, Yogi, Yoga dayani, Yogahrudi samsthaaya, Nivaakashuka, Pratyaahaara, Pratyaahaara ratha, Dhaaranaaya, Dhaaranaamita ratha, Dhaaranaabhyaasa yukta, Puratsaa samthita, Dhyana-Dhyana Rupa-Dhyaanagamya-Dhyeya-Dhyaya gamyaDhyeyadhyaana and Dhyeyatama; Shivaya, Rudraaya, Sharvaaya, Bhavaaya, Sthulaaya Sukshmaaya, Su Sukshma-Asukshma- Sukshmaaradhavidhi; Maha Deva! you have neither beginning nor end and basically you are ‘Shunya’as you are Nothingness but of the Totality of Everything! You are indeed the Linga yet the ‘Alinga’, the Lingamaya, Lingaaya and Sakshaat Vedaadimaya!) Brahma further stated that Maha Deva had indeed possessed the capability not only to destroy the Tripuras after all, but the Trilokas at the Time of Pralaya or the Great Extermination and that it was His Maya and Play that he gave a long to the Daityas as per their destinies! As Brahma prayed to Maha Shiva as above, the latter was visibly happy and having smiled at Devi Parvati, blessed Brahma, Vishnu and all the Devatas as Indra and Devas were reinstated instantly to their respective positions. Those who read or hear the account of ‘ Tripuraasura Samhara’ with physical and internal cleanliness would be blessed: Paapaisha muchatey jantuh shrutvaadhaayamimam shubham, Shatravo naashamaayaanti sangraamey vijayibhavet/  Sarva rogairna baadhyet Aapadona sphrushanti tam,  Dhanamaayuryasho Vidyaam prabhaavamatulam labhet/ 

(Such readers are freed from sins, diseases and problems and would secure dhana, longevity, Vidya, fame, Prabhava or brightness and all round fulfillment.) Pashupata Yoga, Vividha Lingas, Murti Pratishtha, Shivalayaas and Archana Vidhi

In the wake of Tripuraasura Samhaara, Brahma exhorted Devas to emphasize the Mahima of  Shiva Puja as the Asuras who were in the past were invincible as they were totally engaged in the Puja but eventually neglected it due to Maya and got degenerated gradually. He said that all the Beings in Srishti like Deva-Danava- Daitya-Rakshasa-Yaksha- Gandharva-KinnaraVidyaadhara-Piscacha-Siddhaas- Yogis and Maanavas should perform worship to Maha Deva with purity of body, mind and heart to reap multiple fruits from fulf ilment in life to Shivaloka prapti. As all the Beings in Creation are called ‘Pashus’ or of animal instinct, Maha Deva is acclaimed as Pashupati and hence all Buddhimaans should discard the ‘Pashutwa’and practise Pashupata Yoga or Pashupata Vrata: after securing ‘Baahyaantara Shuchi’, the Bhakta / Worshipper should perform Pranayama along with the recitals of Omkara; cease the deeds of physical limbs, control the activities of Karmendriyas, gain gradual ‘nyasa’or coordination of Jnaanendriyas, keep that state of body and mind for longer durations as signified by the word of ‘Dharana’, realise the action-reaction syndrome of ‘Tatwaas’ and seek the goal of Moksha; in this manner Pashupata yoga is accomplished; Brahma stated that by so performing the Shiva Linga Puja, Agni Havans which convert desires into Ashes, and aligning the Self with the Supreme, he conquered the ‘Saamsaarika Duhkhaas’ and enjoy the Powers of Control and Fulfillment in the Three Lokaas. Those who regularly follow the ‘Linga Puja’on these lines are stated to have secured Paashupata Yoga as indeed they are blessed. The duration of Pashupati Vrata is stated to span twelve years, twelve months and 44

twelve days when a person observing it would achieve ‘Pashu Bandha Vimochana’ or relief  from Pashutwa or of animal intinct and attain Devatwa or of the features of Devas. As instructed by Brahma, Vishwakarma, the Builder of Devas materialised Naana Vidha Shiva Lingas : Vishnu worshipped a Linga made of Indra nila; Indra worshipped a Padmaraaga- maya Linga; Vishrawa Putra worshipped a Golden Linga; Vishwa Devataas did puja to a Silver Linga; Ashtaavasusprayed to a Kantikamaya Ling; Vaya Deva to a brass Linga; Ahvini Kumaraas prayed to a Parthiva (Earthen) Linga; Varuna Deva worshipped a Sphatika Linga; Dwaadasha Adityaas prayed to a copper Linga; Soma a Mouktika (Pearl) Linga; Ananta and other Nagaas worshipped a Prabalamaya or harsh wind Linga; Daityas made puja to an Iron Linga; Guhyakaas made puja to a Trilohika Linga; Chamunda prayed to a Baalumaya/ perfume Linga; Nirruti Deva worshipped a wooden Linga; Yama Deva used a Marakata (Emerald) Linga for his puja to Shiva; Ekaadasa Rudras prayed to Bhasma Linga; Devi Lakshmi worshipped a Bilwa Linga while Kartikeya implored a Gomaya Linga; Munis are in the habit of Kushaagra Lingas; the Chatur Vedas performed pujas to Dadhimaya (Curd made) Linga and Piscachaas are used to pray to Seesa (Lead made) Linga. In this way Shiva Lingas made of various materials are utilised by species of all in Creation. Depending on the availability of Dravya (money), it is said that there were six varieties of Shiva Lingas in vogue in the past and these had forty four categories viz. Shailaja Lingas of four t ypes, Ratnaja of seven kinds, Dhatuja Lingas were of eight variations, Daaruja Lingas of sixteen types; the seventh kind was of Mritthikamaya (Earthen) of two classification; and the eighth variety is of seven categories of Kshanika (temporary) nature. Among all these Ratnamaya Lingas are Lakshmiprada; Shailaja Lingas bestow Sarvasiddhis; Dhatuja Lingas are stated to provide Dhana; Daaruja Lingas yield Bhoga or material happiness and Mritthika Linga provide Sarva Siddhis. Among the above types, it is stated that Shailaja Lingaas are the best while Dhatuja Lingas are of medium kind; the recommendation however was that the Lingaas made of Shailaja, Ratnamaya, Dhatumaya, Mrunmaya and Kshanika Lingas are in the vogue normally. All the most significant Devotees like Brahma, Indra, Agni, Yama, Kubera, Varuna, Siddha, Vidyaadhara, Naaga, Yakshas normally invoke Mahadeva to attain Bhu-Bhuva-SwahJana-Tapa and Satya Lokas. But those who seek ‘Paramaartha’or Moksha among the Siddhas and Yogis believe that Shiva was of Pranava Swarupa, some other imagine Him as Vignaana Swarupa, others ponder him as Shabdaadi Vishaya Tatwa Gyana Rupa and so on. However, another way of perceiving Shiva is that his Mastaka is of Swarga, his navel as Akaasha, Surya Chandra and Agnis as his Trinetras, Samudra as his Vastra, Pataala as his feet, Devataas as his hands, Nakshatras as his Bhushanaas, Linga as Purusha, Prakriti as his Devi, Vayu as his breathing, and Smriti-Shrutis are his thorough-fare and speed. Murti Pratishtha: Devi Parvati and Kartikeya had once set up a Shiva Linga and mankind reaped benefits till date. After Pralaya, they set up the Linga atop Meru Mountain, and all the Devas were able to enjoy the resultant fruits by being playful all over the Worlds of Omkara, Kaumara, Ishaana, Vaishnava, Brahma and of Prajapatis. Manavas are able to accomplish ‘Shiva Sayujya’ by the ‘Pratishtha’ or establishment of Shiva Murtisand performing most sincere Dhyana of Maha Deva who has Eka Paada or One Foot, four hands, Trinetra / Three Eyes, Shula, Vishnu on his left, Brahma on his right and Devi Prakriti on his lap. It was also stated that His Buddhi created Buddhi to all the Beings from Brahma downward to humanity and other Species; His Ahankaara created Ahankaara to all concerened; His Indriyas created Indra, Foot corners created Prithvi, Guhya created Jala, Naabhi created Agni, His heart created Sun, His throat created Moon, His ‘Bhrumadhya’ or the Center of brows generated Atma / Soul to one and all and His Mastaka created Swarga. Those who perform Pratishtha and Puja of Maha Deva seated on Vrishabha and Chandra as His Ornament are certain to achieve Shiva Loka travelling by Vimana; those who make Pratishtha of Shiva along with 45

Ambika and Nandi would be transported to Shiva Loka by a brightVimaana similar to Surya Deva even as Apsaras entertain on way by their nritya or dances. If the Pratishtha of Shiva Murti as Vrishabha dwaja is achieved along with Devi Parvati besides Indra, Vishnu, and Prime Devas, the resultant fruits would total up performing all kinds of Yagnas, Tapas, Daanaas, and Tirtha Yatraas besides securing Shiva Loka till Maha Pralaya! Shiva Sthaapana as in His Nude Form as a Four- Armed, Sweta /White Coloured, Sarpahaari, Trinetra, Black  haired and Kapaladhari Murti would assure Shiva Sayujya. Shiva Pratishtha in the Form of  Dhumra Varna, Chaturbhuja, red eyed, Chandrabhushana, Vyaghra charma dhaari, Kapala Dhaari, Ganga dhaari, Parvatiyukta vaamaanga, Vinayaka-Skanda yukta, Surya Chandra Sahita along with Brahmani, Kaumari, Maaheshwari, Indraani, Chaamundika, Veerabhadra and others and to worship Rudra with ‘Phut’ resound as also to Vighna Nayaka and to the accompanying Deities would indeed assure Shiva Sayujya! Pratishtha of a Chaturbhuja, Artha-Nariswara, Varada, Abhaya hasta and Shula Padma dhaara would yield Animaadi Siddhis in the present life and Shivaloka subsequently. If one were to attempt performing the Pratishta of Parama Shiva as a Chitaabhasma dhaari, Baagambaradhara or wearer of Tiger skin, Shiro maalaa dhara and Upaveeta dhara, the Bhaktas are blessed with fearlessness and Victory always. Those who recite the Mantra of  Om Namo Nila Kanthaaya even once very sincerely would have their sins demolished and continuous recitation with formal puja of  Gandha-Pushpa-Karpura-Naivedyas are definitely destined to Shiva Sayujya. Indeed construction of  Shivaalayaas with stones or tiles, mrittika or gold, wood or mortar would be of enormous Punya; it is the Shraddha and earnestness with which the construction is accomplished. Those who do so are earmarked a distinct place in Shiva Loka and as and when they alight the Vimana after their mortal life, Apsaras welcome them and so do Devas as they secure the status of ‘Gaanapatya’. Those who undertake reconstruction, repair, renovation or part works of dilapidated, ramshackled or almost unusable Temples too have a significant contribution as their role of reviving Rudra Bhakti gets recognition and sense of  fulfilment in ‘Iham’ and lasting Salvation in ‘Param’ or Shiva Loka. Those who could neither afford money, nor wherewith all to renovate or let alone construct afresh Siva Temples also have important roles to undertake whatever services possible they could in the Temples; some persons help manage the Temples with or without returns; some contibute oil for lamps, milk  etc. for Abhishka, some take up painting and decoration free of cost, and such other minor or major tasks as per one’s own ability and sacrifice by even cleaning the Temples floors, washing the utensils and innumerable other services. As one gets naturally curious as to how one should take up responsibilities in providing Services, Maha Deva Himself guides such sincere Bhaktas to undertake suitable deeds and enable them to assume roles however big or small they may be. It is stated that if a person died within an easily walkable distance of a Shiva Temple, he or she would receive ‘Punya’ of performing Chandrayana Vrataas again and again. If a person died at any of the Punya Kshetras like Varanasi, Prayaga, Kedara, Kurukshetra, Prabhasa, Pushkara, Amareshwara and so on, that person would be qualified for Shiva Loka Prapti. Mere ‘darshana’ of such Sacred Tirthas is of considerable value, but ‘sparshana’ or touch and fondling of a Shiva Linga is hundred times better; Abhisheka of Shiva Lingas with water is hundred times better; Abhisheka with milk is thousand times better; far better is the Abhisheka with curds; with Madhu or honey it is regarded as better still and even better would be the Abhisheka by ghee. Like wise, Snaana or bathing from a well, or a Sarovara, a river by taking the Panchaakshatri Mantra viz. ‘Om Namah Shivaaya’ would nullify a ‘Brahmahatya dosha’ or one of the Maha Patakaas or the Five Great Sins. Pratahkaala Darshana of Shiva Linga provides ‘Uttama Gati’ or Celestial Travel while the Evening Darshan bestows Yajna Phala. 46

Shivaarchana Vidhi: As the Munis at Nimisha Forest requested Suta Maharshi to briefly describe the Vidhaana of Shiva’s ‘Archana’ or worship, especially by ordinary persons with limited knowledge and comprehension, since even those who performed Tapasya for thousand years by Maha Munis and Maha Siddhas failed to glimpse Shiva Tatwa, let alone Shiva! Indeed Suta Muni emphasised this fundamental issue since Shiva Darshana would not be possible without Shraddha, Bhakti and conviction. Those who perform worship without the preceding virtues might perhaps end up in a futile exercise and their worship might attract even negative results! If a person resorts to Shiva Puja for Public Show with contradictions in mind and negativism/ disbelief in thoughts, then that Person without Bhakti and Puja is an offender and might perhaps end up as a Piscacha; if such a person persists doing Puja again and again without even a semblance of trust and faith-let alone Bhakti or devotion- then he could convert himself as a Raakshasa. Such a faithless person who does not observe minimal traits in the context of eating and drinking while resorting to Puja might as well be born as a Yaksha or worse. Now on to the Archana Vidhi: Gayatri Mantra is the Main Gate by which Maha Deva Puja gets easier; after performing Gayatri, Shiva Linga should be installed and purified with sacred waters; a Bhakta should then resort to treat t he Linga with Padya, Aachamana, Abhisheka with water first, then with milk, ghee and curd; this would be followed by ‘Panarabhisheka’ or repeat Snaana to the Linga; Kasturi and Kesar are to be applied to the Linga; Vastram and Yajnoopaveetam should be offered; variety of flowers and bilwa (wood apple) leaves aplenty be decorated all over the Sacred Linga and around and then perform Puja with Kamal/Lotus, Kannera pushpa, Vakula flowers, Champaka flowers, and so on. Dhupam and Deepa Darshana would be followed before Naivedya. By way of  Naivedya / Bhog, cooked rice be offred in various tastes and condiments, as also BhaksyhaBhojya-Lehya-Choshya and Paaneeyaas. After Tambula (betel leaves and scented powders), Pradakshina and Dakshina to Brahmanas engaged in the Puja Vidhi would be followed and as a finale, Punah Prarthana and Recital of ‘Mantra Pushpa’ or the Vedic Hymn viz. Yopaam Pushpam Vedaa etc. Maheswara should be pleased and gratified with such worship comprising ‘Shodasopachaaraas’ or Sixteen Services viz. Dhyaana-Aavaahana-AasanaPaadya- Arghya-Achamaneeya- Snaana-Vastra- Yagopaveeta-Gandha- Pushpa-Dhupa-DeepaNaivedya-Taambula / Dakshina,Pradakshina-Saashtaanga. Incidentally, Deepaaraadhna is an essential comoponent of the Shivaaraadhana: Deepa Vrikshaas, Deepa Maalaas and Deepas made of brass, copper, silver and gold constitute an integral part of worship especially during Kartika Month; Formal Pujas all through the month are the highlights when Shiva Temples are full of happenings with Maha Nyaasaas, Rudraas, Rudra Gayatris, Abhishekaas, Upavaasaas or Fastings and austerities. Besides Shiva, Devi Parvati, Ganesha-Kartikeya and Nandi, pujas are also performed to Gayatri and Vishnu and Panchaakshari Mantra and Pranava -naada are recited with ecstactic devotion and dedication. Pashupaasha Vimochana, Uma Maheswara and other Shiva Vratas (Pashupaasha Vimochana Mantra included)

Sanatkumara Muni described the details of  Pashupaasha Vrata to Maharshi Shailadi and Nandi Deva explained it briefly; Brahma and Vishnu accomplished the Vrata foremost and was followed by Indra and Devas and subsequently by Danava-Daitya-Siddha and others. This Vrata was stated to have absorbed the essence of the six Vedangas for the worship of  Dwadasha Lingaas as visualised for each month of the year viz. during Chaitra Month as made of Gold, Vaisakha of Vajra or Diamond, Jyeshtha of Marakata mani, Ashadha month made of Mukta / Pearl, Shravana made of Nila Mani, Bhadrapada made of Padmaraga; Ashviyuja made of Gomedha, Kartika made of Pravala, Margashira made of Vidurya, Pushya made of Pushyaraaga, Maagha the Lingas to be made of Suryakanta mani, and Phalguna the Shiva Linga to be made of Sphatika. In all the months, the puja must be performed by lotus 47

either in the actual form preferably or by way of gold or silver or copper or any other forms. Puja by Bilva Patra (Shri Patra) again in actual form or of replikas would be a ‘must’. Devi Lakshmi is stated to reside in bel patras, while Neel Kamal is the resident of Ambika, Shanmukha stays in Utpala Pushpa and Maha Deva is fond of Padma. Dhupa or smoke made of ‘Guggula’ and Deepa are integral parts of the Puja as they are the demolishers of all kinds of sins. Chandana is again an essential component of the worship as it is a healer of Sarva Rogaas or diseases. The Pushpas for use in the Puja should also include Sweta Aaka Pushpa represented by Brahma, Kinnera Pushpa is a promoter of Medha or mental brilliance, Karaveera pushpa which Ganaadhyksha is fond of, Narayana resides in Vaka Pushpa and Devi Ganga is the adoration of Sarva Sugandhi Pushpaas. As for Naivedya, ‘Shuddhhaanna’ would satisfy Maha Deva; in fact, ‘Anna Daana’ is one significant charity to the needy that Shiva is always desirous of on any day, especially on Puranamasi. Those who are observing the Pashu paasha vimochana Vrata must follow the features of Satya (Truthfulness), Ahimsa (NonViolence), Shoucha (Cleanliness), Daya (Mercy), Shanti (Peacefulness), Santosha (Happiness / Contentment), and Daana (Charity). At the end of each year (since the duration of the Vrata is of twelve years plus), there must be a Godaana and Vrishabha Daana to Veda Pandita Brahmanas. The observance of this Vrata would indeed bestow Devatwa, Ganaadhyakshata, and Shivatwa in stages. In the process, Vidyarthis would secure Vidya, Kamaarthis of  fulfillment and Yashobhilashis of fame and immense renown. Pashupaasha Vrata Vyapohana Stotra: Vyasa Deva recited the Vyopahana Stotra as he learnt it that was narrated by Nandi Deva to Kartikeya:  Namah Shivaaya Shuddaaya Nirmalaaya Yashaswiney/   Drushtaantakaaya Sarvaaya Bhavaaya Paramaatmaney, Pancha Vaktro Dasha bhujo hyakshapanchadashairyutah/  Shuddha sphatika sankaasham Sarva -abharana bhushitah/  Sarvajnah Sarvagah Shantah Sarvopari samsthitah/  Padmaasanasthah Someshah Paapamaashu Vyapohatu,  Ishaanah Purushaschaiva Aghorah Sadya yevacha/  Vaama Devascha Bhagavaan Paapamaashu Vyapohatu,  Anantah Sarva Vidyeshah Sarvajnah Sarvadah Prabhuh/  Shivadhyaanaika sampannah sa mey Paapam Vyapohatu, Sukshmaha Suraasureshaano Vishvesho Gana Pujitah/  Shivadhyaanaaika sdampannah sa mey Paapam vyapohatu, Shivottamo Mahaa Pujyah Shiva dhyaana paraayanah/  Sarvagah Sarvadah Shantah sa mey Paapamvyapohatu,  Ekaaksho Bhagavaanishah Shivaarchana paraayanah/  Shiva dhyaanaika sampannah sa paapam Vyapohatu,

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Trimurthih Bhagavaaneeshah Shiva Bhakti Prabhodhakah/  Shivadhyaanaika sampannah sa mey paapam vyapohatu, Shrikanthah Shripatih Shrimaanjnishwa dhyaana ratah sadaa/  Shivarchanaratah saakshaat sa mey Paapa vyapohatu, Shikhandi Bhagavaanyashaantah Shava bhasmaanulepanah/  Shivaarchanaratah Shrimaan sa mey paapam vyapohatu/ 

(My salutations Maha Shiva!You are Shuddha, Nirmala, Yashaswi, Kaala drushyaney, Sharva, Bhava, Paramatma, possessor of Five Faces and Fifteen Eyes; Sphatikamani samaana, Sumpurnaabharana bhushita or fully ornamented; Sarvajna, Shanta, Sarvoparisthita, Padmaasana and Somesha; Ishaana, Purusha, Aghora, Vaama Deva, kindly demolish our sins; You are Ananta, Sarva Vidyeshwara, Sarvajna, Fulfiller of all desires; Dhyana nishtha Shiva, Sukshma, Suraasurekshara, Vishvesha, Dhyana sampanna: please demolish our sins. Shivottama, Maha Pujya, Dhyana Parayana,and Sarvajna please keep me off from sins. Ekaaksha, Isha, Shivarchana parayana, Dhyan Sampanna keep me away from my derelictions and liberate me; Tri Murthis,Shiva Bhakta Pramodika,Shiva Dhyaana Sampanna, destroy my Maha Paapaas). Those who recite the above would be freed from the worst sins possible that they had committed like Go hatya, Brahmana hatya, Matru-Pitru hatya, Sharanaagata hatya etc. and would attain Rudra Loka. In the instant life, the reciters of the Stotra would secure Artha-Kaama-Vidya-Arogya and Tripti or Fulfillment. Shiva Vratas: In both the Shukla and Krishna Pakshas of a month, day time worship of Shiva Linga is of great significance on Ashtamis and Chaturdashis and observance of day long fasts; this procedure for a year would fetch sampurna yajna phala. Kheera dhaaraVrata on Prathamas and Panchamis of every month would yield Ashwamedha Yagna. Daily worship of  Shiva for a full year by way of Shuchi, Satya bhashana, day long fast and very limited Ahaara in the nights, daily havan, Brahmacharya, Prithvi shayana and such other measures of I driya nigrahana would assure Parama Gati. Monthwise Shiva Vratas were also prescribed by Nandi Deva to Skanda as follows: Pushya Purnami: Shiva Pujaabhisheka with Ghrita, Ksheera, Dadhi etc followed by Brahmana bhojana and Godaana , Ratri bhojana; Phala: Brahmaloka Prapti.  Maagha Chaturdhasis: Shiva Pujaabhisheka, Raatri Bhojana of limited Ghritaanna, Brahmana Bhojana and daana of horse; Phala: Yamaloka kreeda or playful activities. Phalguna Ashtami Chaturdashis: Sivaabhisheka, Day long fasting and only milk/ghee in the nights, Bhojanas to two Brahmanas and Tamra varna Go-daana; Phala: Chandraloka. Chaitra Purnima: Shiva Pujaabhisheka, Raatri bhojana of rice and ghee, Brahmana Bhojana and daana of two white cows; Vaishakha Purnami: Shiva Pujaabhisheka with Panchagavyas, Ratri bhojana, Brahmana Bhojana and Go-Daana; Phala: Ashwamedha Yagna.  Jeyshtha Purnima: Shiva Pujaabhisheka, Ratri Bhojana, Brahmana Seva and Dhumravarna Godaana; Phala: Vaayu loka prapti. Ashadha Purnima: Shiva Pujabhisheka, Ratri bhojana, Brahmana Seva, Gaura varna Godaana; Phala: Varuna Loka. Shravana Purnima: Shiva Pujaabhisheka, Ratri Bhojana, Vrushabha daana; Phala:Vayu loka.  Bhadrapada Purnima: Havana, Abhishka and Puja; Veda Parayana, Brahmana puja, Vrishabha dwaya daana Phala: Yaksha loka Rajastwa.  Ashviyuja Purnima: Shiva Pujaabhisheka, day long fast, Brahmana Bhojana and Nila Varna Vishabha daana. Phala: Ishana loka prapti. Kartika Month: The entire month is of  signifinance and daily Shivaarchana-Abhisheka with Sacred water, Milk, Coconut water, 49

Curd, Ghee, Chandana, and Bhasma with Maha Nyasa Purvaka, Maha Rudra Purvaka Snaanaas to Shiva Linga, Day long fasting and Alpaahara Alpaahara in the nights, complete abstinence, Bhu Shayana and various sacrifices should be in place; all kinds of Daanaas on anyday or as many days are encouraged in the Month and similarly similarly Pandita Seva of any kind would be fruitful in the Month. Emphasis is stressed on Anna Daanaas during the month. Phala: Surya Loka Prapti. Margasirsha Month is considered an an extension of the previous month when again austerities would spill over from the previous month; Upavaasaas, Upavaasaas, Shiva worship by way of Abhishekas, Abhishekas, Brahmana Sevas, Anna and other kinds of daanaas especially to Daridras, would be of significance and the Phala would be of Chandra loka prapti. Uma Maheswara Vrata: Shiva himself described the significance of the Uma Maheswara Vrata as narrated by Suta Muni. The best days for the worship of the Uma Maheswara are stated to be Purnima, Amavasya, Amavasya, Ashtami Ashtami and Chaturdashi. After a year long worship on these days, Uma Maheswara Pratimas made of of gold or silver or according to one’s one’s capacity could be installed in a Temple, by carrying these by a chariot with Veda Mantras amid fanfare and provide bhojanas to Brahmanas and Annadanas Annadanas to the visitors. The Mahima of the Pratimas thus installed would be enormous; for example, a Kanya or a widow who observed the Vrata Vrata for a year and instal the Vigrahas formally would have miraculous results in the ongoing life and Shiva Loka Sayujya by the grace of Devi Uma. Now, month-wise daanaas and pratishthas by devotees are given below: In Margaseersha Margaseersha month, daanaa of a sturdy bull to a Brahmana would please Shiva and Uma; in Pousha month, the Vrata requires Trishula Daana; during Maagha Maasa, Ratha daana would need to be performed; in Phalguna month, the requirement is to install Shiva-Maheswari Pratimas made of gold or silver or copper to qualify the attainment of Shiva Sayujya. In Chaitra Month, the Devotee has to do the Pratishtha of Shiva- Bhavani Bhavani and Nandi Vigrahas in copper; copper; in the month of Vaishakha, the Vrata has to be performed by the daana of Kailasha Mountain in the name of Shiva and Parvati and indeed the phala of the worship during the month would bestow Kailasha Parvata prapti. In the Jyeshtha month, formal installation of Shiva Linga and Bhavani, while in t he month of Ashadha Ashadha a brick built house has to be given away in charity to a Brahamachari with expertise experti se in Vedas Vedas and Vedangas Vedangas and the donor would be destined to accomplish accompl ish Goloka. In the Shravana month, a huge heap of tilaas and vastras along with Brahmana Bhojana and Anna daana would qualify for Goloka too; In the month of Bhadrapada, a parvata like supply of rice is to be given in charity to attain Bhavani’s Bhavani’s presence; in Ashvayuja charity of a Parvata like Anna /cooked rice along with gold to a learned Brahmana and with his approval organise Anna Daana to the poor; during Kartika month, Swarna Pratimas of Shiva and Parvati are to be instaalled in a temple, besides Brahmana bhojanaas. Additionally the Bhaktas observing the Uma-Maheshwara Vrata need to follow one meal a day, Bhumi shayana and celibacy, besides daily dfaily worship to Maha Deva and Uma Devi. ‘Panchaakshara Japa Ja pa Mahatmya’and ‘Dhyana Yajna’ Yajna’

As Devi Parvati desired to comprehend the meaning of the Panchaakshra Panchaakshra Mantra of  Om  Namasshivaaya, Parama Shiva explained the back ground: when the Universe became extinct at the Time of Pralaya, only he was present as Narayana who floated fl oated on the Great Water Surface as the Unique and Supreme Being. As he was thus lying on water, there sprouted a Lotus from his navel and on top of the stem emerged Brahma who desired to initiate ‘Srishti’ (Creation). He created ten ‘Manasa Putras’or Mind-Born Sons, but prayed to the Supreme Being ie. Maha Deva to empower him with Shakti to take up the exciting task of formal Creation. Then the latter provided ‘Upadesha’(instruction) to Brahma and in turn Brahma gave the Upadesha to his sons who did sincere Tapasya Tapasya by the recitation of the Panchakshari for thousands of years, consuming only air and nothing else. Shiva was pleased with the 50

meditaton and keeping in view the ‘Loka ‘ Loka Kalyaana’ or Universal Welfare Welfare explained the purport of the Mantra, its Rishi, Devata, Shakti, Nyasa, Viniyoga Viniyoga and its Sampurna Swarupa or its Full Form: Omityekaashram Mantram sthitah sarvagatah Shivah,  Mantrey shadaksha –rey sukshmey panchaakshara panch aakshara tavuh Shivah/  Shi vah/  Vaachya vaachaka bhaavena sthitah saakshaat- swabhaavatah, Vaachya Shivah prameyaatwaan Mantrastadvaachakah smritah/  Vaachya Vaachaka Vaachaka bhavenamanaadih bh avenamanaadih samsthitastayo, Vedi Shivaagamey vaapi yatra yatra Shadaksharah/  Guhyaadguhyataram saakshaanmoksha Jnaanamanuttamam,  Asya Mantrasya vakshyaami vaksh yaami Rishicchandodhi Rishicchandod hi Daivatam/   Beejam Shaktih Swaram varnam var nam sthaanam chaivaaksharam chaivaakshar am prati, Vamadevo naama Rishih Panktiscchanda udaatdhrutah/   Devataa Shiva yevaaham yevaa ham Mantrasyaasya varaananey, va raananey,  Nakaaraadeeni beejaani be ejaani Panchabhutaatmakaanicha/  Panchabhut aatmakaanicha/   Atmaanam Pranavam viddhi Sarvavyaapinamav S arvavyaapinamavyayam, yayam, Shaktistwameva Deveshu Sarva Deva Namaskrutey/  Twadeeyam Pranavam kinchin –madeeyam Pranavam tathaa, Twadeeyam Devi Mamtraanaam Shakti bhutam na shamshayah/   Akaarokaaramakaaraamadeeyo  Akaarokaaramakaaraamadee yo Pranavey sthitaah, sthitaah , Ukaaramcha Makaaramcha Akaaramcha kramenavai/  Twadeeyam Pranavam Prana vam Viddhi Viddhi Trimaatram Pluta- muttamam, makaarasya ssarodaatta Rishi Brahmaa sitam Vapuh/  Chhando Devi Gayatri Para -maatmaadhi Devataa, Udaattah Prathamastudwacchaturyascha dwiteeyakah/  Panchamah Swaritaschaiva Madhyamo nishadhah smrutah,  Nakaarah peeta varnascha var nascha sthaanam urva urv a mukham smrutam /   Indriyodhi Devatam Devata m Gayatri Goutamey Rishih,  Makaarah Krishna varnosya va rnosya sthaanam sthaana m vai Dakshinaamukham/  Chhandonushtup Rishischaatri Rudro Daivata-muchyatey, 51

Shikaaro dhumra varnasya sthaanam vai Paschimam Mukham/  Vishvaamitra Rishistrishthup cchando Vishnustwa Devaam, Vakaaro Hema varnasya sthaanam chaivottaram Mukham/   Brahmaadhi Devatam cchando ccha ndo Brihati chaangiraa chaangi raa Rishih, Yakaaro raktavarnascha Sthaana murdhvem Mukham Viraat/  Viraat/  Cchando Rishirbharadwaajah Skando Daivatamuchyatey,  Nyaasamasya pravkshaami pravks haami sarva siddhikaram siddhik aram Shubham / 

(This Unique Single Akshara Mantra OM is firmly embedded in Shiva; this Mantra of six letters viz. Om Namah Shivaaya is actually considered as of Five Aksharas; Aksharas; from the viewpoint of ‘Vaachya’ and ‘Vaachaka’, Shiva is the Vaachya or the Target or He who is sought after and Vaachaka is the means to achieve the Vachya, viz. the Mantra; wherever the Mantra is recited there is Shiva; in fact the Mantra is the Essence of Vedas; Vedas; the Vidwans Vidwans who recite the Panchakshari as continuous Japa are sure to attain Moksha. This Parama Vidya Vidya is indeed of Shiva’s heart. The Rishi, Chhanda /Prosody, /Prosody, Devata, Beejam and Shakti of the Panchaakshari Panchaakshari Mantra is as follows: Vama Vama Deva is the Rishi, Pankti is the t he Cchanda, Shiva Himself is the Devata, Nakaaraadi Pancha beejas are Pancha Bhutaas; Pranava swara Om is Shiva’s Shiva’s Supreme Soul and also the Shakti. Each letter of the Mantra is distinguished wih the Rishi-Chhanda-Deva-Shakti-Beeja Rishi-Chhanda-Deva-Shakti-Beeja combination). Then as prescribed, the Anga Nyasa and Karanyasas should be performed before taking over the Mantra Japa. The person who is practising the Panchaakshara Mantra has to perform ‘Pranaam’or sincere salutation to his Guru with ‘Shraddha’by way of Maanasika- Vaachaka Vaachaka or Uccharana-Karma vidhaana or with purity of mind, humility of voice and perfection of deed and then then take over the possession possession of  the Mantra from the Guru at a Place of cleanliness, at an ideal time when Grahas, Grahas, Nakshatras and Yogaas Yogaas are well-placed. The Japa has to be performed with eqanimity of mind, full control of Indriyas-both Karmendriyas and Jnaanendriyas and of extreme concentration fixed at the targetted Shiva Maha Tatwa. Tatwa. It is stated that ‘Upaashyu Japa’ or slowly rendered Japa is hundred times superior and effective that Japa Yajna; Yajna; when any Japa or repetetive recitation of a Mantra is performed, then that Japa is called ‘Vaachaka’or ‘Vaachaka’or vocal in kind; the Upanshu Japa has slight lip-movement; but Japa of the best is called ‘Maanasika’ when only mind and thought are at work. Indeed any of the above types of Panchaakshari Japa done with unflinching concentration by aligning Parama Shiva and the Self would definitely yield Siddhis. But mere japa of the Panchakshari wthout securing the balance of mind and target are of no avail. Without Without ‘Sadaachaara’ or of Self Regulaton and Good Observance of  Morality and Virtue, any amount of Japa would be fruitless: f ruitless: Yasmaadaachaara heenasya Saadhanam nishphalam bhavet,  Aachaaram Paramo Dharma Aachaarah Paramo Tapah/  Tapah/   Aachaaram Paramo Vidyaa Vidyaa Aachaarah Paramaa Gatih, Gati h, Sadaachaaravataam Pumsaam Sarvatraabhayam bhavet/   Aachaara heenaanaam heenaan aam Sarvatraiva bhayam bha yam bhavet,  Aachaara heenah Purusho Lokey bhavati bhava ti ninditah/ 

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(Without Aachara and good conduct, any kind of Sadhana or Endeavour is neither possible nor fruitful since Aachaara is the prerequisite of any virtious deed; Aachara is the Parama Dharma, the Parama Tapas, Parama Vidya and Parama Gati or way of Life. Persons of  Aachara have access to every thing that is right where as those without Aachara are either afraid, misguided or suspected). In the same context, Maha Deva emphasised to Devi Parvati the utmost significance of performing ‘Trikaala Sandhyopaasana’and recital of Gayatri Mantra daily. Sandhya Vandana ought not to be discarded at any cost or provocation of the ‘Shadvargas’ of Kaama-Krodha-Lobha- Moha- Mada-Matsaras. A Brahmana loses his Brahmanatwa as soon as he ceases to observe this ‘Daily Niyama’ or Regulation mandatory to a Brahmana. Parama Shiva further underlined the basic principles of Virtue viz. Truthfulness : Yatsatyam Brahma ityaahurasatyam Brahma dushanam,  Anrutam Parusham Shathyam Paishunyam Paapa hetukam/  Paradaaraanparadravyam Parahimsaam cha sarvadaa, Kkachicchaapi na kurvati Vaachaa cha Manasaa tathaa/ 

(Refrain from ‘Asatyam’ or speaking lies: Truth is Brahma and Asatya is as bad as ridiculing Brahma himself; haughtiness, wickedness, slandering are all germinators of depravities and derelictions. Para Daaraa, Para dravya, Para himsa and such other immoralities are not even thought of, let alone done. Shiva was emphatic about the observance of Varnaashrama Vidhana. Brahmanas should never take food without taking bath, nor performing Japa, Agni Karya, and such deeds; they should follow a strict regimen in the context of food consumption as Shiva is always considered as a Bhokta of Naiveydya -anna or the food offered to him by Bhaktaas. Drinking water by one’s mouth, while standing, by the left hand and handed over by others. Never walk alon on lonely places, never meditate to Devas by showing the back such as Surya and Chandra Devas, nor even to Pratimas of Gods. As Agni is pure and Sacred, never cross it, jump over or spit. Similarly, never misuse Rivers, Sarovaras and other water bodies as they too are among the Pancha Bhutas. Never touch animals like serpents, dogs, donkeys, camels, birds and so on. Most importanly, one should esteem his or her Guru as equal to Tri Murtis and that i s why the hymn: Guruh Brahma Gurur Vishnu Gurur Devo Maheswaraha, Guruh Saakshaat Parahbrahma tasmai Shri Guraveynamah/ 

The anger or even marginal displeasure of Guru would advesely affect the Sishya’s morale, reputation, thinking capacity and recurrent difficulties of life including ill-health, poverty and untimely death! It should be against such controlled and virtuous life that the concentrated practice of Panchaakshari Mantra would yield maximum results. Sabeeja samputam Mantram Shata Laksham Jepeycchruchih,  Matsaayujya mavaapnoti Bhaktimaan Kimatah Param/ 

That was what Maha Deva assured Devi Parvati. Dhyana Yagna: As Parama Shiva was resting in a cave of Kailasha Mountain with Girij a Devi, a few renowned Maharshis entered and commended him for his feat of gulping Kalakuta Visha when Maha Deva corrected them that the Samasara Visha was to be 53

considered worse than the Kalakuta Kalakuta and should be avoided avoided at all costs; the best way of  avoidance is to disbelieve what ever was seen, heard and imagined and that was what the Nivrutthi Marga was all about. In the Samsara, there are various Jeevaas of Udbhija-SwedajaAndaja and Jaraajaya nature (Sprouted from Earth, born out of sweat, born out of eggs and born out of yoni) and they are all subject to desires which spread out far and wide like wild fire and end up each and every material into Bhasma. Like the diseases of the nature of Raaga and Dwesha (Liking or disliking) the canker spreads spreads a huge huge tree and finally gets uprooted. The big tree called Punya gets fallen and even Devas were not free from t he falls or periodic dethronements but for the intervention of Maha Shaktis! Deva, Danava, Nripa and Manavaas are all subject to the distresses and torments of life. Vidya and Para Vidya or Vignaan and Atma Jnaan (Knowledge and the Spitituality) are no doubt the way out to conquer Samsara; Apara Vidya or Akhshara Gyan comprises Vedas and Vedantaas like Siksha, Kalpa, Vyakarana and so on and are of Shabda Swarupa. Doubtless, these means of Paraa and Aparaa Vidyas Vidyas are useful to a great extent but Bhagavan would be the ultimate to free from the worldly bondages. These are indeed the steps forward from Samsara to Salvation or from Ajnaana to Jnaana to Paramatma. In other words, Agnaana Agnaana arising out of Arishadvargas Arishadvargas of  Kama-Krodha etc would get dissolved dissolved by Gyana of the above kinds like Fire and from the melting pot, one could qualify to realise Shiva without whose instructions, Surya would not get woken up, Vayu Vayu would not proceed further and Chandra would not shine on the Sky, Sky, Agni would not produce heat and light, Bhumi would not hold the Samsara and so on. Now to overcome the Samsarika Visha or the Poison of Life, there are no other ways of Gyaan and Dhyaan. Samsaara vishatatpaanaam Jnaanadhyaanaamruteyna vai, Pratikaara samaakhyaato naanyathaa Dwijasattamaah/   Jnaanam Dharmodbhavam Dharmodbha vam Saakshaat jnaanaa-dwiraagya jnaan aa-dwiraagya sambhavah, sambha vah, Vairaagyaatparamam jnaanam Paramaartha prakaashakam/   Jnaana Vairagya Vairagya yuktasya yuktas ya Yoga Yoga Siddhirdwijottama, Yoga Siddhya vimuktih Syaatsatva nishthasya naanyathaa/  Tamovidyaapadacchinnam yatpadamavyayam, Sarva Shaktim Samaasthaaya Shivamabhyarchaey dwijaa/  Yah Satvanistho madbhakto madaschana Paraayanah, Sarvato Dharma nishthascha Sadotsaahi Samayutah/  Sarva dwanda saho dheerah Sarva bhutahitey ratah,  Rujuswabhaavah satatam sa tatam swastha chitto mruduh mrud uh sada /   Amaani Buddhimaan- cchantastyaktaspardho cchan tastyaktaspardho Dwijottama, Sadaa Mumukshurdharmajnah swaatmalakshana lakshanah/   Runatraya vinirmuktah vinirmukt ah purva jnmani Punya bhaak, bh aak,  Jaaa yukto Dwijo bhutwaa bhutwa a Shraddayaa cha Guroh krammat/  54

 Anyathaa vaapi sushrushaam sus hrushaam krutwaa krutrima kru trima vajkitah, Swargaloka manupraapya bhuktwaa bhogaananukramaat/ 

(The poison of Life bursting into flames and burning off Manavaas would never cease excepting by the recourse of Jnaana and Dhyana; those who could withstand the extremes of  life as also possess soft attitude, equaminity, equaminity, gentleness, maturity of outlook, peacefulness, previous birth’s birth’s carry forward of virtue, and are devoid of jealousy, jealousy, anger, avarice, passion, passion, arrogance shoul attain Swargaloka. Sacrifice, determination and progressive attitude would be the singular way-out of withstanding the poisons of Samsara!) ‘Arishta-Mrityu Suchanaas’ and precautions like Japa and Maha Kshetra Darshana

Suta Maha Muni indicated certain premonitions of untoward tidings and of death when human beings ought to intensify virtuous deeds as the last breathing might arrive. The visions of Arundhati, Dhruva and the Celestial routes would mean t hat a person concerned might not last more than a year. year. Vision Vision of Surya without rays and Agni with rays might indicate an eleven month end ahead; Mutra and Pureesha as gold and silver indicates that the end might approach within ten months; seeing a Golden Tree, or visit of a Gandharva Nagari or visions of Preta-Piscachas might allow a further life of nine months more; dream of a very huge monster or a skeletal figure could forewarn an eight month ahead; image of dust storm or muddy rain could indicate the end within seven months; a dream of a crow, or a kite or dove or any other meat-eating bird on a person’s person’s head might presume death within six months; Straight lined crows flying on the sky could indicate death within the next four fi ve months; thunders on a cloudless and clear sky or rainbow seen in a water body or a distorted image of  one’s one’s own self that the end might be within a couple of months; death is stated to be destined within a month when the person concerned concerned would vision the self without head; head; an experience of the smell of a dead body or of unbearably rotten food could imagine that death might be withi some twenty five days; monkey dance while riding a chariot towards South might signpost already; a black robed woman leading leading a person towards South, vision vision of a headless body , a naked Sanyasi dancing, red face and yellow cheeks are signs of death. As the premonitions of one’s one’s end is foreseen either dirctly or through dreams, dreams, then a wise person would immediately sit facing north before a lamp and peacefully concentrate on Parama Shiva and continue to be engaged in Dhyana by way of eyes of an idol or picture of  Maha Deva,, ears by hearing hymns in praise of Him, smell Gandha and fragrance of flowers, mind and thought targetted to Him and Soul united with Him, and the whole body filled up with Omkara comprising three ‘Maatraas’ ‘ Maatraas’ or Parts; the first Maatra is stated to be ‘Vidyuti’ or the Electric, the Second Maatra is ‘Taamasi’ and the final Maatra is Nirguna. ‘Pranava’ or Omkaara is like the Dhanush or a bow, Atma is described as the t he Arrowand Paramatma is the target. The person concerrned is to perform the Sadhana or the Holy Endeavour with steady mind and soul. In the word of OM there are Tri Maatraas of Akaara,Ukaara and Makaaraas, Tri Lokas, Tri Vedas, Tri Agnis, Tri Gunas and Tri Murtis. Akaara represents Bhu loka, Ukara of Bhuvar loka and Makaara the Swarloka withVyanjana in between. Omkara is Triloka maya; its head is Trivishtap, Prathama Maatra is hraswa or short, Dwiteeya Maatra is is Deergha or long and the ThirdMaatra is called ‘Pluta’. Those Those who practise Pranava is stated to enjoy the t he fruit of Ashwamedha Yagna.This Yagna.This would endow the Shakti and Power of  Jitendriya, Pavitra and of Super Soul. This indeed is the Essence of ‘Paashupata Yoga’ by means of which the awareness of Jnaana, Brahmana, Ruk-Yajur-Saama Vedas and of  Upanishads is automatically highlighted and ‘Shaswata Pada’ is secured. A highly committed and dedicated Namaskara Namaskara to Shiva is like the ripe fruit on a tree swept by speedy wind power power 55

would fall on one’s one’s own lap! Indeed an intelligent person need not wait till premonitions of death are conveyed to perform the effective means of Virtue. Maharshis underlined the t he enormous advantage of Kshetra Darshana. Mahadeva himself himself narrated to Devi Parvati of a few Shiva Lingas in some places of repute: Vaaraanasi manupraapya Darshayaamaasa Shankarah,  Avimukteshwaram Lingam Vaasam Vaasam tatra chakaara chaka ara saha/  Vaaraanassi Kurukshetra Shri Parvata Mahaalaey, Tungeshvarey cha Kedaarey tatashaaney yoyatirbhavet/- Naimishecha Kurukshetrey Gangaadwaarey Gangaadwa arey cha Pushkarey—  Prayaagey vaa bhavenmoksha iha vaa matparigrahaat-- Jaigeeshvaya guhaa gu haa sreshthaa Yoginaam Yoginaam sthaanamishyatey sthaana mishyatey Kaivalyamnparamam yaati Devaanaamapi durlabham--Vyaghreswara iti Khyato nityamannahamaashitah,  Na punargatim yaati drushtenam Vyaghrameeswaram/---Vyaghrameeswaram/---Shaileswara miti khyatam drushyataa miha chaadaraat  drushtetanmanujo Devi na Durgatimato vrajet—Sangameshwaramityevam khyaatam Jagatinmdryushyataam—- Madhyameshwaramityevam  Madhyameshwaramityev am khyaatam Sarva Suraasurai--Sura asurai--Puraa Jambukarupena Jagati khyatam Suraasuranamaskrutyam—   Drumachandeswaram naama Bhadreswaramanuttamam, Bha dreswaramanuttamam, Shtaaneswaram tathaikaagatam Kaleshwaramajeswaram—   Amaresham Mahaakaayam Jyotisham Bhasmagaatrakam Bhasmaga atrakam  yaani chaanyaani chaanyaa ni Punyaani sthaanaani sthaana ani mama Bhutaley—   Rameswaram cha paramam Vishnunaa Vishnunaa yadpratishthitam, yadp ratishthitam,  Dakshina dwaara paarswey paa rswey tu Kundaleswara meeswaram/  mees waram/  Purwadwaara sameepastham Triputaanthakamuttamam, Vivruddham Girinaasaartham Devadeva namaskrutam--Shringaatakeshwaram naama Shri Devyaa tu pratishthitam,  Mallikaarjunakam chaiva ch aiva mama Vaasamidam Vaasamidam Shubham—  Koteswram Mahaa tirtham Rudrakoti Ganaih Puraa, 56

Sevitam Devi Pashyaadya Sarvasmaadadhikam Shubham—  Gomandaleshwaram chaiva Nandaadyaih Supratishthitam,  Devaih Sarvestu Shakraadyaih sthaapitaani Varaananey--Chandikeshwarakam Devi Chandikeshaa twamaatmajaa, Chandikaa nirmitam Sthaanamambikaa Tirthamuttamam/ 

( The above is a brief mention of Tirthas including Varanasi / Avamukteshwara, Kurukshetra, Shri Parvata, Tungeshwara, Kedaara, Naimisha, Gangadwara, PushkaraPryaga, Jaageshwara, Vyaaghreshwara, Shaileshwara, Sangameshwara, Madhyeshwara, Jambukeshwara, Bhadreswara, Sthaaneshwara, Kaleswara, Amareshwara, Rameshwara, Kundaleshwara, Koteshwara, Tripuraantakeshwara, Shringatakeshwara / Mallikarjuna; Gomandaleshwara etc.)’ Shiva Leelaas: Andhaka pardoned, Bhudevi saved, Prahlada rescued and Jalandhara killed (Nrisimha Stuti included)

Andhaka was the son of Daitya Hiranyaaksha of Varaaha Avataara fame of Vishnu Deva; the latter killed the Daitya as he sought to pull down Bhu Devi to Rasatala. In his own r ight, Andhaka was highly ill-famed having secured the boon of invincibility from Brahma, overthrew Indra and Devas from Swarga and made them shelterless besides tormenting Sages and the Virtuous. Devas, Brahma an Vishnu had all aproached Maha Deva as the atrocites of  Andhaka became unbearable. Shiva was present at the battle field and asked Devas to fight but Andhaka became too powerful to Indra and Devas. Playfully, Maha Deva lifted up the Daitya and dangled and suspended him by the Trishula exposing him to the heat and high temperature of Surya Deva on the Sky. The Daitya realised the Supremacy of Maha Deva and commenced his Prayers. Shiva was pleased as Andhaka said: Bhagavan Deva Devesha! Bhaktaarthihara Shankara Twayi Bhaktihvpraseedesha yadi Deyo Varaschamey/ The Daitya was blessed by Maha Deva to secure the unique position of ‘Ganaadhipatya’. Quite contrary to the occurrence of Andhaka, his father Hiranyaaksha or the Golden-Eyed Demon who also was the brother of the equally notorious Daitya named Hiranyakashipu attempted to forcibly drag and pull down Bhu Devi to Rasatala and Bhagavan Vishnu assumed the Incarnation of Matsya Deva and retrieved the Bhu Devata back to her original position by the might of his ‘damshtras’ and saved the entire Bhu Loka. But the revalation was as follows: Varaharupamanagham chachaala cha Dharaa punah, Tasya damshtraa- kraantaam Deva devasya dheematah/  Yadrucchayaa Bhavah Pashyan jagaama Jagadehs -warah,  Damshtraa jagraaha drushtwaa taam bhushanaartyha mathaan manaha/   Dadhaara cha Mahadevam kurchitey vai Mahorasi/   Devaascha tushtavah sendraa Devadevasya Vaibhavam/   Dharaa Pratishthitaa hyovam Deva Devena Leelayaa/ 

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 Bhutaanaam samplavey chaapi Vishnoschaiv Kalebaram/   Brahmanascha tathaanyeshaam Devaanaamapi Leelaya Vibhuranga vibhogena bhushito na yadi Prabhuh/ Katham Vimukti Vipraanaam tasmaaddhamshtri Maheswarah/ 

( Varaha Rupa Vishnu retrieved Bhu Devi thanks to the enormous might of the ‘Damshtra’ of  Varaha Deva, but the Damshtra of Varaha itself was the all- powerful Maha Deva while Vishnu was Vishnu’s body; that was how Vishnu was able to rescue as supportd by the damshtra of Maha Deva). Suta Maha Muni then referred to the Episode of Hiranyaasha’s brother Hiranyakashipu and of  Prahlada. The latter was a confirmed Vishnu Bhakta and was always recited the Mantra of  Om Namo Narayanaya. But Hiranyakashipu was an arch enemy of Vishnu and pursuant to his deep tapsya, Brahma granted the boon that none shoud be able to secure victory against him by Devas, Maanavas, Yaksha-Rakshasa-Gandharvaas and Kinnaroraga or any other species of Srishti. As the whole world was harassed by the Daitya, Prahlada became the Prime target as he was the Bhakta of Narayana. The Daitya King made all out efforts to deviate Prahlada from the Narayana fold; he utilised Saama-Daana-Bheda-Danda ways of diversion from Vaasudeva by way of persuation, offering valuable gifts i ncluding fulfillment of Earthly desires, creating differences of mind against Vishnu and finally took recourse to physical tortures ranging from snake bites, throwing from Mountain tops, exposure to wild animals and so on. Indeed the miraculous escapes of saving Prahlada were the handi-work of  Narayana but the creation of a distinctive species of Nrisimha who was neither human nor of  animal as per the prescription of Brahma’s boon to the Daitya, was materialised full of  Tamasika Guna of cruelty, revenge and extraordinary strength typical of Rudra the Samhaara kaari the epitome of violence and ruthlesseness if need be and a natural and Supreme Annihilator as opposed to Vishnu’s Raajasika Guna of Preservation, flexibility of outlook and peace. No wonder Nrisimha who appeared as the Destroyer was Maha Deva Himself thus proving the Identity of Shiva and Vishnu once again in the context of Hirnya kashipu and Prahlada. As Maha Deva assumed the unique Narasimha Rupa and demolished the Demon, Brahmaadi Devas and Gana Gandharva Siddhaapsaraas extolled him to cool him down from the mood of rage and wrath as follows:  Namastey Kalakaalaaya Namastey Rudra manyavey,  Namah Shivaaya Rudraaya Shankaraaya Shivaayatey/  Ugrosi Sarva Bhutaanaam niyamtaamsi Shivosi nah,  Nanah Shivaaya Sharvaaya Shanakaayarti haariney/   Mayaskaraaya Vishwaaya Vishnavey Brahmaney namah,  Antakaaya Namastubhya mumaayaah patayenamah/   Hiranya baahavey Saakshaadhiranya pataye namah, Sharvaaya Sarva Rupaaya Purushaaya Namo namah/  Sadasdbhakti heenaaya Mahata Kaaranaaya tey,  Nityaaya Vishwa rupaaya Jaayamaanaaya tey Namah/ 

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 Jaataaya bahudhaa lokey prabhutaaya namo namah,  Rudraaya Nila Rudraaya Kadrudraaya prachetasey/  Kaalaaya Kaalaupaaya namah Kaalaanga haariney,  Meedhushtamaaya Devaaya Shitikanthaaya tey namah/   Mahiyasey namastubhyam Hantrey Devaarinaam sadaa, Taaraaya cha Sutaaraaya Taaranaaya namo namah/   Harikeshaaya Devaaya Shambhavey Paramatmaney,  Devaanaam Shambhavey tubhyam Bhutaanaam Shambhavey namah/  Shambhavey Haimavatyaascha manyavey Rudra rupiney, Kapardiney namastubhyam Kaalakanthaaya tey namah/  Kapadiney namastubhyam Kaalakanthaaya tey namah,  Nama Ugra Trishulaaya Ugraaya cha Namo namah/   Bhimaaya Bhima rupaaya Bhimakarmarataaya tey,  Agnmeyvadhaaya vai Bhutwaa Namo Durey vadhaayacha/   Dhanbviney Shuliney tubhyam Gadiney Haliney namah, Chakriney Vaarminey nityam Dautyaanaam Karma bhediney/  Sadyaaya Sadya rupaaya Sadyojaataaya tey namah, Vaamaaya Vaama rupaaya Vaama netraaya tey namah/   Aghora rupaaya Vikataaya vikata shareeraaya tey namah, Purusha rupaauya Purushaka tatpuru - shaaya vai namah/  Purushaarthapradaanaaya pataye Parameshthiney,  Ishaanaaya Namamastubhymeeshvaraaya Namo Namah/   Brahmaney Brahmmarupaaya namah Saakshaacchivaaya tey, Sarva Vishnurnrisimhasya rupamasthaaya Vishwakrut/   Hiranyakashipum hatwaa kararjairnakhai swayam,  Daityendreyrbahubhih saardham hitaartham Jagataam Prabhuh/  SaimhimSamaananyaayonim baadhatey nikhilam jagat, Yatkrutya,atra Devesha tatkurushva bhavaaniha/  Ugresi Sarva dushtaanaam niyamtaasi Shivbisinah,

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Kaalakutaadi vapushaa traahi nah sharanaagataan/  Shukram tu vruttam Vishvesha kreedaa vai kevalam vayam, Tatonmesha nimeshaabhyaamaskaamam pralayodayou/  Unmeelayetthvayi Brahmanvinaashosti na tey Shiva Samptatasmo vayam Deva Harinaamita tejasaa/  Sarvbaloka hitaayainam tatwam samhartu micchasi/   Evam stutastadaa Devairajagaama sa yathaakramam,  yah patheycchrunuyaadwaaipi samstavam shaarvamutthamam/   Rudralokamanupraapya Rudrena saha modiney/ 

(As Brahma, Devatas and others extolled Nrisimha Deva as above, the latter cooled down and re-established Dharma and Virtue on Earth since Hiranya kashipu dared to dethrone Indra and Devas, threatened Maharshis to worship him and not Narayana / Mahadeva, completely upset the balance of Universe by breaking the established the age-old Laws of Nature, tormented Brahmanaas to perform Yagnas in his name and the co-Daityas and as the tip of the ice-burg haraassed his own son Prahlada a confirmed Narayana Bhakta even to the extent of  murdering him but for the intervention of Vishnu). Yet another Shiva Leela was in the context of the slaying Daitya Jaalandhra, who was born of water and the resident of water from where his strength got re-doubled from time to time and kept the totality of the Universe under his feet and defeated in a series of battles the Devas and Indra and even Brahma and Vishnu! As there was a furore and scare created among all the Beings and since the Daitya displayed arrogance, immorality, and a huge sense of invincibility, Narayana accompanied by Brahma, Indra and the whole lot of Celestial Beings approached as a last resort. On facing Maha Deva, Jaalandhara bragged a lot that he kept Devas like Surya, Chandra, Varuna, Vayu, Yama, Agni etc. as headed by Indra under his feet, that he ignored the enormous Mahima of Brahma Deva and that lately even the mighty Vishnu was humbled in straight battles. Maha Deva merely smiled and was amused at his ego, self-pride, unbridled insolence and audacity. He pressed his toes to form ever increasing sheets of water and challenged the Daitya to extricate himself from the ever-gushing water if  he could! Then Bhavan opened his Third Eye a he was called Bhaga Netra of the Aksouhinis of his mammoth army got instantly got burnt into ashes. His chariot too got burnt off and as he became desperate the Daitya lifted his shoulders to lift his powerful Chakra but Shiva released his Trishula and the daitya’s body was slashed into two halves. As the Daitya was killed there emerged mammoth streams of his blood which right upto Maha Rourava Naraka where he was destined to reach for retribution. As this unique devastation of Jaalandhara happened, Devas showered flowers from Indra loka, Gandharvas a Kinnaras sang reverberating songs in praise of Parama Shiva, Apsaras who had been in bondage under the Daitya for very many years went berserk with dances and Saptarshis recited Scriptures of Victory with enormous relief and gratitude to the ever merciful Parameshwara. ‘Vishnu kruta Shiva Sahasra Naamaavali’ Suta Maha Muni narrated that having installed a Maha Shiva Linga on the top of Himalayas 60

Vishnu Bhagavan worshipped with each Kamala flower and samitha in Agni along with the recital of each name of Shiva Shasra naamaas as follows: 1)Bhavah Shivo Haro Rudrah Purushah Padmalochanah, 2) Arthitavyayah Sadaachaarah Sarva Shamhumeeshwarah, Ishwarah Sthaanireeshaanah Sahasraakshah Sahasrapaat/  3)Vareeyaan Varado Vandyah Shankarah Parameshwarah, Gangaadharah Shuladharah Paraathaika prayojanah/4) Sarvajnah Sarva Devaadi Giridhanwaa Jataadharah, Chandrapeedaschandramoulir vidwaan Vishwaamareshewarah/ 5) Vedaantasaara sandohah Kapaali Nilalohitah, Dhyaanaadhaaro paricchedyo Gauri Bhartaa Ganeswarah/  6)Ashtamurtirvishwamurtirstrivargah Sarvasaadhanah, Jnaanagamyo Drudhah Prajno Deva Devastrilochanah/ 7) Vaama Devo Mahaa Devah Paanduh Paridhrudho Dhrudah, Vishwa rupo Virupaaksho Vaageeshah Shuchintarah/ 8) Sarvapranaya samvaadi Vrushaanko Vrisha vaahanah, Ishah Pinaaki Khatvaangi Chitra veshadchirantanah/ 9) Tamoharo Mahaa Yogi Goptaa Brahnaangatdhujjati, Kaalakaalah Krutthivaasaah Subhagah Pranavaatmakah/ 10) Unmattha veshaschakshushyo Durvaasah Smara shaasanah, Dhrudhaa- yudhah Skanda Guru Parameshthi Paraayanah/ 11) Anaadi madhya nidhano Girisho Giribandhanah, Kuberabandhuh Shri Kantho Loka Varnottamottahah/ 12) Saamaanya Devah Kodandi Nilakanthah Parashwadhi, Visaalaksho Mriga Vyaadhah Sureshah Suryataapanah/ 13) Dharmakarmaakshamah Kshetram Bhagavaan Bhaganetrabhit, Ugrah Pashupatistaatha kaksharya priya bhaktah Priyam vadah/ 14) Daataa Dayaakaro Dakshah Kapardi Kaama shaasanah, Smashaanaanilayah Sukshmah Smashaanastho Maheswarah/ 15) Lokakarta Bhutapatir mahaakartaa Mahowshadhi, Uttaro Gopatirgopta Jnaanagamya Puraatanah/ 16) Neetih Suneetih Shuddaatmaa Soma Somaratah sukhi, Somapomritapah Somo Mahaaneetir mahaa –matih/ 17) A jaata shatruraalokah Sambhavo Havyavaahanah, Loka kaaro Vedakaarah Sutrakaarah Sanaatana/ 18) Maharshih Kapilaachaaryo Vishvadeeptistrilochanah/  Pinaaka Paani Bhurdevah Swastidah Swastikrudstadaa/ 19) Tridhaamaa Soubhagah Sharvah Sarvajnah Sarv gocharah, Brahma dhrug Vishwasrukswargah Kanikaarah Priyah Kavih/ 20) Shaakho Vishaakho Goshaakhah Shivo naikah kratuh samah, Gangaaplavodako Bhaavah Sakala sthaapitarsthirah/ 21) Vijitaatmaa Vidheyyatmaa Bhuta vaahana saarathih, Saguno Ganakaaryascha Sukeertis –chhinna samshaha/ 22) Kaama devah Kaamapaalo Bhasmodvilita vigrah, Bhasma priyo Bhasma shaahi Kaami kantah kritaagamah/ 23) Samaayukto Nivruttaatmaa Dharma Yuktah Sadaa Shivah, Chaturmukhaschatur baahudduraavaaso duraasadah/ 24) Durgamo Durlabho Durgah Sarvaayudha Vishaaradah, Adhyaatmayoga nilayah Sutantustantu vardhanah/ 25) Shubhaango Loka saarango Jagatishomritaashanah, Bhamashuddhi karo Meru Raajoswi Shuddha Vigrahah/ 26) Hiranya retaastara nir nirmamaree chirmahilaalayah, Mahaahlado Mahaagarbhah Siddhivrindaara vantitah/ 27) Vyaaghra charma dharo Vyaali Mahaabhuto Mahaa Nidhih, Amritaangomrita vapuh Panchayagnah Prabhanjanah/ 28) Pancham Vimshiti Tatwajnah Paarijaatah Paraavarah, Shulabha Suvratah Shuro Vangmayaika nidhirnidhih/ 29) Varnaashrama Gurur varni Shatrujitcchatru taapanah, Ahramah kshapana Khaamo Jnaanavaana chalaachalah/ 30) Pramaana BhutoDurjayah Suparno Vaayu Vaaanah, Dhanurdharo Dhanurvedo Guna raashir gunaakarah/ 31) Anantadrushti –raanando dando Damayitaa Damah, Abhivaado Mahaachaaryo VishvakarmaaVishaaradah/ 32)Veeta raago Vinitaatma Tapaswi BhutaBhaavanah, Unmatta veshah Pracchhanno Jita Kaamo Jita priyah/ 33) Kalyaana Prakritih Kalpah Sarvaloka Prajaapatih, Tapaswin Taarako dheemaa Pradhaana Prabhuravyayah/ 34) Lokapaalontarhitaatmaa Kalpaadih Kamalekshanah,Veda Shaastraartha Tatwajno Niyamo Niyamaashrayah/ 35) Chandrah Suryah Shanih Keturviraamo Vidrumacchavih, Bhakti gamyah Param rahma Mriga baanaarpanonaghah/ 36) Adri Raajaalaha Kaantah aramaatmaa Jagadguruh, Sarvakarmaachalastwashtaa Mangalyo Mangaavritah/ 37) Mahatapaa Dirghatapaah Sthvavishtah Sthaviro Dhruvah, Aho Samvatsaro Vyaaptih Pramaanam Parama 61

tapah/ 38) Samvatsarakaro Mantraha Pratyayah sarva Darshanah, Ahah Sarveshwarah snigdho Mahaa retaa Mahaa balah/ 39) Yogi Yogyo Mahaaretaah Siddhah Sarvaadiragnidah, Vasurvasumanaah Satyah Sarva paapaharo Harah/ 40) Amritah Shaswatah Shaanto Baana hastah prataapavaan, Kamandaludharo Dhanvi Vedaango Vedavin Munih/ 41) Bhraajishnur bhojanam bhoktaa Loka Netaa Duraadharah, Ateendrayo Mahaa Maayah Sarvaa Vaasashchatushpathah/ 42) Kaala Yogi Mahaa Naado Mahotsaaho Maha Balalah/  Mahaabuddhr mahaa viryo Bhutachaari Purandharah/ 43) Niscaacharah Pretachaari Mahaashaktir Mahaa -dytutih, Anirdeshyvapur Shrimaan Sarvahaaryamito gatih/44) Bahushruto Bahu Mayo Niyantaatma Bhavodbhavah, Aoujastejo Dhyutikaro Nartakah Sarva Kaamakah/ 45) Nrityapriyo Nrityanritriyah Pakaashaatma Prataapavaan, Bhuddhasshataaksharo Mantrah Samaanah Saarasam pluvah/ 46) Yugaadi krudyugaavartho Gambhiro Vrisha vaahanah, Ishto Vishishtah Shishteshthah Sharabha Sharabho dhanuh/ 47) Apaam Nidhirashishtaanam Vijayo Nija Kaalavit, Pratishthatah Praagmajno Hiranyakavacho Harih/ 48) Virochanah Suragano Vidyesho Vibhudha ashrayah, Balarupo Balonmaathi vivarto gahano Guruh/ 49) Karanam Kaaranam Kartaa Sarva Bandha vimochanah, Vishwatthamo Veetabhayo Vishwa bhartaa Nishaakarah/ 50) Vyavasaayo Vyavastthaanah Sthaanado Jagadaadijah, Dundhubho Lalito Vishvo Bhavatmaatmani Samstitah/ 51) Veereshwaro Veerabhadro Veerahaa Veerabhrudviraat, Veera Chudaamair- vetta Tivranaado Nadeedharah/ 52) Agnaadhaarastrishuli cha sipivishtah Shivaalayah, Vaalakhilyo Mahaachaapastigmaanshuhrnithi ravyayah/ 53) Abhiraamaha Susharanah Subrahmanyah Sudhaapatih, Maghavaan koushiko Gomaan Vishraamah Sarva shaasanah/ 54) Lalaataaksho Vishwa Dehaha Saarah Samsaara chakra bhrut, Amogha dandi Madhyastho Hiranyo Brahmavarchasi/ 55) Paramaarthah Paramayah Shambaro Vyaghrakonalah, Ruchirvara ruchir vidyo Vaachaspatiraharpatih/ 56) Ravirvirochanah Skandhah Shaastaa Vaivasvato janah, Yuktirunnata kirtischa Shaanta raagah Paraajayah/ 57) Kailasapati Kaamaarih Savitaa Ravilochanah, Vidvattamo Veeta bhayo Vishwahartaa nivaaritah/ 58) Nityo niyata kalyaanah Punya shravana keertanah, Durashravaa Vishwasaho Dhyeyo Dusswapna naashanah/ 59) Uttarako Drushkrutihaa Dhurdharsho Duhsaho bhyayah, Anaadirbhurbhuvo Lakshmih Kiriti tripadasha adhipah/ 60) Vishwagoptaa Vishva Bhartaa Sudheero Ruchiraangadah, Janano Jana Janmaadih Preetimaanniti maannayah/ 61) Visishta Kaashyapo Bhaanurbheemo Bheema paraakramah, Pranavah Saptadhaachaaro Mahaakaayo Mahaa Dhanuh/ 62) Janmaadhipo Mahaa Devah Sakalaagama paaragah, Tatwaatthatwa Vivekaatmaa Vibhushanurbhuti bhushanah/ 63) Rishir Brahmanavivijjishnur janma mrityu jaraatigah, Yajno yajna paritryajjwaa Yajnaantomogha vikramah/ 64) Mahendro Durbharah Seni Yajgnaango Yagjnavaahanaha, Pancha Brahma Samutpatti Vishvesho Vimalodayah/ 65) Atmayoniraadyanto Shatvimshatsapr loka dhruk, Gayatri Valllabhavah Praamshurvishwa vaasah Prabhaakarah/ 66) Shishurgiritatah Saamraat Sushenaha Surashatruhaa, Amoghorishta -mathano Mukundo Vigatajjvarah/ 67) Swayamjyotiranujyotirachanchalah, Pingalah Kapilashmashruh Shaastra netra strayitanuh/ 68) Jnaanaskandho Maha Jnaani Niruptirupaplavah, Bhago Viviswaanaadityo Yogaachaaryo Brihaspatih/ 69) Udaara Kirtirudyogi Sadyogi Sadasanmayah, Nakshatra maali Rakeshah Swaadhishtaanah Shadaashrayah/ 70) Pavitra paanih Paapaarirmanipuro Manogatih/ Hrutpundareeka maaseenah Shuklah Shaanto Vrishaakapih/ 71)Vishnurgrahapatih Krishnah Samarthonartha naashanah, Adharmashatru rakshasya Puruhutah Purushtutah/ 72) Brahma Garbho Brihadgarbho Dharma Dhenurdhanaagamah, Jagaddhitaishi sugatah Kumaarah Kushalaagamah/ 73) Hiranya Varno Jyotishmaatraana bhuta dharo dhwanih, Arogo Nayamaadyaksho Vishwaamitro Dwijottamah/ 74) Brihajjotih Sudhaamaacha Maha Jyoti ranuttamah, Mataamaho cha Maatarishwaa Nabhaswaan naaga haaradhruk/ 75) Pulasyah Pulaho-gastyo Jaatu Jaatu Karma Paraasharah, Nivaarana Dharmajno Virincho Vishta Shavaah/ 76) Atma bhura nirudhhotri Jnaana Murtir Mahaa Yashaah, Loka Chudaamanit 62

veerah Chanda Satya paraakramah/ 77) Vyalakalpo Mahaakalpo Mahaa Vrikshah Kalaadharah, Alankarishnutatwachalo Rochishnurvikramotthamah/ 78) Aashushabda- patir vegi Pluvanah Shikhi saarathih, Asamtushtotithih Shakrah Pramaathi Paapanaashanah/ 79) Vasushravaah Kavya Vaahaha Pratapto Vishwa bhojanah, Jaryo Jaraadhi shamano Lohitascha Tanupapaat/ 80) Prushadashvo Nabhoyonih Supratikastamistriha, Nidaaghastapano Meghah Pakshah Para Puyranjayah/ 81) Mukhaanilah Sunishpannah Surabhih Shishiraamakah, Vasanto Maadhavo Greeshmo Nabhasyo beeja vaahanah/ 82) Angiraamuniraatreyo Vimalo Vishwa vaahanah, Paavanah Pururjicchakrastrividyo Nara vaahanah/ 83) Mano Buddhir ahankaarah Kshetrajnah Kshetra Paalakah, Tejonidhir jnaananidhirvipaako Vighna kaarakah/  84) Adharonuttaro jneyo jyeshtho Nisshreya saalayah, Shailo Nagastanurdoho Daanavaari rindama/ 85) Chaarudhirjanakaschaaru vishalyo Loka shalya krit, Chaturvedaschatur bhaavas -chaturaschatura priyah/ 86) Aamnaayotha Samaanayastirtha Deva Shivaalayah, Bahurupo Maharupah Sarvarupaascharaacharah/ 87) Nyaayanirvaahako Nyaayo Nyaayagamyo Niranjanah, Sahasra mutrhaa Devendrah Sarva Shastrta prabhanjanah/ 88) Mundo Virupo Vikrutom Dandi Daanto Gunottamah, Pingalaakshoya Haryaksho Neelagreevo Niraamayah/  89) Sahasra Baahuha Sarveshah Sharanyah Sarva Loka bhrit, Padmaasanah Paramjyotih Paraavarparamam phalah/ 90) Padmagarbho Mahagarbho Vishwagarbho Vichakshanah, Paraavarajno beejeshaya Sumukhah Sumahaaswanah/ 91) Devaasura Gurur devo Devasura Namaskritah Devaasura Mahaa maatro Devaasura Mahaashrayah/ 92) Devaadi Devo Devashi Devaasura Varapradah, Devaasureswaro Divyo Devaasura Maheswarah/ 93) Sarva Vedamayo -chintyo Devatatmaatma sambhavah, Eedyaayo-neeshah Suravyaaghro Deva Simho Divakarah/ 94) Vibhuraagra Varah Sreshthah Sarava Devottamottamah, Shiva Jnaana niratah Shriman Shikhi Shri Parvaa Priyah/ 95) Jayastambho Vishisthambho Nara Simha nipatanah, Brahmachaari Lokachaari Dharmachari Dhanaa-dhipatah/ 96) Nandi Nandeyshwaro Nagno Nagna-Vrata dharah Shuchih, Linghaadhyashah Suraadhaksho Yugaadhyaksho Yugavaha/ 97) Swavashah Suvashaha, Swargah Swarah Swara-mayaswanah/ Beejaadhyaksho Beejakartaa Dhanakruddhanavardhanah / 98) Dambho dambho Mahadambhah Sarva Bhutameheswarah, Smashaana nilayasthishyah Setura pratimaakrutih/ 99) Lokottara sphutaalokastrayambiko Naga bhushanah, Andhakaarirmukhadweshi Vishnu kandhara paatanah/ 100) Veetadosho kshaya guno Dakshaarih Pushadantadhvat, Dhurjatih Khandaparashuh Sakalo Nishkalo ghanah/ 101) Aadhaarah Sakalaadhaarah Panduraabho Mundo natah, Purnah Puriyata Punyah Sukumaarah Sulochanah/ 102) Saama geyah Priyankarah Punya keertiranaamayah, Manojavastirthakaro Jatilo Jeeviteshwarah/ 103) Jeevitaanta karo Nityo Vasuretaa Vasupriyah, Sadgatih Satkrutih Saktah Kaalakanthaha Kalaadharah/ 104) Maani Maanyo Mahaakaalah Sadgatih Satyaparaayanah, Chandra sanjjevanah Shaastaa Lokagudho – maraadhipah/ 105) Loka bandhurloka naathah Kritajnah Kruti bhushanah, Anapyaaksharah Kaantah Sarva Shaastra bhrutaam varah/ 106) Tejomayo Dyutidharo Lokamaayograniranuh/  Shuchismitah prasannatmaa Durjayo Duratikramah/ 107) Jyotirmayo Niraakaaro Jagannatho Jaleshwarah, Tumbi Veeni Maakaayo Vishokah Shoka naashanah/ 108) Trilokaatmaa Trilokeshah Shuddhah Shuddhi Rathaakshajah, Avyakta lakshano Vyakto Vyaktaavyakto vishaampatih/ 109) Varasheelo Varatulo Maano Maana dhano mayah, Brahma Vishnuh Prajaapaalo Hamso Hamsa geetiryamah/ 110) Vedhaa Dhaata Vidhaataa cha Attaa Hartaa Chaturmukhah, Kaislaasa Shikhiraavaasi Sarvaavbaasi Sataam Gatih/ 111) Hiranyagarbho Harinah Purushah Purvajah Pitaa, Bhutalayo Bhutapatir bhuto Bhuvaneshwarah/ 112) Samyogi Yogavidbrahmaa Brahmanyo Braahman priyah, Deva Priyo Deva naatho Devajno Deva chintakah/ 113) Vishamaakshah Kalaadhyaksho Vrishaanko Vrisha Vardhanah, Nirmado Nirahamkaaro Nirmoho Nirupadravah/ 114) Darpahaa Darpito Draptah Sarvartu Parivartakah, Sapta Jimhavah Sahasraarchih Snidhah Prakrti dakshinah/ 115) Bhuta bhavya Bhavannathah Prabhavo Bhraanti naashanah, Arthonartho Mahakoshah Parakaaryaika paditah/ 116) Nishkantakah Kritaanando Nirvyaajo Vyaja mardanah, Satwavaan Saatvikah 63

Satya keetimsthambha kritaagamah/ 117) Akampito Guna graahi naikaatmaa naika karma krit, Supreetah Sumukhaha Sukshmah Sukaro Dakshinonalah/ 118) Skandah Skandha dharo Duryah Prakatah Preetivardhanah, Aparaajitah Sarvasaho Vidagdhah Sarva Vaahanah/ 119) Adhrutah Swadhrutah Saadhyah Purti Murti Yashodharah, Varaahashringa dhrugvaayur balavaaneka naayakah/ 120) Shruti prakaashaha Shritimaaneka Bandhuraneka dhruk, Shri Vallabha Shivaarambhah Shaanti bhadrah Samanjasah/ 121) Bhushyo Bhutakrud bhutirbhushano Bhutavaahanah, Akaayo Bhakta kaayasthah Kaala jnaani Kalaavapuh/ 122) Satya vrata Maha Tyagi Nishtha Shanti Parayanah, Paraartha Vrittir Varado Viviktah Shruti saagarah/ 123) Anirvanno Gunagrahi Kalankaankah Kalamkahaa, Swabhava Rudro Madhyasthah Shatrughno Madhya naashakah/ 124) Shikhandi Kavachi Shuli Chandi Mundi cha Kundali, Mekhali Kavachi Khadgi Maayi Samsaara saarathih/ 125) Amrityuh Sarvadhruk  Simhastejo raashir Mahaa Manih, Asankhyoprameyatma Veeryavaan Kaaryakovidah/ 126) Vedyo Vedarthavidgopta Sarvaachaaro Muneeswarah, Avyktamo Duraadharsha Madhurah Priyadarshanah/ 127) Suresham Sharanam Sarvah Shabda Brahma Sataangatih, Kaala bhakshaha Kalamkaarih Kankanikruta vaasukih/ 128) Maheshwaso Mahibharta Nishkalamko vrishankhalah, Dyumanistaranirdhanyah Shiddidah Shiddhisaadhanah/ 129) Nivrittah Samvratah Shilpo Vyudhorasko Maha Bhujah, Ekajyotirniraatanko Naro Narayana Priyah/  130) Nirlepo Nishprapanchaatmaa Nirvyagro Vyagra naashanah, Stavyastava priyah stotaa Vyasamurtiranaakulah/131) Nirvadyapadopaayo Vidyaaraashiravikramah, Prashanta buddhi – rakshudrah Kshudrahaa Nitya Sundarah/ 132) Dhairgraya dhuryo Dhaatrishah Shaaklayah Sharvari patih, Paramaartha Guru drishtir Gururaashrita vatsalah/ 133) Raso Ramajnah Sarvajnaha Sarva Satvaalambanah –Suta Vuvacha: Evam Naamnaam Sahasrena tushtaav Viishabhaddwajam/ [Also refer to Shiva Sahasranaamas in the Essence of Shiva Purana and Essence of Brahma Purana in the Series of Essence of Puranas along with meanings in English] As Bhagavan Vishnu prayed to Maha Deva by worshipping him with each lotus flower by reciting the name of Shiva as above, Maha Deva desired to test Vishnu who wondered how one lotus fell short of the count; but since one more Shiva Naama was still due in the Puja, Vishnu cut off his own eye and completed the Puja! Shiva appeared and emerged from Agni in the form of Sahsara Suryas when Devas ran away out of fear and Bhumi was in tremors! Then Maha Deva who was pleased with the puja gave back Vishnu’s eye to him since when Vishnu was called HARI or the stolen and also as PADMAKSHA or of lotus eye. Shiva also gifted Sudarshana Chakra to Vishnu as it was unused and remained with him unutilised as Shiva used a Shiva Dhanush to kill Tripurasuras. Shiva further forecast to Vishnu that soon there would be a Daksha Yagna and that Devi Sati being Shiva’s Arthanareeswari would immolate herself in Agni out of frustration against her father and after the destruction of the Yagna, she would return as Devi Parvati as Shiva’s wife and in the conduct of the future happenings Vishnu should play a proactive role in the times ahead! Whoever reads, recites and remembers the afore-given Shiva Sahasramamaas would reap the fruit of performing Aswamedha Yagnaas and Shiva Loka prapti. Sati’s immolation at Daksha Yagna, Shiva Parvati Kalyana and ‘Vighneshotpatti’

Daksha Prajapati’s jealousy for Maha Deva climaxed with Daksha Yagna to which Maha Deva was uninvited despite Sage Dadhichi’s intervention. Daksha’s daughter Sati Devi and wife of Maha Deva insisted on attending the Yagna even while Maha Deva objected initially but reluctantly agreed with Pramatha Ganas ecsorting her. As Daksha disliked her attedance at the Yagna and openly criticised Maha Deva, she neither stayed back at the Yagna nor felt proper returning to Shiva and had thus self-immolated in the Fire-pit. An enraged Maha Deva got furious and having created Virabhadra ordered the latter to destroy Daksha Yagna. As 64

Daksha was beheaded by Virabhadra, Parama Shiva condoned Daksha and revived him. After the departure of Sati Devi, Maha Deva was forlorn, roamed aimlessy in forests to perfom Tapasya; meanwhile two significant developments came to light that Tarakasura secured boons of invincibility from Brahna and Diatyas made havoc all over Trilokaas. Devi Gauri coming of age was allowed to assist Maha Deva in his daily Tapasya and Indra and Devas had the know-how that only Skanda the second son of Shiva-Parvati could demolish Tarakasura. In their anxiety to expedite the process of Shiva-Parvati wedding, Indra r equested Kama Deva to release the arrows of passion on Shiva as Parvati was in Shiva’s silent worship; Parama Shiva was annoyed at the mischievous provocation of Kama Deva and destroyed him by his Trinetra or the Third Eye. Rati Devi felt that her husband Kama Deva became a victim of the cross-fire, although for Loka Kalyana. The merciful Shiva no doubt gave the boon of the couple to become husband and wife again in their next births as Pradyumna the son of Krishna and Rukmini and Rati as Devi Maya. Shiva continued his Tapasya and so did Parvati by reciting Om Namo Shivaaya Namah Mantra as taught to her by Sage Narada. Meanwhile Vishnu, Brahma and Devas prevailed Maha Deva to wed Devi Parvati. Shiva tested Parvati about her seriousness and guised as a semi-nude and mad vagabond critisised Shiva and a furious Parvati threw him out when he revealed his identity. Finally Saptarishis were asked to mediate the auspicious wedding of Parvati the daughter of  Himavaan and Maina.The wedding of Purusha and Maya were thus consummated finally. That was the opportune time when Indra and Devas accompanied by Brahma approached Maha Deva when Dharma and Nyaaya ( Virtue and Justice) were at the lowest ebb and the evils perpetrated by Daitya-Danava-Rakshasas were abysmal. There were no barriers (Vighnas) to immorality and wickedness and the malevolent forces on Earth had a free play enabled by extremities of Tamasika and Rajasika Gunas. Rishis felt that besides obstructing such rampant free play of Evil, there should also indeed be a Facilitator of Good Deeds viz. Avighna as opposed to Vighna. For instance the well-meaning persons should not face obstacles in their Yagnas, Daanas, Vratas, Kshetra Darshanas and such virtuous deeds and ‘Mangala Karyas’ or of Auspicious Tasks:  Avighnam Yagna daanaadyaih samabhyarchya Maheswaram,  Brahmaanam cha Harim Vipraa labheypsitavaraa yatah/  Tatosmaakam Surah sreshthaa sadaa vijaya sambhavah, Teshaam tatastu Vighnaarthamavighnaaya Divoukasaam/  Putraartham chaiva Naareenaam Naraanaam karma Siddhaye, Vighnesham Shankaram srashtam Ganapam stotumararhata/ 

(Thus Devas requested that a Personification viz. Vighnesha be created who would give impediments to the Evil-doers and Facilities to Seekers of Good Deeds like women folk to grant good sons, humans to be blessed with Karya Siddhi or Fulfilment of Good Deeds). In this context, Devas appealed to Maha Deva as follows: Namah Sarvatmaney tubhyam Sarvajnaaya Pinakiney/ Anaghaaya Virinchaaya Devyaah Karyaardha –daayinye , Akaaya yartha kaayaaya Hareyh kaayaapahariney/ Kaayaantastha amritaadhaara mandalaavasthitaaya tey, Kritaadibhedakaalaaya Kaala vegaaya tey namah/ Kaalaagni Rudra Rupaaya Dharmaadyashta padaayacha, Kaali vishuddha Dehaaya Kaalikaa Karanaaya tey/ Kaala Kanthaaya Mukhyaaya Vaahanaaya Varaaya tey, Ambikaa pataye tubhyam Hiranya pataye namah/ Hiranya retasey chaiva Namah Sharvaaya Shuliney, Kapaala danda paashaasi 65

charmaankusha dharaaya cha/ Pataye Haima vatyaascha Hema shuklaaya tey namah, Peetashuklaaya rakshaartham Suraanaam Krishnavartmaney/ Panchamaaya Mahaapancha yagninaam phaladaayacha, Panchasya phani haraaya Panchaaksharamayaaya tey/ Panchadhaa Pancha Kaivalya Deavairarchita Murtaye, Panchaaksharadyasho tubhyam Paraatparataraaya tey/ Shodashaswara Vajraanga vaktraayaakshara rupeney, Kaadipanchaka hastaaya chaadihastaaya tey namah/ Daadipaadaaya Rudraaya taadi paadaaya tey namah, Paadi Mahendraaya Yadyanga dhaatu saptaka dhaariney/ Shaantaatma rupiney Saakshaatkshandata krodhiney namah, Lava rephalallaangaya nirangaaya cha tey namaha/ Sarveshaameva Bhutaanaam hrudi nihsswana kaariney, Bhruvomratey sadaa sadbhidrushtaayanta bhavaney/  Bhanu somaagni netraaya Paramaatma swarupiney, Gunatrayopiristhaaya Tirtha paadaaya tey namah/ Tirtha tatwaaya saaraaya tasmaadapi paraaya tey, Rukyajursaama vedaaya Omkaaraaya namonamah/ Omkaarey Trividham rupamaasthaayoparivaasiney, Peetaaya Krishna Varnaaya Raktaayaanthyata tejasey/ Sthaana panchaka samsthaaya panchadaanda bahih kramaat, Brahmaney Vishnavey tubhyam Kumaaraaya namonamah/ Ambaayaah Parameshaaya Sarvoparichaarayatey, Mula Shukshma swarupaaya sthula sukshmaaya tey namah/ Sarva samkalpa shunyaaya Sarvasmaadrakshitaaya tey, Adimadhyaantara shunyaaya chitsamsthaaya Namonamah/ Yamaagni vaayu Rudraambu Soma Shakra nishcaacaraih, Digmukheydigmukhey nityamsagunaih pujitaaya tey/ Sarveshu sarvadaa Sarva maargey Sampujitaayatey, Rudraaya RudraNilaaya Kadrudraaya prachetasy, Maheshwaraaya dhiraay Namah Sakshaatcchivaaya tey/Athah shrunu Bhagavan stavacchalena kathitamajendra – mukhaih Suraasureshyaih, Makha Madana Yamaagni Daksha Yagnakshapana vichitra vichoshthinta Kshamasva/ Suta Vuvaacha: Yah patheh stavam bhkatyaa Shakraagni Pramukhaih Suraih keertitamshaavayod Vidwaan sa yaati Paramaam Gatim/ ( Sarva Samaatma, Anagha or Beyond Sins, Virinchi / Brahma Swarupa, Deva Karya Siddhi kara or who concludes the tasks of Devas successfully, Kaala Rupa, Agni Rupa, Rudra Rupa, Kalakantha, Ambika Pati, Swarna Swarupa or of Golden Formed; Trishuladhaari, Kapaala, Danda-Paasha-Khadga-Ankusha dhara; Pancha Mukha, Sarpa haara, Panchaakshra Swarupa! You wear the two Panchaksharas or of Five Syllables viz. ‘ Ka’and ‘Cha’as your arms, ‘Ta’ and ‘Ta’ as your feet, ‘Pa’ as your Linga; Surya, Agni and Chandra are your Eyes; Ruk-YajurSama Vedas are of your Form, Omkara is your Form too as the composite of A-U-M viz. of  Yellow-White-Blood Red Profiles; you are also of the Swarupas of Brahma-Vishnu- and Kumara; you again are of the Formula of Sukshma and Sthula or of Miniature and Gross; devoid of Beginning- Middle-End; always worshipped by Yama-Agni-Vayu-Varuna-RudraJala- Soma-Indra and Devatas as all so Nisacharas or the Ones active through out the night; indeed, you are Maheswara and Sakshaat or in Rreality Parama Shiva Himself! Whoso ever would read, recite, recount and relate the above Rudra Stuti would definetely aspire for Parama Gati!) As Devas made the above Stuti, Pinakapaani was extremely delighted and assured that he would neither allow any obstruction to Deva Karyas to be caused by any Daitya-Danava and such other mischievous forces nor encourage the success of any evil against virtue. Then Shiva Himself assumed the Golrious Form of Ganeshwara Swarupa of an Elephant Head or Gajaanana and of a Trishula Dhari and there were reverberations of Victory sounds and rains of scented flowers from the Skies and all Lokas above and from all over the Yogis, Siddhaas and Sages welcoming the Lord of Vighnas and Avighnas as per his descretions and the strength of one’s own deeds. As the Bala Ganapati prostrated before his parents Shiva and Parvati, the latter posted kisses on the son’s head and prescribed the do’s and don’ts such as to create hidrances in the execution of Yagnas without dakshinas, destroy Serial Daityas and protect Brahma Vaadi Dwijas and Siddhas; as also to those who perform Vedaadhyana, Adhyaapana and Vkyakhyaana improperly; at the same time Ganesha shoud reward those 66

who perform worship daily, bestow prosperity to the virtuous and protect the youth and elderly. By so doing Vighna Nayaka would be the most sought after in Tri Lokas, told Ganesha by the parents. Shiva emphasised to Ganesha that any Puja to him, Vishnu or Brahma or other Devatas or Devis must be preceded by worhip to Ganesha first not only to assure success of the main Puja but also supplement the fulfillment of the desires for which the main puja was performed. The Prathama Puja to Ganesha should be also done with Dhyana-Avahana-Pushpa-Gandha-Dhupa-Deepa-Naivedyas just as the Main Devata of the Puja was to be performed. This is relevant to all Varnas of Brahmana-Kshatriya-Vaishya and others too. Thus any worship, or Vrata, or Sacred and Religious Deed like Yagnas, Daanaas, Vivaahas, Upanayanas, Vidyaarambhas, house constructions, or for that matter any and every task seeking propitiousness shoud start with Ganesha Puja in Hindu Dharma with the invocation to Vighneswara thus: ‘Shuklaambara dharam Vishnum Shashi Varnam Chaturbhujam Prasanna Vadanam Dhyaayet Sarva Vighnopashaantaye’! ‘Shiva Taandava’( The Cosmic Dance of Shiva)

Mahaasura Daruka created havoc in the Universe and chased Devas from place to place like fire chased flies; the boon that he secured was that none among the Purushas or Males could destroy him nor Stree-Shakti per se too . Brahma and Vishnu accompanied by Devas in their Feminine Forms proved futile and they all approached Maha Deva for a possible solution to handle the crisis. Shiva smiled to Devi Parvati-the Adi Purusha and Prakriti in visual Formsand asked Parvati to transfer an Amsha of Siva’s masculine Swarupa into her. Apparently, there was no visible transformation in the mutual entities of Shiva and Parvati as there was a veil of Maya all around and both Siva and Parvati were as quiet and unperturbed as ever. But Parvati entered Shiva’s third eye full of extra- ordinary poison and having taken the required measure of it assumed a Rupa of a frightfully dark complexion. The Kaumari Shiva of  feminine form got emerged in the process, throwing huge globes of fiery flames that could as well destroy the Totality! Danavas who accompanied Daruka had a mere glimpse of Kaumari Shiva and went helter-skelter as her mere smile thundered and thousands of them perished. The Kaumari Shakti sported a fiery third eye, with poison in her throat and a huge Trishula in the hands. Indeed it was a matter of time that Daruka fell down unconscious and got terminated out of sheer fright. The most hated and vicious Asura was thus put to rest for ever. But Kaumari’s anger was unabated and her looks got spread in different directions like wild fire destroying what ever came on way. With view to controlling her wrath, Bhagavan Shiva took the form of a Toddler whom she fondled and the breast milk that she gave the child sucked off her rage. From her temper and indigntation, she recovered a little and fell off into a stage of stupor. Having assumed his normal Form from that of a boy, Shiva performed a Tandava or a Cosmic Dance to ensure that Devi would recover from exhaustion and fatigue and get back to normalcy. From that unusual Tandava were materialised Ashta Kshetrapalakas who too got into the rhythm of Shiva Tandava. As she recovered from the frenzy a little, she also accompanied Shiva in his Tandava, which reverberated the Globe. Brahma, Indra and Devas hailed Maha Deva for his kindness in killing Daruka Daitya and brought back to balance in the Universe and relieved Devas from the atrocities of Daruka Daanava. Bala Muni Upamanyu attains Ganapatya due to denial of Milk leading to Shiva Bhakti

As he was denied of the taste of real milk in place of wheat flour and hot water, Upamanyu the boy felt humiliated from his uncle’s house that the latter ’s son was always blessed with real milk. Upamanyu’s mother cried at their misfortune as her child returned home after milk  was denied and justified that neither he nor his parents performed Maha Deva’s worship in their earlier births; she said: 67

Tatini Ratna Purnaastey Swarga Patala gocharaah,  Bhagya heenaa na pashyanti Bhakti heenaascha ye Shivey/   Rajyam Swargam cha Moksham cha Bhojanam Ksheera sambhavam,  Na labhatey pryaaneshaamno tushyati sadaa Bhavah/   Bhava prasaadajam sarvam naanya Devaprasaadajam,  Anya Deveshu nirataa Duhkaartaa Vibhramamticha/  Ksheeram tatrakutesmaakam Maha Devo na pujitah, Purva Janmaani Yaddattam Shivamuddhishya vai Suta/ 

(My son! There is a great River full of jewels flowing from Swarga to Paatala, but is not visible to the unfortunate who is devoid of Shiva Bhakti; Kingship, Swarga, Moksha and Ksheera Bhojana besides all valuables in life could all be available, provided one performed Maha Deva Puja in the previous births). Upamanu asked his mother not to lose heart and by the Grace of Shiva, he would indeed make oceans of Milk flow by r esolving to undertake the severest possible worship to Maha Deva; by so saying with indomitable detremination the Bal Muni intiated the toughest Tapasya by merely consuming air and nothing else. The intensity of his Tapasya was such that the trees in the forest were getting burnt and Devas were rattled and baffled. Indra approached Vishnu to let the Bala Muni conclude his Tapasya and having realised the goal of the Tapasya, Vishnu prayed to Mahadeva and informed that Upamanyu was performing unsual meditation for the sake of milk! Shiva appeared before the Bala Muni in the disguise of Indra and desired to grant streams of milk but the former decided not to stop the Tapasya till Maha Deva himself responded. The disguised Indra argued that Mahadeva was a myth as he was a Nirguna and since he was granting the boon of  milk the boy should better accept the boon. Bala Muni was offended by the remarks and by remembering the words of his mother that Shiva should be pleased and none else, rejected Indra’s offer and even took exception to Indra’s remarks against Maha Deva. The latter finally granted his appearance along with Devi Parvati and gave away the boons of not only milk, food and material comforts to his entire Vamsha but also ‘Ganatwa’or membership of  Shiva Ganas as a recognition of his stupendous Tapasya. ‘Shivaakshara’ Mantras, ‘Pashus’, their Self-control and Realisation of Pashupati

Suta Maha Muni referred to the ‘Ashtottara Mantra’ of Vishnu viz. Om Namo Naraayanaaya which when recited yileded great consequences especially when the Mantra was pracised with full vigour and by Manasa-Vaacha-Karmana means or by way of mind, vocal and deed; in other words, while in every action while thinking, saying any thing, taking any action or doing some thing.Then the Dwadadsha Mantra Om Namah Vaasudevaaya of Vishnu was referred to. Further Suta Muni stated that the Shiva Shadaakshara Mantra of  Om Namah Shivaaya and of the Shiva Ashtottara Mantra of  Om Namastey Shankaraaya were stated to be of high consequence:  Mantrah Shadaaksharo Vipraah Sarva Vedaartha samchayah, Yaschyom namah Shivaayeti Mantrah Sarvaartha saadhakah/  Tathaa Shiva Taraayeti Divyah Panchaaksharah Shubhah,

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 Mayaskaraaya che twam Namastey Shankaraayacha/  Saptaaksharoyam Rudrasya Pradhaana Purushasya vai,  Brahmaacha Bhagavaan Vishnuh Sarvey Devaah Sa Vaasavaah/   Mantrey ratair Dwija sreshthaa Munayaschi yajanti tam, Shankaram Deva Devesham Mayaskaramajodbhavam/  Shivam cha Shankaram Rudram Deva Devamumaapatim, Praahurnamah Shivayeti namastey Shankaraaya cha/   Mayaskaraaya Rudraaya tathaa Shiva taraayacha,  Japtwaa muccheta Vai Vipro Brahma hatyaabibhi kshanaat/ 

(Om Namassivaaya Mantra is Sarvaartha Saadhaka or the Great falilitator; The Shiva taraayeti Panchakshra is highly propitious and so are the Mantras viz.Mayaskaraaya and Shankaraya; Rudra as the Pradhana Purusha is always prayed by Brahma, Vishnu and Indra. The Mantras are all so effective that they could destroy the impact of even Brahmahatya sin instantly.) In Treta Yuga, there was a Brahmana called Dhunduma who was corrupt with vices and married a woman of good background but gave birth to a son on Amavasya. Sage Mitra Varuna had no hesitation in declaring that the son was worse than his father. But Vasishta Muni gave a ray of hope that in course of time Dhundhuma might have better days. The Brahmana performed Jataka karma and other formalities and hoped that time might be the healer to reform his son. But unfortunately the son married in adharmic way and one night got home drunk and killed his wife. The wife’s parents and brothers killed the son and the rest of his family. Out of disgust Dhundhuma took to roads and entered an Ashram of a Sage in a forest, where the Sage was performing Pashupata Vrata and learnt the Panchakshara Mantra;for the rest of the Brahman’s year and odd life, he performed the Vrata and Japa and died. On his death, Yama Dharma Raja who knew of the Brahmana’s-life events fully, but hesitated and weighed the last one year’s life as against the rest of his whole lif e and called for a Pushpaka Vimana to despatch him to Shiva Loka; he also took a lenient view of all others of his family. Definition of Pashutwa and Pashus: Maharshi Shilada explained to Sanatkumara that all the Beings from Brahma to grass blade were subject to Pashutwa as Bhagawan Vishnu tied up the Beings with various facets of Pashutwa which were all the countless forms of Maya and Pashupati Shankara as the supreme chief alone could grant them relief individually or totally at the time of Pralaya. Only Jnaana Yoga could free the ‘Pashus’ as otherwise Avidya would continue to ruin them till the destination point of Vimochana or the Final Relief. Shankara alone is the Destiny and the Twenty Four types of Tatwas are the manifestations of Maya or the shackles. The Tatwas are: the Ten Indriyas or Limbs; four latent Subtle Forms of ManasBuddhi- Chitta and Ahamkaara; Pancha Bhutas of Earth-Water-Light/heat, Air and Sky; and Pancha Tanmatras of Shabda-Sprasha-Rupa-Rasa-Gandhas. As the bandhas are thus tightly tied up around the Pashu or the Jeeva, strong hold of Bhakti could wither away the attachments and ‘Upasana’or meditation is the key to open up the tight box! Bhajan is another name of Bhakti which comprises of Manas-Vaani-Karya or Mind-Voice-Deed. Bhakti or devotion is thus the smasher of sins as displayed in Three Essential Forms viz. Manasa 69

Bhajana or Introspection; Vaachaka Bhajana or Vocal-Based; and Kayaka Bhajana like Pranayama and such other physical controls. Thus, Pashus are arrested by Pancha Kleshas or Five Hurdles viz. Avidya (Ignorance), Asmita (Egotism), Raaga ( Desire), Dwesha (Dislike) and Abhinivesha (Obsession). Bhagavan has little relvance for ‘Paapa-Punyas’ and is away from ‘Chetanaachetana Prapancha’ or the Universal Limits of Living or Non-Living Beings; although he has spread out, he unaffected by its goings-on; the Unique Link however is Omkara or the Pranava Vaachaka. Once one masters Pranava, all the Siddhis are automatically available. Little wonder, Shambhu is available through the tiny tissues of the Body and its control besides the Antahkarana which is a nucleus of Paramatma. In other words, Self-Regulation and Inner-Consciousness attuned to the Supreme Force called Paramatma is Pashupata Vrata all about!

Shiva’s Vibhutis (Counter parts),Vishwa Rupa, Ashta Rupas and Shiva Tatwa (Shiva’s self-description included)

Describing Shiva and Parvati as each other’s Vibhutis, Maha Nandi conveyed to Sanat Kumara that if Purusha were Siva, Parvati was Prakriti /Maya; Shiva was day and Gauri was night; Sapta Tanthu was Maha Deva as Rudrani was Dakshinaayani; Shankara was Aakasha and Prithvi Shankara Priya; Bhagavan Rudra was Samudra and the Coast was Durga; Shulaayudha was Vriksha or Tree while Shula Paani Priya was Latha (Creeper);  Brahma Haropi Savitri Shankaraatha Swarupiney, Vishno Maheshwari Lakshmir Bhavaani Parameswari; Vajra Paanir Maha Devah Shachi Shailendra Kanyaka;  Jaata Vedaah Swayam Rudrah Swaha Sharvaartha kaayani; Varuno Bhagavan Rudro Gauri Sarvaarthadaayani;  Balendu Shekharo Vaayuh Shiva Shiva Manorama; Chandraa Shekharaschandro Rohini Rudra Vallabha .( Brahma and Savitri; Vishnu and Lakshmi; Indra and Shachi Devi; Agni and Swaha Devi; Varuna and Vaaruni; Vayu and Manorama; Chandra and Rohini). Further Nandi Deva described as follows: If Shiva and Parvati were Man and Woman, then the respective positions of others would be: Surya and Kanta; Shanmukha and Deva Sena; Manu and Shata Rupa; Daksha and Prasuti; Bhrigu and Khyati; Maricha and Sambhuti; Ruchi and Kavi; Pulastya and Preeti; Pulaha and Daya; Kratu and Sannathi; Atri and Anasuya etc. In short, all the Pullinga Vaachaka Purushas (Males) were Shiva Swarupas and all Strilinga Prakritis were their feminine counterparts. All ‘Padardhaas’or materials are of Gauri Rupa like Shraavya (or capacity to hear ) is Gauri and Shrota or the one who listens is Maheswara; Drushya or the Scene is Gauri and Drashta is Shiva; Srishti is Devi and Srashta is Ishwara; Rasa is Parvati and Rasayita is Maheswara; Jneya or Worthy of Knowing and Jnaata or he who knows is Shankara; Kshetra is Uma and Kshetrajna is Parama Shiva and finally the Peethaakriti is Sarveshwari and Linga Swarupa is Sarveshwara. Thus it is essential that while worshipping Maha Deva, or for that matter any Deva Swarupa, persons engaged in the worship should also be equally involved in the Pujas concerned!

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Shiva’s Vishwa Rupa: Sanat Kumara enquired of Nandikeswara of Shiva’s Vishwa Swarupa and the reply was: Vishwa Rupasya Devasya Sarojabhava Sambhava/   Bhuraapognimar udyoma Bhaskaro Dikshitah Shashi,  Bhavasya Murthayah proktaah Shivasya Parameshthinah/ 

(Shiva’s Vishwa Swarupa constitutes Bhumi, Varuna, Agni, Vaayu, Aakasha, Bhaskara, Yajamana (Yajna Swarupa) and Chandra; these are the Ashta Murtis of Maha Deva). Worshipping Agni and Surya are the Prime Splendours of Maha Deva and these constitute the Prominent Parts of Parama Shiva. Surya has Twelve ‘Kalaas’ or aspects; the first Kala signifies Amrita or Sanjeevani which Devas mainly tend to worship. The second Kala of  Surya is Chandra and signifies ‘Aoushadhi Vriddhi’ or the development of Herbal Medicines enabled by Hima Varsha or dewdrop rains. Shukla Kala of Bhaskara promotes Dharma or Virtue and is also the main energy responsible for crops of Foodgrains, Vegetables, Flowers and Fruits. The other Kalaas of Surya provide life-lines to various Deities, Planets / Grahaas; for instance Surya by the name and Rupa of Diwakara comforts Shiva; Harikesha Kirana (Ray) of Sun provides succour to Nakshatraas spread far and wide across the firmament; a Kirana called Vishwakarma preserves Budha; a Surya Kirana named Vishwavyacha protects Shukra Deva; the Samyad Vasu ray of Bhaskara protects Mangala Deva; Arvaavasu ray of  Surya feeds Brihaspati; Surat Karana named Surya Kirana preserves Shanaischara; Surya Kirana called Sushumna preserves Chandra. Another Component of Shiva’s Vishwa Swarupa relates to Chandra, who in turn comprises Shodasha Kalaas or Sixteen Features which are all Amitamayis or Life-Providers. Among these Chandra Kalaas, the most significant Feature relates to Soma Murti which provides succour to all the Praanis or Beings. Comfort to Devas and Pitru Devas is provided by Sudha Kirana of Chandra, while Bhavani Swarupa of Soma protects Jala and Aoushadhis. Yajamana Swarupa of Shiva is always engaged in carrying Havyas or Offerings in Homas to Devas and Kavyas to Pitruganas; this Yajamana Murti administers the Universe by way of Buddhi or Intellect and is spread all over in Jala Swarupa among water-bodies, Rivers, Samudras. Vayu in the Pancha Swarupas of PraanaApaana-Udaana-Vyaana and Samaana is another manifestation of Maha Deva as an integral component of the Vishwa Rupa. Shambhu’s Vishwambhara / Bhumi Murti and Akaasha Swarupa are the well-established Entities of Shiva’s Ashta Murtis. Thus among all the ‘Charaachara’ Beings, all the Ashta Murti Swarupas of Shiva exist firmly. Ashta Rupas of Shiva: Nandi Deva continued to describe the Eight Forms of Maha Deva to Sanat Kumara: Sharva is one Form of Shiva spread all over the Universe whose wife is stated as Vikeshi and their son is Mangala. Veda Vaadis or Experts in Vedas named him as Bhava, with Uma as his wife and Shukra as their son. Agni Swarupa Shiva is called Pashupati, whose wife is known as Swaha and their son is Shanmukha. Pavana (Vayu) Swarupa Mahadeva is called Ishana whose wife is known as Shiva and their son is Manojava or Hanuman. Rudra is the name of Shiva whose Swarupa is of Surya Deva and Suvarchala is the name of his wife and Shanaischara is their son. Soma Swarupa Bhagavan is called Maha Deva, with Rohini as his wife and Budha as their son. Yajamana Swarupa of Shiva is Ugra Deva and his wife is called Diksha and their son is Santana. Bhagavan Shiva’s eighth Form is known as Parthiva, signifying the hardened and cruel feature of Shiva as his wife i s Prithvi and their progeny is of humanity. Tatwajnas or those who know of Tatwas believe that Passhupati is the life-provider of all Dehaadharis or Beings with Physiques; Ishana is the provider of Shobha or Charm; Bhima is that Form of Shiva who bestows Teja or radiance to 71

various parts of Body like Eyes, Skin etc. while Chandra Swarupa of Shiva who rules the mind of the Beings is called Rudra and Yajamana Swarupa governing Buddhi or intellect of  the Beings is designated as Maha Deva. Shiva Tatwa: Maha Muni Shailadi explained Shiva Tatwa as of contradictions: Maha Deva is Sat and Asat or the Truth or Make Belief; Vyakta and Avyakta or The Discernible and The Unknown; Kshara and Akshara or The Pralaya and The Indestructible; Shanta and Ugra or The Ever Peaceful Bliss and The Most Indignant; Samashti and Vyashti or the Group or the Society and Individual / Unique; Kshetra and Kshetra Swarupa or the Being -full of the Twenty Four Tatwas mentioned in the previous pages-and the Supreme Being; Vidya and Avidya or The Jnaana / Knowledge and the Ignorance or Fallacy and Para and Apara or the Distinguished and That Beyond Distinction. Maha Deva is Prajna-Tejas and Vishwa; The Three Avasthaas or States of Mind viz. Sushupti-Swapna and Jagriti and in fact the Fourth Awastha cvalled Tureeya or The Beyond; The Srishti-Sthiti and Samhaara; The Karta the Doer-Kriya or the Doing or Action and Kaarana or the Cause of Action; The Pramata or well thought out-Pramaana or testimony or proof-Prameya or Source of Knowledge and Pramiti or Knowledge itself. Shaildi mentioned in brief that Shiva was of endless Forms but the Basic Form is Himself just as the Mrittika was just the same but innumerable forms of pots were materialised therefrom alone! Shiva’s self explanation: Maha Muni Shailaadi informed Sanat Kumara that as Devas headed by Indra got perplexed about Shiva’s identity, Maha Deva himself gave a Self  Introduction as follows:  Abraveed Bhagavan Rudro hyahamekah Puratanah/   Aasam Prathama yevaaham vartaami cha Surottamaah/   Bhavishyaami cha Lokesminmatto Naanyah krurtaschana, Vyatiriktam na mattosti naanyantkinchit Surotthamaah/   Nityonanthyohamana -gho Brahmaaham Brahmaspatih,  Dishascha vidishyaschaaham Praktischa pumaanaham/  Trishthub jagat anushthupcha Chhandoham Tanmayah Shivah, Satyoham Sarvagah Shaantas –tretaagni Gauravah Gurh/  Gowraham gahvaraschaaham Nityam Gahana gocharah,  Jyeshthoham Sarva Tatwaanaam Varishthohamapaam Patih/   Aapoham Bhagavaaneeshas-tejoham Vedirapyaham,  Rigvedoham Yajurvedah Saamavedohamaatma bhuh/   Atharvanoham Mantroham tathaa chaangirasaam varah,  Itihaasa Puraanaani Kalpoham Kalpanaapyaham/   Aksharam cha Ksharam chaaham Kshaantih Shaantiraham Kshamaa, Guhyoham Sarva Vedeshu Varenyohamajopyaham/  72

 Jyotischaaham Tamaschaaham Brahma Vishnu Maheswarah,  Buddhischaamashamkaarastanmaatraa –neendriyaanicha/   Evam Sarvam cha Maameva Veda Surasattamah, Sa yeva Sarvavitsarvey Sarvaatmaa Parameshwarah/  Gaam Gobhir Brahmanaan sarvaan Brahmanyena haveemshi cha,  Ayushayustathaa Satyam Satyena Surasattama/   Dharmam Dharmena Sarvaamscha tarpayaami swatejasaa,  Ityedou Bhagavaanyuktwaa tyatraivaantaradheeyata/   Naapashyanta tato Devam Rudram Paramakaaranam, Ta Devaah Paramatmanam Rudram dhyaayanti Shankaram/ 

( Iam the Purana Purusha of the Present and future; I am the Nitya or the Everlasting and also the Transient; the Brahmadhipati; I am manifested in all Dishas and Vidishas; I am the Prakriti and the Purusha; I am present in all forms of Chhanda like Trishthub, Anushthub and Jagriti; I am the Tanmaya or Ecstatic Shiva; I am the Symbol of Truth and Peace; I am hidden in all the Vedas, Itihaasaas and Puranas; I am the Kalpa; the Akshara or the Everlasting and at the same time the Kshara or Transient; I am the Emblem of Kshama or endurance; I am the Jyoti Swarupa or the Embodiment of Illumination as well as of  Andhakara or darkness; I am Brahma, Vishnu and Maheswara; I am the Buddhi, the Ahamkara, the Tanmatra Rupa. I am every thing! Those who know about me do know every thing as Sarvajnas. I satisfy all Brahmanas; I satisfy the Truth from Truth, Dharma from Dharma and so on. As Maha Deva stated thus, Devas, along with Indra, Brahama and Vishnu raised their hands in awe and devotion.) Mandala Puja: Dhyana, Guru Mukhyata, Diksha, Tatwa Shuddhi and Puja Vidhi

Shailadi Maha Muni detailed the method of Mandala Puja to Shiva as situated in the Surya Mandala to Sanka Kumara and this was narrated to Devas by Maha Deva himself. As per the Varnaashrama Vidhi, Mandala Puja could be performed by Brahmanas and Kshatriyas but not by Vaishyas and others. Women are also need not be engaged in the Mandala Puja. The Mandala Puja should be initiated by ‘Bahyaantara Shuchi’ or Physical cleanliness and purity from within. A person engaged in the Mandala Puja should first initiate the worship with Shiva Dhyana, concentrating on Surya Deva: Shiva Dhyana:

Ashta baahum Chaturvaktram Dwaadashaaksham Maha Bhujam, Artha neereeshwaram Devam Jataamukuta dhaarinam/  Sarvaabharana samyuktam Raktamaalyaanulepanam, Raktaambara dhram Srishthisthiti Samhaara kaarakam/  Nasya Purvamukham peetam prasannam Purushatmakam,

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Aghoram Dakshinam vaktram Nilaanjanachayopamam/  Damshtra Karaalamanyugram Jwaalaamaalaa- masaavritam, Rakta smashrum Jataayuktam chottarey Vidrumaprabham/  Prasannam Vaama Devaasyam Varadam Vishwarupinam, Paschmam vadanam tasya Goksheera dhavalam Shubham/  Muktaaphalamayair haaraairbhushitam Tilakojjwalam, Sadyojaata mukham Divyam Bhaskarasya smaraarinah/  Adityamagrato pashyan Purvavacchaturaaanam, Bhakaram purato Devam Chaturvaktram ca Purvavat, Ravimuttaratopashyan Puravacchatiraananam/  Vistaaram Mandaley Purvey Uttaraam Dakshiney sthitaam, Bodhanim Paschimey bhaagey Mandalasya Prajaapateh/  Adhyaayanim Koubaryaakameka Vaktraam Chaturbhujaam, Sarvaabharana sampannah Shaktayah Sarv sammitaah/  Brahmaanam dakshiney bhaagey Vishnum vaamey Janaaddanam, Rukyajursaama maargena Murtitrayam Shivam/  Ishaamam Varadam Devameeshaanam Parameshwaram, Brahmaasanastham Varadam Dharma Jnaanaasanopari/  Vairaagyaiswarya samyuktey Prabhutey Vimaley tathaa/  Saaram Sarveshwaram Devamaaraadhyam Paramam sukham/  Sita pankaja maddhyastham Deeptaadyairabhi samvrutam, Deeptaam Deepa shikhaakaaraam Sukshmaam Vidyutprabhaam Shubhaam/  Jayaamagnishim Swaakaaraam Prabhaam Kanaka saprabhaam, Vibhutim Vidruma prakhyaam Vimalaam Padsmasannibhaam/  Amoghaam Karnikaakaaraam Vidyutam Vishwa varnineem, Chaturvaktraam Chaturvarnaam Deveem vai Sarvatomukheem/  Somamangaarakam Devam Budham Buddhivataam varam, Brihaspatim Brihadbuddhim Bhargavam Tejasaam nidhim/  Mandam Manda gatim chaiva Sammataatasya tey sadaa,

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Suryah Shivo Jagannaathaahy Somah Saakshaadumaa swayam/  Pancha Bhutaani seshaani tanmayam cha Charaacharam, Drushtaiva Munayah Sarvey Devadeavamumaapatim/  Krutaanjavi putaah Sarvey Munayo Devataastathaa, Astu vanvaagbhirishtaaribhir varadam Nilalohtam/  (Shiva Swarupa is described as possessing eight hands, four faces, twelve eyes; was Arthanaareshwara; wearing Jatajuta headgear, fully adorned, had rakta-mala; with chandana applied, wearing Blood red clothes; and famed as the Symbol of Srishti- Sthiti and Samhara. He is also described as facing Eastern Side in yellow colour; Southern side in blue colour as Aghora frightening with ‘Karaala damshtra’, ‘Jwaala maala’ or necklaces of flames and with dreadful moustaches and beard; He faces Northern side with a peaceful and radiant face; western side in milk-white complexion and of his fifth face called Sadyojata with Sun-like magnificence; in fact the Sadyojata Mukha is the most prominent. The accompanying Shaktis are Vistara in the Eastern side, Uttara in the Southern side, Bodha in the western side and Adhyaatani on the Northern side. Shiva faces Brahma in the Southern side, and on his left side he visions Janardana and Munis look at three of his sides the Ruk-Yajur-Sama Vedas. Shiva’s Form is viewed by Soma, Mangala, Budha, Brihaspati, Shukra and Shani. All these Devatas eulogise Shiva as well as Brahma and Vishnu. But the most vociferous among all these Stotras were rendered by Sapta Rishis as follows: Om Namah Shivaya Rudraaya Kadrudraaya prachetasey, Meedhushthaaya Sarvaaya Shipivishthaaya ramhasey/). The Rishis greeted Maha Deva as Shiva-Rudra-Meedyushtanga; the dynamic Shakti, Bhakara, Bhanu, Ravi, Divakara, Uma, Prabha, Pragna, Sandhya,Savitri, Vistaara, Bodhini; we commend that Paramatma who is always worshipped by Devas seeking youin Surya Mandala; you possess Sindura Varna and is elegantly ornamented by gold and jevellery; You are the Cause of  Brahma and Narayana; You enjoy rides in Sun-Chariots and you possess and enjoy the ownerships of seven types of Ganas; Balakilya Ganas pray to you as per the changing Ritus or Seasons; Sages always praise you while performing havans on Agni with various kinds of  offerings including tila; the Rishis prostrated further to Shiva and said : Namah Shivaaya Devaaya Ishwaraaya Kapardiney, Rudraaya Vishnavey tubhyam Brahmaney Surya murtaye! Suta Muni wound up the Shiva Stuti and confirmed as follows: Yah Shivam Mandaley Devam sampujyaavam samaahita, Pratarmaddhyaanney Pathet Satvaramanutthamam,  Ityam Shivena saayujyam labhatey naatra samshahyah/ 

Significance of Guru in the Mandala Puja: Having broadly known about the placements of  Devas in the Chaturasra Mandala Puja of Maha Deva, the importance of Guru can not be over emphasised. In the olden days, the Term Guru signified a Shivaacharya who not only performed a number of Mandala Pujas himself but was also an adept in teaching the methodology and practice to others interested. A person seeking to perform Mandala Puja should thus locate an appropriate Guru with knowledge of Shruti-Smritis,who would be devoid of ‘lobha’ (greed), Ahamkara or ego and ‘chapalata’ or immaturity of mind,who could inculcate and sustain interest and patience of the Karta and who could guide and teach the Puja Vidhana without being overbearing. At the same time, the expectations of a Karta are perhaps more as his duties and responsibilities are more intensive. The Performer has to follow a stringent regimen of purity, abstinence, deep devotion and other-worldliness. He has 75

to be basically tuned against Asatya, Ahimsa, Asteya, Ahamkara, and Arishad Vargas. He has to follow the Kuladharma of a Brahmana (or as applicable to a good Kshatriya) by observing Sandhyavandanas, Agni Karyas, fastings, sleeping on floor during the Puja days, Daanaas, Vratas and Tirtha Yatras and so on. In fact the major player in the Mandala Puja is the Karta while the Guru has an equal responsibility of the Kriya. Diksha Vidhi: Suta Maha Muni then described to Sanat Kumara about the selection of the Mandala, placements of Deities and the general arrangements: Pariksha Bhumim Vidhivad gandhavarna rasaadibhih,  Alankritya Vitaanaadgaurishwaraavaahana kshamaam/ 

( Test the soil area where the Mandala Puja is contemplated by way of its colour, smell and general acceptability, clean it up, put up a squarish Mandala, decorate it, instal Maha Deva in the Karnika of a petal of the Lotus and Avahya karnikaayaam tu Shivam Paramakaaranam,  Archyayetsarva yatnena yathaa vibhavavistaram/ (perform Avahana / invocation and Puja). Later on make the placements on each of the petal-corners with the Siddha Shaktis : Vaamaa jyeshthaayacha Roudri cha Kaali Vikaranee tathaa,  Balavikarani chaiva Bala Pramathani kramaat/ 

The Karta then has to do the ‘nyaasa’or depositing the Siddhis like Vaama Deva, Jyeshtha, Roudri, Kaali, Vikarni, Maha Maya and so on. Deposit (Vinyasa) of Pranavaasya Shiva on the Eastren Lotus petal; Aghora akin to Neela Parvata on the Southern side; Vaama Deva like the Java Pushpa on the Northern side and Sadyojata Bhagavan who is white like Shudda Sphatika Mani and like Cow Milk should be placed in Agneya Vidisha. The ‘nyasa’or alignment of the Deity with the Physical Part of the Karta is to be done as follows: SadyojataHridayaaya namah; Nairuti-Shikhaaya namah; Vayavya-Kavachaaya namah and Agni-Shikha Saadrush Sarnaangyangyani namah. Then nyasa is performed to Sada Shiva, Rudra, Vishnu and Brahma; Dhyana to Shiva: Shivaaya Rudra rupaaya Shantyatitaaya Shambhavey, Shaantaaya Shantadyaityaaya Namaschandramasey tathaa/  Vedyaaya Vidyaadhaaraaya Vahnavey Vahni varchasey, Kaalaaya cha pratishthaayai Tarakaayanta kaayacha  Nivrutthyai Dhana devaaya dhaarayai dharanaayacha/   Mantrairetair mahaabhuta Vigraham cha Sadaashivam/   Ishaana mukutam Devam Purushaasyam Puraatanam,  Aghora hridayam hrushtam twashtam Vaamaguhyam Maheswaram/  Sadya Murtim smaraddevam Sadasadvyakti kaaranam kaaramm, Pancha Vaktram dashabhujamashta trimshat Kalaalayam/  Sadyamashta prakaarena prabhidya cha kalaamayam,

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Vaamam trayodashaar -vidhour vibhidya vitatam Prabhum/   Aghoramashtaadhaa krutwaa Kaala rupena Samsthitam, Purusham cha chaturdhaavai vibhajyacha Kalaamayam/   Ishaanam Panchadhaa krutwa Panchamurtyaa vyavasthitam,  Hamsa Hamseti mantrena Shiva bhaktyaa samanvitam/  Omkaaram,aatramomkaara makaaram Sama rupinam,  AA-YEE-VUU-YE tatha Ambaanu- kramenaatma Rupinam/  Pradhaana sahitam Devam Pralayotpatti Varjitam,  Anoraneeyaamsa –majam Mahatopi Mahattamam/  Urthwaretasameeshaanam Virupaaksham umaapatim, Sahasrashirasam Devam Sahasraaksham Sanaatanam/  Sahasrasta charanam naadaantam naadavigraham, Sadyojaata sadyashaakaaram Chandra rekhaakriti Prabhum/  Vidyudvalaya samkaasham Vidyudkoti samaprabham, Shyaamam raktam Kalaakaaram Shaktitrayakrutaasanam/  Sadaashivam Smaraddevam Tatwatraya samanvitam, Vidyaamurtimayam Devam pujayeccha yathaa kramaat/ 

( Bhagavan Shiva is Rudra Rupa, Shanti Rupa, Vidya Sarupa, Vidhyaa dhaarana Swarupa, Agni samaana Teja, Tarakasura vinaashakara, Ishana Deva, Maheswara,Sadya Murti, Sthula Sukshma karana, Pancha Mukha, Dasha Bhuja dhaari; possessor of thirty eight Kalaas; Ambika Swarupa through the Letters Aa, E,Vu Ye and the tiniest and the most colossal. He is also the Possessor of thousand heads, thousand feet, thousand hands, as also the Chandra rekhadhara; he is of the Form of Crores of vidyut rekhaas or lightnings; he is of brown-red Form; the Possessor of Three Shaktis and Three Tatwaas: may I meditate to Him!). After Dhyana as above, Naivedya be served to Maha Deva, of which half is offered as Homa in Agni. The Karta should then consume Pancha Gavya made of Cow’s milk, curd, urine, ghee and dung in equal proportions; he should apply homa bhasma while reciting Vama Deva Mantra and perform Japa of Rudra Gayatri viz. Om taturushaaya vidhmahey Maha Devaaya  Dheemahei, Tanno Rudrah Prachodayaat/ After the Japa, Pancha Kalashaas (Vessels) dressed with two new vastraas (Clothes) with ‘Sutras’ or cotton strings around them be given away to Pancha Brahmanas for sthapana or installation and by them cooked rice and ghee be offered to Agni as homa. Some Brahmanas be made to sit on ‘darbhas’ / kusha grass towards the Southern side of the Mandala for performing hundred and eight ‘Ahutis’ or offerings to Agni by reciting Aghora Mantra:  Aghorebhyo thatraghorebhyo ghora ghoratarebhyaha, Sarvebhya-ssarva Sarvebhyo namastey astu Rudra rupebhyah/  77

These Brahmanas are required to observe ‘Upavaasa’ or fasting wearing new vastraas and headgears with closed eyes after three parikramas of the Mandala by reciting Rudraadhyaaya or Pranava. These Brahmanas are also required to perform Pushpa Puja to Maha Deva with Mantras and after the conducted Pradakshina are required to enter the Mandala in such a manner that the see the Mandala after oening their eyes.They are made to be seated on Kushaasana and after purifying themselves with Achamana then take up Pratishtha or installation of Dakshina Murti Shiva by executing Anga Nyasa and Havan. The Havan has to be done 108 times along with the recitation of Ishaana Mantra viz.  Ishaanam Sarva Vidyaanaam Ishwarassarva bhutaanaam Brahmaadhipatih  Brahmanodhipatih Brahmaa Shivomey astu Sadaa Shivom/ 

After the havan, the Karta should fill up Tirtha Jala in vessels made of gold, silver or copper and sprinkle as a gesture of purification; the Guru should administer an oath in favour of  Shiva and take up Diksha.The Oath at the Diksha Ceremony would be comprehensive and rigorous requiring that the Kartas including the designated Brahmanas should observe fast till Trikaala Pujas, Archanas including Havans, as per the number of Kalaas out of the Shodasha Kalaas as possible and rest of the prescribed ‘Vidhis’ or the do’s and don’ts. The Diksha states: Varam Paanaparityaagashcchedanam shirasopivaa,  Na twanabhyarchya Bhumjeeyaadbhagavantyam Sadaa Shivam!

(Even ‘Praana parityaaga’ would be preferred if the prescribed Archana to Sadaa Shiva is not executed)! Shiva Mandala Puja as prescribed: Shailada Maha Muni quoted to Sanatkumara of what Maha Deva Himself conveyed to Nandi Deva about the formal Archana to him: Shiva snaanam puraa krutwaa Tatva Shiddhim cha purvakrit, Pushpa hastam pravishyaaya Pujaa sthaanam samaahitah/  Praanaayaa mantrayam krutwaa aahanaa plaavaanaani cha, Gandhaadi vaasitaaro Maha Mudraam prainyaset/ 

( Known as Shiva hasta, the Karthas are to clasp their hands with Chandana and Pushpas and perform Kara Nyasa by concentrating on Maha Deva and purify their Atma Shuddhi or inner conscience, then attempt Pancha Bhuta Shuddi of Prithivya-aapas- tejo- vaayur-aakaashas followed by ‘Saakshaatkaara’or the Vision of Shiva’s Pancha Vaktras of Five Faces as follows: Pancha Vaktram Dasha Bhujam Sarvaabharana bhushitam, Prati Vaktram Trinetram cha, Shashaanka kruta Shekharam/   Baddha Padmaasanaseenam Shuddha sphatika sannibham,

Urthwam Vaktram sitam dhyaayetpurvam kumkuma sannibham/   Neelaabham Dakshinam Vaktramatiraktam Tatottharam , Goksheera dhavalam Divyam Paschimaam Parameshthinah/  78

Shulam Parashu khandam cha Vajram Shaktim cha Dakshiney , Vaamey Paraamakusham Ghantaam Naagam naaraachamuttamam/  Varadaabhaya hastam vaa sesham Purvavaa Deva tu, Sarvaabharana samyutam chitraambhara dharam Shivam/   Brahmaanaga vigraham Devam Sarva Devotthamottamam, Pujayatetsarvabhaavena Brahmaangrair brahmanahpatim/ 

(The above is the description of the Five Faces of Shiva). Uktaani Pancha Brahmaani Shivaangaani shrunvamey, Shakti bhutaanicha tathaa Hrudayaadeeni Suvrata/  Om Ishaanah Sarva Vidyaanaam Hridayaaya Shakti beejaaya namah, Om Ishwarah Sarva Bhutaanaamamrutaaya shirasey namah/  Om Brahmaadhi pataye Kaalaagni Rupaaya Shikhaayai namah, Om Brahmanodhi pataye Kaala chanda maarutaaya Kavachaaya namah/  Om Brahmaney Bramhanaaya Jnaana Murtaye Netraaya namah, Om Shivaaya Sadaa Shivaaya Paashupataastraaya Apratihataaya Phat Phat/  Om Sadyojaataaya bhavey bhavey naati bhavey bhavasyamaam bhavodbhavaaya Shiva  Mutrtaye namah, Om Hamsa shikhaaya Vidyaa dehaaya Atmaswarupaaya Paraaparaaya Shivaaya Shivatamaaya namah/ 

(The above is the description of Maha Deva’s Hridaya, Shiras, Shikha, Kavachaas, Netraas, Pashupataastra, and the totality of Shiva.) Tatwa Shuddhi: Then the Navaakshara Mantra is recited: Om Bhuh Om Bhuvah Om Swaha OmMahah Om Janah Om Tapah Om Satyam Om Rutam Om Brahma.

The Mula Mantra is recited: Om Bhurbhuvaha Swah Tatsaviturvarenyam Bhargo Devasya Dheemahi Dhiyoyonah Prachodayat/ 

Surya Deva is invoked as  Namah Suryaaya Khakolkaaya namah.

Subsequently, Invocations to Devas are recited: Om Bhuvah Brahmaney Hridayaaya namah; Om Bhuvah Vishnavey Shirasey namah;

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Om Swah Rudraaya Shikhaayai namah; Om Bhurbhuvah swah Jwaalaamaalinyai Devaya namah; Om Mahah Maheshwaraya Kavachaaya namah; Om Janah Shivaaya netrey bhyo namah; Om Tapastaapanaaya Astraaya namah/ 

With the relevant Mantras, Tatwa Shuddi, Atma Shuddhi, Brahma Nyasa to Pancha Mukha are all attempted. By reciting Rudra Gayatri, all the Puja materials are purified including Dravya Shuddhi,and of Gandha-Pushpa-Patra-Jala-Ksheera-Narikela-Phala-Dhupa-DeepaVastras . Shiva Murtha should not be left free and all kinds of Puja Dravyas are aranged on the Shiva Mastaka at least by Bhasma in the process of Puja and thereafter lest there should be hindrances of achieving Dharma-Artha-Kama-Mokshas; nor there should be Durbhiksas, Akaalaas, Bhukampanas, battles against enemies and diseases. After Shiva Linga Snaana, clean up the Linga with fresh Vastra; and offer Shodasopachaaraas of Gandha-Pushpa-DeepaDhupa-Naivedya-and Alankara with Chandana and Bhasma by reciting the relevant Mantras. Mula Mantra Japa is an essential component and one tenth of the Japa has to be by way of  Havan. Brahmanga Japa, Atma Nivedana Stutis, Guru Puja, Vedaadhyaayana, vividha daanaas, and final Ganesha Puja would be the integral part of the Puja. Performance of Puja on the above lines to Shiva Linga for a year would bestow Shiva Sayujya and before the termination of life assure Arogya, Sampatti, Keerti, Putra-Poutras, and Samasta Kaamana Phala. Shiva Linga Pratishta Vidhi and Mahatmya

Maha Muni Suta enlightened the congregation of Munis at Naimishaaranya about the Shiva Linga Pratishta Vidhaana as follows: In order to fulfil the aspirations of Dharma-ArthaKaama-Moksha Siddhi, Linga Pratishtha be performed as had been done by Vishnu, Brahma, Indra downwards. Krutyeva Lingam Vidhaana Bhuvi Lingeshu yatnatah,  Lingamekatamam shailam Brahma Vishnu Shivaatmakam/   Hemaratnamayam vaapi Raajatam Taamrajam tu vaa, Savedikam Susutram chasamyagvistruta mastakam/  Vishodhya sthaapayedbhaktya Savedikamanuttamam,  Linga Devi Uma Devi Lingam Saakshaanmaheswarah /  Tayoh sapujanaa Deva Devascha Pujitou, Pratishthayaa cha Devesho Devyaa saardham prtishthitah/   Muley Brahmaa vasati Bhagavan Madhya bhaagey cha Vishnuh Sarveshaanah Pashupati rajo Rudramurthirvarenyah, Tasmaalingam Gurutatataram Pujatsthaapayedhaa

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 yasmaad pujyo Ganapatirasau Deva Mukhyaih samastaih/  Gandhaih snugdhupa deepaih snapanahuta balistotrra mantropahaaraih nityam yebhyarchayaanti tridasha vastunam Linga murtey Mahesham/  Tasmaat Bhaktopchaarena Staapayet Parameshwaram, Pujayeccha visheshena Lingam Sarvaartha siddhayai/ 

( Normally, Shivatmika Lingaas are installed in stone although these are also set in gold, silver, copper etc and the installation of the Linga has to be executed along with Vedi or the Platform as also the Sutra. The Vedi of the Shiva Linga is Uma Devi herself and the Linga is Maheswara himself; thus the Linga ought to be installed along with the Vedi. The Shiva Linga’s bottom is signified as Brahma and the middle part is signified as Vishnu and the top portion is Maheswara himself. This is why the high significance of the Rudra Swarupa Pashupati. By installing the Linga thus, regular pujaas should be performed most sincerely along with Gandha, Dhupa, Deepa, Snaana, Havana, Bali, Stotra, Mantra and Upahaara. Nitya Puja is a must and this would ensure freedom from ‘Punarjanma’ or rebirth, Shiva Loka Prapti and worship-worthiness of Deva-Gandharva-Siddha and Shiva ganaas.) After covering the Linga with ‘Kusha’ and ‘Vastra’, the Linga Pratishtha has to be consummated with perfection. ‘Abhisheka’ by sacred waters pre- deposited in‘ Kalashaas’ / Vessels by reciting Rudra Mantras has to be performed, followed by Chandana / Bhasma Lepana- Dhupa-DeepaNaivedya and other ‘Upachaaraas’ are to be offered for five days, or three days or at least one day and night along with Vedaadhyayanaas, as also Nritya-Vaadana- Taala-Veena and Stutis should be rendered with enthusiasm and devotion.On the Vedi, the Karta has to arrange ‘Nava Kundaas’or nine Kundas or Five Kundaas or at least one, turn the head to the East and perform ‘nyaasa’, recite Shiva Gayatri viz. Tatpurushaaya vidmahey Maha Devaaya dhimahi tanno Rudrah prachodayaat/ Or Pancha Vaktraayaaya Vidmahey Sahasraakshaaya  Mahadevaaya Dhimahi Tanno Rudrah Prachodayaat  or atleast by Pranavanaada of AUM and continue the process of Pratishtha. Brahma Jijnaana Mantrena Brahma bhaagam  prabhostathaa,Vishnu Gayatriya bhaagam Vaishnavam twattha vinyaset/ Sutrey tatwatrayopetey pranavena pravinyaset, Sarvam Namah Shivaayeti Namo Hamsah Shivaaya cha/ ( The Brahma Jijnaasa Mantra should be recited to sanctify the Brahma Bhaaga of the Shiva Linga while Vishnu Gayatri viz, Om Namo Narayanaaya Vidmahi Vaasudevaaya dhimahi, Tanno Vishnuh prachodayaat/ should be recited to sanctify the Vishnu Bhaga of the Shiva Linga; the demarcating Sutras or the Holy Threads should be arranged by reciting the Pranava Mantra; Om Namo Hamsa Shivaaya cha is recited (or Rudraadhyaaya is) while nyasa is performed to Shiva/  On all the four sides, kalashaas be arranged. In the middle Kumbha (Pot) Shive be installed; in the Southern direction Devi be installed; in between the Shiva and Devi kumbhas the idol of Skanda be installed; in the Skandha Kumbha Brahma be installed too and in the Shiva kumbha Hari be installed. From t he Shiva Kumbha, nyasa be performed to ‘Brahmangaas’ comprising Shiva, Maheshwara, Rudra, Vishnu and Brahma.Gold, silver and Ratnas be deposited in all the Kumbhas each of which should be decorated by new Vastras. By reciting Gayatri Mantra, abhishekas be performed to Shiva Linga from the Sacred water of the Shiva Kumbhas. Dakshinaas be given generously; danaas of clothes, food grain fields, houses, cows, jewellery and cash. Havans, Balidaanaas, and Abhishekas be observed for nine or seven or three days or at least for one full day be performed in the ‘Utsava’ or the Festival. This Sacred Task of Linga Pratishtha would have lasting benefits to the Kartas, and all the personnel involved with  Aayuraarogya Ishwarya Kirti in ‘Iham’ or the ongoing life and Shivaloka prapti in ‘’Param’. ‘ 81

Varied Swarupas of Gayatri

The various Swarupas of Gayatri as created by Maha Deva and the related Mantras are:: Tatpurushaaya vidmahey Vaagshuddhaaya Dhimahi tannah Shivah Prachodayaat  Ganaambikaayai vidmahey Karma saadhyaih cha dhimahi, Tanno Gauri Prachodayaat/  Tatpurushaaya vidmahey Maha Devaaya Dhimahi, Tanno Rudrah prachodayaat/  Tatpurushaaya vidmahey Vakratundaaya Dhimahi, Tanno Dantih prachodayaat/   Maha Senaaya vidmahey Vaagvishuddhaaya dhimahi,Tannah Skandah prachodayaat/  Tikshna shringaaya vidmahey Veda paadaaya dhimahi, Tanno Vrishah prachodayaat/   Harivaktraaya vidmahey Rudravaktraaya dhimahi, Tanno Nandee prachodayaat/   Naraayanaaya vidmahey Vaasudevaaya dhimahi,Tanno Vishnuh prachodayaat/   Mahaambikaayai vidmahey karma siddhaaih dhimahi, Tanno Lakshmi prachodayaat/  Samruddhaayai vidmahey Vishnunaikena dhimahi, Tanno Dharaa prachodayaay/  Vainateyaaya vidmahey Suvarna pakshaaya dhimahi, Tanno Garudah prachodayaat/  Padmodbhavaaya vidmahey Veda Vaktraaya dhimahi, Tannah Srashta prachodayaat/  Shivaasya jaayai vidmahey Deva rupaayai dhimahi, Tanno Vaachaa prachodayaat/   Devaraajaaya vidmahey vajrahastaaya dhimahi, Tannah Shakrahy prachodayaat/   Rudra netraaya vidmahey Shaktihastaaya dhimahi, Tanno Vahnih prachodayaat/  Vaivaswataaya vidmahey Dandahastaaya dhimahi, Tanno Yamah prachodayaat/   Nishaacharaaya vidmahey Khadga hastaaya dhimahi, Tanno Nirrutih prachodayaat/  Shuddhahastaaya vidmahey Paasha hastaaya dhimahi, Tanno Varunah prachodayaat/  Sarva Praanaaya vidmaheyYashti hastaaya dhimahi,Tanno Vaayuh prachodayaat/  Yaksheswaraaya vidmahey Gadaa hastaaya dhimahi, Tanno Yakshah prachodayaat/  Sarveshwaraaya vidmahey Shula hastaaya dhimahi,Tanno Rudrah prachodayaat/  Katyaayanaaya vidmahey Kanya kumaaryai dhimahi,Tanno Durgaa prachodayaat/  Yevam Prabhidya Gayatrim Tattaddevaanu rupatah, Pujayet staapayetteshaamaasana  pranavam smritam/ Athavaa Vishnumatulam suktena Purushena vaa, Vishnum chaiva Maha Vishnum sadaa Vishnumanukramaat sthaapayeyddeva Gayatraya parikalpya vidhaanatah/  ( In case Vishnu or Vsihu’s Amsha Devas are to be installed then such idols be erected by reciting the Mantra viz. Om namo Naraayanaaya namah; or alternatively with the recitation of  Om Namo Vaasudavaaya namah Sankarshanaaya cha Pradyumnaaya Pradhaanaaya Aniduddhaaya vai namah/ )

Phala Shruti  Brahma swayamburbhagavaanidam vachanamabraveet,  Lainga maadyantakhilam yah pathecchrunuyaadapi/   Dwijebhyaha shraavayedaapi sa yaati Paramaam gatim, Tapasaa chaiva Yajnena Daaneynaadhyayenacha/  Ya gatistasya vipulaa Shastra Vidyaa cha Vaidiki, Karmaani chaapi mishrena kevalam Vidyayaapivaa/   Nivruttischasya Viprasya Bhavet bhaktis cha Shaaswati, 82

 Mayi Narayanehy Devey shraddhaa chaastu Mahaatmanah/  Vamshasyachaakshayaa vidyaa chaa pramnaadascha Sarvatah/   Ityaagnyaa Brahmanasta –smaatthasya Sarveym Mahatmanah/ 

( Bhagavan Brahma affirmed that whoever reads or hears or gets it read from beginning till the end would attain Parama Gati; the fruits of performing Tapas, Yagna, Daana and Vedaadhyana would indeed be available by this Sacred Linga Purana; it should bestow Akshaya Vidya, Keerti and Vamsha Vriddhi.

Shiva Sahasra Naamaavali (Annexure)

Om Sthirah Staanuh Prabhurbhaanuh ParavaromVarado Varah/  Sarvatmaa Sarva Vikhyaatah Sarvah Sarvakaro bhavah, Jati Dandi Shikhandi cha Sarvagah Sarva Bhavanah/  Harischa Harinaakshascha Sarva Bhuta harah Smrutah, Pravrutthischa Nivruttischa Shantaatmaa Shaswato Dhruvah/  Shmashaana vaasi Bhagavankhacharo gocharordanah, Abhivaadyo Maha Karmaa Tapasvi Bhuta dhaaranah/  Unmatthaeshah prachhinnah Sarva lokah Prajapatih, Maharupo Maha Kaayah Sarva Rupoh Mahaayashaah/  Mahatmaa Sarva bhutascha Virupo Vaamano Narah, Lokapaalontarhitaatmaa prasaadobhayado Vibhuh/  Pavitrascha Mahaams -chaiva niyato niyataashrayah, Swayambhuh Sarva karmaacha Aadiraadikaro nidhih/  Sahasraaksho Visaalaakshah Somo Nakshatra saadhakah, Chandrah Suryah Shanih Ketuh graho Grahapatirmatah/  Rajaa Rajyodayah Kartaa Mriga baanaarpanoghanah, Maha Tapaa davirtapaa Adrushyo Dhana Saadhakah/  Samvatrah kruto Mantrah Praanaayaamah Param Tapah, Yogi Yogo Mahaabeejo Mahaaretaa Maha Balah/  Suvarna retaah Sarvajnah Subeejo Vrisha Vahanh, Dasha baahustwa nimisho Nila Kantha Umaapatih/  83

VishwarupahSwayam sreshtho Bala Veero Balaagranih, Gana kartaa Ganapatir digvaasaah kaamy yevacha/  Mantra vipat Paramo Mantrah Sarva bhava karo harah, Kamandala dharo Dhanvi Baana hastah Kapaalavaan/  Shari Shataghni Khadgi cha pattishihaayudhi Mahan, Ajascha Mriga Rupascha Tejastejaskaro Vidhih/  Ushnishi cha suvakrascha Udgano vinastatha, Dirghacha Harikeshascha Suteerthah Krishna yevacha/  Shrugaala rupam Sarvaartho Mundah Sarva Shubhankarah, Simha shardula swarupascha gandhamkaari Kapardipi/  Urthwaretorva lingicha Urthwa shaali nabhastalah, Trijati cheera vaasaas cha Rudrah Senapatirvibhuh/  Ahoraatramcha naktam cha tigmanyuh Suvarchasah, Gajahaa Daityahaa Kaalo Loka dhaataa Gunaakarah/  Simha shardula rupaanaamardra charmeembara dharah, Kalayogi Mahaanaadah Sarvavaschatushpathah/  Nishaacharah pretachaari Sarva Darshi Maheswarah, Bahu bhuto bahu dhanah Sarvasaaromriteshwarah/  Nitya priyo Nitya nrityo nartanah Sarva saadhakah, Sarvaarmuko Mahaabahur Mahaghoro Mahatapaah/  Mahashiro Mahapaasho Nityo Giricharo matah, Sahasra hasto Vijayo Vyavasaayohyaninditah/  Amarshano Marshanaatmaa Yanjahaa Kaama naashanah, Dakshahaa parichaari cha prahaso Madhya mastathaa/  Tejopahaari Balavaanviditobhydito bahuh, Gambhira ghosho Gambiro Gambhira bala vaahanah, Nyagrotharupo Nyagrotho Vishva karmaacha Vishwa bhuk/  Teekshnopaayascha Haryaswah SahaayahKarma kaalavit, Vishnuh Prasaadito yagnah Samudro badavaamukhah/ 

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Hutaashana sahaayascha Prashaantaatmaa Hutaashanah, Ugra tejaa Mahaa Tejaa Jayo Vijaya kaalavit/  Jyotishaamayanam siddhih Sandhirvigraha yevacha, Khadgi Shankhi jati jwaali khacharo dyucharo Bali/  Vaishnavi Panavi Kaalah Kaala kanthah katam katah/  Nakshatra vigraho bhaavo nibhavah swatomukhh/  Vimochanastu sharano Hiranya kavachobhavah, Mekhyala – akruti rupascha Jalaacharaha stutastathaa/  Veenicha panavi taali naali kalikutastatha, Sarva turyaaninaadi cha Sarva vyaapya parigrahah/  Vyala rupi bilaavaasi gruhaavaasi tarangavit, Vrikshah Shri maala karmaa cha Sarva bandha vimochanah/  Bandhanastu Surendraanaam yudhi Shatru vinaashanah, Sakhaa pravaaso durvaapah sarva shadhu nishevitah/  Praskandopya vibhaavascha tulyo yagna vibhaagavit, Sarva vaasah Sarva chaari Durvaasaa Vaasavomatah/  Haimo Hemakaro yagnah Sarva dhaari Dharottamah, Aakaasho nirvirupascha vivaasaa Uragah khagah/  Bhikshuscha Bhikshu rupi cha Roudra rupah Surupavaan, Vasuretaah Suvarchasvi VasuvegoMaha bakah/  Mano Vego nischaacharah Sarvaloka shubha pradah, Sarvaavaasi trayi vaasi Upadeshakaro dharah/  Muniratma Munirlokaha sabhaagyascha Devascha Vaama Devascha Vaamanah/  Siddhi yogaapahaari cha Siddhah Sarvaartha saadhakah, Akshunnah Kshunna rupascha Vrishano Mruduravyayah/  Maha Seno Vishaakhascha Shashthi bhogo gavaam patih, Chakra hastaastu Vishthambhi Mulastambhana yevacha/  Ruthur Rutukarastaalo Madhur madhukaro varah, Vaanaspatyo Vaajasano nityamaashraya pujitah/ 

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Brahmachaari Loka chaari Sarva chaari suchaaravit, Ishaana Ishwarah Kaalo nischaachari-hyanekadruk/  Nimitthastho nimittham cha Nandirnandikaro Harah, Nandeswarah Sunandi cha Nandano Vishamardanah/  Bhagahaari niyantaa cha Kaalo Loka Pitaamahah, Chaturmukho Maha Lingaschaaru Lingastathaiva cha/  Lingaadhyakshah Suraadhyaksha Kaalaadhyaksho yugaavahah, Beejaadhyaksho yugaavahah, Beejaadhyaksho Beeja kartaa Adhyaatmaanugato Balah/  ItihaasaschaKalpaschaDamano Jagadeswarah, Dambho Dambhakaro Daataa Vamsho Vamshakarah Kalih/  Loka Kartaa Pashupatir Maha Kartaa hyadhokshajah, Aksharam Paramam Brahma balavaancchukra eva cha/  Nityohyaneeshah Shuddhaatmaa Shuddho maano Gatirhavih, Praasaatastu Balo Darpo Darpino Havya Indrajit/  Veda kaarah Sutra kaaro Viddhjaamscha Paramardanah, Maha megha nivaasi cha Maha ghoro Vashee karah/  Agnijwaalo Mahajwaalah Pari dhumaavruto Ravih, Dhishanah Shankaro Nityo Varchaswi Dhumra lochanah/  Nilatathaanga luptashcha Shobhano Naravigrahah, Swasti Swasti swabhaavas cha Bhogi Bhoga karo laghuh/  Utsangascha Mahaangascha Mahaa Garbhah Prataapavaan, Krishna Varnah Suvarnascha Indryaha Sarva Vaarnikah/  Mahaapaado Maha hasto Maha Kaayo Mahaashayah, Maha murdhaa Maha maatro Maha Mitro Nagaalayah/  Maha Skandho Mahaa karno Mahoshthascha Mahaahanuh, Mahaanaaso Mahaakantho Mahaagreevah Smashaanavaan/  Mahabalo Mahaatejaa hyantaraatmaa Mrigaalayah, Lambitoshthascha Nishthascha Maha Maayah Payonidhih/ 

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Mahaa Daanto Mahaa Damshtro Mahaa jihvo Mahaa Mukhah, Mahaa Nakho Mahaa romaa Mahaa Kosho Mahaa Jatah/  Asapatnah prasaadascha pratyayo Geeta saadhakah, Prasvedano swahenascha Aadikascha Maha Munih/  Vrishako Vrishaketuscha Analo Vayuvahanah, Mandali Meru vaasascha Deva vaahana eva cha/  Atharva seershah Saamaasya Ruksahasrorjitekeshanah, Yajuh Paada bhujo Guhyaha Prakaashaujaastayaivacha/  Amovaarya prasaadascha Antarbhaavyah Sudarshanah, Upahaarah Priyah Sarvah Kanakah Kaanchana sthitah/  Naabhirnandikaro harmyah Pushkarah Sthapatih sthitah, Sarva Shaastro Dhanaschaadyo Yagno Yajwaa Samaahitah/  Nago Neelah Kavih Kaalo Makarah Kaala pujitah, Sagano Ganakaarascha Bhuta bhaavana saarathih/  Bhasma shaayi Bhasma goptaa Bhasma bhuta tanurgunah, Aagamascha Vilopascha Mahatmaa Sarva pujitah/  Shuklah Stree rupa sampannah Shuchirbhuta nishevitah, Aashramathah Kapotastho Vishvakarmaa Patir Viraat/  Vishaala shaakhastaamroshtho hyum UjaalahSunischitah, Kapilkah Kalashah Shtula Aayudhaschaiva Romashah/  Gandhravo hyaditistaaksharyo hyavijneyah Sushaaradah/  Parshva – dhaayodho Devo hyartha kaari Subaandhavah/  Tumbu Veeno Mahaa kopa Urthwa retaa Jaleshayah, Ugro Vamsha karo Vamsho Vamsha vaadi hyaninditah/  Sarvaanga rupi Mayavi Suhrudohyaanilobalah, Bandhano Bandha Kartaa cha Subandhana Vimochanah/  Raakshasaghnotha Kaamaarir Mahaa dumshtro Mahaayudhah, Lambito Lambitoshthascha Lambahasto Varapradah/  Baahustwa ninditah Sarvah Shankarothaapyakopanah,

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Amaresho Mahaa Dheero Vishwa Devah Suraarihaa/  Ahirbudhnyo nikrutischa chekitaano halee tathaa, Ajaikapaccha Kaapaali sham Kumaro Maha Girih/  Dhanvantarir Dhumaketuh Suryo Vaishravanastathaa, Dhaataa Vishnuscha Shakrascha Mitratwashtaa dharo Dhruvah/  Prabhaasah Parvato Vaayuryamaa Savitaa Ravih, Dhrutischaiva Vidhaata cha Mandhaata Bhutabhavanah/  Neerasteerthascha bheemaschaSarva Karmaa Gunodyuhah, Padmagarbho Mahaa garbhaschandra vaktro Nabhonaghah/  Balavaanschopa shaantascha Puraanah Punya kruttamah, Krura kartaa Kruravaasi Tanuraatmaa Mahoushadhah/  Sarvaashayah Sarvachaari Praaneshah Praaninaampatih/  Deva Devah Sukhotsiktah Sadasatsarva ratnavit/  Kailaasastho Guhaavaasi Himvadgiri samshrayah, Kulahaari Kulaakartaa Bahuvitto Bahuprajah/  Praanesho Bandhaki Vriksho Nakulaschaadrikastathaa, Hraswagreevo Mahaajanuralomlascha Mahoushadhih/  Siddhantakmaari Siddhaarthascchando Vyaakaranodbhavah, Simha naadah Simhadrashtaha Simhaasyah Simhavaahanah/  Prabhaavaatmaa Jagatkaalah Kaalah Kampi Tarustanuh, Saarango Bhuta Chakraankah Ketumaali Subodhakah/  Bhutaalay Bhutaatiraho- raatro Malobhalah, Vasubhrut Sarva Bhutaatmaa Nischalah Suvidhurbhudhah/  Asuhrutsarva Bhutaanam Nischakaschala vidbhudah, Amoghah Samyamo Drushto Bhojanah Praana dhaaranah/  Dhrutimaanmatimaanstryakshah sukrutastu yudhaam patih, Gopaalo Gopati graamo Gocharma vasano harah/  Hiranya baashuscha tathaa Guhaa vaasah praveshanah, Mahaamanaa Mahjaakaamo Chitta Kaamo Jitendriyah/ 

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Gangaadharascha Suraapascha Taapa karma rato hitah, Mahaa Bhuto Bhutavrato hyaapsaro Gana Sevitah/  Mahaaketur dharaadhaata naikataanaratah swarah, Avedaniya Aavedyah Sarvagascha Sukhaavahah/  Taaranascharano Dhaataa Paridhaa Pari Pujitaha, Samyogo Vardhano Vruddho Ganikoya Ganaadhipah/  Nityo Dhaataa Sahaayascha Devasurapatih, Yuktascha Yukta baahuscha Sudevopi Suparvanah, AashaadhaschaSushaadhascha Skandhado Harito Harah, Vapuraavarta maanaanyo Vapuh Sreshtho Mahaa Vapuh/  Shiro Vimarshanah Sarva Lakshya Lakshana Bhushitah, Akshayo Ratha geetascha Sdarva Bhogi Mahjaabalah/  Saamnaayotha Mahaamnaayas Tirtha Devo Maha Yashaah, Nirjeevo Jeevano Mantrah Subhago Bahu Karkashaha/  Ratnabhutotha Ratnaango Mahaarnava Niopaatavit, Mulam Vishaalo hyamrutam Vyaktaavyaktastaponidhih/  Aarohanodhirohascha Shiladhaari Maha Tapaah, Mahaa Kantho Maha Yogi Yugo Yugakaro Harih/  Yugarupo Maharupo Vahyano Gahano Nagah, Nyaayo Nirvaapanopaadah Pandito hyachalopamah/  Bahumaalo Mahaa Maalah Shipivishthah Sulochanah, Santaano Bahulo Baahuh sakalah Sarvapaavanah/  Karasthali Kapaalicha Urthwa samhanano yuaa, Yatra TantraSuvikhyaato Lokah Sarvaashrayo Mriduh/  Mundo Virupo Vikruto Dandi Kundi Vikurvanah, Vaaryakshah Kakubho Vajree Deepta Tejaah Sahasrapaat/  Sahasra murthaa Devendrah Dsarva Deva mayo Guruh, Sdahasra baahuh Sarvaangah Sharanyah Sarva Loka krut/  Pavitram Trimathur Mantrah Kanishthah Krishna Pilgalah,

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Brahma danda vinirmaataa Shataghnah Shata paasha dhruk/  Kalaa Kaashthaa Lavo Maatraa Muhurtohah Khapaa Khsanah, Vishwa kshetra prado beejam Lingamaadyastu Nirmukhah/  Sadasadvyaktamavyaktam Pitaa Maataa Pitaamahah, Swarga dwaaram Moksha dwaaram PrajaadwaaramnTrivishthapah/  Nirvaanam Hridayaschaiva Brahma lokah Paraa gatih, Devaasura vinirmaataa Devaasura paraayanah/  Devaasura Gururdevo Devaasura Namaskrutah, Devaasura Mahaa Maatro Devaasura Ganaashrayah/  Devaasura ganaadhyaksho Devaasura gana granih, Devaadhi Devo Devashi Devaasura Varapradah/  Devaasureshwaro Vishnur devaasura Maheshwarah, Sarva Devamayochintyo Devaatmaa Swayambhavah/  Udagatastrikamo Vaidyo Varadovarajovarah, Ijyo Hasti thaa Vyaaghro Deva Simho Maharshabhah/  Vibudhaagrya Surah Sheshthah Sarva Devastathottamah, Samyuktah Shobhano Vaktaa Aashaanaam Prabhavoyvayah/  Guruhn Kaanto Nijah Sargah Pavitrah Sarva vaahanah, Shringi Shringa Priyo Babhru rajaraajo niraamayah/  Abiraamah Susharano Niraamah Sarva saadhanah, Lalaataaksho Vishwa Devo Harino Brahma varchasah/  Sthaavaranaam Patischaiva Nmiyatondriya vartanah, Siddhaardhah Sarva Bhutaathom—achintyah Satyaha Shuchivratah/  Vrataadhipah Param Brahma muktaanaam Paramaa gatih, Vimukto Muktakeshascha Shrimaamcchivardano Jagat/  Yathyaa pradhaanam Bhagavaaniti Bhaktya Stutomayaa, Bhaktimevam Purusktritya mayaa Yajnaparirrvibhuh/  Tatojanujnaam praapyevam stuto Bhaktimataam gatih, Tasmaallabdhwaa stavam Shambornrupa strailokya visrutah,

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