Thiruvaadhirai: Significance Of Arudraa Dharshanam – Celebration Of The Cosmic Dance Of Lord Shiva

Thiruvaadhirai is one of the famous vradhas celebrated. This is the Thiruvaadhirai Nakshaththram in the month of Marghazhi (Maargasira). Thiruvaadhirai is considered as the Nakshaththram of Lord Nataraaja. Though the Lord never takes birth and hence no Nakshaththram to celebrate, on Thiruvaadhirai He appeared to the holy saints Pathanychali and Yyaagra Paadha.

Once when Mahaa Vishnu was lying down on the great serpent Adhi Seesha, Adhi Seesha felt Mahaa Vishnu was quite heavy that time. He asked Mahaa Vishnu what was the reason. Mahaa Vishnu said that he was remembering and enjoying the Dance of Lord Shiva. The answer developed the desire in Adhi Seesha to see the Great Dance of Lord Shiva. He asked Mahaa Vishnu how his desire could be fulfilled. Mahaa Vishnu asked him to go to Chithamparam and do "tapas". Adhi Seesha came to Chithamparam and prayed the Lord for a long time.

There was another muni and devotee of Lord Shiva in that place, called Viyaagra Paadha. He prayed to God to get the legs of tiger, so that he can pluck flowers early in the morning to offer to the God, before any bee touches the flower. He was also praying God to see His Great Dance for a long time. Pleased with their prayer the God appeared on the Thiruvaadhirai day and danced in Chithamparam.

The Nataraaja image of the Lord is prayed with great devotion this day. In Chithamparam and other temples it is celebrated as Arudraa Dharshanam. In this festival Abhisheeka (holy anointing) of Lord Nataraaja takes place early in the morning and then He comes around the town. A sweet called ‘kaLi’ and multi vegetable ‘thALakam’ are offered and eaten to celebrate this great joy of seeing the dance of the Lord.

There is an anecdote about how ‘kaLi’ came to be the prasad on this day. A devotee called Sendanar had the habit of eating only whatever was left of the food offered to the Lord and then distributed among other devotees. On Thiruvadirai day in a Marghazhi, he could offer to the Almighty only some ‘pittu’ and ‘kaLi’. With much regret that he could get nothing better, he offered these to the Lord. As he stood a little later in Nataraaja’s sanctorum, the Lord effected a shower of ‘pittu’ and ‘kaLi’ on Sendanar, in recognition of his deep devotion. Since the day of that miracle, ‘kaLi’ is the special offering to Lord Nataraaja on Marghazhi Thiruvadirai.

In Sirghazhi in Tamil Nadu, this day is celebrated as the birth anniversary of Saint Thiru Gnana Sambandar and the day when that saint, while a baby, was breastfed by Parvati. In Thirupperundurai, the day is observed as the birthday of Saint Manickavachakar. Karanagama says we should worship the Divine Dancer on Thiruvadirai in exquisite Marghazhi.

Arudraa Dharshanam is observed in the Tamil month of Marghazhi (December – January). It is essentially a Shaivite festival and celebrates the cosmic dance of Lord Shiva, which is represented by the Lord Nataraaja form. Arudraa signifies the golden red flame and Shiva performs in the form this red-flamed light.

The cosmic dance of Lord Shiva represents five activities – Creation, Protection, Destruction, Embodiment and Release. In essence, it represents the continuous cycle of creation and destruction. This cosmic dance takes place in every particle and is the source of all energy. Arudraa Dharshanam celebrates this ecstatic dance of Lord Shiva.

It takes place on the full moon night in the month of Marghazhi and this is also the longest night in a year. The festival is mainly observed in the Tamil speaking world. The cosmic dance of Lord Shiva is enacted on the day. Most of the temples around the world with Lord Nataraja as deity perform the Arudraa Dharshanam.

Bhattar - Shaivam.Org - HinduBlog

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Shri Bhairava Deva

Bhairava (The Wrathful) is one of the more terrifying aspects of Shiva. He is often depicted with frowning, angry eyes and sharp, tiger's teeth and flaming hair; stark naked except for garlands of skulls and a coiled snake about his neck. In his four hands he carries a noose, trident, drum, and skull. He is often shown accompanied by a dog.

Bhairava is Shiva at his most terrifying, at his most fearful. He may be understood as a particular manifestation, or emanation of Shiva, or as Shiva displaying himself at a very high level. In some myths, Shiva created Bhairava as an extension of himself, in order to chastise Brahma. Bhairava is the embodiment of fear, and it is said that those who meet him must confront the source of their own fears. His name describes the effect he has upon those who behold him, as it derives from the word bhiru, which means to become fearful - of feeling great fear.

In some sources, Bhairava himself is said to have eight manifestations, including Kala (black), Asitanga (with black limbs), Sanhara (destruction), Ruru (hound), Krodha (anger), Kapala (Skull), Rudra (storm) and Unmatta (raging). Dogs (particularly black dogs) were often considered the most appropriate form of sacrifice to Bhairava, and he is sometimes shown as holding a severed human head, with a dog waiting at one side, in order to catch the blood from the head.

The origin of Bhairava can be traced to the conversation between Lord Brahma and Lord Vishnu recounted in "Shiv Maha-Purana" where Lord Vishnu asks Lord Brahma who is the supreme creator of the Universe. Arrogantly, Brahma tells Vishnu to worship him because he (Brahma) is the supreme creator. This angered Shiva who in reality is the creator of all. Shiva then incarnated in the form of Bhairava to punish Brahma. Bhairava beheaded one of Brahma's five heads and since then Brahma has only four heads. When depicted as Kala Bhairava, Bhairava is shown carrying the amputated head of Brahma. Cutting off Brahma's fifth head made him guilty of having slain brahma, and as a result, he was forced to carry around the head for years until he had been absolved of the sin.

Another story of the origin of Bhairava is the tale of Sati, wife of Shiva. Sati, the daughter of the king of gods, Daksha, had chosen to marry Shiva. Her father disapproved the alliance because he perceived Shiva as an ascetic associated with a frugal lifestyle, forest animals and ghosts. Eventually, Daksha held a yagna (a ritualistic sacrifice) and invited all the gods, but not Sati and Shiva. Sati came to the yagna alone, where Daksha publicly spoke in a belittling manner about Shiva. Sati could not bear to hear her husband insulted and offered herself to the sacrificial pyre.

When Shiva learned of this, he destroyed the yagna and killed Daksha by beheading him. Shiva carried Sati's corpse on his shoulders and ran uncontrollably all around the world for days. Since this would eventually destroy all creation, Vishnu used his Sudarshan Chakra (divine discus) to cut Sati's body into pieces, which then fell all around. These spots where Sati's body parts fell are now known as Shakti Peethas. In the form of the frightful Bhairava, Shiva is said to be guarding each of these Shaktipeeths. Each Shaktipeeth temple is accompanied by a temple dedicated to Bhairava.

The Lord of the March of Time - Blazing Avatar Kala Bhairav

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Karthigai Deepam Vratam

The Hindu festival going by the Kartikai is celebrated on the full moon day in the month of the same name corresponding to the English months of October- November, when the moon is in conjunction with the asterism Kritikai (Pleiades).

Though the observance of the Vratam is to propitiate the five elements, greater importance is attached to the propitiation of Agni (fire) and all the houses are profusely lighted and illuminated after Sunset, in consequence.

The reason why fire is given prominence over the other elements is furnished in the allegorical and deeply spiritual myth in, which Lord Siva, one of the Hindu Trinity, is said to have appeared in the form of a pillar of fire to teach the creative and preservative aspects, Brahma and Vishnu, the knowledge of infinity, beyond time, space and limit, on this particular occasion.

Brahma is said to have assumed the form of a swan and flown upwards to, find the top of the pillar, while Vishnu took the form of a boar to dig down and reach its bottom. The flag staff or dhwaja-stambha in temples, is intended to symbolize this pillar of fire. The Indian yogis (sages) say that the pillar of fire is nothing but the halo of brilliant light surrounding and interpenetrating the spinal chord within the spinal column in man.

The peculiar custom of burning heaps of dry leaves, twigs, etc., going by the name of chokkappanai in front of temples deserves its rational explanation. The custom apperars originated from the incidents recorded in the myth wherein Siva is said to have burnt the chariots of certain asuras who were harassing the sages and others on this earth, at a particular period. The chokkappanai (the collection of dry leaves, twigs, etc.) is symbolical of the aerial vehicles of the asuras, burnt by the fire emanating from the third eye of Siva.

There are a number of myths emphasizing the importance of the observance of this Vrata. King Bali is said to have observed this Vrata to get rid of a burning sensation all over his body and the goddess Parvati herself is said to have observed it to be freed from certain sins she had committed, to wit, the breaking of a Sivalingam unwittingly, while engaged in single combat with the asura Mahishasura whom she slew.

A preparation of fried rice is considered specially acceptable to lord Siva, and, the custom appears to have originated from the incident narrated in the Maha Bali myth, quoted above. Ball is said to have offered this preparation to Siva to be freed from the burning sensation he felt in every cell of his bodily tissues, so to say.

The material, fried rice, is perhaps meant to symbolise the condition of the cells in the body of Ball that were being fried and consumed by the invisible fire. Its offering is intended to convey to Siva the condition of the cells in his body and thus silently to beg for his mercy. Further, Bali perhaps thought that fried rice, when consumed by him, might not build cells causing the burning sensation since they are already subjected to fire by the frying process.

Even though the burning sensation might not be altogether removoed by this diet, yet it might perhaps lessen the severity of the feeling, by forming cells incapable of furnishing as much burning matter as cells formed by the cells of cooked rice, raw rice and so on. These customs are symbolical and figurative and consequently, the idea conveyed must be taken in a restricted application of the language whose meaning should not be stretched. Siva represents fire as he is the lord of the burning ground. So anything deprived of humidity and subjected to heat, might naturally be taken by people as an acceptable offering to Siva. Hence, perhaps, arose this custom of offering fried rice to the deity on this occasion.

When temples are located on hills, they are considered to be specially suitable for worship and highly influence- radiating. As the temple at Tiruvannamalai in the South Arcot district is one of such temples dedicated to Siva, this festival is observed there with great eclat and thousands of people flock there every year, to witness the celebration, take part in them and derive the blessings of the presiding deity Arunachaleswara. The whole rock is illuminated and a huge flame of torch is lighted at its top after sunset on this festive day.

The hill consists of three fortified peaks. The isolated Tiruvannamalai peak is covered with jungles and is accessible only on foot. A natural column rises from the top of the hill perpendicularly, which the devotees of Siva hold to be a lingam or phallic symbol. In fact this place is one of the five main Siva centres in India, and, it is the abode of one of the five lingams brought from the highest of the super-physical regions, to wit Kailash, by Sri Sankaracharya. This temple is considered by the devotees of Siva to be as sacred as Srirangam is for the devotees of Vishnu. The other important places for the observance of this Vrata are Tiruchengodu, Palani, Vedaranyam and Tiruchendur.

On the north wall of the central shrine in the Kalahastisvara temple at Kalahasti, there is a record relating to the 12th year of the Chola king, Rajendra Choladeva I (1011-43 A.D.) mentioning a gift of gold for celebrating the festival of Kritika-dipa.

On the west wall of the first prakara of Brihadamba temple at Devikapuram, there is an inscription of the Vijianagara king, Virapratapa Krishnadeva Maharaya dated, Saka 1443 Vikrama, Kartikai, Ekadasi, Monday, corresponding to 9th July 1920, which mentions providing ghee for lamps during the festival of Tirukartigai.

Kartikai Vratam - Eprarthana

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Shankara Jayanthi

Guru charanam, bhaja charanam,

Satguru charanam, bhava haranam,

Maanasa bhajare, guru charanam,

Dustara bhava saagara taranam,

Guru maharaja guru jaya jaya,

Para brahma satguru jaya jaya..

Meaning: "Religion is realisation; it is not mere learning-this is the divine message which stands deeply in the minds of every Hindu. This is not a mere fancy. This is not a mental conception. This is not a stretch of imagination, It is not a coinage of the brain. Nor is it a decision arrived at by vehement vituperation and incongruent argumentation promulgated by an ordinary intellectual prodigy."

This is the assertion of Shankara, India's greatest philosopher-saint, the incarnation of Lord Shiva, reverently known as Srimath Adi Shankaracharya.

What can a take him for except the Lord Himself who proclaims authoritatively and undauntedly: "I am the Self of all; I am the all; I am transcendent; I am one without a second; I am the Absolute; I am the infinite Consciousness; I am homogeneous bliss".

Shankara is our Vedanta Guru. He was God incarnate. He was horn at a time when Indian thought and culture were decaying; when they underwent sore distraction; when ethical glory and the widespread influence of the Buddhistic cult was gradually dying; when there was complete chaos and confusion; when innumerable sects sprang up and, with their own individual doctrines confounded the masses when evil social influences and blind superstitions garbed falsely in the clothes of religion, attracted the credulous masses into a frenzy, and ambushed them into complete ignorance of the ultimate Reality. There were no less than seventy-two cults and sects of this type which carried away people from the right path.

The advent of Lord Krishna rejuvenated Hindu religion and saved many a soul from complete ruin, souls which would otherwise have subjugated them-selves to passivism due to the misinterpretation of the Vedas and the Upanishads. In the same way, Shandara appeared on earth to deliver very many struggling souls He set them free, and enlightened them through his peaceful, unostentatious persuasion and loving propaganda. Through his irresistible logic, he planted the triumphant banner of unique intellectual conquest over all other schools of philosophy. Before him, all other theories proved to be phantoms and fallacies.

It was only Shankara who gave the unshakable concrete form to Hinduism and established the unity and purity of enlightened Hindu thought and culture. Superstitions and corrupt practices melted away in no time. The age-long six systems of theism which were suppressed by the prattlers re-emerged in their original glory only through the concerted efforts of Shankara.

His victory over other systems of philosophy was not due to a stubborn grip onto his own faith and reasoning without considering the pros and cons of others. He had mastered even the minutest intricacies of the other theories. The underlying currents of Ms thoughts were the foundations of the other systems, It is for this reason alone that his philosophy was recognised with much reverence by all the other schools of thought, despite differences in their superstructure.

The secret of his conquest and the charm therein lay in his most apt and reasonable illustrations in every case. He sever based his arguments on theoretical axioms and untestified hypotheses, but entirely on integral experience. Further, all his arguments were based upon the Vedas as well, which are genuine and authoritative.

Shankara never entered into hot discussions to substantiate his case or disprove others' theories. With his gigantic intellect he poured out his masterly exposition in simple and clear terms with the same supreme authority of the Gita, Upanishads and the Brahma Sutras, the self-evident validity of the Sruti Pramana, and so on.

Above all, the philosophy of Shankara is not restricted to the highly intellectual It is within the easy reach of even the layman. With his profound knowledge, all-comprehensive learning, keen intuitive insight and convincing explanations, he has erected the strong edifice of Vedanta, equally accessible to the scholar and the layman. How effectively he prescribed "Bhaja Govindam" to the scholar who was racking his brains in committing various scriptures to memory!

Vedanta is not the only aspect of philosophy he has preached to the world. He has entered the heart of every earnest seeker after truth. He encourages the worship of various forms of the Lord and greatly advocates Bhakti. Without a tinge of partiality to one form or the other, he has composed innumerable hymns, each brimming with devotion and philosophical truth, each inculcating divine ecstasy and perennial joy even in the tender undeveloped mind. His untiring work for the welfare of mankind marks him out as a veritable, dynamic Karma Yogi, too.

At the background of all these, his devotion to his Guru is supermost. Mark what he says: "Any person who realises 'I am That Brahman' through the unparalleled mercy and glance of the Sadguru, loses all feelings of doubt and, with his mind free from illusion, attains liberation even while living in the body". How much efficacy and glory he in devotion to the Guru!

Shankara Jayanthi falls on the 5th day of the bright half of Vaisakh. On this day, study his works, pray and meditate. May you be showered with his blessings!

Jaya Jaya Shankara!

Hara Hara Shankara!

Aryabhatt - Festivals of India

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The Nayanars’ Message For Us

How shall we evaluate this work by a saint on the lives of saints? A wise saying in Sanskrit echoes what we mean by ‘Only a Shakespeare can understand Shakespeare.’ Gurudev’s secondless devotion to God is amply reflected in the inspiring presentation of these great lives, simple, lucid and touching. We could have had none better qualified for it. Gurudev’s handling of it adds lustre to the illustrious lives.

There have been many ‘intellectuals’ even in India who have looked down upon the path of Bhakti (devotion) as something inferior to Jnana (wisdom). Their short-sightedness becomes at once apparent when we study the lives of the great Four Teachers (Appar, Sundarar, Manickavachagar and Sambandar) and realise that these great Jnanis, too, were great Bhaktas who loved to visit the temples and sing the glories of the Lord. Look at the humility of Appar who carried Sambandar’s palanquin: this reminds us of Gurudev’s own inimitable humility. It is not born of the weakness of the ignorant: but it is the culmination of true knowledge!

How shall we understand the wonderful spirit of renunciation that characterised the lives of many royal Nayanars, if we regard them as weaklings? They had understood the true nature of the world, and wanted only God. Can we not draw a parallel in our own divine Master who, similarly, renounced a royal life of a doctor in Malaya, in exchange for poverty and the begging bowl? Love of the Lord cuts at the very root of our attachment to this world, and snaps all worldly ties, to father, mother, son, wife or relatives. As the stories of the Nayanars illustrate, the devotee is ever ready to renounce all, in favour of devotion to Lord Siva. Chandesvara Nayanar, in his complete absorption in His worship, could inflict a mortal blow on his own father: but, that was because he saw not his father, but an obstacle to Siva Puja. When Arivattaya Nayanar found, for instance, that his weak body was getting unfit to carry on His worship, he was ready to cut his own throat. If Murkha Nayanar chose to gamble and even resort to violence to carry out his vow, Kannappa Nayanar would pull out his own eyes to serve the Lord! This great truth has been beautifully brought out again and again in these lives—love of God completely removes the devotee’s attachment to his own body. Who could even approach Siruthondar’s breath-taking devotion to the Lord and His devotees?

Let us also never forget that in the case of all the Nayanars devotion invariably meant expansion of the heart, and, therefore, service and charity.

It is essential that, in our study of these great lives, we take them as a whole: the sixty-three blending into one marvellous scripture on devotion. Else, it might lead to perversion. Perversion in spiritual path can be quite disastrous. Gurudev would often narrate, for example, the case of a wicked man who would catch fish in the Ganges, cut it and eat it, quoting (as a devil would) from the Gita: ‘Weapon cannot cut the Atma, which is immortal.’ The perverse intellect reads in the Gita, a sanction for the use of violence. Stories in which there is seeming use of violence by the Nayanars have to be read with this caution: we have to take them as allegories exhorting us to rout out the inner obstacles to our Sadhana, ruthlessly. The story of Eripatha Nayanar, for instance, should be taken as an exhortation for us to kill lust, anger and greed, the powerful impediments on our spiritual path which, in the twinkling of an eye wreck our worship of the Lord.

If we study the lives as a whole, we will not fail to note that Anaya Nayanar, and Pusalar Nayanar hold before us the ideal Para Bhakta, supreme exemplars of the highest form of devotion.

If we approach these saints with faith and devotion in our hearts, we shall grasp the message they have for us. We shall also understand why they gave such a great place to externals like the sacred ash, Rudraksha, etc. These symbols remind one constantly of God: and, when they are said to remove our sins, they remove our sinful tendencies, too, by constantly reminding us of God, and keeping evil out of our mind.

May we all walk the path of devotion and attain the Lord in this very birth is my humble prayer at the divine feet of our master. That is the only way in which we can repay the debt we owe him for what he has done for us.

Venkatesananda - The Divine Life Trust Society

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The Ganas: Hooligans of Heaven

The Ganas are the host of spooks, hobgoblins and spirits who accompany Shiva. Some are said to dwell with him on Mount Kailasa, whilst the more fearsome and terrifying Ganas are confined to the cremation grounds.

It is told that Uma once asked Lord Shiva why he liked to reside in cremation grounds, which were the abode of demons, jackals, corpses and vultures, when he had so many more beautiful places. Mahesvara replied that he had roamed the world, looking for a pure place to meditate in. Unable to find one, he, out of anger and frustration, he created the terrible pishachas, flesh-eating ghouls and terrible rakshasas, intent on killing people. Out of compassion however, he kept this terrible horde in the cremation ground. As he did not want to live without the bhutas and ganas, he chose to live in a cemetery. When the ghosts stayed with him, they caused no harm.

The presence of the terrible Ganas also acted as an honour guard to Shiva and a bar to the impure. Those who feared the awful ghosts and goblins were destined to remain outsiders. Only heroes could be near him in the cremation ground, heroes who had defied death and liberated themselves from passions and fear. These were the true devotees - those who had nothing to fear, who had mastered the onslaught of the multiple categories of threatening powers that were fatal to those who were less than heroes and could not control the frightening phantoms because they had not controlled themselves.

In one sense, the Ganas can be thought of as emanations of Shiva. They are described by Stella Kramrisch in her book The Presence of Shiva as "prognostications or caricatures of possibilities of the human condition." Whilst some of them were created by Shiva, others attained the status of Ganas after being defeated in battle by Shiva.

Ganas - Ganna Chakra

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Shiva-Vishnu Equality

Although Shiva and Vishnu are one and the same, we tend to distinguish. It is wrong to do so. The great sage of Kanchi, Sri Chandrasekarendra Saraswati Swamiji proclaimed this all through His life.

Just like famous actors and politicians are friends and its only their followers and fans who clash amongst each other, Shiva and Vishnu are truly one and the same. Its only their followers that nurture enmity.

Once Parvathi had a doubt as to who was greater – Shiva or Vishnu. She approached Shiva with this question, and Shiva asked her to go to South India and mediate on the Lord and would find out herself. Goddess Parvathi came down to a place near Tirunelveli and performed penance during the month of ‘Aadi’, popularly known as ‘Aadi Tapas’.

She found the Lord as ‘Shankara Narayana’ – the right hand side being Lord Shiva and the hand side being Lord Narayana, thus telling her that both were one and the same. This place is popularly known as ‘Sankaran Koil’.

Shiva chants the Rama Nama all the time. He also says to his wife Parvati that the sum and substance of all the 1000 Names of Lord Vishnu (Vishnu Sahasranama) is verily Rama Nama:

Srirama rama rameti rame raame manorame Sahasranama tattulyam ramanama varanane

Similarly, Lord Rama worships Shiva at Rameswaram, while planning for the strategy to conquer Ravana. Even today, the Shiva Linga that was worshipped by Sri Rama is being worshipped in Rameswaram.

Great Mahans never distinguish whether one is a Vaishnavite or a Shaivite. They see the true love and devotion in the heart.Here are some interesting details about the oneness of Shiva and Vishnu:

• Sri Krishna asks Arjuna to meditate on Lord Shiva to obtain Pasupatastra
• The Nataraja temple in Chidambaram has Lord Govindaraja Perumal sannadhi
• The Ekamreswara temple in Kanchipuram has a sanctum for Lord Vishnu
• In Tirukkurungudi, a divya desam of Sri Vaishnavas, there are temples of Mantragirishwara and Kalabairava.

All the great Mahans have said that the Divine Name of Shiva and the Divine Name of Vishnu are one and the same. ‘Om Namo Narayanaya’ the Ashtakshara is the primary mantra of the Vaishnavites. ‘Ra’ is the key syllable in this Mantra. ‘Om Nama Shivaya’ the Panchakshara is the chief Mantra of the Shaivites. ‘ma’ is the key syllable of this Mantra.

Putting these two key syllables, together, we get ‘Rama’. By chanting Rama Nama, we verily get all the benefits of chanting the Shiva Nama and the Vishnu Nama.

Sri Narayanaswamyji (Talk) - The Satsang, 26 September

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Significance of the Masi Maham

Among the many Valipaaduhal to the - "God as Siva'' - coming in each month of a year, and observed by the Tamil Saivites in Tamil Nadu and elsewhere, the one which falls in the Tamil month of Masi (13th of February to 14th of March) is the “Masi Maham”, which is sacred to God Siva.

Maham is the tenth star (natchaththiram = constellation) among the twenty seven stars in the Hindu astrological system. The Maham natchaththiram which falls in the month of Masi very often in conjunction with the full moon day (Mulu Nilaa = Paurnami), is taken as the “Masi Maham” Valipaadu day.

Koyilpuranam - Thiruvilaa charukkam by Umapathi Sivachariyar (In Tamil)

The “Masi Maham” is essentially a day of Siva Valipaadu as confirmed by the Koyil Puranam - a Tamil treatise (dating thirteenth century) on Chidambaram the holiest Siva Shrine in Tamil Nadu. It describes a mythological story attributing to this celebrations as follows:

“Thesi polipothu nirai atputhan oliseri nat Kadal ethir thikalvuttru paasam thalaiara arula Salapathi paravi thinam ithu padivu uttror aasu attru uyar kathi adaiya, Kadavulum anuka pera, vara mathu petraan, “Masi thiru Maham” ena mattrathu thaha mali potr kodiyathu poliviththaan.”

The mythological story behind same is that when God Siva appeared opposite the sea in the vicinity where Varunan (Salapathi) remained submerged for his sins, blessed him and freed him from his desires. Varunan in turn worshipped him and requested a varam that anyone who bathes in the sea fronts will be freed from desires and attain high mukthi, and for God Siva to be in presence here on this occasion of Masi thiru Maham being the tenth day of the month of Masi to bless them. Hence the Masi Maham festival is essentially a day of Siva Worship with sacred Sea Bathing at the sea front. This is confirmed by a reference in the 2nd Thirumurai of Saint Thirugnanasampanthar dating to mid seventh century (around A.D.650) which is as follows.

“madal arnththa thengin "Myilaiyaar Masi Kadalaattu" kandaan Kabaleechcharam amarnththaan adalaane earurum adihal adi paravi nadamaadal kaanaathe pothiyo poompaavai”

Inscriptions of the Madras Presidency – by V.Rangacharya, Vol 1, page 399

In the present day we see the statues of the deities namely Siva and Parvathi and Vishnu, are brought to the Mahamaham tank from the Siva and Vishnu Temples within Kumbakonam district adjacent to Kaveri River, and at the auspicious time devotees both men and women have a holy bath or a dip either in the Mahamaham tank or in the river Kaveri.

It is believed that a bath or a dip in the waters of Mahamaham tank at the auspicious time provides the same results of having all sins washed away, by taking a bath in all the nine holy rivers of India. After the bath the devotees offer their holy prayers to the Lord and seek his salvation and blessings. This Maha Maham Festival takes place once in 12 years on the day of the aforesaid planetary combination, and the festival is celebrated where devotees from far distance places from India throng to Kumbakonam in many "hundred thousands", and take bath or dip in the Holy theertham - the Maha Maham tank.

The Maha Maham day festival was last celeberated on 22/2/92, and this year (2004) the Maasi Maham Siva Valipaadu fell on the 6th of March, being the day the Maham Natchaththiram was in conjunction with the full moon (as per Thirukkanitha Panchankam) This Maha Maham festival which falls every twelve years under the above planetary combination, and for the same auspicious reasons, is also celebrated as Maha Kumbh (as Kumba Mela) Festival in the north of India especially in at Haridwar, Varanaasi, and in many other places in North India, and the sacred bath or dip is undertaken in the other holy rivers in those regions.

Further according to the mythological legend Masi Makam is said to be the birth natchaththiram on which Daakshayini (the Goddess Parvathi) was born as daughter to Daksha. Hence Masi Makam is also celebrated in Sakthi Temples in Tamil Nadu and elsewhere with Pusai Valipaaduhal conducted in a big way having this significance.

Virarajendra - Siva & Sakthi Valipaadu

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Om Namah Shivaya (Panchakshara Mantra)

Om Namah Shivaya (Panchakshara Mantra, five syllables) is a most potent and popular mantra, which is at the heart of the Vedas and Tantra, and is widely used in this and other variations in the Himalayan tradition, as well as by others. While there are other descriptions of the mantra, the following focuses on meanings for mantra meditation leading to Self-Realization.

OM/AUM: The three parts of Om (A-U-M) encompass the three states of waking, dreaming, deep sleep, the three levels of gross, subtle, causal, and the three levels of conscious, unconscious, subconscious, as well as the three universal processes of coming, being, and going. Absolute silence beyond the three levels is the silence after AUM. It also refers to Tripura, the one who live in the "three cities" as in Mahamrityunjaya Mantra, as well as the light referred to in Gayatri Mantra.

Namah/Namaha: Adoration, homage, respect. Nothing is mine (as an individual person); everything is thine (as the Absolute Reality). The three levels of Om, the three worlds of gross, subtle, and causal, along with the three states of waking, dreaming, and deep sleep states of consciousness, as well as the three levels of conscious, unconscious, and subconscious themselves are "not mine" as the true properties of who I really am. Truly, "nothing is mine." Rather, everything, all of these triads is "thine" or the "other" as the Absolute Reality.

Shivaya/Shiva: That Absolute Reality that is the ground out of which the others emerge. It is that "ink," so to speak, that is not separate from the many forms which may appear to manifest or be created from that ink. In the Realization of this, one comes to see that he or she is one and the same with the Absolute Reality. The Mahavakyas, the great utterances, are seen to be true. Shiva (the static or ground) and Shakti (the active or creative) are seen to be one and the same. She (Shakti), while one with Shiva is realized in direct experience as the one in the three worlds (Tripura) outlined in Om.

The Five Sacred Syllables: The Om Namah Shivaya mantra has five syllables: na-mah-shi-va-ya (sometimes called six syllable mantra by including Om). Thus, Om Namah Shivaya mantra is called five-syllable mantra, or Panchakshara Mantra (panch means five). Among other things, these five represent the five elements of earth, water, fire, air, and space. Thus, the Om Namah Shivaya mantra leads awareness in the reverse order from manifestation back to the source from which manifestation arose.

Traditional Yoga & Meditation of the Himalayan Masters - Panchakshara Mantra

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Mahashivaratri; Great Night of Shiva

Mahashivaratri (the great night of Shiva) falls on the fourteenth day of the dark fortnight of Phalguna (February- March), and is dedicated to the worship of Lord Shiva. This festival is purely religious in nature and universally observed by all Hindus. On this day devotees sing bhajans in honor of Shiva, recite Sanskrit shlokas (verses) from scriptures, offer prayers in the morning and evening, and some observe fasting throughout the day. People visit nearby temples of Shiva and offer prayers in large crowds. The prayers and worship continue late into the night when the devotees offer coconut, Bilva leaves, fruits, and specially prepared sacred food to Shiva and his divine consort Parvati. Offering Bilva leaves to Shiva on Shivaratri is considered very auspicious by his devotees.

The origin of Shivaratri is attributed to several stories in Hindu mythology. One very popular story traces the origin of this festival to the churning of the Ocean of Milk by devas (gods) and asuras (demons). It is said that when both gods and demons were churning the Ocean of Milk to obtain amrita (water of immortal life), they came across many unusual substances, including the deadly poison Kalakuta. As soon as they touched the poison, it exploded into poisonous fumes that threatened to envelope the entire universe by darkness. When the destruction of the universe seemed inevitable, the gods ran for assistance from Brahma and Vishnu, but neither was able to help. At last they ran to Lord Shiva, who raised his trident and condensed the fumes.

In order to save the creation, Shiva swallowed the poison without spilling a single drop. The poison left a dark blue mark on Shiva's throat. The gods praised and worshipped Shiva for saving the universe.

The philosophical essence of the above myth is as follows: gods and demons symbolize all kinds of individuals (both good and bad) in the world. The Ocean of Milk represents the ideal world that is full of peace and happiness for all human beings. Churning the Ocean of Milk signifies the human activity in the world. The amrita symbolizes happiness and the poison represents human greed and selfishness. Shiva symbolizes the atman (self), the spiritual essence of an individual. Worship of Shiva denotes meditation and contemplation by an individual on his or her own self.

The above story is symbolic of the fact that individuals perform actions in the world in order to achieve happiness. In this process a person is usually overpowered by greed and selfishness, ruining his or her efforts for obtaining peace and happiness. Thus the only way to achieve peace and happiness is by worshipping Shiva at night, that is, by meditating on one's own self during the night when the individual is free from the distractions of the physical world. When the individual attains self-knowledge, he or she can live in the world without being affected by anger, greed, and selfishness, the three enemies of one's soul. Shlce Shivaratri symbolizes the worship of the atman within, this festival is celebrated as a purely religious festival by all Hindus, as stated earlier.

Another story in Hindu mythology also emphasizes the auspiciousness of Shivaratri: On the day of Shivaratri, a hunter, who had killed many birds in a forest, was chased by a hungry lion. The hunter climbed a Bilva tree to save himself from the lion's attack. The lion waited throughout the entire night at the bottom of the tree for its prey. In order to stay awake to avoid falling from the tree, the hunter kept plucking the leaves of the Bilva tree and dropping them below. The leaves fell on a Shiva Linga that happened to be located at the bottom of the tree. Shiva was pleased by the offering of the Bilva leaves by the hunter, although inadvertently, and saved the hunter in spite of all the sin the hunter had committed by killing the birds. This story emphasizes the auspiciousness of worshipping Shiva with Bilva leaves on Shivaratri.

Bansi Pandit - Mahashivaratri

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Vishnu & Shiva

The One From Both

During the Vedic period, both Vishnu and Shiva (as identified with Rudra) played relatively minor roles, but by the time of the Brahmanas (c. 1000-700 BCE) both were gaining ascendance. By the Puranic period both deities had major sects that competed with one another for devotees. Many stories developed showing different types of relationships between these two important deities.

Sectarian forces each presented their own preferred deity as supreme. Vishnu in his myths "becomes" Shiva. The Vishnu Purana (4th c. CE) shows Vishnu awakening and becoming both Brahmā to create the world, and Shiva to destroy it. Shiva also is viewed as a manifestation of Vishnu in the Bhagavata Purana. In Shaivite myths, on the other hand, Shiva comes to the fore and acts independently and alone to create, preserve, and destroy the world. In one Shaivite myth of the origin of the lingam, both Vishnu and Brahmā are revealed as emanations from Shiva's manifestation as a towering pillar of flame. The Śatarudrīya, a Shaivite hymn, says that Shiva is "of the form of Vishnu". Difference in viewpoints between the two sects is apparent in the story of Śarabha (also spelled "Sharabha"), the name of Shiva's incarnation in the composite form of man, bird, and beast. Shiva assumed that unusual form to chastise Vishnu in his hybrid form as Narasimha, the man-lion, who killed Hiranyakashipu, an ardent devotee of Shiva.

Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is a the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata. An example of a collaboration story is one given to explain Shiva's epithet Mahābaleśvara, "Lord of Great Strength" (Maha = great, Bala = strength, Īśvara = Lord). This name refers to story in which Rāvaṇa was given a linga as a boon by Shiva on the condition that he carry it always. During his travels, he stopped near the present Deoghar in Bihar to purify himself and asked Narada a devotee of Vishnu in the guise of a Brahmin to hold the linga for him, but after some time Narada put it down on the ground and vanished. When Ravana returned, he could not move the linga, and it is said to remain there ever since.

Shiva - Wikipedia, the free encyclopedia

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Thiruvilayadal

Incarnations of Lord Shiva

The sages requested Sutji to describe about the different incarnations of Lord Shiva. Sutji told them that, although Lord Shiva took many incarnations but five of his incarnations were very important- Sadhojat Namadeva, Tatpurush, Aghoresh and Ishan.

1) SADHOJAT:- Lord Shiva took his first incarnation from the physique incarnation from the physique of Lord Brahma, who was engrossed in his deep state of meditation, during the nineteenth Kalpa named Shweta Lohit. Lord Brahma gave him the name SADHOJAT and eulogized him. Later on, from the physique of Sadhojat four of his disciple manifested, whose names were Sunand, Nandan, Vishwanandan and Upanandan. All the four disciples were of fair complexion. Lord Shiva blessed Brahma and empowered him to do creation.

2) NAAMDEVA:- During the twentieth Kalpa named 'Rakta' the complexion of lord Brahma turned red, while he was engrossed in his meditative state. From his body manifested an entity who also was of red complexion. Lord Brahma named him Namadeva considering him to be the incarnation of lord Shiva and eulogized him. Later on four sons were born to Namadeva, whose names were Viraj, Viwah, Vishok and Vishwabhawan. All of them were of red complexion just like their father Namadeva. Naamdeva Shiva alongwith his virtuous progenies blessed lord Brahma with the power of creation.

3) TATPURUSH:- The twenty-first Kalpa on the earth was known as 'Peetavasa'. It was named so because of the apparel of lord Brahma which were of yellow colours. Lord Brahma's prayer resulted into the manifestation of a effulgent entity. Considering this entity as Lord Shiva, Lord Brahma started chanting the mantras of Shiva Gayatri. After the chantings of the mantras, numerous entities manifested who had put on apparels of yellow colour on their body. This way the third incarnation of Shiva popularly known as Tatpurush manifested.

4) GHORESH:- After the Peetavasa Kalp came the Shiva Kalpa. A black complexioned manifested while Lord Brahma was engrossed in his deep meditative state. Lord Brahma considering this entity as Aghor Shiva started eulogizing him. Lord Brahma's eulogization resulted into the manifestation of four more entities who had the same black complexion as that of 'Aghor Shiva'. Their names were Krishna, Krishnashikha, Krishnamukha and Krishnakanthdhari. Ghor Shiva along with those four entities blessed lord Brahma with the power of creation.

5) ISHAN- During the Kalpa named Vishwaroop, manifestations of Saraswati and Ishan Shiva took place. Lord Brahma eulogized Ishan Shiva after which four divine entities named Jati, Mundi, Shikhandi and Ardhamundi manifested from Ishan Shiva. All of them blessed lord Brahma with the power of creation.

EIGHT IDOLS OF SHIVA

After describing about the five chief incarnations of lord Shiva, Sutji explained about the eight famous idols of lord Shiva- Sharva, Bhava, Rudra, Ugra, Bheema, Pashupati, Ishan and Mahadeva. These eight idols of Shiva symbolizes the eight natural elements which help in the process of creation, nurturement and annihilation. These eight natural elements are Land, water, fire, air, sky, supreme soul (Kshetragya), Sun and the moon. Being established in these eight idols, Shiva controls the whole world.

SHIVA AS ARDHANARISHWAR

Once upon a time Lord Brahma, not seeing an expansion in his creation became very worried. A heavenly voice instructed him to commence creation with the help of copulative activities. But since all the incarnation of Shiva had been males till then, therefore lord Brahma was finding it impossible. Lord Brahma contemplated on the form of Shiva and Shakti. Lord Shiva became very pleased with him and appeared in his form of 'Ardhanarishwar (half male half female). Left side of his body resembled like a woman while the right side appeared like a man. Lord Brahma worshipped this form of Shiva. Lord Shiva then separated the feminine part of his body and thus manifested mother Shakti. Lord Brahma worshipped her and requested to bestow such power by which he could create a woman. Goddess Shakti blessed him by saying – 'So be it' and vanished. This way Lord Brahma became capable of commencing copulative creation.

VARIOUS INCARNATION OF VYAS AND LORD SHIVA

During the 'Varah' Kalpa of the Seventh 'Manvantar' lord Vishnu illuminated all the three world by his divine presence. This seventh Manvantara consisted of four yugas which repeated themselves in a cyclic way for twelve times. The first dwapar of this seventh manvantar saw the manifestation of lord Shiva for the welfare of the brahmins. When Kaliyuga arrived Lord Shiva again manifested himself along with goddess Shakti and was known as Mahamuni Shweta. Lord Brahma had the priviledge of becoming his disciple. During the second dwapar, sage Vyas existed as Satya, Prajapati and Lord Shiva became famous as 'Sutar'. Lord Shiva in his incarnation of Sutra had many disciples among whom 'Dundubhi' was very famous. During the third dwapar sage Vyas took his incarnation as Bhargava and lord Shiva became famous as Daman. Lord Shiva in his incarnation as Daman had four disciples among whom Vishoka was very famous. When Kaliyuga arrived after this third dwapar. Lord Shiva along with his Disciples helped Sage Vyas. During the fourth Dwapar Sage Vyas took his incarnation as Angira and Lord Shiva as 'Suhotra'. Even in this incarnation Lord Shiva had four disciples among whom Sumukh was very famous. Lord Shiva along with his disciples helped Angira. During the fifth dwapar sage Vyas took incarnation as Savita and Lord Shiva as 'Kanka' who was very famous for his tremendous austerities. Kanka had four disciples among whom Sanak was very famous. During the sixth dwapar sage Vyas took incarnation as Mrityu and Lord Shiva as 'Lokakshi'. Lokakshi had four disciples among whom Sudhama was very prominent. During the seventh dwapar sage Vyas manifested himself as Indra and Lord Shiva as Jaigisatya. Jaigisatya had four disciples among whom Saraswat was very prominent. During the eighth dwapar sage Vyas took incarnation as Vashishth and Lord Shiva as Dadhivahan. Dadhivahan had four disciples among whom Kapil was very famous. During the nineth dwapar sage Vyas took incarnation as Saraswat and Lord Shiva as 'Rishabh'. Lord Shiva in his incarnation as Rishabhdeva had four disciples among whom Parashar was very famous.

NANDIKESHWAR

While describing about the incarnation of Nandikeshwar Sutji says- Sage Shilad did a tremendous penance to please lord Shiva with an aspiration to have a son. Lord Shiva appeared before him and asked him to demand any boon he wished. Sage Shilad expressed his desire of having a son who is not born from a physical body and who is proficient in all the sriptural knowledges. Lord Shiva blessed him by saying – 'So be it'. Sage Shilad then returned to his hermitage and performed a 'Yagya'. From the yagya-kunda appeared a child who possessed four arms and three eyes. Sage Shilad was very pleased to see that child. The birth of the child was celebrated with great fanfare. Lord Shiva and Parvati arrived to bless the child. The child was named Nandi as his birth had given immense joy (anand) to sage Shilad. Later on Nandi lived with his father like any other normal child and was brought up with great love and care. He became proficient in all the scriptures within seven years. Being inspired by lord Shiva, two brahmins came to sage Shilad and informed him that after one year Nandi would be no more. Sage Shilad became extremely sad. Seeing his father in his sorrowful mood, Nandi consoled him and later on went to do penance. His tremendous penance pleased Lord Shiva and Parvati and both of them appeared before him. Lord Shiva blessed him and said- “You are just like me, so you will never die”. Lord Shiva also gave one of his garlands to him. As soon as Nandi wore that garland he imbibed all the qualities of lord Shiva. After that Lord Shiva took out some water from his locks of hair and sprinkled on him, as a result of which five rivers came into existence. These five rivers were later on came to be known as Panchanad. Lord Shiva then made him the leader of all his ganas. Later on goddess Parvati took Nandi under her guidance and considered him just like her own son. Nandi was married to Suyasha- the daughter of Marut. Ultimately all of them accompanied lord Shiva to his abode.

BHAIRAV GETS LIBERATED FROM HIS SIN

Bhairav who was created by lord Shiva from his third eye, had severed one of the five heads of Lord Brahma on the instruction of lord Shiva. Now Brahmaji was left with only four heads. Carrying the skull of Brahma in his hand, Bhairava started wandering in all the three worlds. To atone his sin of severing the head of lord Brahma, he was begging alms. Bhairav reached Vishnuloka where he was welcomed warm heartedly by lord Vishnu and Laxmi. Goddess Laxmi dropped the learning (Vidya) named Manorath (by which all the wishes could be fulfilled) in the begging bowl (Skull) of Bhariav. Bhairav became extremely happy by this gift. Lord Shiva had created a oegrass named 'Brahmahatya' and had instructed Bhairav to reach Kashi, before her. According to lord Shiva this way the sin committed by Bhairav could successfully atoned. After being blessed by goddess Laxmi, Bhairav took the permission of Lord Vishnu and proceeded towards Kashi. After his departure asked Brahmahatya to stop chasing Bhairav. But she refused saying that she was just following the instruction of Lord Shiva. When Bhairav reached Kashi, Brahmahatya too came near the outskirts of the city, but could not enter it because of Lord Shiva's power instead she entered in to the netherworld (Patal loka). As soon as Bhairav had entered Kashi. The begging-bowl (skull) fell on the ground and thus Bhairav got liberated from his sins. Bhairav was extremely relieved. The place where the skull of Brahma had fallen, later on became as Kapal mochan- the most sacred place of pilgrimage.

SHIVA TAKES INCARNATION AS SHARABH

While describing about the incarnation of Sharabh Sutji told sages- “When Vishnuji took his incarnation of Nrisimha to kill the demon king –Hiranyakashipu, his anger could not be subdued even after the killing of Hiranyakashipu. His anger had frightened all the three worlds. Lord Brahma sent Prahalada to Nrisimha so that his anger gets cool down. Prahalada prayed to Nrisimha. Nrisimha took him in his embrace but still his anger was not subdued.” “All the deities went to lord Shiva and requested to him to cool down Vishnu's anger. Lord Shiva then sent Bhairav and Veerbhadra to Nrisimha. When Veerbhadra politely requested Nrisimha to cool down, he (Nrisimha) tried to pounce on him (Veerbhadra). Right then Lord Shiva appeared in his most devastating form. He was looking frightening in his giant form and with thousands of hand. His appearance was resembling a huge cannibal bird. Lord Shiva injured Nrisimha with his giant wings and after carrying Lord Vishnu in his giant wings and after carrying lord Vishnu in his arms he flew in the sky. Lord Vishnu was so frightened that he became unconscious.” “After regarding his consciousness Lord Nrisimha appeared in his form of Lord Vishnu and eulogized Shiva, which made lord Shiva very pleased. Lord Shiva wore the head of Nrisimha with the garland of skull in his neck. The remaining body was carried by Veerbhadra and abandoned at a mountain.”

VISHWANAR RECEIVES BOON FROM SHIVA

Once upon a time, there used to live a brahmin named Vishwanar who was a great devotee of lord Shiva. Shuchismati was his wife who was a devout wife. Being pleased by her sense of dutifulness, Vishwanar tried to reward his wife. Shuchismati expressed her desire of having a son just like lord Shiva. Vishwanar went to Kashi to please Lord Shiva by his penance. He worshipped Vishveshwar linga with supreme devotion. Lord Shiva became very pleased by his devotion and he appeared before Vishwanar from the Shivalinga. When Vishwanar expressed his desire, lord Shiva agreed to take birth as his Son. Vishwanar came back to his house happily.

SHIVA'S INCARNATION AS GRIHAPATI

In due course of time, Shuchismati became pregnant and gave birth to a beautiful child. The whole family celebrated the birth of the child. The whole family celebrated the birth of the child. The name giving ceremony of that child was attended by all the deities and sages including lord Shiva and Parvati. Lord Brahma named the child as Grihapati. When Grihapati attained the age of five, his sacred thread ceremony was performed. Within a year he became proficient in all the Vedas and other sacred texts. When Grihapati attained the age of nine, Narada came and informed Vishwanar that death of Grihapati was imminent because of the evil effects of the planetary combinations. Vishwanar and Shuchismati were saddened and started crying. Grihapati then consoled his parents and proceeded towards Kashi to do penance so that the 'death' could be conqured.

GRIHAPATI'S PENANCE

Grihapati commenced his penance at Kashi. The deity Indra arrived there and requested him to demand anything he wished but Grihapati refused. Indra became furious and tried to attack him with his weapon-Vajra. Grihapati was very terrified. Right then Lord Shiva appeared and Indra had to retreat from the scene. Lord Shiva blessed Grihapati by saying – “What to say about this lightning – Vajra, even Kaalvajra would not be able to kill you.” Grihapati became very pleased. The Shivalinga which he worshipped, later on became famous as 'Agnishwar linga. Lord Shiva made Grihapati the lord of all the directions.

LORD SHIVA'S INCARNTION AS YAKSHESHWAR

During the time when ocean was being churned first of all poison appeared from it. The deities were very terrified to see the tremendous heat it generated. They went to lord Shiva and requested to protect them from the heat of that poison. Lord Shiva drank all the poison but did not let it pass down his throat. After the poison, Nectar appeared from the ocean, which was drunk by the deities. The demons too wanted to drink the nectar, so a tremendous battle ensued between them and the deities. The deities became victorious in this battle because they had become immortal due to the effect of the Nectar. This victory made the deities very arrogant. Lord Shiva was very concerned about their arrogant nature. He went to them in the guise of a Yaksha. He asked as to what was it that had made them so arrogant. The deities replied that their arrogance stemmed from victory over the demons. Lord Shiva who was disguised as Yaksha replied- “Your pride is based on false notion, because you did not achieve victory due to somebody's grace and blessing.” The deities disagreed with him. Lord Shiva then asked them to cut the grass if they considered themselves so mighty. He then kept a grass leaf in front of them. Each of the deities tried to cut that grass with their respective weapons but remained unsuccessful in their attempts. They were all amazed. Suddenly a heavenly voice was heard which said that the Yaksha was none other than Lord Shiva himself. The deities realized their mistakes. The apologized to lord Shiva. After vanquishing the false pride of the deities lord Shiva disappeared.

TEN GREAT INCARNATION OF SHIVA (DASH AVATAR) & TEN INCARNATION OF SHAKTI (DASH MAHAVIDYA)

Describing about the ten incarnations and their corresponding power (Shakti), Sutji said- The first incarnation of lord Shiva was as Mahakal and his Shakti was called Mahakali. Lord Shiva took his second incarnation as Tar and his Shakti was called 'Tara'. The third incarnation of Lord Shiva was as Bhuvaneshwar and his Shakti was called 'Bhuvaneshwari'. Lord Shiva took his fourth incarnation as 'Shodash' who was also known as 'Srividdyesh' and his Shakti was called 'Shodashi' or 'Shri'. Lord Shiva took his fifth incarnation as Bhairav and his Shakti was called 'Bhairavi'. The sixth incarnation of Lord Shiva is famous as 'Chhinamastak' and his Shakti by the name of 'Chhinamasta. Lord Shiva took his seventh incarnation as 'Dhoomvan' and his Shakti was known as 'Dhoomvati. The eighth incarnation was as Baglamukh and his Shakti as Baglamukhi. The nineth incarnation of lord Shiva became famous as Matang and his Shakti as 'Matangi'. Lord Shiva took his tenth incarnation as 'Kamal' and his Shakti as Kamala. If these ten incarnation of Shiva are worshipped along with his ten Mahavidyas then a man attains salvation.

THE ORIGIN OF ELEVEN RUDRAS

Once, the deities went to sage Kashyap after being tormented by the demons. They complained to him about the misdeeds of the demons, who also happened to be their step brothers. Sage Kashyap became extremely furious, when he heard about the misdeeds of his sons – the demons. To protect the deities from his sons, he commenced a penance to please lord Shiva. Lord Shiva became very pleased by his penance and appeared before him. He asked Kashyap to demand anything he wished. Kashyap then requested Lord Shiva to take birth as his son and destroy the demons. Lord Shiva blessed him and said – 'So be it'. Lord Shiva, later on took birth as eleven Rudras from the womb of his wife Surabhi. The name of these eleven rudras were as follows:-

1) Kapali, 2) Pingal, 3) Bheem, 4) Virupaksha, 5) Vilohit, 6) Shastra, 7) Ajapaad, 8) Ahirbudhnya, 9) Shambhu, 10) Chand and 11) Bhav.

These eleven Rudras fought battles with the demons and killed them. The deities were relieved after the death of the demons. They worshipped these eleven rudras to express their gratitude and indebtedness.

SHIVA'S INCARNATION AS 'DURVASA'

Describing about the Lord Shiva's incarnation as Durvasa, Sutji told the deities:- “once Atri – the manasputra of lord Brahma went to do penance at the bank of the river Nivindhya which flew by the foothills of Trayakshakul mountain as per the instructions of Lord Brahma himself. He commenced doing a tremendous penance. The effects of his penance was such that devastating flames of fire manifested from his head. The fire spread in all the three world in no time. The deities were terrified by the death and destruction caused by the fire in all the three worlds. They went to lord Brahma to seek his help. Lord Brahma took them to lord Vishnu and revealed to him about the destruction caused by the fire. All of them went to lord Shiva and told him everything. Lord Brahma, Lord Vishnu and Lord Shiva went to Atri and blessed him. Atri recognized them. He eulogized them. Later on Atri's wife- Anusuya gave birth to three sons, who in fact were the incarnations of Lord Brahma, Lord Vishnu and Lord Shiva. Lord Brahma incarnation as the Moon, Lord Vishnu as Dutt and Shiva took incarnation as Durvasa. Durvasa had tested the religiousness and virtuosity of numerous people. He had also tested the religiousness of king Ambareesh, who ruled over 'Saptadweepa'. Once king Ambareesh had observed a fast on 'Ekadashi'. Next day, when he was about to break his fast sage Durvasa arrived accompanied by his large number of disciples. Durvasa was very furious with king Ambareesh. He said- “You had invited me for this particular, but you have also insulted me by breaking the fast by drinking water in my absence.” Sage Durvasa would have burnt king Ambareesh to ashes by his curse, had not Sudarshan-the weapon of Vishnu came to his rescue. Sudarshan then tried to burn sage Durvasa when suddenly a heavenly voice was heard from the sky which said- “Durvasa is no one but the incarnation of lord Shiva himself.” Hearing this Sudarshan's anger was pacified. King Ambareesh then begged his forgiveness from sage Durvasa.

INCARNATION OF HANUMAN

Lord Shiva was so infatuated by the appearance of lord Vishnu in his form of Mohini roopa that his semen was released on the ground. This semen was established by the Saptarishis in the womb of Anjani, with the permission of lord Shiva himself. In this way was born the mighty Hanuman. Once, during his childhood Hanuman had swallowed the Sun, which he released only after the deities prayed to him. The sun accepted him as his disciple and made him proficient in all the learning's. He started living with Sugreeva as per the instructions of his teacher – the Sun. During the time of Sri Ram's exile, Sugreeva developed friendship with him with the help of Hanuman. Hanuman helped Sri Ram in finding the whereabouts of Sita, who had been abducted by the demon king-Ravana. He took a giant leap and jumped across the ocean. He went to Ashok-Vatika where Ravana had kept Sita. He gave Sri Ram's ring to her and consoled her by saying that very soon Sri Ram was going to arrive and release her from Ravana's captivity. He also burnt the whole Lanka by his burning tail and returned to Sri Ram to give him Sita's news while the battle was fought between Sri Ram and Ravana Laxmana got seriously injured and became unconscious. Hanuman saves his life by bringing the whole of mountain, upon which the herb Sanjivani grew. Being present at the service of Sri Ram, Hanuman performed his duties marvelously. Worship of Hanuman helps a man to become free from all kinds of problems, diseases and hurdles etc.

SHIVA'S INCARNATION AS MAHESH

Once, Bhairav who was entrusted with the job of a doorkeeper became so infatuated with Parvati's beauty that he tried to prevent her from going outside. Parvati became furious and cursed him to be born as a mortal man on the earth. Bhairav became very sad but now the damage had been already done. Bhairav later on appeared in the form of a man named 'Vetal'. Vetal prayed to lord Shiva who took his incarnation as Mahesh and goddess Parvati as Girija.

LORD VISHNU CREATES TURBULENCES

After the churning of the ocean had been accomplished, numerous things had emerged out from the ocean. Jewels, Moon, Laxmi, Poison, Uchchaishrava horse, Eravat elephant, Vessel containing Nectar were some of the things which emerged out from the ocean after the churning. A tremendous battle was fought between the deities and the demons to have control over the vessel containing Nectar. The demons had snatched that vessel from the deities. By the divine inspiration of lord Shiva, Vishnu appeared in the form of Mohini – the enchanting beauty. He successfully recovered that vessel from the control of the demons. To distract the attention of the demons from the nectar, lord Vishnu created numerous enchanting beauties. When the demons saw them, they forcibly carried these enchanting beauties to their abode –the Nether world. After that they again returned to take control of the Nectar. By that time, Vishnu had made the deities drink all the nectar. When the demons came to know about this, they became very furious and attacked the deities. A tremendous battle ensured between both the sides. Ultimately the demons got defeated. To save their lives the demon ran towards their abode. Lord Vishnu chased the demons and entered the Netherland. He killed all the demons. Lord Vishnu then saw those enchanting beauties who had been abducted by the demons. Ironically, lord Vishnu got infatuated by their beauty- who were his own creation. Lord Vishnu remained there for a long time.

SHIVA'S INCARNATION AS VRISHABH

During his stay in the Netherland, many sons were born to Lord Vishnu, who were very wicked and cruel. These sons of lord Vishnu started tormenting the inhabitants of all the three world. All the deities and the sages went to lord Shiva to take his help. They requested him to kill the cruel sons of Vishnu and reestablish him (lord Vishnu) in his own abode, which he had abandoned for the Nether world. Lord Shiva went to the Netherworld in the form of a Ox (Vrishabh). He killed all the sons of lord Vishnu with his sharp horns. Seeing the death of his sons, lord Vishnu came forward to fight him. He attacked lord Shiva with his various weapons, but lord Shiva remained harmless. Ultimately lord Vishnu was able to recognise him. He eulogized lord Shiva. Lord Shiva then requested him to return back to Vishnuloka, he accepted. Lord Vishnu left his 'Sudarshan chakra' in the Netherworld and went to his own abode, where lord Shiva presented him a new Sudarshan chakra.

KILLING OF VRITTRASUR

Once, when the deities were defeated by vrittrasur, they went to lord Brahma after hiding their weapons in the hermitage of sage Dadhichi. They requested lord Brahma to reveal about the means, how vrittrasur could be killed. Lord Brahma advised the deities to male a weapon named Vajra from the bones of sages Dadhichi, as Dadhichi's bones were even harder than the Vajra of Indra by the blessings of lord Shiva. All the deities then went to the hermitage of Dadhichi in the leadership of Vrihaspati. On being enquired about the purpose of their visit, Indra said that he wanted his bones so that a weapon could be made out of it. Dadhichi Gave up his life by his yogic power. Indra then instructed Kamdhenu to extract the bones from the dead body of Dadhichi. The bones were on given to 'Twashta' to construct the weapon-Vajra. Twashta took the weapons to Vishwakarma who at last constructed the Vajra. Indra killed Vrittrasur with this weapon. When Suvarcha – the wife of Dadhichi came to know about the cunning deeds of the deities, she cursed them to became animals.

SHIVA'S INCARNATION AS YATINATH

There used to live a bheel named Aahuk o the Arbudachal mountain. His wife was Aahuka. Both of them were supreme devotee of lord Shiva. Once, lord Shiva wanting to test their devotion, appeared before them disguised a hermit. Aahuk honoured his guest and treated him very well. Lord Shiva then requested him to give shelter for the whole night. Aahuk expressed his inability as he had a very small hut, in which only two people could be accommodate at a time. But his wife intervened and requested Aahuk to sleep outside the hut with his arms, as it would be inappropriate on their part to miss this chance of proving their hospitality. The hermit, who in reality was lord Shiva slept with Aahuk's wife inside the hut, while Aahuk himself slept outside the hut. Unfortunately Aahuk was killed by a wild animal while he was asleep. In the morning when lord Shiva found that Aahuk had died, his heart was filled with grief. But Aahuka consoled him by saying that she was proud of her husband as he had given up his life for a noble cause. Naturally she was very much saddened by her husband's death so she decided to give up her life by jumping into the burning pyre. Right then lord Shiva appeared in his real form and blessed her by saying- “In his next birth your husband would take birth in a royal family. He would become famous as Nala and you would be born as Damayanti to king Bheema of Vidarbha. I would myself appear in the form of a swan and help both of you to unite. After enjoying all the pleasures of this world both of you would attain to may abode. After saying thus, lord Shiva established himself as immovable Shivalinga, which later on became famous as Achaleshwar linga.

SHIVA'S INCARNATION AS 'KRISHNA DARSHAN'

King Nabhag was born in the nineth geneology of Shraddhdeva who himself was a descendant of Ikshavaku. Nabhag was the grandfather of Ambareesh. During his childhood Nabhag left his home for 'gurukula to get education. In his absence his brothers got the wealth of the kingdom distributed among themselves. When Nabhag returned home after the completion of his education, he demanded his share of wealth from his brothers. His brothers told him that they had forgotten to fix his share as he was absent at the time when wealth was being distributed. They advised him to go and meet their father. Nabhag went to his father and made the same request. His father advised him to go to sage Angiras who was trying to accomplish a yagya, but was not being able to accomplish it because of his attachment. “Go and try to eliminate his attachment by your discourses. This way sage Angiras on being pleased with you would give all the wealth which remains after the completion of the yagya.” Said his father. Nabhag did the same. He went to the place where sage Angiras was performing his yagya. He preached sage Angiras on the virtues of Religiousness. As a result he became free from all sorts of attachments and the yagya was successfully accomplished. Sage Angiras was very pleased by Nabhag's knowledge of religion. He gave all the remaining wealth of the yagya to Nabhag. Just then lord Shiva arrived there in his incarnation of Krishna darshan and tried to prevent sage Angiras from donating the wealth to Nabhag, instead he staked his own claim. Nabhag told lord Shiva that, since the wealth was given to him by sage Angiras himself, it naturally belonged to him. Lord Shiva then sent Nabhag to his father-Shraddhdev to know about his opinion. Nabhag went to Shraddh deva who revealed to him that the person who was staking his claims on the wealth was none other then lord Shiva. He also told him that whatever remained after the accomplishment of the yagya belongs to lord Shiva only. Nabhag was now satisfied. He went back to lord Shiva and narrated everything what his father had said. He then eulogized and worshipped lord Shiva. Lord Shiva blessed him which helped Nabhag to attain salvation.

LORD SHIVA APPEARS AS A BEGGAR

There was a king named Satyarath who ruled over Vidarbha. Once he was attacked by a neighbouring king. Satyarath was killed in that battle. His wife somehow managed to save her life by hiding in a forest. The queen was pregnant at that time. At the shore of a pond she gave birth to a child. She was feeling thirsty, so she went into the pond to quench her thirst. Unfortunately she was killed by a crocodile who used to live in that pond. The hungry child started crying- A beggar woman arrived there with her one year old child. Though her heart was filled with compassion seeing the hungry child cry but still she was hesitating to take him in her lap. Right then lord Shiva appeared as a beggar and advised her to bring up the orphan child. The beggar woman asked about the origin of the child. Lord Shiva told her that the father of this child Satyarath in his previous life had left the pradoshavrata incomplete. He had also ordered his men to severe the head of his enemy. After this, he had broken his fast in his impure state, without taking a bath. As a result, Satyarath met a premature-death in his next life. The mother of this orphan child too committed a sin by deceitfully getting the co-wife of her husband killed. As a result she was devoured by a crocodile in her next life. Describing about the child lord Shiva said- “This child was brahmin by birth in his previous life, but still he never engaged himself in any religious or virtuous deeds. So in his next life, though he was born in a royal family, buts still he remained poor. You must take this child under your control and after his sacred-thread ceremony gets accomplished, you must engage him in my (Shiva's) devotion. If you don't obey my command then it would not be good for the welfare of your own child.” After saying like this lord Shiva disappeared. The beggar woman took that child to her house and brought him up with great love and care. When he grew up his sacred-thread ceremony was performed and then he was initiated into the worship of lord Shiva. By the blessing of lord Shiva, Satyarath's son formed a pot full of gold while he was taking both in a pond. Now the beggar family became very rich. Once again when he had gone to a forest he met a 'gandharva' princess to whom he ultimately got married. This way he became a king. He lived happily with his mother and his brother.

LORD SHIVA APPEARS IN THE GUISE OF INDRA (SURESHWAR)

Upamanyu –the son of sage Vyaghrapaad, was brought up in his maternal uncle's home since his childhood. One day Upanyu was very hungry. His mother gave him milk to drink which was not enough to satisfy his hunger. He demanded more and started crying. His mother mined some wheat flour in the water and gave him to drink as there was no milk left in the house. Upamanyu finding the taste different told his mother that it was not milk but something else. He again started crying. His mother told him that if he wanted milk then he should worship lord Shiva as he only was capable of making the milk available. Upamanyu proceeded towards the Himalaya and started doing penance to please lord Shiva- continuously chanting the mantra Om Namah Shivay. His penance generated so much of heat that all the three worlds started burning. To test his devotion, Lord Shiva and goddess Parvati appeared before him disguised as Indra and Indrani respectively. Both of them told Upamanyu to stop doing penance. They said- “We Indra and Indrani are extremely pleased by your devotion. Stop worshipping Shiva. We will fulfill all your desires.” Lord Shiva and goddess Parvati did not stop at this. They even cursed Shiva. Upamanyu became very furious and got up to attack the abuser – Indra. Shiva and Parvati were satisfied by his total dedication and devotion. They revealed their real identity and blessed him. Shiva promised Upamanyu that he would be present in the vicinity of his hermitage along with Parvati forever. Upamanyu returned back to his home and narrated the whole story to his mother who was very pleased. Lord Shiva got the name 'Sureshwar' because he appeared in the guise of Indra.

SAGE VYAS ADVISES THE PANDAVAS TO WORSHIP SHIVA

After loosing their whole kingdom to Duryodhan in the gamble, Pandavas went to the dwait forest accompanied by Draupadi. They started living in a place which was donated by Velotra Sun. Duryodhan instigated sage Durvasa to torment the Pandavas. Sage Durvasa went to the place where Pandavas were staying, accompanied by thousands of his disciples. He demanded food from the Pandavas. How could have the Pandavas satiated from the hunger of thousands of people. Lord Krishna came to their rescue and saved them from being disagraced. As a result Durvasa and his disciples went back satisfied. Lord Krishna advised the Pandavas to worship lord Shiva, but they neglected that advice. As a result their sufferings increased in magnitude. One day sage Vyas arrived there. The Pandavas gave a rousing reception. Considering Arjuna to be the most capable among the Pandavas, Vyas taught him the method of doing 'Parthiva' worship. Later on Arjuna went to the Indrakeel mountain to please Indra by his penance. Sage Vyas preached Yudhisthir to remain firm on his virtuously and religiousness.

INDRA APPEARS BEFORE ARJUNA

Arjuna's penance generated so much of heat that all the living creature of the three worlds were unable to bear its scorching heat. All the living creatures of the three worlds went to Indra to seek his help. Indra went to Arjuna in the guise of a celibate and asked about the purpose for which he was doing penance. Arjuna told him that he wanted to defeat the Kauravas. Indra then told Arjuna that it was not in his capacity to help him achieve victory over the Kauravas, because of Aswatthama who was a partial incarnation of lord Shiva. Indra advised Arjuna to please lord Shiva by his penance so that his wishes could be fulfilled. Indra then entrusted some of his men, the job of Arjuna's security and went back to his abode. Arjuna commenced his penance to please lord Shiva.

LORD SHIVA APPEARS IN THE GUISE OF 'KIRAT'

Arjuna did a tremendous penance by standing only on one leg and concentrating his gaze upon the blazing sun,. The deities became very impressed by Arjuna's penance. They went to lord Shiva and requested him to bless Arjuna. Lord Shiva accepted their request. Duryodhan had sent a demon named Mooka to kill Arjuna. Mooka had disguised himself as a boar. Arjuna was engrossed in his meditation, when suddenly his concentration got disturbed by a loud noise. He opened his eyes and saw Mooka being chased by a band of Kirats. In fact it was none other than Shiva who had appeared in the guise of Kirat. Both Arjuna and Lord Shiva struck the boar with their respective arrows at the same time. As a result the boar was killed.

KIRAT BLESSES ARJUNA

Lord Shiva sent his ganas to bring back the arrow. Similarly Arjuna too went near the dead boar to bring his arrow. Arjuna found his arrow lying on the ground. He picked it up in his hand. Right then the ganas arrived there and asked Arjuna to return that arrow as it belonged to their master (Shiva). But Arjuna refused to part with his arrow. Instead he asked the ganas, to convey his challenge to their master to have a dual with him. The ganas went back to lord Shiva and narrated the whole story to him. Lord Shiva accepted Arjuna's challenge and went to fight him. His ganas accompanied him. Arjuna defeated all the ganas of Shiva. In the end Lord Shiva came forward to have a dual fight with him. Shiva was very much impressed by his valour. He revealed his real identity. Arjuna was very ashamed that he fought with Shiva. Lord Shiva consoled him and gave his weapon Pashupat to Arjuna.

THE TWELVE JYOTIRLINGAS

Describing about the twelve Jyotirlingas, Sutji told the sages:- "There are twelve Jyotirlingas which are as Follows :

1) Somnath in Saurashtra, 2) Mallikarjuna in SriShail, 3) Mahakal in Ujjain, 4) Amareshwar in Omkar, 5) Kedar in the Himalaya, 6) Bheemashankar at the bank of Bheema river. 7) Vishwanath in Varanasi. 8) Trayambakeshwar ar the bank of Gautami river, 9) Baidyanath at Chitabhumi, 10) Nagesh which is situated between Darukvan dwarika and Bhet dwarika 11) Rameshwar at Betubandh and 12) Dhushmesh in Shivalaya. These above mentioned twelve Jyotirlingas are considered to the very sacred. A devotee who pays a visit to any of these places and worship, gets all of his wished fulfilled. Out of these twelve Jyotirlingas, Somnath Jyotirlinga is belived to destroy the sorrows of Moon. A devotee who worships this Jyotirlinga gets cured from incurable diseases like leprosy etc. enjoys all kinds of worldly pleasures and attains salvation. Similarly having a darshan of Mallikarjuna helps a devotee to fulfill all of his desires. Having a darshan of Mahakaal at Ujjain helps a devotee to fulfill all kinds of desire and achieve salvation. Similarly if a devotee merely touches the idol of Omkar linga then he achieves the desired fruits. Kedarlinga is situated in the Himalayas and is considered to be very sacred. Lord Shiva took his sixth incarnation as Bheema Shankar to kill the demon Bheema. This incarnation of Shiva tool place at a place called Kamarupa in Assam. The seventh incarnation of lord Shiva was as Vishwanath at Kashi. This Jyotirlinga is considered to be very sacred and fulfiller of all the desires of a man. Lord Shiva took his eighth incarnation at the bank of river Gautami at the request of sage Gautam. This Jyotirlinga too is considered to be very sacred and a fulfiller of all the desires of a man. The ninth incarnation of Shiva was as Baidyanath at Deoghar in Bihar. This Jyotirlinga was established by the demon King Ravana. A devotee who worships this Jyotirlinga gets all of his wishes fulfilled. Because of this, it ia also known as Kamanalinga. Devotees carry the holy water of the Ganges from Sultanganj and both the idol of Baidyanath in the months of Shravan and Bhadrapaksha according to the Hindu calendar. Lord Shiva took his tenth incarnation to kill the demon Daruk who used to live in Daruk forest. A devotee who worships Nagesh, never faces any calamity. The eleventh incarnation of lord Shiva was as Rameshwar linga, this linga was established by Sri Ram while the construction of a bridge over the sea was going on. Having a darshan of this Jyotirlinga bestowes both worldly pleasures and salvation. Lord Shiva took his twelfth incarnation as Dhumeshwar after being pleased by Dhushma - the wife of Sumedha. Having a darshan of this Jyotirlinga helps a devotee to fulfill all of his desires. All the above mentioned twelve Jyotirlingas are very sacred and give total accomplishment to the devotees.

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