Harahara Shankara Shambho Shankara

Topics:

1. Origin of Shiva Linga
2. Dwadasha Jyotir Lingas
3. Prasiddha Shiva Lingas – Upa Lingas  and Ashtottara Shiva Kshetraas
4. Shiva as Agni Stambha
5. Observance of Maha Shiva Ratri and its significance
6. Shata Rudreeyam
7. Rudra Deva hidden in one’s own’s own Self vide Shvetaashvatara Upanishad

Shiva Lingodbhava:

Maha Munis then narrated the origin of Shiva Linga and its Universe :

In the days of yore on Himalayas, there was Daruvana famed for rigorous Tapasya by Maharshis along with their wives; the Maharshis were performing several Sacred deeds like Yagnas, Vratas, Agni Karyas, Swadyaayana of Vedas and Scriptures and fastings: their life’s motto was Nitya Karma, penance and strict adherence of whatever Scriptures prescribed. The women folk of the Munis too followed the prescribed discipline, food restrictions and living regimen of austerity and devotion.

Into this Society of Self Restraint,  unfailing virtue and orderliness arrived a semi-lunatic, nude and weird stranger who had compelling and  magnetic personality of strong and attractive physical limbs. His body was full of Bhasma (Ash); his hair was dishevelled; his teeth were crooked and his eyes were blood red. Some times, he laughs boisterously; some time he shouts; some times he cries loudly; suddenly he brays like a donkey;  and some other times he breaks into dances amourously. He makes sheepish advances to women irrespective of their age. The Maharshis in Daruvana suffered the Stranger for enough of time and finally confronted him in a group.

Among the Rishis, somebody said that after all Rishis would not get angry normally but when they did, no force on Earth could be withstood!  Thus arguing among themseslves the Rishis told the Stranger that it was highly improper for householders to behave irresponsibly as him and that he should atleast wear a piece of cloth when he could be respected; otherwise the alternative would be to drop his Linga (Male Organ). Maha Deva then replied that even Brahma would not be able to drop  his Linga by force, let alone Maharshis; yet, he himself would drop it on his own; having said so Maheshwara disappeared and assumed the Linga Swarupa. As this incident took place, there was all round havoc in the Universe:

Trailokye Sarvabhutaanaam praadurbhaavo na jaayatey, Vyaakulam cha tadaa Sarvam na prakaashet kinshana/ Tapatey chaiva Naadityo nishprabhavah Paavakastathaa, Nakshatraani Grahaschaiva Vipareetaa vijanjirey/

In all the Tri Lokas, the process of Srishti got badly affected; there was Universal agitation and nothing was shining; Sun became pale, Agni lost its heat and the Stars ceased to twinkle; and the Planets lost their moorings. The Maharshis immediately realised that the dropping of the Linga brought in terrible consequences and ran up to Brahma and conveyed the entire incident but Brahma too was agitated as to what happened and confirmed that the so called Stranger was none else but Maha Deva himself; that it would take ages to realise him; that he was the Supreme Lord of Devas, Rishis and Pitru Devas; that after thousand Yugas he would assume the Form of Kaala Deva at the time of Pralaya; that he was the unique creator with his own radiance; that he was Vishnu with Lakshmi as his consort and Srivatsa as his invaluable ornament; that he was called as Maha Yogi during Krita Yuga; that he was the ‘Kratu Rupa’ or Yagna Swarupa in Treta Yuga; that in Dwapara Yuga, he was ‘Kaalaagni’ and in Kali Yuga he is Dharma ketu or the Insigna of Virtue; that Panditas ought to realise all these Forms; that he was the combined Shakti of Agni’s amoguna, Brahma’s Rajo Rupa and Vishnu’s Satvika Rupa; that he was ‘Digvasana’ and was named Shiva; and that hence the Maharshis should worship Shiva with singular ernestness as he was Ishana, Avyaya and that Maha Linga who would surely dispel the fund of ignorance which they never had as he desired to counsel you but you made in the incorrigible mistake of your life time!

As Brahma chided the Maharshis thus, the latter bent to him on their knees and commenceworship to Maha Deva in his Linga Swarupa and after a year’s puja, the latter re-entered Daru Vana once again and all the Munis made a collective Prayer to him as follows: Maha Deva! As we were completely ignorant of our mistakes that were committed by ourspeech, thought and deed, do kindly pardon us.  Shankara! Your actions are indeed strange, secretive and incomprehensible not only to us but to Devas and to Brahma too.  We welcome you back to Daruvana as we are unable to find our ways and means as to how and what to do in the context of our unpardonable acts. Vishweshwara! We do not know as to who are you! Mahatma, Maheswara, Bhava, Bhavya (the marvellous one), Bhavana (The Purifier), Udbhava (The Originator), Ananta Bala Virya or the Symbol of Eternal Strength and Virility; Our salutations to you the Creator and the Destroyer; Bhuta Naatha; Samhaara; Kapishanga Rupa or of the ochre complexioned body; Avyaya; Gangaadhara; Savaadhaara; Gunaatma; Traiyambika; Trinetra; Trishula dhaara; Sundara Vigraha; Vrishankana or Bull-bannered; Pramthagana Pati; Paasha Hasta or the Carrier of Paasha in hands; Kaala Swarupa; Veda Mantra Pradhana; Sahasra Jihva or Thousand Tongued; the Knower of the Past, Present and Future; Sthavara Jangama Deva or the Lord of Immobile and Moving Beings; your body  creates the Universe in totality! Do save us Shambhu, Bhadra, Bhagavan! Kindly be pleased to human indiscretions like what we did  under the cover of Yoga Maya of Parameshwara; may you be restored in the Linga as earlier!.

As the famed Munis including Gautami, Atri, Angirasa, Bhrigu, Vasishtha, Vishwamitra, Sukesha, Pulastya, Pulaha, Kratu, Marichi, Kashyapa and  Samvarta sought Maha Deva’s un-qualified pardon and prostrated before him, Bhagavan was extremely pleased. Then the Munis requested Parama Shiva himself to provide clarifications on certain issues that remained unaswered to them so far: Bhasma snaanam cha nagnatwam Vaamatwam pratilomataa, Sevyaa sevyatvam tu Vibho etadicchaama veditum/ – The clarifications required are Bhasma Snaana or the bath of ash, nakedness, left-handed rituals, contrary actions, and the distinction of worthiness of Service to Deities or its unworthiness).

Bhagavan gave the clarifications: Maha Deva agreed to give a detailed reply to the Maharshis on the specific queries: ‘ I am  Agni;  Soma depends on me for every thing.  All the Lokas and their Beings are dependent on Agni. The Universe consisting of ‘Sthavara Jangamas’ or the Moving and Immobile Beings was burnt by Agni on countless occasions. The resultant Bhasma was sacred and acts like a perfect Purifier; for one thing Bhasma is the bye-Product of anything burnt in Prakriti and thus the cleanser and the sterilizer but far more significantly since it was mixed with my own potency. All the hallowed deeds related to Agni thus enjoy the double benefit of Agni’s purification and my own virility. In fact Bhasma empowers as a ‘Trausha’ too or the trebler of the span of  life of  whosoever applies it on  his body. Bhasma’s accurate meaning is that it destroys sins. It provides radiance and fragrance of body and is a symbol of Auspiciousness. Pitras call it ‘Ushmava’ or the provider of coolness. Devas enjoy longevity due their constant drinking of Soma Rasa; indeed Soma and Agni are myself. If I am Agni, my Ambika is Soma; I am the Purusha and she is Prakriti. And that indeed is the reason why Bhasma is my virility. That is why, Bhasma is used on occasions of in-auspiciousness also, or to ward off Evil Spirits and at the Places of baby-births. Once a person has a ‘Bhasma-Snaana’ or ash-bath he gets his soul purified and overcomes anger and thus named Jitendriya or the One who controls his limbs. Bhasma is a constituent of Pashupata Yoga and Vrata and the impact of the Vrata is far-reaching as a sincere practitioner of the Vrata ceases to have a rebirth!

Again about the aspect of ‘Nagnatwa’; indeed none entered into the world with clothes; Devas and Maha Yogis are without clothes. Those who conquer their Physique have least significance or relevance for ‘Vastra’ and those who could not do so are as bad as  having the show of Vastras. Vastra is indeed not a protection for character or a sense of shame; on the other hand, it is more shameful to perform disapproved deeds even while covering the body with expensive clothes! Thus Vastra’s significance should be replaced by Kshama or Patience, Dhriti or Courage and determination, Ahimsa or Non-Violence, Equanimity, Non-Interference, Resistence to Material Attraction and Vairagya or an Outlook of Other-Worldi –ness. A person who applies bhasma constantly would  gradually develop noble traits till   purification of his conscience is attained. Invariably such an ash-prone person seldom does wrong; if by mischance he does indisretions then his latent virtue burns off the impact of such wrong-doings. Thus one must make it a point to apply the auspicious Bhasma regularly. Those who practise Yoga could attain Siddhis like Anima (Infinitesimal), Laghima (weightlessness), Mahima (Enormity), Prapti (Attainment), Garima (Heaviness), Prakyama (Independence of Thought), Isatwa (Superiority),Vasitwa (Capacity to control), and Amaratwa ( Immortality). Indra and Devas had attained Siddhis through the means of Kamaya Vratas; like wise Humans too could have access to the Mysique World. [Brahmanda Purana]

Dwaadasha Jyotir Lingas

Nandiswara in Shiva Purana described the Most Celebrated Twelve Jyotirlingas of Maha Deva as follows:

Kedarnath in Himalayas, Bhima Sankar in Dakinya, Viswesvara in Varanasi, Triambaka on the banks of River Gautami, Somnatha in Saurashtra, Mallikarjuna in Sri Sailam, Maha Kala in Ujjain, Amareswara at Omkara, Vaidyanatha in Chitha Bhumi, Nageshwara at Daruka, Rameswara at Setu Bandhana, and Ghrishneswara.

Kedarnath in Uttaranchal, Bhima Shankar near Pune in Maharashtra, Visveswara in Varanasi, Somnath in Gujarat, Srisailam in Andhra Pradesh, Maha Kala in Ujjain in Madhya Pradesh, Omkara also in Madhya Pradesh, Vaidhyanath at Deogarh (Bihar), Nageshawara near Dwaraka in Gujarat, Rameswara in Tamilnadu, and Ghrishneswar near Ellora Caves in Aurangabad in Maharashtra]

There are some claims and counter claims of the geographical situation of some of the Jyotirlingas and one might possibly visit these Places too possibly!

Kedareshwara:

Flanked by breath taking views of snow-clad peaks of Himalayas at a height of 3585 m from Sea level on the banks of River Mandakini, Kedareswar is the highest point where Maha Deva’s presence is indeed felt in the manifestation of a famed Kedareswara Jyotir Linga as spread out as a fairly large expanse of black stone with an inclined elevation in the middle portion. Being inaccessible excepting by a difficult 14km trek by foot, or horse back or ‘dolis’( palanquins) carried by two or four humans from Gaurikund, the Temple is open only during end April through November since residents, let alone pilgrims, have little access to the Mountain Top Temple during heavy snowfall in the intervening period. [A helicopter service is available now from Agastya Muni to Phata to reach Kedarnath]. The incarnations of Lord Vishnu in the form of two Sages Nara and Narayana meditated to Bhagavan Siva for several years and as the latter appeared and said that the incarnations of Vishnu Himself executed the penance without any basic reason excepting the welfare of humanity and thus agreed to manifest Himself as a Jyotir Linga at that hallowed place. Nara and Narayana are believed to have assumed their forms as hallowed mountains nearby. According to Puranas, Pandavas performed penance at the Temple and even in the opening Hall of the Temple at the entrance of the Sanctum, there are idols of Pandavas, Lord Krishna, Nandi and Veerabhadra. The belief is that Pandavas were chasing a Bull- Lord Siva Himself- and Bhima continued the chase to subdue the animal by holdindg its tail and the Pandavas attained Salvation finally from the Temple surroundings. It is also believed that Adi Shankara attained His Salvation from this Place and there is a ‘Samadhi’ of His behind the Temple. A distinct feature at the entrance gate of the Temple is the head of a man carved in a triagular stone as facia and a similar triangular facia is displayed in another Temple where Siva-Parvati wedding was fabled to have taken place. ‘Udakmand’ is mentioned in Siva Purana as a union of Seven Seas and its water is everfresh. In fact the Homa Kund of the Wedding is also visioned alive. On way to Kedar a number of Pigrimage Centers dot the route including Agastyamuni, Ukhimath, Phali-Pasalat Devi, Kalimath, and Triguni Narayan not far from Sonprayag. Vamana Purana explained the Origin of Kedara Kshetra vividly: Maha Deva performed deep and extensive tapasya on the top of Himalayas to refresh himself as also for Loka Kalyan or to ensure propitiousness to the entire Universe. During the Tapasya, there were fiery sparks from his ‘jatajutas’or the thick layers of his hair and fell as huge and heavy boulders on Earth. From the boulders that fell, Kedara Tirtha got materialised and Rishis commenced to reside there and by the grace of Mahadeva a Shiva Linga got materialised. Yatris visited the Kshetra atleast for six months a year since it was difficult and unworthy of stay due to heavy snow and cold. Mahadeva blessed and granted fulfillment of devotees who observed fastings, snana, daana, homa, japa and pitru shraddhas and worship and their acts resulted in multiplier returns. In fact Devas came to worship the Shiva Lingan aftertaking holy dips in Kalindi River (Yamuna) the daughter of Surya Deva. There after Maha Deva disappeared deep inside the depths of the River for a very long time and various Lokas and Samudras got disturbed and even Nakshatras dropped down from the Sky. Devas approached Maha Vishnu in Yoga Nidra on Ksheera Sagara. Meanwhile a Danava named Mura, who was the son of Kashyapa Muni and Danu the daughter of Daksha Prajapati, performed such unusual Tapasya to Brahma and secured a peculiar boon that whosoever would touch would die. Deva and all other Celestial Beings like Gandharva, Yakshaadis got rattled and Mura challenged Yama Dharma Raja who in turn directed him to challenge Jagannadha Chatur Murti resting on the Ocean of Milk. Danava Mura reached Jagannadha who asked Mura to enter into a duel. Mura never expected this defiant reply and got confused with Vishnu Maya and muttered: ‘how, where and who’. Swifly enough, Sudarshana Chakra sliced off the neck of Mura thus earning the encomium of Murari. It was at that juncture that Devas arrived at Ksheera Sagara stating that Maha Deva’s whereabouts were unknown. Vishnu along Devas enquired of Devi Parvati, Ganesha, Kumara, Nandi and so on. Then he instructed Devas to observe Tapta Kruccha Vrata for three days each by consuming hot water, hot milk, hot ghee  and on the last three days only Vayu bhakshana followed each day by Abhishakas to Maha Linga at KedaraTirtha with sixty five pitchers of curd, thirtytwo pitchers of ghee, sixteen full of pitchers of Pancha gavya, eight ghadas of honey, two hundred pichers of Kalindi’s sacred water, one hundred eight pitchers of Gorochana, Kumkuma, chandana, butter as also puja of Mandara, Harashringara, Agaru, dhupa, naivedyas with the recitation of Rigvedantargata pada krama of Shata Rudreeya. At the end of such severe penances, Indra and Devas visioned a Unified Shiva-Vishnu Swarupa!! Having realised their folly that Shiva and Vishnu were one and the same, Devas and even Brahma moved back to Kurukeshetra and discovered Parama Shiva inside the water and hailed the Sthaanu Maha Deva and postrated before him to withdraw from the Tapasya and bless them all and the Lokas!

Most of the Yatris do not invariably halt over at the intermediate places like Gangotri, Yamunotri, Deva Prayag, etc. and after Haridwar and Rishikesh proceed to Badari/Kedar. This is particularly so since there is a motorable road from Jyoshimutt. It is in respect of those Yatris intending to visit Badrinath that halt at Jyoshimutt while those going to Kedar first prefer halting at Rudra Prayag and trek up to Kedar generally. Of course the context differs in respect of trekking from Rishikesh to either of the destinations first. From Deva Prayag to Srinagar-different from Srinagar of Kashmir-there is a Kamaleshwar Maha Deva Mandir and the legend states that Devi Durga terminated a cruel Kolasura with her ‘Dhanush’(Bow and arrow) and there still is a bow shaped Dhanush Tirtha; Lord Rama worshipped Devi Durga here with Sahasra Kamalas or thousand lotuses but Shankara hid the thousandth lotus but Rama replaced it with his right eye in the worship unhesitatingly! From Srinagar to Rudra Prayag  just away by a mile is the famed and picturesque Sangam of Alaknanda and Mandakini Rivers.It is at this point, that the ways to Badari and Kedar depart from each other where Sage Narada is stated to have eulogised Parama Shiva with his prowess in ‘Sangeeta’ where a Shiva Mandir is in place. From Rudra Prayag to Kedarnath the path along Mandakini are the places named Chatouli / Suryaprayag or Surya Deva’s meditation point- Agastya Muni Mandir-Chhota Narayana mandir with Rudraksha trees- Chandrapuri with Chandrashekhara-Durga Mandir-Bhiri with Bhim Mandir-Gupta Kashi where King Banasura the son of Bali Chakravarti of Vamanavatara fame and Banasura’s daughter Usha signified by Ushimutt nearby and Usha’s husband was Aniruddha the son of Lord Krishna and Devi Rukmini. Gupta Kashi is also the abode of Ardha-Naareshwara Shiva seated on Nandi Deva and there is a flow of Kunda or pond nearby stated to be a mix of Ganga and Yamuna. In Nala, Lalitha Devi Mandir is popular and this Devi was worshipped by King Nala. Narayana koti just away by a mile from Nala on the banks of Saraswai River are Narayana Mandir and Kalimutt the latter as worshipped by Kalidas the Scripter of Abhijnana Shakuntala, Kumara Sambhava, Megha sandesa and such immortal classics in Sanskrit. Maikhanda which is two miles from Narayana koti is known for Mahishasura Mardini Mandir. Rampur is the next halt three miles away to the trekkers good for night rest with woollen blankets etc even to carry and return basis to Kedarnath. Up the mountain top at Rampur by a four mile difficult terrain is situated the Mandir of Triyugi Narayana with his two consorts Bhu Devi and Lakshmi Devi; this is right along with River Saraswati with its four Maha Kundas called Brahma Kund, Rudra Kund, Vishnu Kund and Saraswati kund. It is stated that Achamana, Snaana, Marjana, Tarpana be performed at the respective Kundas. At the Triyugi Narayana there is an Akhanda Dhuni or Uninterrupted Fire Place where Homa Prakriyas are continuously performed and twigs are fed in the Agni Kunda. Despite the high significance of this Triguni Narayana Mandir which is very tiring to reach, yatris of normal stamina excuse themselves and avoid the peak height, and proceed further to Soma Prayag and reach Gouri Kund. The major halt before the eight and odd mile ascent up to Kedarnath is Gauri Kunda where there is a natural hot water Kund to refresh the yatris.  

Kedarnath is one of the Dwadasha Shiva Maha Linga Abodes as these are as follows: Kedaro Himavat prushthe Dakinyaam Bhimashankarah, Vaaranaasyaamcha Vishwesraambako Gautami tatey/ Saurashtre Somanathaswa Shrishaile Mallikarjunah, Ujjainaam Maha kaalaa Omkarecha Amareshwarah/ Vaidyanadhascha Bhumo Nagesho Daarukaananey, Setubandhe cha Ramesho Ghrushneshwara Shiva Lingovtara Dwadashashakametcchambo Paramatmana/

Nandishwara described in Shiva Purana the Most Celebrated Twelve Jyotirlingas of Maha Deva as follows: Kadarnath in Himalayas (Uttaranchal), Bhima Shankar in Dakinya (Near Pune in Maharashtra), Vishwaswara inVaranasi (Uttar Pradesh), Triambika on the banks of River Gautami (Maharashtra), Somanath (Saurashtra / Gujarat), Mallikarjuna in Srishaila,(Andhra Pradesh), Mahakala, Ujjain (Madhya Pradesh), Amareshwara at Omkara (Madhya Pradesh), Vaidyanatha at Deogarah (Bihar)/ Parli (Maharashtra); Nagesha near Dwaraka (Gujarat) or Naganadh (Aoudhya, Maharashtra)/ Jageshwara near Almora, (Uttaraakhanda); Rameshwara (Tamilmadu) and Ghrishneshwara, Aurangabad, Maharashtra).

Kedar Linga is known from times immemorial: In Krita or Satya Yuga, Maharshi Upamanyu is stated to have worshipped Kedara Linga and attained salvation; in Dwapara Yuga Pandavas are stated to have performed Tapasya. Bhagavan MahaDeva assumed the form of Mahisha or a Buffalo and confused Pancha Pandavas at the same time as they were engrossed in Tapasya at different locations of Kedar now reputed as Pancha Kedar by displaying different body parts of the Mahisha viz. at Tunganath displaying hands, Rudranath the face of Mahisha, Mada Maheshwara displaying naabhi or middle portion, and Kalpeshwar his ‘jataajuta’or the coarse head hair; the Prishtha bhaga or the hind body part is stated to have displayed at Kedar nadha proper. One legendary account states that Bhima of Pandavas in the course of his Tapasya got disturbed by the appearance of the hind part of the Buffalo, chased it and tried to forcibly hold its tail but the ever potent Maha Deva eluded him and succumbed with severe injuries. Pashupati Nath Temple in Khatmandu in Nepal is stated to have displayed the Maha Mahisha’s head portion. In Kedar there is no built up Murti swarupa as such but a raised and reclining dome basically a trikona mountain black stone is worshipped with ‘Abhishekas’or oblations with Milk, flowers, fruits, honey, agarbattis or perfumed sticks and so on. Kedar Mandir appears very oriental and typically mountainous with imposing locale surrounded by places like Bhrigupantha (Maghna ganga), Ksheera ganga called Chora thadi thaal, Vasuki thaal, Gugukund, Bhairava Shila.The Mandir displays Pancha Pandava Murtis, Bhima cave and Bhimashila. The half broken exit gate is fabled as the Sacred Gate from which Adi Shankara baled out and flew up to Kailasa. Beatuful white stone life size idols of Shankaraacharya addressing his disciples in the rear portion hall of the Kedar Mandir is in place. Apart from the Murtis of Pandavas, those of Usha and Aniruddha, Lord Krishna, Shiva Parvati and so on too. Around the Mandir in a Parikrama are noticed Amrita Kund, Ishana Kund, Hamsa kund, Retasa Kund, and such other Tirthas.

Most unfortunate havoc of torrential rains, floods, mountain quakes caused thousands of Pilgrims to perish from all over Bharata Desha recently. Indian Air Force deserves kudos for their endless helicopter sorties and saved countless Yatris and so did yeoman service by various Defence Forces and their Wings to have extended the trekkers. Happily the entire Bharat stood up as one to help the survivors as per one’s own resources and sincere assistance. May Bhagavan Shankara who assumed a spurt of momentary fury for whatever was his own reason but essentially of the nature of interminable mercifulness, take the victims in his own fold and bless them as Kailasa Vaasis!   

Right on the expanse of Himalayas are Nanda Devi and Maha Mrityunjaya in the Gadhwal region. Mountain Nanda Devi’s top is the world’s highest Mount Everest named Gouri Shankar. Yatras are conducted to Gaurishankar every twelve years and enterprising men and woman do join the yatra coinciding Bhadrapada Sukla Saptami. On way are Nandakesari, Purna, Triveni Deval, Nandaapeeth etc. The Legend states that Bhagavati Nanda Devi uprooted several Asuras and purified herself by bathing in Rupkunda. Maha Mrityunjaya of Gadwal region again which is of some fifteen miles hike from Karna – ganga suffered a massive earth quake in the remote past at the time Adi Shankaraacharya in mid 18^th century and a Shivaratri Festival has been celebrated there ever-since.

Bhima Shankar:

Located some 110 km from Pune in Maharashtra State in the Ghat region of Sahyadri Hills near the head of Bhima River which merges with Krishna River too, the fifth Jyotirlinga Bhima Shankar is the appearance Maha Siva who exterminated Demon Bhima, son of Kumbhakarna (Ravan’s brother). Demon Bhima on knowing from his mother Kartaki wanted to avenge the death of his father by Lord Rama, who was Maha Vishnu’s incarnation and performed penance to Lord Brahma to receive boons to conquer even mighty opponents. He defeated Indra and Devas and what provoked Lord Siva most was the tormenting of a great Siva Bhakta King Kamarupeshwara insisting that the latter should pray to himself rather than Siva Linga. As the Demon was about to destroy the Sivalinga by his sword, Lord Siva appeared and destroyed the Demon and His mighty anger caused sweat which flowed as River Bhima. The Jyotirlinga thus manifested is a powerful representation of ‘Ardhanariswara’ in the Temple provides proof of instant fulfillment of all desires thus attracting thousands of devotees, especially on all Mondays and definitely on Sivaratri festivals. As in certain other cases like at Ujjain, the Swayambhu Jyotirlinga is set at a level lower than the normal Ground; also there is a speciality here that there is a constant flow of water from the Linga! The Bhima Shankar Temple is also associated with the killing of Demon brothers Tripurasuras along with Devi Parvati in Her manifestation as Kamalaja whose temple is also nearby the main Temple. Devi Kamalaja was worshipped by Brahma and hence She was called so. Sakini and Dakini were among those whose contribution was significant in the battle against Tripurasuras and their worship too is performed at the Temple. ‘Mokshakund Tirtha’, the Holy Waterbody adjacent the Bhimashankar Temple is associated with Sage Kausika. [Maratha Rulers especially Nana Phadnavis who built the Temple ‘Sikhara’ and Sivaji who made donations to its maintenance were intensely associated with the progress of this illustrious Temple].

While the above version of the location of Bhimashankar is  convincing, Siva Purana which is relevant in the context of  the current source states in Rudra Samhita: ‘Dakininam Bhimashankara’ while outlining the broad references of the Dwadasa Jyotirlingas; more clearly the Koti Rudra Samhita states:

Bhimashankara sanjnaastu Shashtha Shambho Maha Prabho/ Avataro Maha leeloBhimasuravinashanah/ Sudakshinabhida Bhaktam Kamarupeshwaram vrisham / yogaraaksha sadbhutam hatvasaram tha bhakta duhkhadam/Bhimashankara naamaa sa daakinyam samsthitaha swayam/ Jyotirlinga Siva rupena prarthesena Sankarah/  

The sixth incarnation of Shambu and His ‘Leela’( miracle) was the  killing of  Bhimasura and saving of  King Sudakshina of Kamarup whose grateful prayers resulted in the manifestation of Siva at Dakini. The belief is the Bhimashankar Temple at Bhimapur Hill near Guwahati in Assam is the one where the King Sudakshina was saved and the Jyotirlinga was consecrated. Sivaratris are celebrated with pomp and Show in this Temple. Yet another version relates that the Temple of Bhimashankar Jyotirlinga at Kashipur near Nainital which was noted as a Dakini Country in the past is the one where the Jyotirlinga appeared. The legend in the Region was that Bhima of Pandava brothers married a Dakini woman named Hidimba and that Lord Siva appeared in that Place as a Swayambhu Jyotirlinga in that Temple area.In this Temple too, there are Idols of Bhairavanath and Devi Bhagavati as also a Temple Tank, called Sivaganga. Siva Ratri Jagarans and Worship are observed with religious fervour and devotion in this Temple too.

Varanasi: Famed as the Place of Devas that was founded by Bhagavan Siva Himself, some five thousand years ago, Kasi has a hoary legend with age-old reputation worldwide. Varun and Ganga and also Ganga and Assi, flowing in differnt directions, confluence in ‘Varana-Assi’ or Varanasi.  Euologised in several Scriptures like Rig Veda, Puranas and Epics, Varanasi was the Capital of Kasi King three thousand years ago and was reputed even by then as the capital of Religion, Education and Arts. The City covers some five kilometers of the Holy and Everflowing Ganges on its banks attracting lakhs of Pilgrims every year as the Ultimate Destination of Salvation for Hindus of all faiths and several other religions especially Buddhists and Jains. This is the Sacred Spot that Bhagavan Visveswara manifested as Avimukta Jyotir Linga in the renowned Golden Visveswara Temple. It is stated that Lord Brahma executed such severe Tapasya ( meditation) here so much that Maha Vishnu moved His head across fast in disbelief and the latter’s ear ring fell at a place on the bank of the River and was since then named ‘Manikarnika’. When Brahma was once chanting Vedas in praise of Siva in the form of the Jyoti Linga with the former’s ‘Panchamukhas’ or Five Heads, some pronounciation slips rolled by and becoming furious of the chanting mistakes which changed the sense of the words, Lord Siva opened the third eye and burnt one of Brahma’s heads which fell and found a permanent place in the Temple. Viswanath Temple is also considered as a ‘Shakti Peetha’ and it is believed that Devi Sati’s ear-rings fell at the spot where Devi Visalakshi’s shrine stands. Durga Temple, nick-named as Monkey Temple owing to large presence of monkeys, is considred as a shrine built originally by Durga Herself and during ‘Navarathras’ of Dussera festival comes fully alive and heavily crowded by devotees. Sankata Vimochana Hanuman Temple is frequently visited, especially on Tuesdays and Saturdays. The Shrine of Annapoorni is stated as the place where Devi Annapurna Herself distributed ‘Anna’ (Rice and so on) to devotees when there was a famine and Lord Siva Himself asked for ‘Anna’ in the disguise of a Beggar! There is a Neelakantha Temple with Deities of Vishnu, Avikuntha Vinayaka, Virupakshi Gauri, Saniswara and clusters of Five-some Lingas. A separate shrine dedicated to Kala Bhairava is present too in the courtyard. On the five km long banks of Ganga are situated hundreds of ‘Ghats’ or areas specified for many purposes like Sacrifices or Yagnas and Homams, some for bathing, or some even owned privately. For eg.  ‘Dasasvamedha’ Ghat where Brahma performed Yagnas and even now Brahmanas perform Agni Sthomas, Homas to please Devas and so on; ‘Manikarnika Ghat’ where Brahama executing penance and Vishnu’s earrings were lost at the disbelief of the former’s strengh to do it so seriously and shook His earrings fast and lost these while Devi Parvati pretended that Her earrings were lost so that Siva would stay back to search the lost earrings forever and thus tie Him up to Kasi and such other beliefs. Besides the Manikarnika Ghat, where dead bodies are brought for the favour of cremation to attain mukti (salvation), there is the Harischandra Ghat where the Illustrious King Harischandra was posted as a slave and cremated dead bodies with the same belief of attaining salvation. It is common knowledge that the King stood for truthfulness and endured the most severe tests of life of selling off his family and Son, became a life-long slave and finally attained Salvation.

There are many other Ghats like ‘Man Mandir Ghat’ near Someswara Linga Temple, Lalitha Ghat near by Pasupatinath Temple, Tulasi Ghat where Tulsidas scripted Ramayana and so on. Ranging from Kings and Queens, Foreign Plunderers, Great Saints like Adi Shankara, Ramakrishna Paramahamsa, Vivekananda, Dayananda, Tulasidas and GuruNanak; Educationists, Artistes, Disbelievers, Non Hindu Followers, and even modern Pandas-anybody be named and be found- are all attracted to this Memorable City for their reasons of Salvation, Religion, wordly fulfilments, mischief or mere curiosity: but Maha Deva Blesses them all whatever may be the motive!

Tryambakeshwara: Located thirty kilometers away frim Nasik in Maharashtra, the renowned Jyotirlinga of  Lord Siva’s materialization called Tryambakeswar attracts thousands of Pilgrims round the year providing boons of material and spiritual nature.The ‘Punyakshetra’ or the Hallowed Land is the source point of  the Holy River Godavari  basically owing to the Bhagiradh-like efforts of Sage Gautama and his highly pious wife Ahalya. By virtue of the Sage’s penance and prayers, Lord Varuna was pleased to supply water and food grains in abundance but this boon turned out as a basis of jealousy of co-Sages and their spouses who created a cow to plunder the grains. Sage Gautama destroyed the cow, but as a result of a sin in killing the cow, the Sage-couple was banished to a hermitage on the mountain of Brahmagiri. Gautama Muni made relentless ‘Tapasya’ to Bhagavan Siva who endowed Gautama with the double desires of bringing River Ganga near his hermitage and also stay on its banks along with Bhagavati in the form of a Jyotirlinga. Lord Siva granted both the wishes that Ganga was brought near Gautama’s hermitage as River Godavari and His manifestation as Tryambakeswara Jyotirlinga in the vicinity of the River Godavari / Gautami. In parallel to this, another legend related to the formation of a Jyotirlinga at Brahmagiri was the interface of Lords Brahma and Vishnu vis-à-vis an appearance of a Fire Column whose height and depth could not be ascertained by both of them; Brahma’s cover-up story was that he found out the height of the Column and cited a Ketaki flower as a witness. Bhagavan Siva gave a curse to Brahma that there would not be worship of the former and Brahma gave a return curse that Lord Siva would be pushed underground. Hence the manifesation of Tryambakeswara under the Brahmagiri. The Jyotirlinga is of a small size in a depression on the floor with water oozing out constantly from the top. The force of waves of the River appears to be as per the intensity of the prayers of Sage Gautama according to the conviction of devotees in the Temple! Major Tirthas (Tanks) in the Temple are named Gangadwara representing the source of Ganga (Godavari), Varaha Tirtha where Lord Vishnu had a bath in the River in Varaha Rupa (appearance as Boar) and Kushvartha Tirtha considered as the most significant as Sage Gauthama spread across Kusha or Darbha Grass while securing the waters of Ganga. There are also other Tirthas like Gangasagara, Bilva Tirtha, Indra Tirtha, Vishwanath Tirtha, Mukund Tirtha, Prayag Tirtha, Rama Kund, Lakshmana Kund and so on. Among the Shrines are Kedarnath, Rameshwar, Gauthameshwar, Kasi Viswanatha, Jareswar, Kanchaneswar, Tribhuneswar, Venkateshwar, and Hanuman. There are daily worships at the Main Temple thrice and the nightly ‘arthies’ are special. On Mondays there are special ‘abhishekas’ and ‘arthies’ as also ‘Parikramas’. Kartika month worships are important, especially Kartika Purnima. Gangavatarana is celebrated in the month of Magha. Simhasta Parvani is held once in twelve years.

Somnath:  Prajapati Daksha married away twenty seven of his daughters to Chandra Deva (Moon) but Chandra had great infatuation for Rohini to the neglect of other wives. Daksha warned Chandra about this but to avail. Finally Daksha cursed Chandra who appealed to Lord Brahma, and in turn asked to perform Tapasya to Bhagavan Siva. Chandra observed p enance at Prabhasa on the banks of River Sarasvati. On His appearance Lord Siva sorted out the problem with a compromise that the first bright fortnight of a month (Sukla Paksha) Moon would wax and the ‘Krishna Paksha’Moon would wane. He also blessed Moon to be near Him and Parvati always. Being a ‘Sparsha’(Touch) Jyotirlinga-Somachandra- stated to be the first in the series, it  would remove away all physical ailments particularly tuberculosis and leprosy and bathing in the Water body ‘Chandra kund’ washes off all the sins committed by human beings. Known as Prabhat Kshetra [near Veraval in Kathiawad District of Saurashtra in Gujarat], Lord Krishna is believed to have performed his Leelas (Miracle Acts). [An ever burning light in a cave of the Temple is witnessed till date].

Srishailam: Stated to be the Second in the Series of Jyotirlingas on the Sri Parvat ( in Andhra Pradesh, some 230 Km. from Hyderabad) on the banks of River Krishna, Lord Siva’s manifestation as Mallikarjuna along His Spouse Devi Bhramaramba is famed mythologically as the place of penance when Kartikeya was unhappy and felt cheated as Ganesha was wedded earlier despite the Agreement that whoever arrived first after full ‘Bhu Pradakshina’ (circumambulation of the World) would win, but Ganesha took advantage of a Provision of the Scriptures and performed a ‘Pradakshina’ of his parents and attained the advantage of the Pradakshina. Siva and Parvati visited the Krouncha Mountain to pacify Kartikeya but to no avail and thus moved over to the Mountain from Kailasa.As Vrishabha Deva –Siva Parvati’s Carrier-did Tapasya to the Maha Devas, they appeared as Mallikarjuna and Bhramaramba at this Holy Spot. Lord Rama is said to have installed a Sahasralinga and Pandavas set up Pancha Pandava Lingas in the Temple surroundings. In a tiny hole inside the temple of Devi Bhramaramba, one could still hear the buzz of bees as the Devi assumed the form of bees all over Her Body and killed Mahishasura. Adi Shankara is reputed to have scripted his well known Work named ‘Sivananda Lahari’ at this Temple.

Ujjain: The only ‘Svayambhu’ (Self-born) Jyothirlinga of Lord Siva in the form of Mahakal originating ‘Mantra Shakti’ (Power of Mantras) from within is indeed a unique specimen among all the Jyotir- Lingas on the banks of River Kshipra. This is the only Temple of various Jyotirlingas maintained on Tantrik Principles.  While Mahakaleswar faces south as a Dakshina murthi, the Idols of Ganesh, Parvati, Kartikeya and Nandi are installed on West, North, East and South respectively. Shree Yantra is perched upside down at the Ceiling of Garbha Griha where the Main Linga is situated. The Temple has five levels including an underground and on the third level is installed the idol of Nagchandreswar open for public view only on Nag Panchami days. Experience at the time of very early morning ‘Bhasmabhishekhas’or the spread of ash along with the loud chanting of Mantras  of the Deity and with the thrilling and reverberating  sounds of various percussion and bronze gong instruments takes one to devotional ecstasy. [It is stated that the Bhasmabhishekas are performed by using the ashes of the first dead bodies of the previous day, sanctified by Mantras from the holy waters of River Kshipra. Ladies are not allowed to enter the Sanctum at the time of the Bhasmabhishekas although they could witness the proceedings on Close Circuit TVs. The mythological background of the Temple was that there was a pious Brahmana well versed in Vedas and Scriptures had four learned sons named Devapriya, Priyamedha, Survita and Suvrata. A demon named Dushana lived nearby on a hill Ratnamala who could not tolerate the very concept of Vedas and its applications and particularly hated the Brahmana brothers. One day the Demon decided to destroy the brothers who were unfazed and continued their worship of Maha Siva. As the Demon and his cruel followers were about kill the brothers there was such a ‘Hunkar’or roaring sound of Mahakal which itself took away the breath of the entire band of Danavas headed by Dushan instantly. The Brahmana brothers prayed to the Lord who appeared on the spot and implored  His manifestation of ‘Mahakala’ to stay put for the greatest benefit of posterity and conducted daily worship from generation to generation. Ujjain, the erstwhile Capital of Avanti, had considerable importance of India’s ancient history ruled in the past by Mauryas and Guptas. Memories of King Vikramaditya still linger in the City till date.His Nine Gems of Poets especially Kalidasa who scripted famed Works like Megha Sandesam, Abhijnana Shakuntalam and so on, the other Gems being Dhanvantari, Kshapanaka, Amarasimha, Sankhu, Vetala Bhatta, Ghatakopara, Varahamihira and Vara Ruchi. Bhartruhari the step brother of King Vikramaditya became an ascetic and the Caves of Bhartruhari are on the tourist map of the City as many believe that a person entering the maze of the Caves seldom returns! Kalbharava Temple too is an interesing feature; as much of liquor poured as Naivedya (offerings) in the Deity’s throat (in the form of a Dog), half of it is returned as ‘Prasad’!  Ujjain is one of the Seven ‘Mukti Sthalas’ (Salvation Places) of India, besides Ayodhya, Mathura, Haridwar, Benares, Kanchipuram and Dwaraka.

Omkareswar: Situated in the banks of River Narmada on the Mandhata (Shivapuri) Island formed in the shape of OM in Sanskrit, Omkareswar is one of the Jyotirlingas besides another Amareswar Linga. The Legend was that Sage Narada visited Vindhya Raja and the latter bragged that Vindya was the highest and most powerful Mountain in the entire World. Narada replied that perhaps Meru was the greatest in terms of height and might. Vindhya Raja felt jealous and executed severe ‘Tapasya’ and pleased Maha Siva and requested that He should always be present in the Vindhyas and establish a Linga of Bhagavan on the banks of Narmada near to Vindhya. Hence the Omkara Jyotirlinga there. Puffed by Siva’s presence there, Vindhya Raja grew taller and taller to compete with Sumeru. This obstructed Sun God’s routine circumambulation of the Universe and He had to return half way turning half of the Universe dark. Bhagavati asked Sage Agastya from Kasi to visit Vindhya Raja who out of veneration bent down to touch the feet of Agastya who asked Vindhya to be in that position till he returned and he never came again from the South!

Vaidyanath ( At Deogarh / Parli?) The legendary background of Vaidyanath Jyotirlinga is related to Ravanasura the Epic Villain of Ramayana. The King of Lanka carried out a relentless meditation to Bhagavan Siva at Kailash Mountain for mighty supremacy and indomitability in the Three Worlds. But as Siva was still not responsive, he moved out from Kailasa to Vrikshakandhaka towards south of Kailasa. He dug up a pit and worshipped a Sivalinga even by sacrificing his ten heads, one by one and at the end Lord Siva became visible and gave away boons of supremacy as also to let a Sivalinga to carry to his Kingdom on the condition that he should reach Lanka directly without even a single halt, lest the Linga if kept down would never be pulled out! Devas became afraid that once Ravana turned unquestionable, there would be chaos in the Three Lokas and Dharma would be wiped out. Thus Devas prayed to Devi Parvati and Ganesha to somehow avert the risk of the Sivalinga to reach Lanka. Parvati appeared on way to Ravana in disguise and in collaboration with Varuna, tempted pure waters of major holy Rivers to quench Ravana’s thirst. The King’s stomach got bloated and he wished to stop over urgently for a relief and luckily for him, there was a lad whose assistance was sought to hold the Linga for a few moments without placing it on the Ground. By the time Ravana returned, the lad- Lord Ganesha-disappeared and the Linga was stuck to the Ground and no force applied by Ravana was a match to Bhagavan’s decision. That was the Jyotirlinga of Vaidyanath who was a ‘Vaidya’ (Physician) and he helped to piece together the slashed heads of Ravana at the time of his sacrificing them one by one.

‘Baidyanathdham’ (Baba dham) at Deogarh (Jharkhand) is some seven km from the Jasidhi Junction on Howrah-Delhi main line. It is 220 km away from Patna. The Baidyanath Shrine attracts lakhs of pigrims from all over a year normally, but they were in millions during the entire ‘Shravan’ month (July-August). Several of them carry Ganges water from Sultanganj to Deogarh- a distance of about hundred  km-to perform ‘Abhishekams’ to the Jyotirlinga, and many saffron clad Sadhus carry the Ganges water by walk barefooted covering this distance! Pilgrimage to ‘Babadham’ is considered incomplete without visiting Basukinath Siva Temple some distance away. A well maintained Nandi Temple edging the Nandan Pahad (hill) faces a beautiful lake on one side and the Siva Temple on the other. Sivaganga is a pond very near the Main Temple, where Ravana desired to wash but since there was no water nearby, he used his fist and hit the Earth and a pond appeared. Other places of interest at Deogarh include Naulakha Mandir, Satsang Ashram of Radha Swami, Tapovan with many caves where Valmiki is said to have stayed for penance, Rikhia Ashram of Yoga, Hamira Jori where Ravana handed over the Holy Linga to Ganesh before his ablutions and Trikut Parvat with a Maha Deva Temple. Inside the huge complex of Babadham itself are situated some 22 Temples viz. Neelkantha and Parvati before Babadham and on either side a cluster of Shrines devoted to Sri Ram, Ananda Bhairavi, Ganga, Gauri Shankar, Tara, Maha Kali, Annapurna, Lakshmi Narayana, Surya Narayan, Bhavani, Sandhya, and so on.

There is a controversy about the location of Vaidyanatha Jyotirlinga at Parli in Maharashtra called Kantipur (Madhyarekha Vijayanti or Vijayanti), which is some 26 km from Ambejoga in the Beed District. One legend of this Temple often heard in the vicinity was that Amba Yogeshwari of Ambejoga wedded Maha Deva Vaidyanadha and the marriage party arrived late after the ‘Muhurtha’ (the precise time) for the wedding and Devi was waiting for long; She cursed the members of the Party to turn into stone statues. Another Story was that after the churning of Ocean for Amrit ( nectar), fourteen gems emerged among which were Dhanvantari and Amrit which were hidden inside the Shivalinga, but as Demons tried to take them forcibly, huge flames came out and they had to retreat. Till date, devotees have strong faith that Amrit and Dhanvantari or disease killing medicinal flows emerge from the Abhisheka waters.Thus Lord Lingamurthi is called as Amritamurthi and Dhanvantari. In fact, all the devotees-irrespective of caste or creed-are allowed touching the Linga and performing Abhishekas by themselves. Daily Rudra Parayana Mantras are reverbrated in the entire Complex. This Sacred Temple is also believed to be the Place where Lord Vishnu as Mohini distributed Amrit to Devas, and hence is called Vijayanti. The other legend associated with the Temple is that of Ravana’s carrying the Linga as described above.Incidentally, the surrounding mountains, forests and rivers are stated to abound medicinal sources. Over the last hundred years or so, considerable construction was made around the Swayambhu Linga by way of strong walls, Enclosures, ‘Mahadwara’ (the Main Gate) and several other Gates, a number of windows (one of which allows morning Sunrays inside one Enclosure by means of which Sun God is worshipped), minarets, lighting and various facilities to lakhs of Visitors. This Temple is a hallowed place particularly to Vira Shaiva Lingayats and devotees of Lord Harihara.There is a Harihara Teertha in the vicinity. Many festivals connected with Siva, Krishna and Bhagavati are celebrated with fervour; Mondays, Fridays, Ekadasis, Chaitra Padava, Dussehras, Tripura Pournami, the entire Kartika month, Sivaratris, Sravana month and so on are observed with reverence. A  Pond in the Area is associated with Markandeya’s  extraordinary devotion to embrace the Linga firmly defying Yamaraja’s order of death and Bhagavan’s subsequent appearance giving His blessing of immortality to the devotee. A Vateswara Temple reminds the devotees of a ‘Vata’ or Banyan Tree around which was the Story of Satyavan and Savitri over Yama’s sanction of long- life to the couple.

Nageshwara (Dwaraka/ Naganath/ Almora) Nageswaraavataarasthu dasamahaparikeerthitah /Aaavirbhutah swabhaktartha dushtaanam danda sada / Hatva Daruka namaanam Rakshsah Dharmaghatakum / Swabhkata Vaishwanaam cha prarakshat Supriyabhidam / 

Bhagavan’s tenth manifestation (of Jyotirlinga) is popular in save His devotees; a Demon named Daruka who obstructed virtue was destroyed to save His devotee Vaishaya Supriya. While this was the Statement of Siva Purana’s ‘Koti Rudra Samhita’ establishing that Nageswara Jyotirlinga was no doubt evident but there are atleast three claimants of Its Location viz. Nageswara Temple at Dwaraka, Gujarat; Naganath Temple at Aoudhya, Maharashta; and Jagasewara Temple at Almora, Uttarakhand. Happily, all are winners!The legend was that there a demon couple named Daruka and Daruki and the latter secured a grant from Devi Parvathi that wherever the Demoness went, the entire forest would accompany her. The Demons were spoiling Yagnas and all Spiritual tasks, there were protests from the harassed Brahmanas to Sage Ourva and the Sage cursed the demons and followers that they would all be destroyed on earth; the Demons had thus no alternative excepting to move into the Sea. Daruki’s boon from Parvati became ineffective since the forests were all submerged in the Sea. The Demons thus restricted only in the Sea and resorted to pirating the Ships moving in the Seas and one of extremely devoted Bhakta of Lord Siva named Supriya-a Vaiasya- was thrown into a prison on the ship. Bhakta Supriya who was a staunch devotee of Lord Shiva made sincere prayers and Bhagavan appreared, killed all the Demons and released the prisoners especially Supriya. Commemorating this joyous moment, the Lord blessed that a Swayambhu Nageswara Jyorirlinga be manifested on the Sea Coast as the memorable Nageswara Jyotirlinga.

Dwaraka (Gujarat) : Some 18 km from Dwaraka, the Temple is situated in a large scrub landscape with a huge Siva idol beckoning outside the Holy Shrine with high Sikhara. The Sacred Linga of raw yellow stone is quite small of size (40cm  high and 30cm dia) set underground of 3-4 steps in a spacious Hall of pillars; the Linga which could be touched by all Hindus.The Sivalinga is facing South and a Gomukham ( Face of a Cow) is facing East. Sant Namdeva desired to sing a Bhajan while simultaneously Rudra Parayana (Recital of Rudra Hymns) was being performed and thus the Namdeo party was asked to go to the back of the Temple and when they did so, the Lingam turned towards where the Sant was singing and as this miracle happened the Brahmans begged the Sant for forgiveness. It is said that as the Temple closes, live snakes hover with their hoods open around the Sivaliga as though they were gaurding the premises. Naganatha linga is believed to possess supreme Spiritual Powers; a Naga (serpent) is indicative of the nerves of human body.The ‘Sushumna Nadi’ or ‘Naganatha’indicates the energy channel under the spine. The power of Kundalini which normally lies inactive in Mula Dhara Chakra or the Root Chakra at the bottom of the Vertebral Column is also known as ‘Naganatha’. The snake-like Kundalini Shakti is akin to the brilliance of Soul (Lord Siva) Himself.Thus the Jyotirlinga is the symbol of Spiritual Radiance. Also the Temple of Dwarakadhish dedicated to Lord Krishna is quite popular in Dwaraka; it is some five hundreds old, remodelled and renovated from time to time.  It is granite-built beautiful structure of seven stories of 51 m. height and is a tall land mark in the Township. Krishna and His entire clan shifted to Dwaraka from Mathura although the vestiges were submerged in the Arabian Sea.

Naganath (Maharashtra): Situated at Audha in Prabhasa Kshetra [Prabhasa Railway Station on Manmadi-Nanded Line] Naganath Jyotirlinga was referred to as follows by Adi Shankaracharya:  Yame( South)Sadanga ( old name of Audh) Vibhushitangam vividhaischa bhoga bhogai/ Satbhakti muktipradameesa mekam /Sri Naganatham saranam prapadye / The legend of Aunda Naganatha Temple is that during ‘Aranya Vasa’ (Forest life of twelve years) by Pandavas pursuant to their defeat in a Game of Dice with Kauravas lived in a hermitage and their cows taking water from a river nearby were automatically giving milk back into the same river and finding this miracle act, Bhima found that the middle part of the River was hot compared to the rest of water. Bhima with his mace broke the middle portion of the River seeking to find out as to how had this happened; there was blood gushing out and when dug up to the great surprise Pandavas discovered a Jyotirlinga full of radiance. The Story of Demons Daruka and Daruki as also of Supriya the great Devotee of Bhagavan was also ascribed to Nageswara Temple at Dwaraka in Gujarat was referred to Naganath Temple at Audh in Maharashtra also. The architectural beauty of the Audha Temple of Prabhasa is distinctive, as was built by Pandavas originally with heavy stones and spacious corridors and halls. The Court Hall is oval shaped supported by strong pillars and the Jyotirlinga of Naganatha Deva is in a Garbhagriha which is in a small internal area. While there is no Idol of Nandi before the Main Deity, there is a separate Shrine for him behind the Main Temple. On all the four sides of the Main Temple are separate shrines dedicated to Twelve Jyotirlingas, besides Vedavyasa linga, Bhadreswara, Nilakantheswara, Ganapati, Dattatreya, Murali Manohar, and Dasavataras- totalling 108 Shiva Temples and 68 Shrines, interestingly including Mothers in law and Daughters in law! Also interestingly, there is a picturisation of a Scene depicting a sulking Devi Parvati and a pacifying Lord Siva! It is said that Aurangazeb ordered to plunder the Temple and swarms of bees drove away the soldiers.

Jagdeshwar (Almora): Till date, devotees pray to Bhagavan Siva as Bal Jagdeswar as connected to a legend of the Area. In Daruka Vana, there were ‘Balakhilyas’ a group of  Sages of dwarf size performing severe penance for years. Bhagavan Siva sought to test the depth of the Dwarf Sages and appeared as a tall, hefty and handsome personality, a ‘Digambara’ or completely naked, covering His body with snakes. The house wives of the Area were so attracted to the Stranger that they were not only inquisitive but got hypnotised neglecting their house chores. The Sages got frustrated and approached Devas to save the confusion.  When Devas meditated Lord Siva in desperation, He manifested as a Bal Jagdeswar, who has no Physique, Gunas (Characretistics), Tatvas, Sex, Age, Time, Distance,  yet, He has all of these too! Thus materialized as a ‘Swayambhu’ (Self-born) Linga eversince! The Main Temple in the Complex is dedicated to Tarun Jagdeswar and the Dwarpalakas are Nandi and Skandi. The Sanctum is of two parts, the larger area being of Jagdeswara Jyotirlinga and the smaller area being of Devi Parvati. There is an ‘Akhanda Jyoti’ or Everlasting Lamp.The biggest Shrine in the Main Temple is dedicated to Mritunjaya or the Saviour of Death.The distinction of this Linga is that it has an opening of an Eye. Recitation of Mrutunjaya Mantra would yield immediate reliefs of troubles, health problems, mental disturbance and Spiritual solace. The Mantra is from Sukla Yajur Veda:Aum Trayambakam Yajamahe / Sugandhim Pushti Vardhanam / Urvarukamiva Bandhanaan /Mrityor Mokshiye Maamritaat -We pray to Lord Siva whose eyes are the Sun, Moon and Fire. May He protect us from disease, poverty, and fear and bless us with prosperity, longevity and good health. Another important Shrine in the Complex is of Pushti Bhagavati. Outside the Complex are Vinayak Kshetra, Jhanker Saim Mahadev (who was meditatated and instructed His Ganas to destroy the Demons who were disturbing His Tapasya), and Briddha Jagadeswar (in the Form of Old Jagadeswar).

Rameshwaram:The Temple town of Bhagavan Siva’s emergence of the penutimate Jyotirlinga of Ramalingesa happens to be celebration point of Lord Rama’s glorious victory over Ravana paying Rama’s dutiful homage to Bhagavan. Having crossed ‘Setu Bandhan’ across the Sea on the triumphant return journey from Lanka en route Ayodhya, Lord Rama despatched Hanuman to visit Varanasi to pray Viswesvara and bring a replica of the Linga from Kasi for consecrating it on the Sea coast but since Hanuman could not return by the appointed auspicious time, Sita Devi improvised a Sand Linga and installed it formally amid Vedic Mantras. Hanuman was upset and wished that the Linga blessed at Kasi Viswanadha be substituted instead and tried hard to pull it out but the so called temporary Sand Linga was ever lasting, blessing millions of devotees eversince. The Kasilinga or Hanumanlinga too was installed nearby which too is worshipped by devotees. It would be appropriate therefore that worship to Rameswara or Rathnaswami be performed after the homage to the Kasilinga or Hanumanlinga. Spread over some 15 acres of land, the Temple could boast of rich architectural heritage of high Raja- Gopurams on the East (126 feet high) and the West side, massive walls, a huge Nandi (18 feet tall and 22 feet long) and a 4000 feet long Corridor with 4000 carved granite pillars on raised platforms on either side- perhaps the longest in the World.  [It is gathered that in the initial stages, the Rameswara Jyotirlinga was kept in a thatched abode till the 12^th Century but royal patronage of passing centuries of the Kings of Travancore, Ramanadha -puram, Nagercoil and Pudukkotai helped improve the Temple Complex.]There are some thiry six Teerthas ( Water Springs) with considerable medicinal amd mineral properties – twenty of them being in the Temple Complex itself- most of the devotees bathing bucketfulls in all the twenty two Wells dotted all over the surroundings and walking along into the Sanctum drenched and then only perform the worship to the Jyotirlinga in queues! Festivals at the Rameswara Temple are celebrated in ‘Ani’ Masa (June 15- July 15) signifying Lord Rama’s victory worship to Bhagavan Siva and two ‘Brahmotsavas’ or Annual Principal Celebrations are observed in ‘Adi’ and ‘Masi’ months as per local customs. Six worships commence from 5 am each day and Special  worships are on Fridays. [Among the experiences  include a memorable journey approaching or leaving Rameswaram across the Ocean preferably by train or by a road journey over a high bridge and a commanding view of Area atop the Gandhamadan Hill where a Shrine and Rama’s revered foot- prints are witnessed as also a Place in the vicinity of the Temple a heavy mineral-laden stone floating on water, apparently due to its high phosphatic content; the stone was a sample with which Setu bridge was constructed by Vanara Sena or Monkey Brigade! ]

Ghrishneshwar: On a mountain called Devagiri, there were a pious Brahmana named Sudharma and his wife Sudeha but she was barren and had no child. Sudeha proposed that her younger sister, Ghushma or Kusuma who was a staunch devotee of Parameswara be wedded to Sudharma. Sudharma agreed and in course of time, they had a male child due to Lord Siva’s blessings. Ghushma was in the habit of daily worship by creating Sivalingas of clay and immerse them after Puja and Abhisheka in a pond nearby. Sudeha got jealous of her younger sister as she was blessed with a son. One night Sudeha killed the child out of jeaulosy and threw away the child in the same pond where the Sivalingas were immersed by her. The latter no doubt wept over the tragedy but continued her daily worship of Siva none-the-less. The dead body of the child floated in the pond where Ghushma used to immerse the lingas and there was commotion in the family and indeed in the village. Ghushma still continued her prayers to Lord Shankara who finally stood before her and desired to kill Sudhrama, but she requested not to do so out of her extreme kindness. Lord Siva brought back the child from death and also asked Ghushma for any boon and she requested Him to stay in pond and the Lord agreed to do so and hence the formation of Ghrishne- shwara as a Jyotirlinga. Alternative names of the Place are Ghushmeswar or Kusumeswar. This Temple is situated in the Village of Verul or Yelur where River Yala flows and is some 30 km from Aurangabad. [From Aurangabad, Ellora is 30 km, Ajanta is 106 km and Shirdi is 130 km.]

The Temple Complex is quite spacious (240 X 185 feet) enclosed by strong outer walls and the Garbha griha (Sanctum) admeasuring 17 feet X 17 feet are the Jyotirlinga of Lord Ghrishnaswara and Idol of Goddess Ghrishneswari; a Nandikeswara is facing the Deities in the Court Hall of the Sanctum. It is believed that long ago, the Patel of the Village discovered a treasure in a snake pit and the amount was spent on the basic construction of the original Temple and the Holkar Royal family renovated with Dasavataras and various other carvings in red stone were addded besides a lake named Sikharashingarapur. [Ellora and Ajanta caves which are World Heritage Sites are firmed up on the Tourist map of India].

Prasiddha Shiva Lingas

Following Twenty Four Shiva Lingas are reckoned as significant: 1) Pashupati Nath-Nepal 2) Sundare -shwar at Madurai 3) Kumbheshwar at Kumbhakonam 4) Brihadeeshwar at Tanjore 5) Pakshi Teertha at Chengalput 6) Maha Baleshwar near Pune 7) Amarnath Ice Linga at Jammu & Kashmir 8) Vaidhya nath at Kangra 9) Tarakeshwar at West Bengal; 10) Bhuvaneshwara at Odisha 11) Kangra Shiva at Kajuraho, 12) Eka Linga at Udaipur 13) Gourishankar at Jabbalpur 14) Harishwar near Manasarovara 15) Vyaasheswar near Varanasi 16) Madhameshwar at Kashi 17) Hatakeshwar at Vadnagaru 18) Mukta Parameshwar at Arunachala 19) Pratigjneshwar at Krouncha Mountain* 20) Kapaleshwar at Krouncha Mountain 21) Kumareshwar at Krouncha Mountain 22) Sarveshwara Linga near the ‘Jaya stambha’ or the Victory Pillar at Chittod of Rajasthan 23) Stambheshwar also near the Jaya Stambha and finally 24) Ajaya Amareshwara Shiva Linga on Mahendra Parvata in the Eastern Ghats of Odisha.

Upa Lingas

While describing The Upalingas at the beginning of Koti Rudra Samhita, Suta Muni explained the Upalinga which emerged from Someswara linga is Antakesh where Earth and Ocean converge. The Upalinga of Srisailam’s Mallikarjuna is Rudreshwar and that of Ujjain’s Mahakal is Dugdheswar. Kardameswar is the Upalinga of Omkareswar while Bhuteswar is that of Kedareswar.Upalingas of Bheemashankar, Nageshwar, Rameshwar and Bhumeswar respectively. There are other significant Sivalingas like Kirtikaveshwar, Tilmandeswar, Bhukteswar,  Pureswar, Siddha Nateswar, Shringeswar, Gopeswar, Rangeswar, Rameswar, Ganeswar, Sukreswar, Chandrasekhara,  Kumtinatha and Andhakeswar.A few other Upalingas are mentioned herebelow:

Atrishwar Linga:  Sage Atri and Sati Anasuya performed atonement of rigorous nature in a forest named Kamda at Chitrakuta moutain when they decided to save people from the grip of a prolonged drought for some fifty years.They did not take a morsel of food during the period of penance. Once Atri felt almost fainted because of thirst and Anasuya went in search of water;  Devi Ganga appeared and offered water from a spring dug up by Anasuya into a pit which was taken by Anasuya in a ‘kamandalu’for storing water and rushed it to quench  Atri’s thirst. It was this pit from where water sprang up and became the origin of River Mandakini. But Devi Ganga demanded the full ‘Punya’ (Virtue) of Anasuya in return and the latter sacrificed gladly to save the suffering people. Lord Siva was impressed as Atri conducted a Maha Yaga and appeared in the form of Atriswar Linga recognising the sacrifices of the Atri-Anasuya Couple. Mahabaleshwara Linga: The Holy Place Gokarna (Ear of the Cow) in Karnataka State is believed to have been formed as Earth’s ear was squeezed soon after her Creation by Maha Deva Siva.  Ganesa tricked Ravanasura to place down on Earth the ‘Atmalinga’ of Mahadeva which was secured by the latter after severe penance to the Lord. Once fixed on the Earth, it became impossible for Ravana to pull it out and in the process of pulling it forcefully by breaking it, three parts fell down and got scattered mainly at Gokarna and also Murudeswar, Dhareswar and Gunavanthe where too the Temples are venerated.  Mahabal Linga’s presence of a devotee at Gokarna, especially on the eighth or fourteenth day of ‘Arudra Nakshatra’ falling on a Monday destroys all sins and opens Gates of Kailasa after one’s demise. It is believed that worship of Mahabal Siva on ‘Magha Krishna Chaturdasi’ is highly fruitful and devotees in large crowds are attracted to the Temple on this particular day. Obeisance by Puja and ‘Abhisheka’ by milk and Bilwa leaves at the Temple on that day is said to be a sure step towards Salvation. Batukanath Linga: A Brahmana named Dadhichi was a relentless worshipper of Lord Siva everyday unfailingly but had to entrust the worship to one of his sons Sudarshan for some time. Sudarshan too was performing the ‘Pujas’ dutifully. On a ‘Sivarathri’ which is the most sacred night for Bhagavan too, along with his entire family kept fast and performed the Pujas. But he did the sinful union with his wife that night and even without observing physical cleanliness continued the worship on that most Sacred night. Lord Siva was furious and there were frequent hurdles in the Pujas all through the Sivaratri. Sudarshan’s father realised this most unfortunate happening. Sudarshan performed the most rigourous penance possible for years and Devi Parvathi asked the Lord to pardon, absolve the sin and liberate Sudarshan. Pleased by his sincere self-punishment, the Lord manifested Himself in Batu linga and directed the devotee to worship it. [It is no doubt unconfirmed but came to light that Batuknath Temple and linga of 1.2 meters height was worshipped at Tahab Village, district Pulwama some 32 km of Srinagar, Kashmir, nearby a 40 feet square spring called Vatuksar Nag, along with a Jagnnath Bhirav Temple nearby-now under Muslim domination]. Unfortunately, it was gathered that the high linga which was worshipped in the years of yore, was pulled out and used by Muslim women of the villages around to pound grains to split from the husk! Haatakeshwara LingaHHa: This Linga is a manifestation of Purusha-Prakriti combine. A group of Sages were observing worship to a Sivalinga very religiously at a Siva Temple in Daruka forest and a few of them including their wives visited the forest interior to locate firewood, darbha, flowers, fruits and such othe Puja material when they encountered a hefty person who was completely naked. When they questioned about his whereabouts, he did not reply. The Sages cursed the person that his phallus would fall on the ground. There was an earth quake and rumbling storm broken with loud thunders and lightning as this incident happened and such oppressive heat was produced like an inferno. The Sages ran to Lord Brahma out of fright and guilt and the latter confirmed that the Personality who gave the curse was Bhagavan Himself and no power in the Three Worlds could save them as also the very existence of the Universe was threatened. The only possible way out could be to meditate Devi Parvati and for sure she might ease the situation .The Sages prayed to Devi Parvati who manifested as a female part on the spot and the Haatkeswar Linga as well. Eversince then worship of Phallus as a manifestation of Bhagavan Siva came into vogue. At Naimisharanya (Uttar Pradesh) near Lucknow, there is a Rishishwar Linga, which is worshipped by Rishis; those who were alleged murderers or who actaully committed murder but regretted having committed would be free from their troubles. At Mishra Tirtha, there is a Dadhikeshwara Linga  which was worshipped by Sage Dadhichi. At Devaprayaga on way to Kedareswar, Laliteshwara Linga is worshipped by devotees in the transit on either way up or down. In Nayapalpuri [Khatmandu, Nepal] the very famous Pashupatinath Linga attracts lakhs of devotees which has the distinction of being called a ‘Linga Sirsha’ and the Temple doors are four-sided thus enabling four separate queues of devotees simultaneously manned by four priests. Not far from Pasupathinath Temple is Mukti Linga which is worshipped for mental peace and happiness. The formation of Harishwar Linga was a consequence of Lord Vishnu’s worship to Bhagavan Siva by thousand lotus flowers each of these by chanting the ‘Siva Sahasranamas’ or Thousand Names of Siva. During the Worship Siva was desirous of Vishnu’s concentration and stole one of the lotus flowers and there was a shortage of one flower in the count. Unnerved by the lapse, Lord Vishnu gave away one of His eyes in sacrifice and completed the worship. Bhagavan Siva was thrilled and fully satisfied; He asked Vishnu for a boon and as desired, Lord Siva gifted a very powerful Sudarshana chakra which is put to great use often as a last resort to annihilate powerful Demons. Besides the Chakra, Bhagavan Siva was pleased to materialize Himself as Harishwar Linga for the benefit of generations to come.

Ashtottara Shata Shiva Kshetras

Following are hundred and eight Shaiva Kshetras and names of the respective names of Shiva Murtis:

1) Kaivalya Shaila: Shri Kantha; 2) Himalaya Parvata:Kedareshwara 3) Kashipura : Vishwanadha 4) Shrishaila: Mallikarjuna; 5) Prayaga: Nilakanthesha; 6) Gaya: Rudra; 7) Kaalanjar: Nilakantheshwara; 8) Draaksharama: Bhimeshwara; 9) Maayura/Mayavaram : Ambikeshwara; 10) Brahmavarta: Deva Linga;11) Prabhasa: Shashi Bhushan;12) Shwetahastipura: Vrishadhvaja; 13) Gokarna: Gokarneshwara; 14) Soma- nadha:Someshwara; 15) Shrirupa: Thyagaraja; 16) Veda: Vedapurishwara; 17) Bhimarama: Bhimeshwara 18) Manthana: Kaalikeshwara; 19) Madhura; Chokkanatha; 20) Manasa: Madhaveshwara; 21) Shri Vaanchaka: Champakeshwara 22) Panchavati: Vateshwara; 23) Gajaaranya: Vaidhya natha; 24) Tirthaa chala: Tirthakeshwara 25) Kumbhakona: Kumbheshwara; 26) Lepakshi: Paapanaashana: 27) Kanvapuri : Kanweshwara;28) Madhya: Madhyaarjuna; 29) Hariharapura: Shankara Narayaneshwara; 30) Virinchipura: Margesha; 31) Panchanada: Girishwara; 32) Pampapuri: Virupaksha; 33) Somagiri: Mallikarjuna; 34) Tri- makuta: Agasteshwara; 35) Subrahmanya: Ahipeshwara; 36) Mahabala Parvata: Mahabaleshwara; 37) Dakshinaavarta: Ankeshwara as worshipped by Surya Deva directly 38) Vedaranya : Vedaranyeshwara; 39) Somapuri: Someshwara; 40) Ujjain: Rama Lingeshwara; 41) Kashmira: Vijayeshwara; 42) Maha Nandipura: Maha Nandeshwara; 43) Koti Tirtha: Koteshwara; 44) Vriddha Kshetra: Vriddhaachaleshwara; 45) Kukkud Parvata: Gangaadhareshwara; 46) Chamaraja nagara: Chamarajeshwara; 47) Nandi Parvata:Nandeshwara; 48) Badhirachala: Chandeshwara; 49) Gurapura: Nanjundeshwara; 50) Shata -shringa Parvata: Adhipeshwara; 51) Ghanaanada Parvata: Someshwara; 52) Nallur; Nimaleshwara’ 53) Needa naatha pura: Needa natheshwara; 54) Ekanta: Rama Lingeshwara; 55) Shri Naaga: Kunadale -shwara; 56) Sri Kanya : Tri Bhungeshwara; 57) Utsanga: Raghaveshwara; 58) Matsya Tirtha: Tirthesh -wara 59) Trikuta Parvat: Tandaveshwar; 60) Prasanna puri : Marga Sahaayeshwar; 61) Gandaki: Shiva naabha; 62) Shripati : Shripateshwar; 63) Dhamapuri: Dharma Linga; 64) Kanya kubja: Kalaadhara; 65) Vaanigrama: Virinjeshwar; 66) Nepala: Nakuleshwar’ 67) Jagannaadha puri: Markandeshwar; 68) Narmada Tat: Swayambhu; 69) Dhamasthala :  Manjunatha; 70) Tri Rupa: Vyaseshwara; 71) Swanavati: Kalingeshwar; 72) Nirmal: Pannageshwar: 73) Pundarika: Jaiminishwar; 74) Ayodhya: Madhureshwar; 75) Siddhavati: Siddheshwar:76) Shri Kurmaachala: Tripurantaka; 77) Manikundala: Manimuktaa –nadeshwara; 78) Vataatavi: Kritthivaashewara; 79) Triveni Tata: Sangameshwara; 80) Stanita Tirtha: Malleswara; 81) Indrakeela Parvata: Arjuneshwara; 82) Sheshachala Parvata: Kapileshwara; 83) Pushpagiri: Pushpagirishwara; 84) Chitrakuta: Bhuveneshwara; 85) Ujjain : Maha Kaaleshwara; 86) Jwala- mukhi: Shula tanka; 87) Mangali: Sangameshwara; 88) Tanjapuri: Brihadishwara; 89) Pushkar : Rameshwar; 90) Sri Lanka: Matseshwar; 91) Gandhamaadana: Kurmeshwar; 92) Vindhya Parvat: Varaaheshwar; 93) Ahobila: Nrisimha swarupa; 94) Kurukshetra :Vaamaneshwara; 95) Kapila Tirtha: Parashu Rama Tirtha; 96) Kurukshetra: Vaamaneshwar; 97) KapilaTirtha : Parashurameshwara; 98) Setu bandhana: Rameshwar; 99) Saketa: Balarameshwar; 100)  101) Vaaranaavata: Bouddheshwara 102) Tatwa Kshetra: Kalkeshwara; 103) Mahendrachala: Krishneshwar; 104) Mandapalli : Shaneshwara; 105) Nepal : Pashupati natha; 106) Tenkashi: Kashinatha; 107) Hampi- Virupaksha and 108) Vemulavaada: Nilalohita

Shiva as a Column of  Fire

When King Bali conquered Swarga by defeating Indra and Devas,Vishnu assumed the Incarnation of Vamana Deva and subdued Bali and freed TriLokas from the rule of Daitya-Danavas. The ever grateful Devas were re-instated and approached Bhagawan Vishnu lying  the Milk of Ocean; they accompanied  Siddha-Brahmarshi- Yaksha- Gandharva-Apsara- Naga-and others to convey their gratitude  to Narayana as Dharma was revived and injustice was abolished. Vishnu then replied that he was redeemed by a higher Deity who created the Universe in totality and that he was made to conceive from his belly a lotus on which was materialised another magnificent Being with Four Heads seated on a deer skin and carrying Kamandalu or the Vessel of Sacred Water called Brahma. Even as Vishnu mentioned this, Brahma arrived and asked Vishnu as to who was he! Brahma stated that he was a Swayambhu or Self-Born and Vishnu claimed that he was not only the Creator but the preserver too. While this diologue was going on, there appeared a huge ‘Agni Stambha’ or a Column of Fire. Both Brahma and Vishnu visioned the Column which was unusually resplendent and hot and as they went nearer it looked like a Linga an image of cosmic manhood and a Phallic symbol. It was made neither of Gold nor Silver nor even of a metal nor stone. It was seen or disappeared in flashes and looked as high as Sky and far underneath the Ground. The vision of this fiery column was frightening even to Vishnu and Brahma, let alone Devas and others who approached Vishnu for thanks-giving. Both Brahma and Vishnu realised that their own egoistic seniority inter-se was meaningless as there indeed was another far Superior Entity was visible before them. Brahma suggested that he would like to see the height of the Fiery Linga and requested Vishnu to assess its depth and gave themselves an outer limit of thousand years to accomplish the discovery failing which they could return to the same Place. As both of them failed in their missions they returned and prayed to the Linga as follows:

Namostu tey Lokasuresha Deva Namostutey Bhutapatey Mahaatman, Namostutey Shasvata Siddha Yoginey Namostutey Sarva Jagat pratishthita/ Parameshti Param Brahma twaksharam Paramam padam, Jyesthastwam Vamadevascha Rudrah Skandah Shivah Prabhuh/ Twam Yagnastwam Vashatkaarastwam omkaarah Paratapah, Swaahaakaaro Namaskaarah Samskaarah Sarvakarmanaam/ Swadhaakaarascha Yagnascha vrataani niyamaastathaa, Vedaa lokaascha Devaascha Bhagavaaneva Sarvashah/ Aakaashasya cha Shabdastwam bhutaanaam Prabhavaapyayah, Bhumou Gandho Rasaschaapsu tejorupam Maheshwarah/ Vaayoh sparshascha Devesha Vapushchandra -masastathaa/ Buddhou Jnaanam cha Devesha Prakruterbeeja mevacha/ Samhartaa Sarvalokaanaam Kaalo Mrityumayomtakah, Twam dhaarayasi lokaamstreem stwameva srujasi Prabho/ Purvena Vadanena twamindratwam prakaroshi vai,  Dakshinena tu vaktrena lokaansamkshipasye punah/ Paschimena vaktrena Varunastho na samshayah, Uttaarena tu vaktrena Somastwam Devasattamah/ Ekadhaa Bahudhaa Deva Lokaanaam  Prabhavaa- pyayah, Adityaa Vasavo Rudraa Marutascha Sahaashvinah/ Saadhyaa Vidyaadharaa Naagaaschaaranascha Tapodhanaah/ Vaalakhilyaa Mahaatmaanastapah Siddhaascha Suvrataah/ Tatwatah Prasutaa Devesha yechaanye niyatavrataah, Umaa Sitaa Sinivaali Kuhurgayatrya evacha/ Lakshmih Kirtirdhrutirmedhaa Lajja Kantirvapuh Swadhaa, Tushti Pushtih Kriyaachaiva Vaachaam Devi Saraswati, Twattah Prasutaa Devesha Sandhyaa Raatristathaiva cha/ Suryaayutaanaamayuta- prabhaava Namostutey Chandra Sahasragoura, Namostutey Vajra Pinaakidhaariney Namostutey Saayaka chaapa paanaye/ Namostutey Bhasma vibhushitaanga  Namostutey Kaama Sharira naashana, Namostutey Deva Hiranya garbha Namostutey Deva  Hiranyavaasasey/ Namostutey Deva Hiranya yoney Namostutey Hiranyanaabha / Namostutey Deva Hiranya retasey Namostusey  Netrasahasrachitra/ Namostutey Deva Hiranyavarna Namostutey Deva Hiranyakesha, Namostutey Deva Hiranya Vira Namostutey Deva Hiranya daayiney/ Namostutey Deva Hiranya Naatha Namostutey Deva Hiranya Naada, Namostutey Deva Pinaakapaaney Namostutey Shankara Nilakantha/ 

Salutations to You the Lord of Lokas, Devas and Sarva Bhutas, Mahatma! You are the One with everlasting yogic powers and the One who established in all over the Lokas; You are the Parameshthi or the Supreme Deity, Param Brahma or the Ultimate Brahma, the Final Destination; You are the Jyeshtha or Senior Most, Vamadeva, Rudra, Skanda, Shiva and Prabhu; You are the Yagna Swarupa; Vashatkara or the All- Pervasive Supreme Controller and the Personification of  Sacrifices; Omkara Swarupa; Swahakara or the Embodiment of all Yagna karmas; Samskaara or the Great Reformer; Sarva Karmanaam or He who directs all the Sacred Deeds; Swadhaakara or the Emblem of all the deeds in connection with worship to Pitru Devatas; the decider of the Regulations in the performance of Yagnas and Vratas; You are the Highest Authority on Vedas, to the Lokas, of Devas and for everything. You are the Akaasha (Sky) and its Shabda (Sound); You are the Origin and Termination of all the Beings; You are the Bhumi and its Gandha or smell; you are the Physique of Chandra; the Feelings of the Heart and the Knowledge of the Mind; You are the Basic Seed to Prakriti or Nature; You are the Samharta or Mrityu or Kaala; you are the Preserver and Sustainer of all the Lokas; the Supreme Creator; you keep Indra on your Eastern side; retain all the Lokas on your Southern side; keep Varuna on your west; keep Soma on your Northern side; Devadi Deva you are the creator and destroyer of the Lokas not once but again and again repeatedly. Maha Deva! You are the manifestation of Adityas, Vasus, Rudras, Maruts, Aswinis, Sadhyas, Vidyadharas, Naagas, Charanas, Valakhilyas the Tapaswis; Siddhaas; and all the Mahatmas.Parama Shiva! you are the Srashta of Uma, Sita, Sinivali, Kuhu, Gayatri, Lakshmi, Kirti, Dhriti, Medha, Lajja, Kanti, Vasus, Swadha, Tushti, Pushti, Kriya, Sarasvati, Sandhya, and Raatri. You have the brilliance of Ten Thousand Suryas and thousand Chandras; Vajra Pinaka Dhari or the Wearer of Pinaka or Bow and Arrows of Diamond-like radiance, rigor and resistance! Both Brahma and Vishnu continued to extol  Parameshwara further: Bhasma Vibhushita, Mammadha marana kaaraka; Hiranya Garbha, Hiranya Vaktra, Hiranya Yoni, Hiranya Naabha, Hiranya Retasa, Sahasra netra yukta; Hiranya Varna, Hiranya Kesha, Hiranya Veera, Hiranyaprada, Hiranya Natha, Hiranya dhwani kaaraka; Shankara; and Nilakantha!) As Nilakantha was glorified by Brahma and Vishnu as above, he replied with the thunderous voice of clouds and a reverberating voice that filled up the Universe stating that he was indeed pleased with their  commendation and asked them to visualise his Maha Yoga Shakti as they could not ascertain his beginning or end of his Linga Swarupa. He confirmed that both of them were born to him and were of his own ‘Amsha’or his Alternate Shakti. Brahma was born of Maha Deva’s right hand and Vishnu from his left hand and was invincible in any Loka! He blessed both of them and directed them to discharge their duties viz. Brahma to create and Vishnu to Preserve Dharma (Virtue) and Nyaaya (Justice).

Observance of Shiva Ratri Jagarana

Austerities by way of day/night fasts and dedicated devotion on Maha Shivaratri falling on Krishna Paksha  or dark fortnight of Phalguna month every year are considered as the sure steps to ‘Iham and Param’ viz. Happiness in the current phase of Life and Attainment  of Salvation threafter! In the early morning of Shivarathi day, a devotee should take a vow to observe day/night austerities. In the night or Sivarathri, there must be Archana, Abhisheka, Japa and full fledged worship either at a Temple or at home depending on convenience; actually the worship by way of continuous ‘Maha Nyasayutha Abhisheka’with Archana along with ‘Shodasopacharas’ or the sixteen types of Services and Arti, but for the sake of convenience, the Puja may be repeated every three hours during the night along with Laghu Nyasa Abhisheka, Archana, Arti etc. The night long austerity must be followed by ‘Punah Puja’ next morning and Bhojan (meals) along Brahmanas, who should also be satisfied with ‘Dakshinas’. After observing ‘Shivarathris’ for fourteen consecutive years, one could perform ‘Udyapan’ or successful completion of the Shivarathri Vratha.

‘Maha Shivarathri jaagarana’ even by mistake could yield fruits, let alone proper and systematic worship; this was illustrated by an incident said Sutha Muni at the congregation of Sages at Naimisaranya. There was a poor hunter named Gurudruha who became extremly hungry along with his family members on a whole day and that night happened to be a Shivarathri. He entered a forest on the eve of Sivarathri and waited for any animal to kill and satisfy the hunger; he waited near a waterbody over a bel tree nearby under which there was a Shiva Linga as a coincidence. Having waited for the first ‘Prahara’ (three hours) of the night, he was lucky to have sighted a female deer along its kids approaching the water body to quench its thirst. He pulled out his bow and an arrow ready to aim at the mother deer and by a twist of fate the branch of the bel tree on which he sat moved, some bel leaves fell on the Siva Linga and some water in a vessel carried by the hunter got spilt down on the Linga, thus performing the first Phahara puja.The deer which was very sensitive even to small sounds of leaves and water falling from the tree noticed that the hunter was ready to kill it. The animal made a sincere and convincing request to the hunter that if allowed it desired to leave the deer kids to their father and definitely return bach to be killed by him. Very reluctantly, the hunter agreed and let the animals leave. The second Prahara was closing but there was no trace of the mother deer. But the sister of the earlier deer approached the pond along her kids and the happenings of the earlier Prahara repeated viz.the hunter pulled out his bow and arrow, the bel tree leaves as also the water drops from the hunter’s vessel fell on the Siva Linga, the sister deer made a similar request and the hunter let the animal leave as he did to the earlier one, thus accomplishing the worship of the third Prahara. As the third Prahara was closing, the husband of the original deer came in search of the female deer and the kids and the earlier happenings repeated once again and the earlier Prahara puja too was executed successfully. It was a great sight of all the deers of both the families approached during the final Prahara and the hunter was delighted that he could have a feast any time but the earlier happenings repeated and the fourth Prahara worship too was implemented. But, after the fourth worship, Gurudruha’s psychology was transformed; he repented for his evil thoughts and took a vow to eschew his erstwhile acts of violence. Bhagavan Siva revealed Himself before Gurudruha as a transformed person and blessed him that in his next birth, he would be Nishad during Rama’s incarnation and the latter would give him the boon of attaining Vaikuntha. (Shiva Purana)

 Shiva Ratri in the months of Magha / Phalgun Krishna Paksha Chaturdasis are considered extremely crucial, especially the ‘Upavasas’ (day-night fasts) and Jaagarans (night-long awakenings). The ‘Punya’ of worshipping Shiva Linga especially with Bilwa Tree Leaves along with ‘Abhishekas ’is stated to be as good as ten thousand Ganga Snaanas. Shiva Ratri ‘Upavasas’are said to equate performing hundred Yagnas.These facts were illustrated by the experience of a noble King called Mitrasaha who visited forests for hunting. He killed a Rakshasa and the latter’s younger brother desired to teach a lesson to the King, took the form of a human being and wangled a job in the Royal Kitchen as a cook. Sage Vasishtha visited the King who invited the Sage for a meal. The cunning Rakshasa brother who was a cook in the Royal Kitchen served ‘Nara Maamsa’ or human flesh to Vasishtha. The Sage who found human flesh in the food became extremely angry and cursed the King to become a Raakshasa. The King being innocent of the charge appealed to the Sage to withdraw the false charge but no avail. The King grew angry and was about to give a return Curse to the Sage but the Queen named Madayanthi begged of the King not to do so but since the Manrtik waters of the King were already drawn out; he had to sprinkle the waters on his own feet and hence was known as ‘Kalmashapaad.’ But in view of the curse of Vasishtha, the King had to roam in the forest as a Raakshasa for twelve years. As the curse-period was almost over, the King-turned-Raakshasa found a young Brahmana couple roaming in the forest for fun and caught hold of the Brahmana boy; his wife who had the awareness of the Rakshasa’s background made an appeal to him and conveyed that the Rakshasa was actually a King but was converted due to Vasishtha’s curse. But the Rakshasa killed the boy and out of fury and sorrow the woman jumped into death pyre for Sati Sahagamana while cursing the Rakshasa that if even after his return as a King would ever meet his wife in union, he would die at once. Queen Madayanti was aware of the curse to the King by the Brahmana woman and conveyed the same to the King too. Thus the Royal Couple desisted themselves their desires and became ascetic-like. The King had the feeling that a Piscachi was always after him due to the ‘Brahmahatya Pathaka’ of the Brahmana Couple.That was the time when Sage Gautham called on the King and the Queen who conveyed their entire story of misfortune.The Sage suggested that King Mitrasaha and Queen Madayanti must visit a highly Sacred Kshetra called Gokarna where the utterance of Bhagavan Shiva’s name itself would instantly dissolve the worst possible Maha Patakas. This Kshetra was as potent and Sacred as Kailasa and Mandarachal on whose Sikharas (Peaks) stayed Maha Deva. Demon Ravanaasura did severe Tapasya and secured a Shiva Linga, but on way when Raavana asked Ganesha disguised as a care-free lad tha latter tricked the Asura and established the Parama Linga at Gokarna instead of being taken to Lanka since Ravana would have become invincible otherwise.This most sanctified Kshetra is the residing Place of Vishnu, Brahma, Kartikeya and Ganesha and had no parallel in destroying even the toughest Sins. Situated on the west coast of Bharata Desha, this most sancrosanct Temple Complex is the most sought after Center known for disbanding Brahmaghaati, Bhuta drohi, Bhratrudrohi as also hardcore and toughest crimes. On certain specified days, Darshan and Puja yield double the benefit, such as Sunday, Monday and Wednesday coinciding preferably with ‘Amavaasyas’. Sacred bathing in the Ocean, followed by Daan, Pitru Tarpan, Siva Puja, Japa, Homa, Vratacharya and Brahmana Satkaar (Gifts to Braahmanaas) as also Bilwa Puja and Abhisheka with milk, ash and Gandham (Sandal Paste) would keep a mortal on a high pedestal indeed. On the sacred Krishna Chaturdasi of Maagha (Phalguna) month, Shiva Puja with Bilwa leaves, followed by Upavaas, Jaagaran and stay in the Temple Premises would set up steps to Shivaloka.Thus Sage Gautama advised the Royal Couple, who had almost lost hope in their lives! He narrated a strange incident to reinforce faith in the Gokarna Kshetra; he saw a Sarovar in the consecrated surroundings where an old, diseased and tattered Chandali woman who was almost dying. He also saw an aeroplane in the shy carrying a handful of passengers dressed like Lord Siva Himself! As they got down from the skies, they approached the old woman whom none would not even like to touch. The Sage noted that they were Sivadutas and prevented them from going nearby as he could see from his ‘Divya Drishti’(Celestial Vision) that the wretched woman had a frightfully sinful background in her earlier life; she was an immoral, lusty and despicable prostitute who never even took the name of Bhagavan Shiva and steeped in sins of all kinds. Yet, Sivadutas arrived by a special ‘Vimana’ ( aeroplane) to fetch the woman to Shivaloka! The secret of the woman was that she used to take the name of Siva inadvertently, more as a byword; she had the fortune of residing in Gokarna Kshetra; she spent nights without food and was awake all through on Shiva Ratri days; she had kept bilva leaves on a Siva Linga a few times again accidentally and not out of veneration. It was in this context that Sivadutas took her soul to Shivaloka having given to her a beautiful physical get-up, dressed in silks and ornaments, decorated with flowers, with fragrances spread out all around!

Shiva Puja : Shivo Guruh Shivo Devah Shivo bandhuh Sharirinam, Shiva Atma Shivo Jeevah Shivaadannayna kinchana/

Bhagavan Shiva is Guru, Shiva is Devata, Shiva is the relative of Human Beings, Shiva is Atma, and Shiva is Life; without Shiva none else exists. With Shiva as the receiver, the returns are immense of whatever Daan, Japa and homa are performed. It is the tongue which praises Shiva that is worth possessing; the mind which meditates Shiva is worth having; the ears that listen to Shiva’s holy acts are worth keeping; the eyes which look down with veneration of Shiva are worthy of acquiring; the feet which roam freely in Shiva Kshetras are valuable; and the limbs of one’s body are worth retaining if only they are utilised in the honour of Shiva. Be it a human being as a chandala, man, woman or eunuch, a Shiva Bhakta is always eligible for attaining Mukti. This was illustrated by Suta Muni to the congregation of Rishis at Naimisa Forest by the experience of Raja Chandrasena of Ujjain and a Cow-boy called Srikar. Chandrasena was an extraordinary Shiva Bhakta and Manibhadra the Chief of Shiva Parishad gifted a Chintamani to the King. The Kings of surrounding Kingdoms grew jealous of Chitrasena and attacked his Kingdom, but he was unnerved since he had immense faith in Bhagavan Shiva and continued his prayers in the Mahakaal Temple. At the same time, a Cow-woman accompanied by her son too witnessed the King’s Puja. On return to his home, the boy who fully understood the Puja procedure practised the Puja secretly without the knowledge of his mother; he improvised a stone as a Shivalinga and performed various imaginary services to Bhagavan like Snaana, Pushpa, Chandana, Akshata, Dhup, Deepa and Naivedya. As the boy was deeply immersed in the worship, his mother called him for food but as there was no response she searched for him and he was engrossed in the Puja. The mother chided him and even threw away the so-called Puja material that was improvised; in fact when the boy was in a trance of devotion and she dragged him away; he begged of the ‘Shiva Linga’ or the Stone that was improvised not to punish his mother as she was an ignorant woman. Within minutes, the Place where the boy worshipped turned out to be a huge Shivalaya with golden domes and beautifully laid walls,doors and floors and an installed Linga on a platform made of blue sapphire and other precious stones. The appearance of Shivalaya surprised the boy, his mother, entire Ujjain, Chitrasena, his enemies who surrounded Ujjain and the whole Region. The enemy Kings sought the pardon of King Chitrasena; the King extolled the devotion of the Gopa boy; the mother of the boy was overwhelmed with repentance of her indiscretion on the one hand and of supreme joy and pride for her son on the other, and the unimaginable happening became a talk of the Region. At this very time, Lord Hanuman appeared and addressed the gathering of devotees and stated that the formation of the Linga happenned at the Pradosha Time on a Saturday just on the strength of the sincerity and unadulterated faith of the boy who would be known further as Srikar, that in the eighth generation after the boy there would be an Avatara of Vishnu popularly called Sri Krishna and meanwhile that He would teach the Rituals in the Temple to the Gopabala Srikar to carry on the daily tasks from then onward.

On every Trayodasi evening, Pradosha time is observed as Mahadeva performs ‘Shiva Thanadava’ (dance) on the Silveren Mountain of Kailasha as all Devas would be present and euologise Nataraja and His Supremacy. The Bhaktas, desirous of attaining the ‘Four Purusharthas’viz. Dharma, Artha, Kama and Moksha, observe the Pradosha Time with Siva Puja, Homams, Stutis (Praises) and charities. Those devotees who are involved in such activities secure immediate relief from poverty, disease, indebtedness and discontentment. Pradosha Vrata is observed by fasting, ‘Snaan’at three ‘ghadis’ before evening, ‘Sandhyavandana’ and Siva Puja. The Puja is initiated by way of Atma Suddhi, Bhuta Suddhi, three Pranaayamas, Matrukaa Nyasa, Devata Dhyana, Parama Siva’s Dhyana, greeting to Guru on the left side of one’s back, bowing of head on the right side, touching both the shoulders and thighs by way of Nyasa of Dharma, Jnaana, Vairagya and Iswarya; Nyasa of Naabhi and both the sides of the body to avoid Adharma, Agyaan, Avairagya and Anaiswarya; Nyasa on Hridaya (heart) with Ananta, Achyuta etc.; perform Nyasa  from Adhaara Shaki to Jnaanatmaka Shakti imagining heart as a lotus of various petals; Bhagavan with Three Eyes, Chandra on His Head, ‘Jatajut’( Twisted Hairs on the Head); ‘Neela kantha’ indicating enormous mercy; Sarpa Haara or a Chain of Snakes; Tiger Skin and so on. Thereafter the Puja is performed by way of Avahana (Welcome), Rudra Sukta Recital, ‘Panchamrita Abhishek’, Vastra, Arghya, Paadya, Achamana, Yagnopaveeta  (Sacred Thread), Aabhuushana (Ornaments), Chandana, and worship with Bilva, Mandara, Red Lotus, Dhatura, Kanera, Chameli, Kusha, Tulasi, Apamarga, Champa, Karaveera and other flowers and ‘Dalaas’(leaves); Dhupa, Deepa, ‘Naivedya’, Neerajana; Mantra Pushpa viz. Yopaam Pushpam Veda to Chandra, Agni,Vayu, Nakshatra, Parjanya,etc; followed by ‘Atma Pradakshina’, Chhatram, Chaamaram, Nrityam, Geetam, Aaandolika, and various other Services. The Grand Finale of the Pradosha Vrata ought to be ‘Shiva Stuti’ as follows:

Jaya Deva Jagannadha Jaya Shankara Shaswata, Jaya Sarva Suraadhyaksha Jaya Sarva Suraarchita, Jaya Sarva Gunaathita Jaya Srava Varaprada,Jaya Nitya Niraadhhara Jaya Vishvambharaavyaya, Jaya Vishvaikavedyesha Jaya Naagendra Bhushana, Jaya Gauripathey Shambho Jaya Chandra Sekhara, Jaya Kotyarka samkaasha Jayaanantha Gunaashraya, Jaya Rudra Viruupaksha Jayaachinthya Niranjana, Jaya Naatha Kripaasindho Jaya Bhaktartibhanjana, Jaya DustaraSamsaara Saagarottharana Prabho,Praseeda me Mahadeva Samsaarartasya Khidyatah, Sarva Paapabhayam hrutva Rakshamaam Parameswara, Mahadaaridya –magnascha Mahapaap hatasyacha, Mahashoka Vinishtascha Mahaarogaathurasya cha, Runabhaara pareethyasya Dahyamaanasya Karmabhih,Graheh Prapeedyamaanasya Praseeda mama Shankara.

Shiva Kavacha: Realising that Bhagavan Shiva was the Origin of ‘Srishti’ (Creation) which was far beyond human comprehension; Sage Sharabha scripted the famed Shiva Kavacha or the Body Safeguard to humanity: ‘May Sarvadevamaya Mahadeva save me from this deep Samsaara Kupa; may His Sacred name relieve me from the totality of sins from my heart. May Bhagavan Shiva save me whose Body Form is His Universe and whose resplendent and happy embodiment of ‘Chidaatma’ or Ever Happy Soul is Eternal. May Eswara, whose presence is all pervading from even the small to the smallest existence is replete in the Universe, save me from the massive stock of sins from my life! May ‘Ashtamurthi’Girisha who had taken the Form of Earth save me from my daily tribulations. May Parama Siva who assumed the appearance of Water which is life-giving provide me security of life. May Maha Siva who ends up the Universe with fearful flames and performs Rudra Tandava (dance) while enjoying the destruction of Life bestow relief to me from heat and fury.May the Three Eyed and Five Faced Siva, the’Satpurusha’ grant me Vidya (Knowledge), Abhay (shelter) and ‘Vara’(boon) at all times out of His endless mercy fron the Eastern side. May Shiva, who wears Kuthara, Ankusha Pasha, Shula Nagaada and Rudrakshamaala and is also known as Neelaruchi, Trinetra, and ‘Aghora’, keep me safe in the Dakshina (Southern) side. May Omni Potent ‘Sadyojata’ who sports Chandama, Shankha and Sphatikamala on His Body look after me on the Western front. May ‘Vamadeva’Bhagavan save me from the Northern Front. May ‘Ishana’save me from the above or the sky! May Bhagavan Chandramouli save my head, Phaalanetra my forehead, Bhaganetrahaari my eyes, Viswanaatha my nose, Shrutageetakirti my ears, Panchamukha my face, Vedajihva my tongue, Girisha my neck, Neelaantha my two hands, Dharmabaahu my shoulders, DakshaYagna Vidhvmavsi my Vakshasthal Girindradhanva my stomach, Kamadevanaashak my Mahyadesh, Ganesha Pita  my navel, Dhurjati my ‘Kati’, Kubera Mitra my Pindaliyas, Jagadeeswar my Ghutnas, Pungavakethu (two janghas or thighs), and Suravandyacharan (both the feet worshipped by Devas). May Maheswara save me during the first Prahara Time; Vaamadeva the second Prahara, Triayambak the third Prahara and Vrishabhadwaja the final Prahara; Sisireswar at the begnning of the night; Gangadhar save me midnight; Gauripati at the end of night; and may Mrityunjaya save me always.Shankar should protect me from the Internal Physique; Sthhaanu from the Bahya Stithi or Extrenal Being, Pashupati saves me from the intermediate Stage of consciousness and Sadashiva may protect everybody always. Let Bhuvanaikanath save me while standing, Prananath in motion; Vedantavedya while my standing, Avinaashi Shiva during my sleep; Neelakantha during our tavel; Tripuraari while passing rocky places; Mrigavyaaghra passing through forests; and Mrigavyaghya in Maha Pravaasa or deep and dense  jungles. I seek the refuge of Veerabhadra whose high blast and frightening presence shakes up the whole Universe. May Bhagavan Mrida who could devastate crore-strong of armies in split seconds and has the unimaginable might and speed to do so, and Tripurantaka whose‘Pralayakaal’Trisula could submerge the entire Creation into an endless sheet of water, save me from my bad dreams, awful omens, dreadful feelings of mind, durbhiksha (extreme poverty), Durvyasanas (terrible habits), diseases, fear of poisonous species, and victimisation of evil ‘grahas’, natural mishaps like cylones, earthquakes and floods and all such unfortunate experiences. I greet Sadashiva who is the embodiment of all Tatvas and their interpretation, the Creator, Preserver and Destroyer of all the Worlds,  the unique witness of existence, the Donor, Sin Remover, the epitome of Propitiousness, the Nirguna, the Unparalelled, Nirakar, Niraabhas, Niramaya, Nishprapancha, Nishkalanka, Nidvandhya, Nissanga, Nirmala, Gati Sunya, Nithya Rupa, Nithya Vaibhava Sampanna, Anupama Iswarya, Adhara Sunya, Nithya, Shuddha Buddha, Paripurna, Sachhidanandaghana, Adviteeya, Parama Shanta, Prakashamaya, and Teja Swarupa. Hey! Rudra, Maha Roudra, Bhadraavataar, Duhkhadavagni vidarana, Maha Bhairava, Kaala Bharava, Kalpanta Bhairava, and Kapaala Maalaadhari. Hey, Wearer of Khatvanga, Khatga, Dhala, Paasha, Ankusha, Damaru, Shula, Dhanush, Baana, Gada, Shakti, Bhidipaala, Thomar, Mushal, Mudgar, Pattisha, Parashu, Parigha, Bhushundi, Shataghni, Chakra such other frightful weapons! Hey, Mukhadamshtra karaala, Vikata Attahaasya visphaarita Brahmaandala mandala, Nagendra kundala, Nagendravalaya, Nagendracharmadhara, Mritunjaya, Triambaka,Tripurantaka, Viruupaksha, Vishweswara, Vishwarupa, Vrishavaahana, Vidyubhushana and Vishvatomukha.You guard me, burn off fear of my death, demolish my Apamrityu and my fear of external and internal diseases, shield me from ‘Arishatvargas’or the Six Enemies of Kama, Krodha, Lobha, Moha, Mada and Matsara ; tear down my terror of Raakshasas, Bhutaas, Kushmandas, Betalas, Brahma Raakshasas and such other Kshudra Shaktis. Oh Lord, equip me against Naraka Bhaya (Terror of Hell), Kshudha Trishna (hunger and thirst), and apprehensions. Victory to You Bhagavan! Do strengthen my physique, mind and Soul and insulate me from all possible risks of life with this Parama Shakti Maha Shiva Kavacha. (Skanda Purana)

Shata Rudreeyam

Vyasa uvaacha: Prajaapateenaam Prathamam Tejasaam Purusham Prabhum, Bhuvanam Bhurbhuvam Devam Sarva lokeshvaram prabhum/ Ishaanam Varadam Paartha drishnavaanasi Shankaram, tam gaccha sharanam Devam Varadam Bhuvaneshwaram/ Mahaadevam Mahaatmaanam Ishaanaam Jatilam Shivam, Tryaksham Mahaa bhujam Rudram Shikhinam Cheera vaasanam/ Maha Devam Haram Sthaanum Varadam Bhuvaneshwaram, Jagatpradhaanamadhikam Jagatpreetamadheeshvaram/ Jagadyonim  Jagadveepam Jayanam Jagato gatim, Vishvaatmaanam Vishyasrujam Vishvamurtim Yasha- svinam/ Vishveshvaram Vishvavaram Karmanaameeshvaram Prabhum, Shambhum Svayambhum Bhutesham Bhutabhavya bhavodbhavam/ Yogam Yogeshvaram Sharvam Sarvalokeshvareshvaram, Sarva-shrashtham Jagatcchreshtham Varishtham Parameshthinam/ Lokatraya vidhaataaramekam Loka- trayaashrayam, Sudurjayam Jaganaatham Janma mrityu jaraatigam/ Jnaanaatmaanam Jnaana gamyam Jnaana shreshtham Sudurvidam, Daataaram chaiva Bhaktaanaam Prasaadavihitaan Varaan/ Tasya paarishadaa Divyaarupairnaanaavidhairvibhoh, Vaamanaa Jatilaa Mundaa Hrasvagreevaa Maho -daraah/  (10) Mahaa kaayaa Mahotsaahaa Mahakarnaasthathaa Pare, Aaananairvikritaih Paadaih, Paartha Veshaischa Vaikritaih, Eedrisyaissa Mahadevah Pujyamaano Maheshvarah, sa Shivastaata Tejasvi prasaadaadyaatitegratah/ Tasmin ghore sadaa Paartha Sangraame rohamarshane, Drounikarna kripairguptaam Maheshvaasaih prahaaribhih/ Kastaam Senaam tadaa Paartha manasaapi pradhar -shayet, Rite Devaanmeheshvaasaad bahurupaan Maheshvaraat/ Sthaatumutsahate kaschinnatasminn – agratah Sthite, nahi bhutam samam tea trishu lokeshu vidyate/ Gandhenaapi sangraame tasya kruddhasya shatravah, Visangjnaa hata bhuyishthaa vepanti cha patatimcha/ T asmai namastu kurvanto Devaattishthanti Vaidivi, ye chaanyee maanavaa lokeyecha swargajito naraah/ Ye bhaktaa varadam Devam Shivam Rudram Umaapatim, iha loke sukham praapyate yaanti paramaam gatim/ Namaskuru -shva kounteya tasmai shaantaaya va sadaa, Rudraaya Shitikanthaaya Kanishthaaya Suvarchase/ Kapardine Karaalaaya Harayaksha Varadaaaya cha, Yaamyaayaaraktakeshaaya Sadvritte Shankaraa -yacha/ (20)  Kaamyaayaaraktakeshaaya Mundaaya Kanishthaaya Suvarchase, Bhaskaraaya Suteer -thaaya Devadevaayaramhase/ Ushneeshane Suvaktraaya Sahasaakshaaya meedhushe, Girishaaya Sushaantaayapataye Cheeravaasase/ Hiranya baahave Raajannugraaya pataye dishaam, Parjanya patayechaiva bhutaanaam pataye namah/ Vrikshaanaampataye chaiva Gavaam pataye tathaa, vrikshair- aavritakaayaaya sevanye madhyamaayacha/ Sruvahastaaya Devaaya Dhanvine Bhargavaayacha, Bahurupaaya Vushvasyapataye Munjavaasase/ Sahasra shirase chaiva Sahasranayanaayacha, Sahasra baahavechiva Sahasra charanaayacha/ Sharanam gaccha Kounteya Varadam Bhuvaneshvaram, Umaapatim Viruupaaksham Dakshamyagjna nibarhanam/ Prajaanaamvatimavyagram Bhutaanaam -patam Avyayam/ Kapardinam Vrishaavartam Vrishanaabham Vrishadhvajam/ Vrishadarpam Vrishapatim Vrishashringam Vrisharshabham, Vrishaankam Vrishabhodaaram Vrishabham Vrishabhekshanam/ (30) Vrishaayudham Vrishasharam Vrisha bhutam Mahashwaram, Mahodaram Mahakaayam Dveepicharmanivaasinam/ Lokesham Varadam Mundam Brahmanyam Braahmanapriyam, Trishula paanim Varadam Khadgacharmadharam Shubham/ Pinaakinam Khadgadharam Lokaanaam Patimeeshvaram, prapadye sharanam Devam sharanyam Cheeravaasanam/ Namastasmai Sureshaaya yasyavaishavanassakhaa , Suvaasase namo nityam Suprataaya Sudhanvine/ Dhanurdharaaya Devaaya Priyadhanvaaya Dhanvine, Dhanvantaraaya Dhanushe Dhanvaachaaryaaya te namah/ Ugraayudhaaya Devaaya namassuravaraaya cha, Namostu Bahurupaaya namaste Bahudhanvine/ Namostu Sthaanave Nityam namastasmai Sudhanvine, Namostu Tripuraghnaaya Bhavaghnaaya cha vainamah/ Vanaspateenaam Pataye Naraanaam pataye namah, Maatruunaam patayechaiva Ganaanaam patayenamah/ Gavaamcha pataye nityam Devaanaam pataye namah/ Puushno danta vinaashaaya TryakshaayaVaradaayacha, Haraaya Neelakanthaaya Svarnakeshaayavai namah/

Maharshi Vyasa underscored that Maha Deva Ishana the superior to Prajapati Maha Purusha  and asserted that Ishana- Ishaanam sarvavidyaanaam Ishvarassarva bhutaanaam Brahmaadhipatir brahmanodhipati brahmaa Shivomeastussadaashimom/-was indeed the Over Lord of Trilokas and was the inexplicable phenomenon of Three Letters of Bhur- Bhuva- Svah. Parama Shiva is notable as of Maha Bhuja- Rudra-Shikhi being of long jataajuta- and Cheeravaasa of skinclad figure. Indeed He is Maha Deva-Hara the sin destroyer-Sthaanu or stable, inactive, immobile and insensitive- yet the Supreme. Shiva is quiescent and motionles. He is Varada the boon granter and Tribhuvaneshvara. Indeed He is Jagat Pradhaanamadhika or far greater to Prajapati the head of charaachara jagat. He is thus  ‘Jagat- pradhaanamadhikam’ or of superiority to the head of the ‘Praja’. He as Jagadyoni or seed of Jagat as the Root Cause, Jagad Dweepa or the Singulat Source of Radiance, and again the unique insignia of victory, Vishvaatma or the Universal Soul, Visvasruja or the Architect of the Universe,   Jagadprateeramadhikam or of dominance beyond the Head of the Universe, Visvasrujam-Vishva Murtim-and Yashasvinam or of the highest universal acclaim. He os Vishvesvara-Vishva vara or the Greatet Boon to the Universe, Karunaameeshvaram or the symbol of kindness, Prabhum, Shambhum, Svayambhum or of Appearance all by Himself Self, Bhutabhavya -bhabodbhavam or the Omniscient of the Past-Present-Future of all the Beings, He is a Yogi- Yogeswara-  Sharva with no reference of region-religion- caste- Raashi- Nakshatra- etc.-Sarva Lokeshwara-Sarva shreshtha- Jagat shreshtha- Varashtha, Parameshthi-Lokatraya vidhaata -Asmekam or the Unique most-Lokatrayaashramam-Sudurjayam or Beyond Accompishment- Janannaatham- Janmamrutyu jaraatigam or beyond the reach of birth-death-age; jnaanatmikam-‘jnaana gamyam jnaana shreshtham’ or the  the targettable-approachable much less achievable to the supreme most knowledge-sudurvidam or inexplicable-daaraaram or the highest giver-bhaktaanaam prasaada vihitaan varaan or the sole distributor boons to the well deserved devotees; such highest celestial vaanmna-jatila-munda- hrasvagreeva- madodara or of unstatured- crude – shaven- short necked- and big bellied – huge figured – high spirited- giant eared- deformed bodied Mahadeva Maheshwara. He is of ‘Aananairvikritaih’ or of deform faced; Paarthiva or of Giantlike bodied, or Vikrita of obnoxious form yet ever merciful; Mahadeva- Pujyamaana- Maheshvara- ‘Sashivastaata tejasvi prasaadaadyaatitegratah’ or of the most auspicious radiance far excellence far superior to that of Aditya. ‘Tasmin ghore sadaa paartha sangraame romaharshane’- He is yet the terrible most in the battle front as his devotees are awe stricken at his deeds with their hairs stand erect- and eardrums get shrilled with their thrilled minds. His army gets enraptured in body and mind. As the followers get mesmerised his opposition stalwarts soaked in arrogance get subjected to smithereens. ‘Tasmai namastu kurvanto devaastishthanti vaidivi,’ from the high skies the ‘deva samuhas’ shower rains of flowers while human beings on earth prostrate with reverence and gratitudinal devotion. Tripuraasura samhara was a case in point. At the sametime, Ishvara as Kounteya in Maha Bhatata was aware Parama Shiva was described as the incarnation of ‘shaanta’ the most tranquil. He prayed to Him well before facing the uphill taske of Maha Bharata Battle facing stalwart battle heros like Bheeshma- Drona adis and addressing Parama Shiva and his magnificence as follows: ‘ Rudraaya Shiti kanthaaya Kanishthaaya Suvarchase, Kapardine Karaalaaya Haryaksha varada’ : Rudra Deva with poisned throat, Kapardi as altruistic, concerned, kind, responsive.,, and coofident; Karaala or very horrifying to opponents; Haryaksha varada or the boons bestowed with tranquil eyes; Yamyaaya or timeless; Rakta keshaaya or of blood red hairs, Sadvritte or of Noble Caused, Shankara, Kaamya or desire fulfiller, Haranetra or of auspicious looks, Sthaana or stable, Purusha or the outstanding and peerless male, Harakeshaya or mangalakara green hairs, Mundaaya or clean head shaven, Kanishthaaya or the youngest yet the Jyeshtha or the senior most, Svarchase or of sparkling physique. Parama Shiva is Bhsakara the emblem of radiance, Suteerthaaya or the the Resident of the hallowed punya kshertas, bahu rupaaya of of countless forms, Sharva  the Omni Present, Priyaaya- Priyavaasaaya the hallmark of Love and the seat of Affection,  Ushneeshine or of Figure of Heat and Light, Suvaktraaya or of noble faced, Sahasraakshaaya or of thousnads of eye visions, Meedhushe or ever bountiful, Gurishaaya- Sushantaaya-Pataye – cheeravaasine ‘/ skin dressed, Hiranya baahave or of golden hands of strength and shine; Raajannugraata or the King of Kings, Pataye dishaam or the overlord of dashadishas [viz. Kubera North – Yama South- Indra – Varuna West- Ishana North East- Agni South East- Nirruti North West- Brahmai Horizon and Vishnu Sapta Patalas] -Parjanya pataye or the Over Lord of Rains, Bhutanaam Pataye or the Overlord of Pancha Bhutas, Vrikshaa naam pataye, Gavaamcha pataye of the Head of cows and all other animals, Vrikshairaavritaaya or the entire trees and plants as surrounded ny Maha Deva, Senaanye Madhyamaaya or the Central Figure of Soldiery and of Armies,  Sruva hastaaya since Shiva is known as the chief holder of ladles in all the homa kaaryas; Dhanvine the bow which carries ‘paashupataastra’ in his battle escapades, Bhaargava or the symbol of extreme radiance and heat, He is of bahu rupa-vishvasya pati-Munjavaasa or the skin dressed, Sahasra shirase, sahatra nayane, sahasra baahave, sahasra charane! This is how and why Arjuna before the maha bharatha battle sought refuge from Uma pati-Virupaaksha- Daksha Yagjna destroyer! Maha Deva is known as ‘ bhuta pati- avyaya- kapadina-vrishaavarta or he as surroundef by bulls, his flagship too being Vrishabha dhvaja. Indeed He is Vrishapati-Vrisa shringa or horns, vrishanka, vrishabhodaara as of the patience typical of bulls, vrisha shara or as potent of bull like arrows sure to deatroy the roots of enemies! Maheshwara is also Mahodara-Maha Kaaya and is clad with glittering skin. He is Lokesha-Varada-Munda or shaven-Brahmanya and Brahmana Priya. He carries Tishula- Varada-Khadga charma dhara-Pinaakina  or the bow carrier popular as pinaaki, khadga dhara-Lokapati! Our earnest prostrations to Suresha-Shravana Sakhaa exremely fond of Lord Subrahmanya- Dhanvantaraaya and Priya dhanvaaya, Dhanvatara Acharya Swarupa! ‘Namostu bahurupaaya namaste bahudhanvine, namotu Sthhanave Nityam namastasmai sudhanvine, namostu Tripuraasuraantakaaya, Bhava samsaara saagara paaraaya!’ Parama Shiva is also acclaimed as Maatruna- Ganaamna- Gavaamna-Yagjnaana-Apaamna- Trakshaaya of Trinetra-Triguna- Trishula- Trikaala of past, present, and  furure- Trikarana of mano vaachaa shravana- Tryayaavasthaa hara of baalya, youvana vaarthakya -Taapatraya hara or of Adhibhoutika, Adhi Daivika and Adhaatmika- Tri Margas for Moksha prada of  Jnaana, Karma and Upasana; Trividha Kankshas or three Natural Aspirations of Kanta, Kanaka and Keerti or Physical -Material-Fame and Tryagnis or Three fires of Kama/Lust, Krodha or Angerand  Kshudha or Hunger.

Note: Sankalpa of Shata Rudreeya Paaraayana- and pujaa naivedya and pradaksina is recommended.

1)Brahma dedicated a golden Linga to Bhagavan Siva named Jagat Pradhana and prays it at His feet 2) Sri Krishna set up a black coloured Linga called Urjit and prays to Siva’s head 3) Sanaka and other Manasa Putras of Lord Brahma pray to Siva Hridaya (Heart) Linga as Jagadrati 4) Sapta Rishis pray to ‘Dharbhaankura maya’ (Dharbha made) Linga called Viswa Yoni 5) Devarshi Narada conceived Siva Linga as an all pervasive ‘Aakash’ (Sky) and prayed to Jagatvija 6) Devaraj Indra prays to a Diamond Linga called Vishvatma 7) Surya Deva prays to a copper Linga called Vishwasruga 8) Chandra performs Puja to a Pearl Linga known as Jagatpathi 9) Agni Deva prays to an Indra Nila Mani Linga named Viswesvara10) Brihaspathi prays to a Pushparajamani with the name Visva Yoni 11) Sukracharya pays penance to a Padmaragamani Linga called Viswakarma 12) A golden Linga is worshipped by Kubera called Iswara 13) Viswa Deva Ganas perform puja to a Silver Linga called Jagatgati 14) Yama Dharma raja pays his obeisance to a peethal (brass) Linga named Shambhu15) ‘Ashtavasus’ execute ‘Aradhana’ to a Glass made Linga called Shambhu 16) Maruganas do puja to a Triloha Linga (three kinds of metals) called Umesh / Bhupesh 17) Raakshasas pay penance to an iron Linga and named Siva as Bhuta Bhavya Bhavodbhava 18) Guhyaka Ganas perform puja to a mirror-made Siva Linga named Yoga 19) Muni Jaigeeshva does Upasana to Brahmarandhra maya Linga named Jaigeeswara Yogeeswar 20) King Nimi considers the Ugal Netra or the Two Eyes as Parameswara Linga called Sharva 21) Dhanvanthari worships Gomaya Linga (cow dung) in the name of Sarva Lokewswareswara 22) Gandharvas perform Puja to wood based Siva Linga named Sarva Sreshtha 23) Lord Rama did intense ‘Japa’ to ‘Vidyunmani’ Linga in the name of Jyeshtha 24) Banasura paid homage to Marakathamani Linga named Varishtha 25) Varuna Deva offers reverence to a Sphatikamani Linga named Parameswara 26) Lokatrayankara is the name given to a Linga made of Munga (Black Pearl) by Nagagana 27) Devi Saraswathi pays reverence to Suddha mukta maya Linga named Lokatrayashrita 28) Sani Deva performs ‘Japa’ on Saturday Amavasya midnight at Maha Sagara Sangama the Bhavari ( Honey Bee) Swarupa Linga named Jagannadha 29) Ravana implored to a Linga made of Chameli flower and named it Sudurjaya 30) Siddhaganas paid respects to Manasa Linga called Kama Mrityu Jaraatiga 31) Raja Bali worshipped Yashamaya (Famed) Linga named Jnanatma 32) Marichi and other Maharshis pray to Pushpamaya (flowerful) Linga with the name Jnana gamya 33) Devathas who performed noble deeds  made approbation to Shubhamaya Linga (Propitiousness) named Jnaanajneya 34) Maharshi Phenaj (foam) who drank Phena did Upasana to Phena Linga called Sarvavid 35) Sage Kapila performed Japa to Balukamaya Ling named Varada. 36) Saarasvat, the son of Devi Sarasvathi did Upasana to Vanimaya Linga named Vaageeswara. 37) Sivaganas made a Linga of Bhagavan Siva and provided penance to Rudra. 38) Devathas made a Jambu River golden Linga to pray to Sitikantha. 39) Budha prays to Shankhamaya (conchshell) Linga by the name of Kanishtha. 40) The Two Ashvini Kumars pray to Muktikmaya Parthiva Linga named Suvedha. 41) Ganesha made a Siva Linga made of Wheat Flour worships it by the name of Kapardi 42) Mangala Graha ( The Planet of Mars) made a Buttermade Linga called Karaala  to pray. 43) Garuda prays to an Odanamaya Linga named Haryaksha. 44) Kamadeva Manmadha prays to a jaggery made Linga called Rathida .45) Sachi Devi, the Consort of King Indra paid reverence to a Salt-made Linga Buddhakesha. 46) Visvakarma prayed to a Prasaadamaya (or of the shape of a Mahal / Building) Linga called Yamya. 47) Vibhishana made a dustfulof Linga called Suhrutam to pray. 48) Raja Sagar who brought Ganga from Siva’s Head made a ‘Vamsamkura’ Linga called Sangat. 49) Rahu made a Hing (asafoetida) made Linga named Gamya to worship. 50) Devi Lakshmi made a Lehya Linga named Harinetra and worshipped it. 51) Yogi Purush prays to Sarvabhuthatha Linga called Sthaanu. 52) Human beings prepare a wide variety of Lingas and worship them by the name of Purusha. 53) Nakshatras (Stars) pray to Tejomaya (full of Radiance) Linga called Bhaga / Bhaskara. 54) Kinnaras make a Dhaatumaya Linga by the name of Sudeepth for Japas. 55) Brahma Raakshasa Ganas pray to Asthimaya (Bones) Linga named Deva Deva. 56) Charanas worship dantamaya (full of Teeth) Linga called Ramhas. 57) Sadhya ganas pray to Saptaloka maya Linga titled Bahurupa. 58) Ritus worship Doorvaankura maya Linga named Sarva. 59) Celestial Damsel Urvasi prays to Sindhura Linga named Priya Vasan. 60) Apsaras perform Archana to Kumkuma Linga called Abhushana. 61) Guru Deva performs puja to Brahmachari Linga named Ushnivi. 62) Yoginis offer their obsequiousness to Alakthak Linga by name Suvabhruk. 63) Siddha Yoginis worship Srikhanda Linga named Sahasraaksha. 64) Dakinis perform puja to Lingas made of Mamsa or Meat and call Siva by the name of Sumidhsha. 65) Manna Ganaas worship Annamaya Linga called Girisha. 66) Agasthya Muni worships Vreehimaya Linga to Siva named Sushanth. 67) Muni Devala made Yavamaya Linga and called Siva with the name of Pathi. 68) Valmiki Muni made a Linga of Valmikas and prayed to Cheera Vasa. 69) Pratardan prays to Baana Linga named Hiranyabhuj. 70) Daityagana made Rayi made Siva Linga and prayed to Ugra. 71) Daanavas worship a Nishpaavaj Linga known as Dikpathi. 72) Baadal (Clouds) pray to Neeramaya (waterful) Lingas called Parjanya. 73) Yaksharaj made Maashamaya Linga and performed puja to Bhutapathi. 74) Pitruganas made Tilamaya (Sesame seeds) Linga and worshipped Siva as Vrishapathi. 75) Gouthama Muni worships Godhulimaya Linga named Gopathi. 76) Vanaprastha ganas display veneration to a phalamaya (full of fruits) Linga named Vrikshavrita 77) Karthikeya is highly devoted to Siva in the form of a stone Linga called Senanya 78) Ashtavatar Nag worshipped Dhanya linga called Madhyama. 79) Yagna Kartha prayed to Purusha Linga named Sthruva hasta. 80) Yama worships ‘Kalaaya samaya’ Linga called Dhanvi. 81) Parasurama prays to Yavaankura Linga named Bhargava. 82) Pururava prays to Ghritamaya (Gheeful) Linga by name Bahurupa. 83) Mandhata paid admiration to a Sugary Linga by name Bahuyug. 84) The clan of Cows utilises a Dugdhamaya Linga (full of Milk) for paying their respects and sincere devotion to Nethra sahasrak. 85) Pathivrata Sthrees (Women devoted to their husbands) worship to Bhatrumaya Linga called Viswapati. 86) Nara and Narayana worship Siva in the form of Mounji Linga named Sahasra Sirsha. 87) Pruthu worships Thaaksharya Linga known as Sahasra Charan. 88) Birds pay their homage to Vyoma Linga in the name of Sarvatmaka. 89) Prithivi prays to Gandhamaya Linga named as Dvithanu. 90) The entire Animal Kingdom prays to Bhasmamaya Linga known by the name of Maheswara. 91) Rishiganas perform Upasana to Jnanamaya Linga called Chirasthan. 92) Brahmanas do penance to Brahma Linga in the name of Siva as Jyeshtha. 93) Sesha Nag worships to ‘Gorochanamaya’ Linga named Pashupathi. 94) Vasuki Nag prays to Visha (poison) Linga with the name of Shankara. 95) Takshaka Nag prays to Kaalakutamaya Linga called Bahurup. 96) Karkotaka Nag pays esteem to Halahalamaya Linga named Pingaksha. 97) Shringi prays to Vishamaya Linga by the name of Dhurjati. 98) Puthras (Sons) perform in the name of Pitrumaya Linga (Fathers) called Vishwarupa. 99) Siva Devi worships Parama maya Linga named Vyambak.100) Matsya and such other Jeevas pray to Shastramaya Linga named Vrishakapi. Phalashruti : Whoever recites Siva Sata Rudreeyam in the morning, the sins committed by the mind, tongue and action get vanished; diseases and fatigue get dissolved; fear and apprehension evaporate; and worries and anxiety disappear. Those who utter the hundred names of Parama Siva and make Salutations to Him as many times would instantly secure mental peace and contentment.

Rudra subtly hidden on one’s own Inner Self vide  – Shvetashaashvatara Upanishad

IV.viii-x) Rikchekshare param vyoman yamin deva adhi vishve nisheduh yastam na veda kimrichaa karishyati ya it vidusta ime samaasate// Chandaamsi yajnaah katavo vrataani, bhutam bhavyam yaccha Vedaa vadanti, asmaan mayi shrijate vishvam etat tasminshanyo mayaayaa samniruddhaha// Maayaam tu prakritim viddhi,  mayinam tu mahesvaram, tasyaavayava bhutaistu vyaaptam sarvam idam jagat//            

Of what avail is the study of Rig Veda or for that matter of the knowledge even all the Scriptures since after all such studies are rendered as futile if internal discipline is a discount and awareness of the Supreme is a casuality. Veda knowledge, performance of Rituals and Sacrifices and knowledge of the Supreme are indeed the ingredients of Faith in and constant strife for attainment; and the rest is all the play of Maya. Let it be realised for ever however that the whole Universe is Prakriti and Maya and even the play of Maya is again the play of the Almighty itself! Indeed Ishvara and Shakti are like the parents of the Universe. One should realise that Pakriti creates the worlds of the Real-Unreal Nature, protects them by her own energy of the three gunas and terminates the Universe by her own powers again at the instance of Ishvara and revives too again by her own energies! Thus goes the cycle of Srishti-Sthiti-Samhaara!

IV.xi-xiii: Yo yonim adhishthi eko yasmin idam sam cha vichaiti sarvam, tam Ishaanam varadam devam eedyam nichaayyemaam shaanti atyantameti// yo devaanaam prahavashchodbhyascha  vishvaadhipo rudro maharsh ih, Hiranyagarbham pashyata jaayamaanam, sa no buddhyaa shubhayaa samyunaktu// Yo devaanaam adhipo yasmin lokaa adhishtiyaah, ya Ishesya dvipaadaschatus padah, kasmai devaayaa havishaa vidhema//

The Singular Parama Shiva is the Originator of Existence of the Beings of the Universe as also of its dissolution and creates it again and again and that Supreme Energy viz.  Ishaanam varadam or the only and unfailing source to bestow blessings to all in the Creation; truly indeed, those who understand His excellence would be destined to secure Peace. He is the origin of Devatva or of Devas and the distributor of their celestial powers; it was Rudra who visioned Hiranyagarbha Brahma who is the Supreme Architect and had enabled the machanism of the Cycle of Births, Deaths and Births again! Rudra Deva is also the Over-Lord of Devas besides the two legged and four legged ‘Pashus’ thus having attained the title of Pashupati -naadha’!

IV.xiv-xvii: Sukshmati-sukshmam kalilasya madhye, vishvasya srashtaaram aneka rupam, vishvasya –  ikam pariveshtiraaram jnaatvaa shivam shantim atyantameti// Sa eva kaale bhuvanashya goptaa, vishwa -adhipah sarva bhueshu goodhah, yasmin yuktaa Brahmarshayo Devaascha tam evam jnaatvaa mrityu paashamschinatti// Ghritaat parammanam ivaatisukshmam jatva Shivam sarva bhuteshu guudham vishvasyakam pariveshtitaaram jnaatvaa devam muchyate sarva paashaih// Esha Devo Vishvakarmaa mahatmaa, sadaa janaanaam hridaye sannivishtaah, Hridaa manishaabhi klipto, yad etad vidur amritaaste bhavanti/

Rudra Deva is the ‘Sukshmaati sukshmam’, ‘vishvasya srashtaaram aneka rupam’ or the subtlest of the subtle, the Unique Creator of all the Beings of myriad forms is also the great enveloper of what all one could visualize; realisation of his splendour brings peace for ever. He is the unchallenged protector and the ultimate refuge point of all and the illustrious Sages are able to access Brahman the Final Abode of Bliss even severing the chords of death forever. Just as a thin film conceals the top layer of butter in milk, the embodiment of ‘Shivatva’ or auspiciousness of Shiva is concealed in one’s own inner cave of the body; the ‘ Vishvaikam pariveshtitam’ or that Unique Energy sustaining and filling up the Universe in Totality once recognised and realized is certain to break open the fetters of ‘Samsara’! It is that very ‘Paramatma’ that is right within the concealed as one’s own ‘Antaratma’ as seated in the heart, once visualised in the mind, brings to the frontiers of Immortality! The awareness of the Inner Self as framed in the heart and mind in the measure of a thumb!

IV.xviii-xxii: Yadaa tamastan na divaa na raatrir na sanna chaasacchiva eva kevalah,  tadaksharaam tatsavitur varenyam, prajnaa cha tasmaat prashrataa puraani// Naiknam urthvam na chiryanaacham ma madhye na parijagrabhat na  tasya pratimaa asti yasya naama mahad yashah// Na samdrishe tishthati rapamasya, na chakshusaa pashyati kashchanainam, hridaa hridishtham manasaa ya enam, evam vidur amritaaste bhavanti// Ajaata iti evam yevam kashchid bheeruh praadyate: Rudra yat te dakshinam mukham tena maam paahi nityam// Maa nas toke tanaye maana aayushi maa no goshu maa no ashvesu reerishah, veeraan maa no Rudra bahmitovadheer havihshmantah sada ittvaa havamahe//

The Supreme is symbolized with absolute identity of the Self as the ‘svitur varenyam’ or of neither darkness nor light but as flood of the highest level of splendour and as typically characterised as neither as a Being or a Non Being but as an entity that is imperishable; this is what the age old belief of Sages and Seekers of the Almighty! ‘Nainam urthvam na tiryancham’ The Inner Self again has no dimensions nor directions; neither above the level nor across, not in the middle nor in accord and simply perplexing and inexplicable. Essentially there is nothing comparable to it and is truly awesome and glorious! Paramesh –wara can never be visible by eyes or mind of commonality but with vision ultimate excepting through heart and mind of purity ‘par excellence’ and of the nature of divinity!!  Indeed those who are successful in binding the Highest to one’s heart and mind are blessed and become immortal! Once the concept high order of devotion and dedication is observed, the hardest barriers of Bhagavan’s gate ways get melted away and dissolved!

Thus the prayers of utmost intensity stating most sincere commendations like : ‘Rudra Deva! You are unborn, the most worthy of the worthiest, and the one who is eternal and so on then Parameshwara becomes surely suceptible to yield the fruits of His grace for sure! Sankara is indeed ‘bhakti vashamkara’ or is susceptible to devotion and faith and tends to melt away to mortal cries of obsessed prostrations like ‘ maam pahimaam!’ ‘Maa nas toke tanaye maana aayushi’ or RudraDeva! Do never hurt us not in my child or grand child, penalize not my life; nor my cattle, horses  and so on out of your anger’! Indeed, we seek to please you with our oblations through Agni Homas. Paramatma!, be merciful and do protect us for our deeds of omissions and lapses!’

Rudra, the ‘Pashupati naadha’, subtly hidden in the Inner Self of all Beings

IV.viii-x) Rikchekshare param vyoman yamin deva adhi vishve nisheduh yastam na veda kimrichaa karishyati ya it vidusta ime samaasate// Chandaamsi yajnaah katavo vrataani, bhutam bhavyam yaccha Vedaa vadanti, asmaan mayi shrijate vishvam etat tasminshanyo mayaayaa samniruddhaha// Maayaam tu prakritim viddhi,  mayinam tu mahesvaram, tasyaavayava bhutaistu vyaaptam sarvam idam jagat//               

Of what avail the study of Rig Veda or for that matter of the knowledge even all the Scriptures since after all such studies are rendered as futile if internal discipline is a discount and awareness of the Supreme is a casuality. Veda knowledge, performance of Rituals and Sacrifices and knowledge of the Supreme are indeed the ingredients of Faith in and constant strife for attainment; and the rest is all the play of Maya. Let it be realised for ever however that the whole Universe is Prakriti and Maya and even the play of Maya is again the play of the Almighty itself! Indeed Ishvara and Shakti are like the parents of the Universe. One should realise that Pakriti creates the worlds of the Real-Unreal Nature, protects them by her own energy of the three gunas and terminates the Universe by her own powers again at the instance of Ishvara and revives too again by her own energies! Thus goes the cycle of Srishti-Sthiti-Samhaara!

IV.xi-xiii: Yo yonim adhishthi eko yasmin idam sam cha vichaiti sarvam, tam Ishaanam varadam devam eedyam nichaayyemaam shaanti atyantameti// yo devaanaam prahavashchodbhyascha  vishvaadhipo rudro maharsh ih, Hiranyagarbham pashyata jaayamaanam, sa no buddhyaa shubhayaa samyunaktu// Yo devaanaam adhipo yasmin lokaa adhishtiyaah, ya Ishesya dvipaadaschatus padah, kasmai devaayaa havishaavidhema// 

The Singular Parama Shiva is the Originator of Existence of the Beings of the Universe as also of its dissolution and creates it again and again and that Supreme Energy viz.  Ishaanam varadam or the only and unfailing source to bestow blessings to all in the Creation; truly indeed, those who understand His excellence would be destined to secure Peace. He is the origin of Devatva or of Devas and the distributor of their celestial powers; it was Rudra who visioned Hiranyagarbha Brahma who is the Supreme Architect and had enabled the machanism of the Cycle of Births, Deaths and Births again! Rudra Deva is also the Over-Lord of Devas besides the two legged and four legged ‘Pashus’ thus having attained the title of Pashupati -naadha’!

IV.xiv-xvii: Sukshmati-sukshmam kalilasya madhye, vishvasya srashtaaram aneka rupam, vishvasya –  ikam pariveshtiraaram jnaatvaa shivam shantim atyantameti// Sa eva kaale bhuvanashya goptaa, vishwa -adhipah sarva bhueshu goodhah, yasmin yuktaa Brahmarshayo Devaascha tam evam jnaatvaa mrityu paashamschinatti// Ghritaat parammanam ivaatisukshmam jatva Shivam sarva bhuteshu guudham vishvasyakam pariveshtitaaram jnaatvaa devam muchyate sarva paashaih// Esha Devo Vishvakarmaa mahatmaa, sadaa janaanaam hridaye sannivishtaah, Hridaa manishaabhi klipto, yad etad vidur amritaaste bhavanti//

Rudra Deva is the ‘Sukshmaati sukshmam’, ‘vishvasya srashtaaram aneka rupam’ or the subtlest of the subtle, the Unique Creator of all the Beings of myriad forms is also the great enveloper of what all one could visualize; realisation of his splendour brings peace for ever. He is the unchallenged protector and the ultimate refuge point of all and the illustrious Sages are able to access Brahman the Final Abode of Bliss even severing the chords of death forever. Just as a thin film conceals the top layer of butter in milk, the embodiment of ‘Shivatva’ or auspiciousness of Shiva is concealed in one’s own inner cave of the body; the ‘ Vishvaikam pariveshtitam’ or that Unique Energy sustaining and filling up the Universe in Totality once recognised and realized is certain to break open the fetters of ‘Samsara’! It is that very ‘Paramatma’ that is right within the concealed as one’s own ‘Antaratma’ as seated in the heart, once visualised in the mind, brings to the frontiers of Immortality! The awareness of the Inner Self as alreadyexplained vide III.iii is framed in the heart and mind in the measure of a thumb!

IV.xviii-xxii: Yadaa tamastan na divaa na raatrir na sanna chaasacchiva eva kevalah,  tadaksharaam tatsavitur varenyam, prajnaa cha tasmaat prashrataa puraani// Naiknam urthvam na chiryanaacham ma madhye na parijagrabhat na  tasya pratimaa asti yasya naama mahad yashah// Na samdrishe tishthati rapamasya, na chakshusaa pashyati kashchanainam, hridaa hridishtham manasaa ya enam, evam vidur amritaaste bhavanti// Ajaata iti evam yevam kashchid bheeruh praadyate: Rudra yat te dakshinam mukham tena maam paahi nityam// Maa nas toke tanaye maana aayushi maa no goshu maa no ashvesu reerishah, veeraan maa no Rudra bahmitovadheer havihshmantah sada ittvaa havamahe//

The Supreme is symbolized with absolute identity of the Self as the ‘svitur varenyam’ or of neither darkness nor light but as flood of the highest level of splendour and as typically characterised as neither as a Being or a Non Being but as an entity that is imperishable; this is what the age old belief of Sages and Seekers of the Almighty! ‘Nainam urthvam na tiryancham’ The Inner Self again has no dimensions nor directions; neither above the level nor across, not in the middle nor in accord and simply perplexing and inexplicable. Essentially there is nothing comparable to it and is truly awesome and glorious! Paramesh –wara can never be visible by eyes or mind of commonality but with vision ultimate excepting through heart and mind of purity ‘par excellence’ and of the nature of divinity!!  Indeed those who are successful in binding the Highest to one’s heart and mind are blessed and become immortal! Once the concept high order of devotion and dedication is observed, the hardest barriers of Bhagavan’s gate ways get melted away and dissolved! Thus the prayers of utmost intensity stating most sincere commendations like : ‘Rudra Deva! You are unborn, the most worthy of the worthiest, and the one who is eternal and so on then Parameshwara becomes surely suceptible to yield the fruits of His grace for sure! Sankara is indeed ‘bhakti vashamkara’or is susceptible to devotion and faith and tends to melt away to mortal cries of obsessed prostrations like ‘ maam pahimaam!’ ‘Maa nas toke tanaye maana aayushi’ or RudraDeva! Do never hurt us not in my child or grand child, penalize not my life; nor my cattle, horses  and so on out of your anger’! Indeed, we seek to please you with our oblations through Agni Homas. Paramatma!, be merciful and do protect us for our deeds of omissions and lapses!

Ravana Stuti to Maheswara

Jatatavigalajjala pravahapavitasthale, Galeavalambya lambitam bhujangatungamalikam/Damad damad damaddama ninadavadamarvayam, Chakara chandtandavam tanotu nah shivah shivam/

Parama Shiva! Your  jatajutaas are ever wet, neck is garlanded with serpents, and hands with damaru with resonances of ‘damat damat damat damat, damat damat, damat damat, damat damat damat’ always.

Jata kata hasambhrama bhramanilimpanirjhari, vilolavichivalarai virajamanamurdhani/
Dhagadhagadhagajjva lalalata pattapavake,Kishora chandrashekhare ratih pratikshanam mama

Parama Shiva! I am ever lost in my prayers for you as your jatajutas are saturated with waves of Ganga and falling on your fiery ‘trinetras’ as your mastaka is adorned with pournami chandra!

Dharadharendrana ndinivilasabandhubandhura, Sphuradigantasantati pramodamanamanase/ Krupakatakshadhorani nirudhadurdharapadi,Kvachidigambare manovinodametuvastuni/

Parama Shiva! May my mind set be ever replete with ‘Shiva Consciousness’, which is omni present and is always with the companionship of Devi Parvati, the Parama Shakti, adrorned with radiant crown.

Jata bhujan gapingala sphuratphanamaniprabha,Kadambakunkuma dravapralipta digvadhumukhe/
Madandha sindhu rasphuratvagutariyamedure,Mano vinodamadbhutam bibhartu bhutabhartari/

Parama Shiva! May I rejoice in my thoughts on you as the seed of my existence always recalling your swarupa as neelagriva with serpent garlands,  jatajutas covering ‘dashadishas’, robed in ‘gajacharma’.

Sahasra lochana prabhritya sheshalekhashekhara,Prasuna dhulidhorani vidhusaranghripithabhuh/
Bhujangaraja malaya nibaddhajatajutaka,Shriyai chiraya jayatam chakora bandhushekharah/

Parama Shiva! Grant me prosperity, longevity and popularity, as you are Chandra embellished crown, jatajutas with snake garlands and  footrest replete with flowers fallen from heads of Indra,Vishnu , devas.

Lalata chatvarajvaladhanajnjayasphulingabha,nipitapajnchasayakam namannilimpanayakam
Sudha mayukha lekhaya virajamanashekharam,Maha kapali sampade shirojatalamastunah/

Parama Shiva! We we be bestowed with Siddhis of anima-mahima-laghima-garima-prapti-parakamya-vashitwa, ishitva, parakaya pravesha-doora darshana/shravana, manojavam, swacchanda maranam, deva sahakreeda yathaa sankalpa siddhi from your jataajutas, the halaahala agni as dvoured by you and from the artha chandra mastaka.

Karaala phaala pattika dhagad dhagad dhagajjvaladghanjjaahutikruta prachandapajnchasayake,
Dharadharendra nandini kuchagrachitrapatraka,Prakalpanaikashilpini trilochane ratirmama/

Parama Shiva! My intense interest in you if for your Trinetras, the third eye having burnt off Manmadha the God of Love and Passion, besides your damaruka shabda of ‘dhagad dhagad’ and your naughty glances on the Himapurti’s enduring enchantment for ever.

navina megha mandali niruddhadurdharasphurat,kuhu nishithinitamah prabandhabaddhakandharah/ nilimpanirjhari dharastanotu krutti sindhurah, Kalanidhanabandhurah shriyam jagaddhurandharah/

Parama Shiva! Do kindly bestow us ‘aishvarya’ as you bear the brunt of the universe, since we pray with commitment and belief in you as with crescent Moon on your fore head, the celestial Ganges on your jataajutaas, as your dark throat retains dark ‘kaala vishaagni’ and chandra kalas get prominent depite th layers of clouds all round. !

 Praphulla nila pankaja prapajnchakalimchatha,Vdambi kanthakandali raruchi prabaddhakandharam/
Smarachchidam purachchhidam bhavachchidam makhachchidam,Gajachchidandhakachidam tamamtakachchidam bhaje/

Parama Shiva! I am totally immersed in prayers for you ever as you the sheen of Devalayas,  the glory of Lotus ponds, and as Nilagriva spreading the darkness of the Universe . You subjected Kaama Deva with ‘agni jyaalaas as ‘nirupa’ the formless- destroyed Tripurasuras as of negation of Yagjnas, principles, bonds of contented living, and of  harassment- shattered Andhaka- overwhelmed Yama as Mrityunjaya!

Akharvagarvasarvamangala kalakadambamajnjari,Rasapravaha madhuri vijrumbhana madhuvratam/
Smarantakam purantakam bhavantakam makhantakam,Gajantakandhakantakam tamantakantakam bhaje/                                                                                                                                                                                                                                                    

Parama Shiva!

I pray to Lord Siva, who has bees flying all around because of the sweet Scent of honey coming from the beautiful bouquet of auspicious Kadamba flowers,Who is the slayer of Manmatha, who destroyed the Tripura,Who destroyed the bonds of worldly life, who destroyed the sacrifice,Who destroyed the demon Andhaka, who is the destroyer of the elephants,And who has overwhelmed the God of death, Yama.

Jayatvadabhravibhrama bhramadbhujangamasafur,Dhigdhigdhi nirgamatkarala bhaal havyavat/
Dhimiddhimiddhimidhva nanmrudangatungamangala,Dhvanikramapravartita prachanda tandavah shivah/

Shiva, whose dance of Tandava is in tune with the series of loud,sounds of drum making the sound “Dhimid Dhimid”,Who has fire on his great forehead, the fire that is spreading out because of the
breath of the snake, wandering in whirling motions in the glorious sky.

Drushadvichitratalpayor bhujanga mauktikasrajor,Garishtharatnaloshthayoh suhrudvipakshapakshayoh/
Trushnaravindachakshushoh prajamahimahendrayoh,Sama pravartayanmanah kada sadashivam bhaje/

When will I be able to worship Lord Sadashiva, the eternally auspicious God,With equanimous vision towards people or emperors,Towards a blade of grass and a lotus, towards friends and enemies,
Towards the most precious gem and a lump of dirt,Toward a snake or a garland and towards the varied forms of the world?

Kada nilimpanirjhari nikujnjakotare vasanh,Vimuktadurmatih sada shirah sthamajnjalim vahanh/
Vimuktalolalochano lalamabhalalagnakah,Shiveti mantramuchcharan sada sukhi bhavamyaham

When I can be happy, living in a cave near the celestial river Ganga,Bringing my hands clasped on my head all the time,With my impure thoughts washed away, uttering the mantra of Shiva,Devoted to the God with a glorious forehead and with vibrant eyes?

Imam hi nityameva muktamuttamottamam stavam, Pathansmaran bruvannaro vishuddhimeti santatam/
Hare gurau subhaktimashu yati nanyatha gatim,Vimohanam hi dehinam sushankarasya chintanam/

Anyone who reads, remembers and recites this stotra as stated here,Is purified forever and obtains devotion in the great Guru Shiva. For this devotion, there is no other way or refuge.
Just the mere thought of Shiva removes the delusion.

Composed and Edited by VDN Rao