MAHAA SIVARAATRI
(I-DISCOURSE BY N. R. SRINIVASAN, FEBRUARY 2012)
In the second half of the (Krishna Paksha) of every Lunar month, the fourteenth day is dedicated to the worship of Lord Shiva. Shivarathri is celebrated in a grand way in the month of Maagha the 11th Lunar month (11th solar month Maasi). This Shivaraathri is called Maha Shivarathri. This occurs in February or March. The celebrations take place mainly in the evening and night. This was the day Shiva was married to Parvathi.
Puranic legends describe the origin of Mahashivarathri ceremony to the story of the Ocean-churning (Samudra mathana). As the universe expanded and creation progressed according to Brahma's design, "Kaalakoota" (poison for life) emerged from the primordial universe. This terrified Devas and Asuras as it was capable of shrinking the entire universe back to nothing and they ran to Shiva for help. To protect the world from the evil effects, Shiva drank the deadly poison, but Parvathi held it in his throat to prevent the poison, from being swallowed. Due to this, his neck turned blue, and thus he came to be called Neelakanta (the blue throated). This happened at midnight on the day preceding the new moon in the month of Maagha. This day came to be known as Maha Shivarathri and this day became an auspicious day for Shiva.
On this day devotees visit Shiva temples, specifically Jyotirlinga temples to seek the blessings of the Lord. They observe a strict fast and keep awake the whole night, chanting with devotion, the Pancha-akshara mantra (five letter chanthing) "Om Namaha Shivaaya". The Lord in the form of Shivalinga is worshipped by offering "Abhisheka" (sacred bath) each three hours period of night. Archana is performed with "bilva" leaves to invoke His grace. Shivarathri is an important day for spiritual seekers. Lord Shiva is an embodiment of renunciation. "Sanyaasa Deeksha" (entering into a hermit's life) is given on this day to the seekers committed to pursuit of divine knowledge.
The twelve Jyotirlingas are located in twelve holy places in India and symbolically in all Shiva temples. The Lord who is believed to be manifested in the form of light is worshipped as "Jyotirlinga:
1) Ramanatha temple at Rameswaram in Tamil Nadu.
2) Mallikarjuneswara temple on the banks of the Krishna river at Srisailam in Andhra Pradesh
3) Bheema Sankara temple at Daakini, near Poona in Maharashtra,
4) Tryambakeswara temple on the banks of the Godavari River near Nasik in Maharashtra,
5) *Gusmeswara temple near Aurangabad in Maharashtra,
6) Omkaareswara temple on the banks of Narmada river at Amaleswar in Madhya Pradesh,
7) Somanath temple at Somanath in Gujarat,
8) Naaganatha temple at Daarukavana near Dwaraka in Gujarat,
9) Mahakaaleswara temple on the banks of the Kshipra river at Ujjain
10) Kedareswara temple in Kedarnath in Uttarachal
11) Kaasi Viswanath temple at Banares in Uttra Pradesh
12) Vaidyanatheswara temple near Jaisidh in Bihar
* Sri Gusmeswara is also represented by a form known as "lingodbhava", on the western towers of the sanctum, in all Shiva temples
The word Linga in Sanskrit means a symbol. The linga is a shape which has no particular form. If all the forms in creation were put together, they will form an un-definable form of lump which is symbolized by lingam. The lingam represents the formless form of the Supreme. With the advent of Tantra Yoga, esoteric philosophy emerged, addressing the masculine and feminine principles in the creation. During this time the Shivalinga came to be looked upon by some people as representing the union of masculine and feminine aspects, symbolized as "phallus". However, there seems to be no known reference of such a meaning in the Vedas.
In the Shantiparva of the Mahabharata, Bhishma while resting on the bed of arrows and discoursing on Dharma refers to the observance of Mahaashivarathri by King Chitrabhanu. The story goes as follows: Once upon a time King Chitrabhanu of the Ikshvaku dynasty who ruled over the whole of Jambhudweepa was observing a fast with his wife, it being the day of Maha Shivarathri. The sage Astaavakra who came on a visit to the court, was curious to know why he was observing the fast on that day. The king had the gift of remembering the incidents of his previous birth, therefore could explain to the sage as to why he was observing the fast on that particular day. The king in his previous birth was a hunter in Vaaranaasi (Banares). His name was Suswara. His livelihood was to kill and sell animals and birds. One day, while he was roaming in search of animals, he was overtaken by darkness and was unable to return home. He climbed up a tree for shelter. It happened to be a 'bael' tree. He had killed a deer that day but had no time to take it home. He bundled up the carcass and tied it to the branch of the tree. As he was tormented by hunger and thirst, he kept awake throughout the night. He was sad and thought that his wife and children would be starving because he did not return home with the kill. To pass time he engaged in plucking the bael leaves and dropped them to the ground. This was also a way to keep him awake, lest sleep overcame him and he fell a prey to the beasts of the forest. The day dawned; he returned home and after selling his prey, he bought food and took it home to his family. As he was about to eat, a stranger came to his door, begging for food. Being a kind man, he served the stranger first and then ate after he finished his food. On his death bed he saw two messengers of Lord Shiva who had been sent down to guide the hunter's soul to the abode of Lord Shiva. It was then that he learnt of the great merit he had earned by the unconscious and un attached worship of Lord Shiva that night he spent on the tree. To his surprise he found out that there was a Linga at the bottom of the tree for which he was offering the bael leaves. His tears of sadness for his family, had washed the Linga, and he had fasted all day and night, unconsciously worshipping Shiva. He lived in the abode of Lord Shiva and enjoyed the divine bliss for a long time and then was reborn as Chitrabhanu on earth.
Lord Shiva has explained in His own words to Paarvathi the importance of Shivarathri, which has been passed on to us by the pious ruling prince on earth.
"The fourteenth night of the new moon in the dark fortnight during the month of Maagha is my favorite day. It is known as Shivarathri. My devotees give me greater happiness by mere fasting than by ceremonial baths and offerings of flowers, sweets or incense. The devotees observe strict spiritual discipline during the day and worship me in the four different forms during each of the successive three hour periods of the night. The offering of a few bael leaves is more precious to me than precious jewels and flowers. My devotees should bathe me in milk at the first period, in curds (yogurt) during the second period, in clarified butter (ghee) during the third period and honey in the fourth period. Next morning they should feed the Saadhus (pious men) first and after performing the prescribed ceremonies, they can break their fast. Oh Parvathi! There is no ritual which can compare with this simple routine, in sanctity".
The two great natural forces that affect men are, "rajas" (the quality of passionate activity), and "tamas" (that of inertia). The Shivarathri vrata aims at perfect control of those two. The entire day is spent at the feet of the Lord.
Continuous worship of the Lord necessitates the devotee's constant presence at the place of worship. Motion is under control; evils like lust, anger and jealousy born of rajas are ignored and subdued. The devotee observes vigil throughout the night and thus conquering tamas also. Constant vigilance is imposed on the mind. Every three hours a round of worship of the Shiva lingam is conducted. The formal worship consists of bathing Lord Shiva, who is considered to be a form of light. He is burning with the fire of austerity. Therefore he is best propitiated with a cool bath. While bathing the Lingam the devotees pray "Oh Lord I bathe thee with water milk etc. Do thou bathe me with the milk of wisdom; do thou kindly wash me of all my sins so that the fire of worldliness which is scorching me, may be put out once for all, so that I may be one with Thee". Special poojas are conducted on Shivarathri night at all the five famous Shiva temples of South India, where Shiva is worshipped in the form of five elements. The elemental form of Shiva worship represents the Lord as the creation which is made up of the five elements; space, air, fire, water and earth. The drum which produces the 14 letters' sound, stands for the element of space. His matted locks held together by a bandana or band represent the air, being invisible to the naked eye, its presence is inferred by the symbols. Fire is shown in one hand in the form of a torch and water is represented by the Ganga flowing from his matted locks (head). Earth is represented by the whole form and the ashes smeared on the body of the Lord.
At Chidambaram, Lord Shiva is worshipped as the element of space. In Kaalahasti Lord Shiva is worshipped as the element of air; the Shiva Lingam here is seen with a lamp of constant flame. One can see the flickering of the lamp without being put out. In Tiruvannaamalai the Lord is worshipped as Agni (fire). In Jambukeswara temple in Tiruchirapalli, Shiva is in the form of Jambuka or Varuna, the presiding deity of the element of water. In Kanchipuram the Lord is worshipped as the element of earth; the Shivalingam in the temple is made up of earth.
In conclusion, Shivarathri is more of a practice of penance rather than revelry. Observers conduct a strict fast, not even consuming a drop of water orally. An all night vigil is kept, when the Lingam is worshipped throughout the night by bathing it every three hours with milk, honey, curd, rose water etc. Archana (offerings) are performed with the bael leaf which has 3 leaves to a stalk, representing the three eyes of Shiva. It is considered extremely auspicious to offer the bael leaves for Shiva on Shivarathri day. Chanting of the Panchaakshara mantra "Om Namaha Shivaaya" goes on all day. Hymns in praise of Shiva such as Shiva Mahima Stotra of Pushpadanta or Ravana's Shiva Taandava Stotra are sung, recited with great fervor and devotion. He who utters the name of Shiva during Shivarathri with perfect devotion and concentration is freed from all sins. He reaches the abode of Shiva, liberated from the cycles of birth and death, to live happily ever after. Pilgrims flock to Shiva temples to witness the Abhisheka and poojas performed to Lord Shiva on this day.
Natural upsurge of energies
with the right kind of mantras and meditations
Mahashivratri presented us with a unique opportunity to make use of the forces of nature for our wellbeing. The exuberant nightlong festival at the Isha Yoga Center set the ideal ambiance for the unfolding of an intense spiritual experience.
Biologists have pointed out that one of the biggest steps in the evolutionary process of an animal was the movement from a horizontal to a vertical spine. It was only after this step that the flowering of the intelligence has happened. So, by making use of this natural upsurge of energies on the nightlong festival of Mahashivratri, with the right kind of mantras and meditations, we can move one step closer to the Divine.
The raising of energies takes place even if there is no sadhana in a person’s life. But especially for those people who are into some kind of yogic sadhana, keeping the body in a vertical position- or in other words, not sleeping on this night- is very important.
Mahashivratri is very significant for people who are on the spiritual path, and also for people with careers and in family situations. For people living in family situations, Mahashivratri is worshipped as Shiva’s wedding anniversary. The ambitious see it as the day Shiva conquered all his enemies. But in the yogic tradition, ISHA does not consider Shiva as a god, but as the first guru or Adi Guru – the one who originated the science of Yoga. The word “Shiva” means “that which is not.” If you can keep yourself in such a state that you are not yourself, and allow Shiva to be, then the possibility of opening up a new vision into life and looking at life with total clarity is possible. You may celebrate Mahasivaratri rightly at Isha center now onwards.
May we know the divine! Shambho
May Lord Shiva's blessing go with you always!
Those who are interested in the spiritual significance in the story of King Chitrabhanu please continue to read below the credits for the explanation.*
*********************************************************************************************
Compiled by N.R. Srinivasan
Considerable assistance has been taken from the following in preparing this article:
Divine life society publications
Arsha Vidya Gurukulam publications
Sri Lakshmi Temple, MA publications
Swami Nityanand, Symbolism of Hinduism, Central Chinmaya Mission Trust, Mumbai—400072, India.
APPENDIX
MOVE CLOSER TO DIVINE WITH RIGHT KIND OF MEDITATION AND MANTRAS
M
*SPIRITUAL SIGNIFICANCE OF THE CHITRABHANU'S STORY
The spiritual significance of the story of King Chitrabhanu, is explained in the scriptures as follows :
The hunter symbolizes a yogi. The wild animals that the hunter fought are the lust, anger, greed, infatuation, jealousy, and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego, and the conscious mind. They roam about freely in the mind and must be killed. The hunter's name was Suswara. The hunter had a sweet melodious voice and so called 'Suswara' or melodious. If a person practices Yama and Niyama, he will develop certain external masks of a yogi, like lightness of the body, clearness of countenance, health and a pleasant voice.
Yogis, call Ajna Chakra as Varanasi. The hunter's birthplace was Varanasi. Ajna Chakra is the point midway between the eyebrows and regarded as the meeting place of the three nerve currents (naadis), Ida, Pingala and Sushumna. An aspirant concentrates on that point which helps in conquering his desires and evil qualities like anger and so on and to get the vision of the Divine light within. Bael has 3 leaves on a stalk. The three leaves represent Ida, Pingala and Sushumna Naadis on which the hunter was concentrating. The tree represents the spiral column. The climbing of the tree by the hunter symbolizes the ascension of the Kundalini Shakthi, the serpentine power, from the lowest nerve called the Mooladhara to Ajna Chakra. That is the goal of a Yoga. The Yogi (hunter) was in the wake state when he began his meditation. He bundled up the birds and animals (his kill), and tied them up, that means he had fully conquered his thoughts and rendered them inactive. He had gone through the stops of Yama, Niyama, Pratyahara etc. On the tree he was practicing concentration and meditation. When he felt sleepy, meaning when he was about to lose his consciousness, he decided to keep awake. His wife and children is none other than the world. His shedding tears, is symbolic of his universal love. When he saw the lingam, he had the vision of the Lord, an indication to him that he would realize the Supreme. The stranger is none other than the hunter himself. The food was the likes and dislikes which he had killed the previous night, but he did not consume all of it. A little still remained. That is why he had to be reborn as King Chitrabhanu.
SPIRITUAL
VIGILANCE ALL-NIGHT IN DARKNESS ON MAHASIVARATRI
DHANYÁSHTAKAM
BY SANKARACHARYA
On Shiva Ratri, the night of Shiva, one makes the effort to
remain awake, searching for the ever-discerning light of immortal consciousness
within him. If one is successful to
be vigilant thuswith clean heart and
focused mind, he is sure to be a blessed
person. In 8 verses, Adi Sankaracharya paints
a vivid pen picture of a blessed person. God realization is the highest state
of blessedness. Anybody blessed by knowing Para
Brahman can attain bliss. By coming out of 'I' and 'my' and by Atmavichara
(Self-inquiry) one can rise to a higher level.
“These eight verses extolling the blessed ones reveal various
levels of discrimination to be arrived at by the knowledge of Truth that frees
one from time. At each step the resulting understanding and outcomes are also
told. In the process this work shows us what are the real blessings in life. It
ends with an account of the world view of one whose knowledge is complete” says
Swami Prayag Bhodananda of Arsha
Vidya Gurukul.
Tajòánam prashamakaram yadindrinyánám
Tajòeyam yadupanishatsu nèshcitártham
Te dhanyá bhuvi paramárthanishciteháh Shesástu bhramanilaye paribhramanti.(1)
Te dhanyá bhuvi paramárthanishciteháh Shesástu bhramanilaye paribhramanti.(1)
That alone is knowledge which brings about
tranquility of the senses. That alone is to be known which has its significance
established in the Upanishads. They alone are blessed whose aspiration is
firmly set on knowing the Supreme Truth. Others are only whirling round (being
caught) in an eddy (in the form of worldly life) or (living) in an abode of
delusion.
Ádau vijitya vishayánmada moharága-
dveshádishatrugaïamáhrutayogarájyáh
Jòátvá matam samanubhüya parátmavidyá- kántá sukham vanagruhe vicaranti dhanyáh(2)
Blessed are they who have conquered at first the attraction for the sense-objects and also the host of enemies in the form of conceit, infatuation, attachment, aversion etc. Thereby they win over the kingdom of yoga which is contemplation on the Supreme. They move about in the abode of forest, enjoying the company of the beloved in the form of knowledge of the Supreme-Self, having a clear understanding of their path of pursuit.
Jòátvá matam samanubhüya parátmavidyá- kántá sukham vanagruhe vicaranti dhanyáh(2)
Blessed are they who have conquered at first the attraction for the sense-objects and also the host of enemies in the form of conceit, infatuation, attachment, aversion etc. Thereby they win over the kingdom of yoga which is contemplation on the Supreme. They move about in the abode of forest, enjoying the company of the beloved in the form of knowledge of the Supreme-Self, having a clear understanding of their path of pursuit.
Tyaktvá gruhe ratimadhogatihetubhütám
Átmecchayopanishadartharasam pibantah
Vètaspruhá vishayabhogapade viraktá Dhanyashcaranti vijaneshu vimukta sañgáh(3)
Blessed are they who are sipping the juice of essence of the Upanishads, at their free will without restraint. They have abandoned all sensuous enjoyment at home, which is the cause of one's downfall in life. Being free from desire and no attraction for enjoyment of worldly pleasures, they move about in solitude, with a sense of release from bondage.
Vètaspruhá vishayabhogapade viraktá Dhanyashcaranti vijaneshu vimukta sañgáh(3)
Blessed are they who are sipping the juice of essence of the Upanishads, at their free will without restraint. They have abandoned all sensuous enjoyment at home, which is the cause of one's downfall in life. Being free from desire and no attraction for enjoyment of worldly pleasures, they move about in solitude, with a sense of release from bondage.
Tyaktvá mamáhamiti bandhakare pade dve
mánávamána sadrusháh samadarushinashca
kartáramanyamavagamya tadarpitáni kurvanti karmaparipáka phaláni dhanyáh(4)
Blessed are they who realize that the Kartá (doer of action) is different from the Self and resign the fruits of actions to that Kartá. They look upon all alike and remain the same both towards honor and dishonor since they have given up the feeling of `I' and `mine' the two shackles that tie down the individual.
kartáramanyamavagamya tadarpitáni kurvanti karmaparipáka phaláni dhanyáh(4)
Blessed are they who realize that the Kartá (doer of action) is different from the Self and resign the fruits of actions to that Kartá. They look upon all alike and remain the same both towards honor and dishonor since they have given up the feeling of `I' and `mine' the two shackles that tie down the individual.
Tyaktvaishaïátrayamavekshitamokshamárgá
Bhaikshmrutena parikalpita dehayátráh
Jyotih parátparataram paramátmasamjòam Dhanyá dvijá rahasi hrudyavalokayanti(5)
Blessed are those twice-born, who in solitude visualize within their bosom the Supreme Effulgence, called Paramátman. Having given up the three desires, they seek the path of salvation, maintaining their physical existence, by means of nectar of alms.
Jyotih parátparataram paramátmasamjòam Dhanyá dvijá rahasi hrudyavalokayanti(5)
Blessed are those twice-born, who in solitude visualize within their bosom the Supreme Effulgence, called Paramátman. Having given up the three desires, they seek the path of salvation, maintaining their physical existence, by means of nectar of alms.
Násanna sanna sadasanna mahanna cáïu Na strè
pumánna ca napumsakamekabèjam
yairbrahma tatsamamupásitamekacittaih Dhanyá virejuritare bhavapáshabaddháh.(6)
Blessed are they by whom the Brahman is contemplated with one pointed attention in the following way.
yairbrahma tatsamamupásitamekacittaih Dhanyá virejuritare bhavapáshabaddháh.(6)
Blessed are they by whom the Brahman is contemplated with one pointed attention in the following way.
`It is not That which is not, nor That which
is, nor is It the combination of both. It is neither the big nor the subtle,
nor is It the female or the male or the neutral. It is the one source of all'.
Such people shine (with glory) while others remain imprisoned by the shackles
of worldly life.
Ajòána pañka parimagnamapetasáram Duhkhálayam marañajanma jarávasaktam
Samsára bandhanamanityamavekshya dhanyá Jòánásiná tadavshèrya vinishcayanti(7)
Blessed are they who realize that the bondage of worldly life is ephemeral and cut off that bond with the sword of knowledge and remain firm. They came to understand that this worldly life means, to be caught in the mire of ignorance, devoid of anything worthwhile, abode of sorrow and associated with birth, death and old age.
Ajòána pañka parimagnamapetasáram Duhkhálayam marañajanma jarávasaktam
Samsára bandhanamanityamavekshya dhanyá Jòánásiná tadavshèrya vinishcayanti(7)
Blessed are they who realize that the bondage of worldly life is ephemeral and cut off that bond with the sword of knowledge and remain firm. They came to understand that this worldly life means, to be caught in the mire of ignorance, devoid of anything worthwhile, abode of sorrow and associated with birth, death and old age.
Sántairananya matibhir madhurasvabhávaih
Ektavanishcita manobhirapetamohaih
Sákam veneshuviditátma padasvarüpaih Tadvastu samyaganisham vimrushanti dhanyáh(8)
Blessed are they who ponder well over that Reality all the time in the forest. They are associated with people who are at peace within, whose attention is not diverted, and who are of sweet nature. They understand the significance of the word Átman with the conviction in their minds that Reality is one and remain free from infatuation.
Sákam veneshuviditátma padasvarüpaih Tadvastu samyaganisham vimrushanti dhanyáh(8)
Blessed are they who ponder well over that Reality all the time in the forest. They are associated with people who are at peace within, whose attention is not diverted, and who are of sweet nature. They understand the significance of the word Átman with the conviction in their minds that Reality is one and remain free from infatuation.
SPIRITUAL VIGILANCE ALL-NIGHT IN DARKNESS ON MAHA-SIVARATRI
DHANYÁSHTAKAM BY SANKARACHARYA
On Shiva Ratri, the night of Shiva, one makes the effort to remain awake, searching for the ever-discerning light of immortal consciousness within him. If one is successful to be vigilant thuswith clean heart and focused mind, he is sure to be a blessed person. In 8 verses, Adi Sankaracharya paints a vivid pen picture of a blessed person. God realization is the highest state of blessedness. Anybody blessed by knowing Para Brahman can attain bliss. By coming out of 'I' and 'my' and by Atmavichara (Self-inquiry) one can rise to a higher level.
“These eight verses extolling the blessed ones reveal various levels of discrimination to be arrived at by the knowledge of Truth that frees one from time. At each step the resulting understanding and outcomes are also told. In the process this work shows us what are the real blessings in life. It ends with an account of the world view of one whose knowledge is complete” says Swami Prayag Bhodananda of Arsha Vidya Gurukul.
Tajòánam prashamakaram yadindrinyánám Tajòeyam yadupanishatsu nèshcitártham
Te dhanyá bhuvi paramárthanishciteháh Shesástu bhramanilaye paribhramanti.(1)
That alone is knowledge which brings about tranquility of the senses. That alone is to be known which has its significance established in the Upanishads. They alone are blessed whose aspiration is firmly set on knowing the Supreme Truth. Others are only whirling round (being caught) in an eddy (in the form of worldly life) or (living) in an abode of delusion.
Ádau vijitya vishayánmada moharága- dveshá-dishatrugaï-amáhrutayogarájyáh
Jòátvá matam samanubhüya parátmavidyá- kántá sukham vanagruhe vicaranti dhanyáh(2)
Blessed are they who have conquered at first the attraction for the sense-objects and also the host of enemies in the form of conceit, infatuation, attachment, aversion etc. Thereby they win over the kingdom of yoga which is contemplation on the Supreme. They move about in the abode of forest, enjoying the company of the beloved in the form of knowledge of the Supreme-Self, having a clear understanding of their path of pursuit.
Blessed are they who have conquered at first the attraction for the sense-objects and also the host of enemies in the form of conceit, infatuation, attachment, aversion etc. Thereby they win over the kingdom of yoga which is contemplation on the Supreme. They move about in the abode of forest, enjoying the company of the beloved in the form of knowledge of the Supreme-Self, having a clear understanding of their path of pursuit.
Tyaktvá gruhe ratimadhogatihetubhütám Átmecchayopanishad-artharasam pibantah
Vètaspruhá vishayabhogapade viraktá Dhanyashcaranti vijaneshu vimukta sañgáh(3)
Blessed are they who are sipping the juice of essence of the Upanishads, at their free will without restraint. They have abandoned all sensuous enjoyment at home, which is the cause of one's downfall in life. Being free from desire and no attraction for enjoyment of worldly pleasures, they move about in solitude, with a sense of release from bondage.
Vètaspruhá vishayabhogapade viraktá Dhanyashcaranti vijaneshu vimukta sañgáh(3)
Blessed are they who are sipping the juice of essence of the Upanishads, at their free will without restraint. They have abandoned all sensuous enjoyment at home, which is the cause of one's downfall in life. Being free from desire and no attraction for enjoyment of worldly pleasures, they move about in solitude, with a sense of release from bondage.
Tyaktvá mamáhamiti bandhakare pade dve mánávamána sadrusháh samadarushinashca
kartáramanyamavagamya tadarpitáni kurvanti karmaparipáka phaláni dhanyáh(4)
Blessed are they who realize that the Kartá (doer of action) is different from the Self and resign the fruits of actions to that Kartá. They look upon all alike and remain the same both towards honor and dishonor since they have given up the feeling of `I' and `mine' the two shackles that tie down the individual.
Tyaktvaishaïátrayamavekshitamokshamárgá Bhaikshmrutena parikalpita dehayátráh
Jyotih parátparataram paramátmasamjòam Dhanyá dvijá rahasi hrudyavalokayanti(5)
Blessed are those twice-born, who in solitude visualize within their bosom the Supreme Effulgence, called Paramátman. Having given up the three desires, they seek the path of salvation, maintaining their physical existence, by means of nectar of alms.
kartáramanyamavagamya tadarpitáni kurvanti karmaparipáka phaláni dhanyáh(4)
Blessed are they who realize that the Kartá (doer of action) is different from the Self and resign the fruits of actions to that Kartá. They look upon all alike and remain the same both towards honor and dishonor since they have given up the feeling of `I' and `mine' the two shackles that tie down the individual.
Tyaktvaishaïátrayamavekshitamokshamárgá Bhaikshmrutena parikalpita dehayátráh
Jyotih parátparataram paramátmasamjòam Dhanyá dvijá rahasi hrudyavalokayanti(5)
Blessed are those twice-born, who in solitude visualize within their bosom the Supreme Effulgence, called Paramátman. Having given up the three desires, they seek the path of salvation, maintaining their physical existence, by means of nectar of alms.
Násanna sanna sadasanna mahanna cáïu Na strè pumánna ca napumsakamekabèjam
yairbrahma tatsamamupásitamekacittaih Dhanyá virejuritare bhavapáshabaddháh.(6)
Blessed are they by whom the Brahman is contemplated with one pointed attention in the following way.
`It is not That which is not, nor That which is, nor is It the combination of both. It is neither the big nor the subtle, nor is It the female or the male or the neutral. It is the one source of all'. Such people shine (with glory) while others remain imprisoned by the shackles of worldly life.
yairbrahma tatsamamupásitamekacittaih Dhanyá virejuritare bhavapáshabaddháh.(6)
Blessed are they by whom the Brahman is contemplated with one pointed attention in the following way.
`It is not That which is not, nor That which is, nor is It the combination of both. It is neither the big nor the subtle, nor is It the female or the male or the neutral. It is the one source of all'. Such people shine (with glory) while others remain imprisoned by the shackles of worldly life.
Ajòána pañka parimagnamapetasáram Duhkhálayam marañajanma jarávasaktam
Samsára bandhanamanityamavekshya dhanyá Jòánásiná tadavshèrya vinishcayanti(7)
Blessed are they who realize that the bondage of worldly life is ephemeral and cut off that bond with the sword of knowledge and remain firm. They came to understand that this worldly life means, to be caught in the mire of ignorance, devoid of anything worthwhile, abode of sorrow and associated with birth, death and old age.
Samsára bandhanamanityamavekshya dhanyá Jòánásiná tadavshèrya vinishcayanti(7)
Blessed are they who realize that the bondage of worldly life is ephemeral and cut off that bond with the sword of knowledge and remain firm. They came to understand that this worldly life means, to be caught in the mire of ignorance, devoid of anything worthwhile, abode of sorrow and associated with birth, death and old age.
Sántairananya matibhir madhurasvabhávaih Ektavanishcita manobhirapetamohaih
Sákam veneshuviditátma padasvarüpaih Tadvastu samyaganisham vimrushanti dhanyáh(8)
Blessed are they who ponder well over that Reality all the time in the forest. They are associated with people who are at peace within, whose attention is not diverted, and who are of sweet nature. They understand the significance of the word Átman with the conviction in their minds that Reality is one and remain free from infatuation.
Sákam veneshuviditátma padasvarüpaih Tadvastu samyaganisham vimrushanti dhanyáh(8)
Blessed are they who ponder well over that Reality all the time in the forest. They are associated with people who are at peace within, whose attention is not diverted, and who are of sweet nature. They understand the significance of the word Átman with the conviction in their minds that Reality is one and remain free from infatuation.
PRAYER:
So aham apaapo virajo nirmukto muktakilbishah | naakasya prishthamaaruhya gacchet brahma salokatam || (Mahanarayana Upanishad)
May I being vigilant having wiped out my sin, becoming sinless, freed from the quality of Rajas, freed from the defect of Rajas of the mind, being freed from all defects proceed to the world of Brahman climbing the region of heaven! Such a blessed person shares eternal joy with Brahman in His abode.
HYMN ON RUDRA FROM SKANDA PURANA
The following is a rare Ashtakam
(8-stanza hymn) on Lord Rudra by Sage Vyasa taken from Skanda Puranam, Kashi
Khandam and Chapter 95 that explains the greatness of Lord Shiva. The brief
Phalashruti mentions that one who recites this hymn daily in the morning with
due devotion is absolved of all sins including goriest of sins such as
patricide, matricide, killing of cow or child, drinking of liquor, theft of
gold, etc. and Lord Shankara becomes pleased and resides in his abode
eternally.
vyāsa uvāca –
eko rudro na dvitīyo yatastat
brahmaivaikaṁ neha nānāsti kiñcit | yadyapyanyaḥ ko'pi vā kutracid vā vyācaṣṭāntadyasya
śaktir madagre || 1 ||
yaḥ kṣīrābdher mandarāghātajāto
jvālāmālī kālakūṭo 'tibhīmaḥ | taṁ soḍhuṁ vā ko 'paro'bhūn maheśād yatkīlābhiḥ
kṛṣṇatāmāpa viṣṇuḥ || 2 ||
yad bāṇo'bhūc chrīpatir yasya
yantā lokeśo yat syandanambhūḥ samastā | vāhā vedā yasya yeneṣu pātādṛgdhā
grāmās traipurās tatsamaḥ kaḥ || 3 ||
yaṁ kandarpo vīkṣamāṇaḥ samānaṁ
devair anyair bhasmajātaḥ svayaṁ hi | pauṣpair bāṇaiḥ sarva-viśvaikajetā ko vā
stutyaḥ kāmajetus tato'nyaḥ || 4 ||
yaṁ vai vedo veda no naiva viṣṇur
no vā vedhā no mano naiva vāṇī | taṁ deveśaṁ mādṛśaḥ ko'lpamedhā yāthātmyād vai
vettyaho viśvanātham || 5 ||
Sri Vyasashtakam – Skanda Puranam
K. Muralidharan (kmurali_sg@yahoo.com) 2 yasmin sarvaṁ yastu sarvatra sarvo yo
vai kartā yo'vitā yo'pahartā | no yasyādir yaḥ samastādireko no yasyā'nto
yo'ntakṛt taṁ nato'smi || 6 ||
yasyaikākhyā vājimedhena tulyā
yasyā natyā caikayālpendra lakṣmīḥ | yasya stutyā labhante satyalokā yasyārcāto
mokṣalakṣmīradūrā || 7 ||
nānyaṁ devaṁ vedmyahaṁ śrīmaheśān
nānyaṁ devaṁ staumi śambhor ṛte'ham | nānyaṁ devaṁ vā namāmi trinetrāt satyaṁ
satyaṁ satyametan mṛṣā na || 8 ||
|| phalaśrutiḥ ||
itthaṁ yāvat stauti śambhuṁ maharṣis
tāvan nandī śāmbhavād dṛk-prasādāt | taddoḥstambhaṁ tyaktavāṁścā'vabhāṣe smāyaṁ
smāyaṁ brāhmaṇebhyo namo vaḥ || 9 || nandikeśvara uvāca - idaṁ stavaṁ mahāpuṇyaṁ
vyāsate parikīrtitam | yaḥ paṭhiṣyati medhāvī tasya tuṣyati śaṅkaraḥ || 10 ||
vyāsāṣṭakaṁ idaṁ prātaḥ paṭhitavyaṁ
prayatnataḥ | duḥsvapna-pāpa-śamanaṁ śiva-sānnidhya-kārakam || 11 ||
mātṛhā pitṛhā vā'pi goghno bālaghna eva vā |
surāpī svarṇahṛd vā'pi niṣpāpo'syāḥ stuter japāt || 12 || || iti śrīskānde-mah
HYMN ON LORD SOMANATHA
The
following is a rare hymn on Lord Somanatha (Lord Shiva) from Skanda Puranam,
Prabhasa Khanda, and Chapter 290. This hymn appears as part of Nyankumati
Mahatmya within Prabhasa Mahatmya and the installation of Lord Somanatha by
Kubera in Kubera Nagara. Though there is no separate Phalashruti for this hymn,
one who worships Lord Somanatha begets all wealth.
Moortih kvā'pi maheśvarasya mahatee yajñasya meelodaya |
tumbee tunga phalaavatī cha sataso brahmaanda-koṭistatha |
yanmaanam
na pitāmaho na ca harir brhmaanda madhya-sthito | jaanaatyanya-sureṣu kaa cha gaṇanā saa santataṁ vo 'vatāt ||
namāmyahaṁ devaṁ ajaṁ puraanam upendraṁ indrāvararāja juṣṭam | sasaanka-sūryāgni-samāna-netraṁ visendra –chinham pralayādi-hetum ||1 ||
Sarveśvaraika tribalaika-bbandhum yogādhigamyaṁ jagato 'dhivāsam |
tam vismayādhāraṁ ananta- saktim jñānodbhavam dhairya-gunaadhikam cha || 2 ||
Pināka-pāśāṅkuśa-śūla-hastaṁ kapardinaṁ megha-samāna-ghoṣam |
sakālakaṇṭhaṁ spaṭikāvabhāsaṁ namāmi śambhuṁ bhuvanaikanātham || 3 ||
Kapālinaṁ mālinaṁ ādidevaṁ jaṭādharaṁ bhīma bhujaṅga-hāram |
prasāsitāraṁ ca sahasramūrtiṁ sahasraśīrṣaṁ puruṣaṁ viśiṣṭam || 4 ||
adakṣaraṁ nirgunam aprameyaṁ sajyotirekaṁ pravadanti santaḥ |
Doorangamam vedyaṁ anindya-vandyaṁ sarveshu hṛtsthaṁ paramaṁ pavitram || 5 ||
Tejonibhaṁ bāla-mrigaanka-mauliṁ namāmi rudraṁ sphurad ugra-vaktram | kālendhanaṁ kaamadamasta- sangam dharmaasanasthaṁ prakṛti-dvaya-stham || 6 ||
Atīndriyaṁ visvabhujaṁ jitaarim guṇa-trayātītaṁ ajaṁ nirīham |
tamomayaṁ vedamayaṁ cidaṁśaṁ prajāpatīśaṁ puruhūtaṁ indram || 7 ||
Anāgataika-dhvani-rūpaṁ ādyaṁ dhyāyanti yaṁ yogavido yatīndrāḥ |
saṁsāra-pāśacchiduraṁ vimuktaḥ punaḥ punas tvāṁ praṇamāmi devam || 8 ||
Nirūpamāsyaṁ ca bala-prabhāvaṁ na ca svabhāvaṁ paramasya puṁsaḥ |
vijñāyate viṣṇu-pitāmahādyais taṁ vāmadevaṁ praṇamāmyacintyam || 9 ||
Sivaṁ samārādhya taṁ ugra-mūrtiṁ papau samudraṁ bhagavān agastyaḥ |
lebhe dilīpo 'pyakhilāṁśca kāmāṁs taṁ viśvayoniṁ śaraṇaṁ prapadye || 10 ||
Devendra-vandyo uddhara-māṁ-anāthaṁ śambho kṛpā-kāruṇikaḥ kila tvam |
duḥkhārṇave magnaṁ umeśa dīnaṁ samuddhara tvaṁ bhava śaṅkaro'si || 11 ||
Sampūjayanto divi devasaṅghā brahmendra rudrā viharanti kāmam |
taṁ staumi naumīha japāmi śarvaṁ vande 'bhivandyaṁ śaraṇaṁ prapannaḥ || ||12 ||
|| Iti śrīskānde mahāpurāṇe prabhāsa khaṇḍe prabhāsa kṣetra māhātmye śrīsomanātha stutiḥ sampūrṇam ||
Significance of Bilva Leaf in Hinduism
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