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Vishnu - A Symbolic Appreciation part 1

2009-05-22T02:02:00.000-07:00

Curiously, the interpretative saga of Lord Vishnu begins with Lord Shiva. Once when man's wickedness overran all restraining boundaries, an infuriated Shiva transformed himself into a wrathful form known as Bhairava. Thus converted, Shiva began his rampage of destruction, killing, maiming, and ripping out hearts of humans and drinking blood, his menacing laughter thundering all around.
On behalf of humanity, Vishnu approached Bhairava and requested him to stop the slaughter. Bhairava said: "I will go on killing until my bowl is filled with enough blood to quench my thirst." It was common knowledge that Bhairava's bowl could never be filled and his thirst never quenched.
His heart filled with compassion, Vishnu addressed Shiva thus: "Let me give you all the blood you need. You don't have to bleed mankind." So saying, Vishnu struck his forehead with his sword and let his blood spurt into Bhairava's bowl. Ages passed, Vishnu kept pouring his blood into the bowl, while Bhairava kept drinking it.
Bhairava finally realized that Vishnu was sacrificing himself for the sake of the world. Moved by Vishnu's generosity, he declared, "So long as you preserve the world, I will not seek to quench my thirst. But when the world becomes so corrupt that even you cannot sustain it, I will raise my trident and squeeze every drop of blood from the heart of man."
In Hindu esoteric imagination, the supreme and ultimate reality is believed to reside in the Universal Soul, which is said to pervade the entire manifested cosmos. The cosmos itself is thought to have evolved from this abstract entity, which is formless and devoid of any qualitative attributes (Skt. Nirguna Brahman). It is neither male nor female, and is infinite, without beginning or end. It is both around us and inside us. The goal indeed of all spiritual practice is to unite with this Supreme Soul.
To the eternal credit of Indian creativity, abstract concepts such as the one above are made intelligible to ordinary mortals like you and me through the invention of various forms which make comprehensible the ultimate, formless reality. Thus the Nirguna Brahmana (Nirguna - without quality) becomes Saguna Brahmana (Saguna - having qualities). This transformed entity is known in Sanskrit as Ishvara.
The entire universe, along with the dynamic processes underlying it, is said to stem from Ishvara. For example, when Ishvara creates the universe, he is called Brahma, when he protects, he is called Vishnu, and when he destroys, he is Shiva. The three together constitute the trinity, which controls the universe and all its functions.
Thus, as exemplified in the above legend, Vishnu is the Preserver, the protector of all humanity. A deity who saves mankind from calamities which result from its own foibles.
Vishnu finds his earliest mention in the Rig Veda, the most ancient book in the world. Here he appears as a solar deity. The Vishnu of the Rig Veda is a manifestation of light, whose head was, by a trick of the gods, severed from his body. This severed head is believed to have become the sun. Further in the Veda, Vishnu is a friend and associate of Indra, god of rain, thunder, and storm. Together, Vishnu the sun and Indra the rain, take on the demon Vritra, who personifies drought. Indra and Vishnu both are described as Vritrahan or the killer of Vritra. This potent combination forms an awesome ensemble of fertilizing powers.
The Vedic connotations of Vishnu are discernable also in the etymology of his name which is derived form the root 'vish' , which means to spread, or in other words all-pervading. Indeed in the Vedas he is the all-pervading sun, whose rays envelop the earth, as does Vishnu himself, in his role as protector of the world.
It is not surprising thus, observing Vishnu's popularity, that he has been a constant source of inspiration for artists down the ages. His visual presentations tend to depict in clearly perceptible terms, all the composite elements which make up this comprehensive deity.
Vishnu is usually depicted with four arms, though sometimes he may even have more than this number. The many arms of Hindu deities are symbolic of the god's manifold powers. Whereas we have limited abilities, a god's power is unlimited, signified by the many hands that hold a variety of attributes and perform myriad activities, often simultaneously. According to noted Indologist Alain Danielou "the image of a deity is merely a group of symbols."
The significance of the Vishnu icon is explained in the Puranas and several minor Upanishads. The two most common representations show him sleeping above the causal ocean on the coils of a serpent, while the other shows him standing with four arms, each exhibiting a different attribute.

By Nitin Kumar of Exotic India Arts,
http://www.religionfacts.com/hinduism/deities/vishnu.htm

How's Vishnu??

2009-05-22T01:49:00.000-07:00

Vishnu is regarded as a major god in Hinduism and Indian mythology. He is thought as the preserver of the universe while two other major Hindu gods Brahma and Shiva, are regarded respectively, as the creator and destroyer of the universe.

The original worship of Vishnu, by the Aryan conquerors of India or the original Dravidian inhabitants is not definitely known. In the ancient Vedas, the body of literature known as the Veda, and sacred literature of the Aryan conquerors, Vishnu is ranked among the lesser gods and is usually associated with the major Vedic god Indra who in the epics and Puranas fights against dragons and demonic forces. These latter writings emerge during the later development of Hinduism.

It is throughout this literature and especially through incarnations that Vishnu is raised to higher rankings within the Hindu pantheon. He becomes the prominent second god of the Trimurti, the Hindu Triad, while Brahma is first and Shiva is third.

In some Puranic literature Vishnu is said to be eternal, an all-pervading spirit, and associated with the primeval waters that are believed to have been omnipresent before the creation of the universe.

The concept of Vishnu being the preserver of the world came relatively late in Hinduism. Presumedly it sprang from two other beliefs: that men attain salvation by faithfully following predetermined paths of duty, and that powers of good and evil (gods and demons) are in contention for domination over the world. When these powers are upset Vishnu, it is further believed, descends to earth, or his avatar, to equalized the powers. Further it is thought that ten such incarnations or reincarnations of Vishnu will occur. Nine descents are said to have already occurred, the tenth is yet to come. Rama and Krishna were the seventh and eighth.

Another interesting speculation concerning Vishnu's role as preserver among many modern scholars is that it is characteristic of the practitioners of Hinduism to raise local legendary heroes to gods in the Hindu pantheon.

Vishnu is portrayed as blue or black shinned and has four arms. He has a thousand names and their repetition is an act of devotion.

By Alan G. Hefner, http://www.pantheon.org/articles/v/vishnu.html

9 principal avatars of Vishnu

2009-05-22T01:24:00.000-07:00

Following is an overview of the 9 principal avatars of Vishnu :

First incarnation of Vishnu :
Matsya or the Fish incarnation : in this form Vishnu saved the Saint Vaivaswata, the hindu variety of the biblical Noah (or vice versa).

Second incarnation of Vishnu :
Kurma or the Turtle incarnation : at the Churning of the Ocean, Vishnu as Koorma (or Kurma) offered his back as a pivot on which to rest the Mount Mandara, used as a churning stick by gods and demons.

Third incarnation of Vishnu :
Varaha or the Boar incarnation of Vishnu : he killed the demon Hiranyaksha, recovered the stolen Veda's and released the Earth from the bottom of the ocean.

Fourth incarnation of Vishnu :
Narasingha or the Lion incarnation : as a creature who was half-lion and half-man, Vishnu killed the demon Hiranyashasipu, brother of Niranyaksha, who had gained the boon of immunity from attacks by man, beast or god.

Fifth incarnation of Vishnu :
Vamana or the Dwarf incarnation : he killed the demon Bali, who had gained dominion over the Earth and had chased the gods from the heavens.

Sixth incarnation of Vishnu :
Parasurama : he killed the King Kartavirya, who had stolen the holy cow Kamadhenu, which could grant all desires.

Seventh incarnation of Vishnu :
Ram : he killed the demon King Ravana, who had abducted Sita.

Eigth incarnation of Vishnu :
Krishna : he killed Kansa, son of a demon and the tyrannical King of Mathura.

Ninth incarnation of Vishnu :
Buddha : Vishnu incarnated to remove suffering from the world.

Tenth Incarnation of Vishnu :
Kalki : still to come at the end of the Kaliyuga or the present age of decline, when Vishnu will appear in person on Earth, seated on a white horse, Kalki, which is his tenth incarnation.

by http://www.sanatansociety.org/hindu_gods_and_goddesses/vishnu.htm

Vishnu

2009-05-04T01:19:00.000-07:00

Vishnu (IAST viṣṇu, Devanagari विष्णु), (honorific: Bhagavan Vishnu), is the Supreme God in Vaishnavite tradition of Hinduism. Smarta followers of Adi Shankara, among others, venerate Vishnu as one of the five primary forms of God, and his supreme status is declared in the Hindu sacred texts like Yajurveda, the Rigveda and the Bhagavad Gita.

The Vishnu Sahasranama declares Vishnu as Paramatma (supreme soul) and Parameshwara (supreme God). It describes Vishnu as the All-Pervading essence of all beings, the master of—and beyond—the past, present and future, the creator and destroyer of all existences, one who supports, sustains and governs the Universe and originates and develops all elements within.

In the Puranas, Vishnu is described as having the divine color of clouds (dark-blue), four-armed, holding a lotus, mace, conch and chakra (wheel). Vishnu is also described in the Bhagavad Gita as having a 'Universal Form' (Vishvarupa) which is beyond the ordinary limits of human sense perception.

The Puranas also describe each of the Dasavatara of Vishnu. Among these ten principal avatars described, nine of them have occurred in the past and one will take place in the future, at the end of Kali Yuga. In the commentary of creator Brahma in Vishnu Sahasranamam, he refers to Vishnu as "Sahasrakoti Yuga Dharine", which means that these incarnations take place in all Yugas in cosmic scales. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma and vanquish negative forces as also to display His divine pastimes in front of the conditioned/fallen souls. In almost all Hindu denominations, Vishnu is either worshiped directly or in the form of his ten avatars, such as Rama and Krishna.

The Trimurti (English: ‘three forms’; Sanskrit: trimūrti) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver, and Shiva the destroyer or transformer." These three deities have been called "the Hindu triad" or the "Great Trinity". Of the three members of the Trimurti, the Bhagavata Purana explains that the greatest benefit can be had from Vishnu.

by http://en.wikipedia.org/wiki/Vishnu

Lord Ganesha Mantra

2009-05-04T01:01:00.000-07:00

Ganesha mantras are siddhi mantras . Each mantra contains certain specific powers of Lord Ganesha. When chanted with the proper pranayama (rhythmic breathing) and sincere devotion, they will yield good results. In general, Ganesha mantras will ward off all evil and bless the devotee with abundance, prudence and success. Evil spirits dare not enter the home or the mind of the devotee where Ganesha mantras are recited. Those so mystically inclined and knowledgeable of the seven chakras below the muladhara use these powerful incantantions under the direction of the guru to close off these regions of the mind one by one and free consciousness from deep depression, confusion, jealousy, rage, lingering anger and fear. Some such mantras are given below for the spiritual benefit of the readers.

Important Note :
One more point to remember is that one should bathe or wash the limbs before sitting for repetition of the mantra. Also, one should do three or more pranayama before beginning the mantra. The minimum repetition of the mantra should be one full mala, or 108 times. When this is done at a fixed hour and place regularly for 48 days, it becomes an upasana, which means intense meditation, that will yield siddhis, or spiritual powers. Another warning to bear in mind is that one should use those powers only for healing the sick and other such selfless actions for the benefit of mankind. These powers should not be misused. Misuse of power may bring the curse of the asuras.

(1)

One always starts any prayer, ritual and/or occasion by worshipping our Beloved Elephant God. One of the famous mantras dedicated to Ganpati follows:

"Vakratunda Mahaakaaya Suryakotee Sama Prabha
Nirvighnam kuru mey Deva, Sarva kaaryeshu Sarvadaa"

Vakratunda ; curved trunk
Mahakaaya ; large bodied
Surya kotee ; million suns
Sama Prabha ; with the brilliance of
Nirvighnam ; free of obstacles
Kuru ; make
mey ; my
Deva ; Lord
Sarva Kaaryeshu ; in all work
Sarvada ; always

O Lord Ganesha of Large body, curved trunk, with the brilliance of a million suns, please make all my work free of obstacles, always.

(2)
"Aum gam ganapataye namah"

This is a mantra from Ganapati Upanishad. One may always use it before beginning a journey, a new course in school, new career or job, or before entering into any new contract or business so that impediments are removed and your endeavor may be crowned with success.

(3)
Aum shri ganeshaya namah

This mantra is usually taught to children for their good education. It increases their memory power, and they become successful in their examinations. Of course, people of any age may use this mantra when taking courses in a school or university, and for success in attaining their degree.

(4)
Aum vakratundaya hum

This is a very powerful mantra, as discussed in the Ganesha Purana. When something is not working properly, individually or universally, nationally or internationally, or when the minds of the people turn crooked, negative, depressed or discouraged, the attention of Ganesha may be drawn by this mantra to straighten their ways. The HUM symbolizes "Delay no more, my Lord, in straightening the paths of the crooked-minded ones." This mantra is used many times in the Ganesha Purana to curb the atrocities of cruel demons. In addition, this mantra could also be used for healing any spinal deficiency, such as curvature of the spine or curved limbs. Dedicate 1,008 repetitions of this holy word to straighten and heal such deficiencies.

(5)
Aum kshipra prasadaya namah

Kshipra means instantaneous. If some danger or negative energy is coming your way and you don't know how to get rid of that trouble, with true devotion, practice this mantra for quick blessing and purification of one's aura.

(6)
Aum shrim hrim klim glaum gam
ganapataye vara varada sarva
janamme vashamanaya svaha

There are several bija (seed) mantras in this mantra . Among other things, it signals, "Shower Your blessings, O Lord. I offer my ego as an oblation."

(7)
Aum sumukhaya namah

This mantra has a lot of meaning, but to make it simple, it means you will be always very beautiful in soul, in spirit, in face, everything. By meditating on this mantra, very pleasing manners and a beauty comes on you. Along with that comes peace, which constantly dances in your eyes; and the words you speak are all filled with that power of love.

(8)
Aum ekadantaya namah

Ekadanta refers to one tusk in the elephant face, which means God broke the duality and made you to have a one-pointed mind. Whoever has that oneness of mind and single-minded devotion will achieve everything.

(9)
Aum kapilaya namah

Kapila (red) means that you are able to give color therapy. You are able to create colors around yourself and around others, bathe them in that color and heal them. As per the mantra you create, so will you create the colors. Another meaning is "wish cow," the "cow of plenty." It means that whatever you wish, that comes true. There is a wish-cow inside you. Whatever you wish, especially for healing others, comes true immediately.

(10)
Aum gajakarnikaya namah

The ears of Ganesha, the elephant, are constant fanning, which means people may talk a lot, but you are not receiving inside anything other than that which is important. It also means that you can sit anywhere and tune this cosmic television (the body) with seven channels (chakras) and all 72,000 nadis, to any loka and be able to hear ancestors, angels, the voice of God or the voice of prophets. That kind of inner ear you will develop through this mantra.

(11)
Aum lambodaraya namah

This means you feel that you are this universe. It means that all the universes are within you. Like an entire tree is in the seed, the whole universe is in the sound of creation, which is Aum, and that Aum consciousness in you makes you feel that you are the universe. Therefore, if you say, realizing the oneness with the universe, "shanti to the world" every day, then the grace of God will come and there will be world peace, universal peace. It is the universes within Aum and Aum within you.

(12)
Aum vikataya namah

This means realizing this world as a dream or a drama. When you are in that high consciousness, this whole world looks like a dream. All of us have taken a role. We have to play our role in life as wife or husband or children or citizens, all consistent with the role we have taken. When an actor bitten by a sponge cobra that is brought on the stage falls, the entire audience cries; but that boy who has fallen knows it was not a real cobra and he is not dead. Life is a drama -- definitely life in this material world, this physical world of ego, is a drama. But inside, like the boy on the stage who is quite happy knowing that he didn't die by the bite of the sponge cobra, like that, the truth never dies in us; it is immortal. So everything else you consider as drama. That consciousness comes to you by knowing this mantra.

(13)
Aum vighna nashanaya namah

This mantra invokes the Lord Ganesha to remove every impediment in your life and in your works. By constant meditation on this mantra, all obstacles and blocked energy in your physical and astral bodies are released.

(14)
Aum vinayakaya namah

Vinayaka is the name of Ganesha in the golden age. So by realizing this mantra, your life will have a golden age. In your office, in your work, you'll be the boss. Vinayaka means something under control. Vinayaka means the Lord of problems.

(15)
Aum ganadhyakshaya namah

This mantra is so important. Suppose you have a group, a country, neighbors, or any kind of group therapy, group healing or a whole country needing healing, then you have to bring that entire group to your mind's arena and say this mantra. A group healing takes place by this mantra.

(16)
Aum bhalachandraya namah

In Sanskrit, bhala means the forehead center. Chandra means the crescent moon. Bhalachandra means that chakra from where the nectar drips. That is the secret of all healing. It is to feel yourself as Siva, identifying yourself with the Truth and feeling constantly that you are carrying the crescent moon, the symbol of growth and nectar and peace.

(17)
Gaṇeśadhyānam

I bow to Gajānana, Whose lotus-feet destroy the obstacles, Who is served by the Gaṇa of Śiva, Who eats delicious rose-apple and mangoes, Who is the son of Umā (Pārvatī), and Who is the destroyer of grief and obstacles.

by http://www.ganesh.us/mantara/lord-ganesh-mantra.html

Ganesh Mantra

2009-04-29T21:02:00.000-07:00

Lord Ganesha is the lord of beginnings, as per the Hindu mythology. Shri Ganesh is the remover of obstacles. Hindu God Ganesha represents wisdom, intellect and knowledge. God Ganesha is the most worshipped God of the Hindu religion. People worship Ganesha before starting any work to ensure hassle-free work. Apart from this, Ganesha is also adored by people, to bless them with right direction and stability of mind. Lord Ganesha Mantra forms the part of prayers offered to the lord. Ganesh Mantra is as follows:

"Om Parvati Putaaye, Hara Hara Hara Mahadev
Gajaananam Bhoota Ganaadhi Sevitam
Kapitta Jamboophaala Saara Bhakshitam
Umaasutam Shoka Vinaasha Kaaranam
Namaami Vighneswara Paada Pankajam"

Meaning: Lord Ganesha is the Supreme Being with an elephant head. Ganesha is always attended by the group of his followers (Ganas). He loves to eat wood-apple and rose-apple fruits (Kapitta, Jamboophala). Ganpati is the son of Goddess Uma (Parvati). Ganesha is the destroyer of all misery and pain. We salute to the lotus feet God.

http://www.iloveindia.com/spirituality/mantras/ganesha-mantra.html

Ganesha Hymn (Aarti)

2009-04-29T20:56:00.000-07:00

Jai Ganesh, jai Ganesh, jai Ganesh deva
Mata jaki Parvati, pita Mahadeva.
Ek dant dayavant, char bhuja dhari
Mathe par tilak sohe, muse ki savari
Pan chadhe, phul chadhe, aur chadhe meva
Ladduan ka bhog lage, sant kare seva.
Jai Ganesh, jai Ganesh, jai Ganesh deva,
Mata jaki Parvati, pita Mahadeva...
Andhan ko ankh det, kodhin ko kaya
Banjhan ko putra det, nirdhan ko maya
Surya shaam sharan aye, safal kije seva.
Jai Ganesh, jai Ganesh, jai Ganesh deva,
Mata jaki Parvati, Pita Mahadeva...

English Translation of the Hindi Hymn:
Glory to you, O Lord Ganesha!
Born of Parvati, daughter of the Himalayas, and the great Shiva.
O Lord of compassion, you have a single tusk, four arms,
A vermilion mark of on your forehead, and ride on a mouse.
People offer you betel leaves, blossoms, fruits
And sweets, while saints and seers worship you.
Glory to you, O Lord Ganesha!
Born of Parvati, daughter of the Himalayas, and the great Shiva.
You bestow vision on the blind, chastened body on the leprous,
Children on the sterile, and wealth on the destitute.
We pray to thee day and night, please bestow success upon us.
Glory to you, O Lord Ganesha!
Born of Parvati, daughter of the Himalayas, and the great Shiva.

by http://hinduism.about.com/od/godsgoddesses/a/jaiganesh.htm

Ganesha - Lord of Success

2009-04-29T20:52:00.000-07:00

Ganesha — the elephant-deity riding a mouse — has become one of the commonest mnemonics for anything associated with Hinduism. This not only suggests the importance of Ganesha, but also shows how popular and pervasive this deity is in the minds of the masses.

The Lord of Success
The son of Shiva and Parvati, Ganesha has an elephantine countenance with a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the Lord of success and destroyer of evils and obstacles. He is also worshipped as the god of education, knowledge, wisdom and wealth. In fact, Ganesha is one of the five prime Hindu deities (Brahma, Vishnu, Shiva and Durga being the other four) whose idolatry is glorified as the panchayatana puja.

Significance of the Ganesha Form
Ganesha's head symbolizes the Atman or the soul, which is the ultimate supreme reality of human existence, and his human body signifies Maya or the earthly existence of human beings. The elephant head denotes wisdom and its trunk represents Om, the sound symbol of cosmic reality. In his upper right hand Ganesha holds a goad, which helps him propel mankind forward on the eternal path and remove obstacles from the way. The noose in Ganesha's left hand is a gentle implement to capture all difficulties.

The broken tusk that Ganesha holds like a pen in his lower right hand is a symbol of sacrifice, which he broke for writing the Mahabharata. The rosary in his other hand suggests that the pursuit of knowledge should be continuous. The laddoo (sweet) he holds in his trunk indicates that one must discover the sweetness of the Atman. His fan-like ears convey that he is all ears to our petition. The snake that runs round his waist represents energy in all forms. And he is humble enough to ride the lowest of creatures, a mouse.

How Ganesha Got His Head
The story of the birth of this zoomorphic deity, as depicted in the Shiva Purana, goes like this: Once goddess Parvati, while bathing, created a boy out of the dirt of her body and assigned him the task of guarding the entrance to her bathroom. When Shiva, her husband returned, he was surprised to find a stranger denying him access, and struck off the boy's head in rage. Parvati broke down in utter grief and to soothe her, Shiva sent out his squad (gana) to fetch the head of any sleeping being who was facing the north. The company found a sleeping elephant and brought back its severed head, which was then attached to the body of the boy. Shiva restored its life and made him the leader (pati) of his troops. Hence his name 'Ganapati'. Shiva also bestowed a boon that people would worship him and invoke his name before undertaking any venture.

However, there's another less popular story of his origin, found in the Brahma Vaivarta Purana: Shiva asked Parvati to observe the punyaka vrata for a year to appease Vishnu in order to have a son. When a son was born to her, all the gods and goddesses assembled to rejoice on its birth. Lord Shani, the son of Surya (Sun-God), was also present but he refused to look at the infant. Perturbed at this behaviour, Parvati asked him the reason, and Shani replied that his looking at baby would harm the newborn. However, on Parvati's insistence when Shani eyed the baby, the child's head was severed instantly. All the gods started to bemoan, whereupon Vishnu hurried to the bank of river Pushpabhadra and brought back the head of a young elephant, and joined it to the baby's body, thus reviving it.

Ganesha, the Destroyer of Pride
Ganesha is also the destroyer of vanity, selfishness and pride. He is the personification of material universe in all its various magnificent manifestations. "All Hindus worship Ganesha regardless of their sectarian belief," says D N Singh in A Study of Hinduism. "He is both the beginning of the religion and the meeting ground for all Hindus."

by http://hinduism.about.com/od/lordganesha/a/ganesha.htm

Ganesha - Common attributes

2009-04-29T20:45:00.000-07:00

Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, in most stories he acquires the head later. The most recurrent motif in these stories is that Ganesha was born with a human head and body and that Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary according to different sources. In another story, when Ganesha was born, his mother, Parvati, showed off her new baby to the other gods. Unfortunately, the god Shani (Saturn), who is said to have the evil eye, looked at him, causing the baby's head to be burned to ashes. The god Vishnu came to the rescue and replaced the missing head with that of an elephant. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.

Ganesha's earliest name was Ekadanta (One Tusk), referring to his single whole tusk, the other having been broken off. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (fourth to sixth centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly (Sanskrit: udara). The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs; IAST: brahmāṇḍas) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in central India during the 9th and 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vāsuki around his neck. Other depictions of snakes include use as a sacred thread (IAST: yajñyopavīta) wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead there may be a third eye or the Shaivite sectarian mark (Sanskrit: tilaka), which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra (IAST: bhālacandra; "Moon on the Forehead") includes that iconographic element. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation on that form.

by http://en.wikipedia.org/wiki/Ganesha

Ganesha - Etymology and other names

2009-04-29T20:32:00.000-07:00

Ganesha has many other titles and epithets, including Ganapati and Vigneshvara. The Hindu title of respect Shri (Sanskrit: श्री; śrī, also spelled Sri or Shree) is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.

The name Ganesha is a Sanskrit compound, joining the words gana (Sanskrit: गण; gaṇa), meaning a group, multitude, or categorical system and isha (Sanskrit: ईश; īśa), meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva (IAST: Śiva). The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati (Sanskrit: गणपति; gaṇapati), a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vignesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana (IAST: gajānana) ; having the face of an elephant).

Vinayaka (Sanskrit: विनायक; vināyaka) is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vignesha (Sanskrit: विघ्नेश; vighneśa) and Vigneshvara (Sanskrit: विघ्नेश्वर; vighneśvara) (Lord of Obstacles) refers to his primary function in Hindu mythology as the creator and remover of obstacles (vighna).

A prominent name for Ganesha in the Tamil language is Pille or Pillaiyar (Little Child). A. K. Narain differentiates these terms by saying that pille means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk of an elephant", but more generally "elephant". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".

by http://en.wikipedia.org/wiki/Ganesha

Ganesha

2009-04-29T20:26:00.000-07:00

Ganesha (Sanskrit: गणेश; IAST: Gaṇeśa), also spelled Ganesa or Ganesh and also known as Ganapati, Vinayaka, and Pillaiyar, is one of the best-known and most widely worshipped deities in the Hindu pantheon. His image is found throughout India. Hindu sects worship him regardless of other affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.

Although he is known by many other attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the Remover of Obstacles and more generally as Lord of Beginnings and Lord of Obstacles (Vighnesha, Vighneshvara), patron of arts and sciences, and the deva of intellect and wisdom. He is honoured at the start of rituals and ceremonies and invoked as Patron of Letters during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.

Ganesha emerged as a distinct deity in clearly recognizable form in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. His popularity rose quickly, and he was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya, (Sanskrit: गाणपत्य; gāṇapatya), who identified Ganesha as the supreme deity, arose during this period. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.

by http://en.wikipedia.org/wiki/Ganesha

Shri Kalika Devi 2

2009-04-29T20:11:00.002-07:00

For this reason, the image of Mahishamardini always has her trampling the buffalo Mahisha.

When She, the goddess, is dark, She is Devi Kalika, an equally high symbol of death and destruction. Throughout Her different manifestations and phases, She remains the one true goddess, Shakti, energy itself. She is symbolised by the yoni and the female cycle, which also shows waxing and waning throughout the month. Her spouse, Shiva, is symbolised by the Sun, by the phallus, by sperm, and as an emblem of consciousness without attributes. According to the tantrik phraseology "Only when Shiva is united with Shakti has Shiva power to act. Otherwise he is a corpse (shava)."

Another black deity of the Indian sub-continent has a close connection with Kali - Krishna. According to the Kalivilasa Tantra, he was born from the golden goddess Gauri, who turned black after she was hit by an arrow from the Hindu cupid, Kama.

Kali is Shakti, the great goddess, creating the three gunas: sattvas, rajas and tamas. The three gunas in their various permutation create all the fabric of the universe, including the five elements, skin, blood, etc..

These principles are the substance of she whose play (lila) is their modification. Kali is the first and foremost of the ten aspects of the goddess. She is pure sattvas, pure spirit.

A sadhaka (male) or a sadhvika (female) can worship the goddess -- the Devi -- in any of ten forms for the fruition of desires. Her ten major forms are Kali, Tara, Shodasi, Bhuvaneshvari, Bhairavi, Chinnamasta, Dhumavati, Bagala, Matangi and Kamala. These aspects are known as the ten mahavidyas.

To a sadhaka, to know these is to know the universe, as she is both space and time and beyond these categories. Each form has its own dhyana (meditation), yantra (diagram), mantra (sound form) and sadhana (actions).

Mahavidya Kali is the primordial Devi who is the root of all the Great Knowledges (mahavidya). Worshipped by sadhakas and sadhvikas, her outer forms are fearful. She destroys time, is time, and is the night of eternity.

Kali, certainly in the left hand tantrik tradition (vamachara), which is the path into Vama (woman and left) enters, is subject to much misunderstanding. The right hand path (dakshinachara) does not include the sexual component, while Vamachara allows sexual intercourse as part of her worship.

According to Sir John Woodroffe, in his introduction to the Karpuradistotra, which is a 22 verse hymn on Dakshina Kalika, pashus - those of a base disposition, are forbidden to engage in sexual sadhana at night. "The Pashu is still bound by the pasha (bonds) of desire, etc., and he is, therefore, not adhikari for that which, if undertaken by the unfit, will only make these bonds stronger." Verse 10 of the Karpuradistotra spells out the practice. "If by night, Thy devotee unclothed, with dishevelled hair, recites whilst meditating on Thee, thy mantra, when with his Shakti youthful, full-breasted, and heavy-hipped such an one makes all powers subject to him and dwells on the earth ever a seer." Worship of Kali is for the hero (vira) or a person of a highly spiritual nature (divya)

Kali's imagery is full of ambiguity, and this is deliberate on the part of the tantrik adepts who worshipped her.

As an example, according to some texts, the Kali sadhana takes place on a Tuesday, at midnight, in the cremation ground. Here, surrounded by jackals, owls and other uncanny creatures of the night, the sadhaka and his Shakti select a newly dead male corpse, which should be, according to the texts, of a young man preferably a king, a hero or a warrior. If he has recently died in battle, so much the better. Placing the corpse face downwards, the two draw the Kaliyantra on his back, offer each other food, wine and other good things, and then commence the act of ritual sex. At the close of intercourse, the man offers his Shakti one of her public hairs smeared with his semen and, if she is menstruating, blood.

Woodroffe says that the worship of Kali in the pashu mode is totally forbidden by Shiva, quoting the influential Niruttara Tantra as his source. "By the worship of Kali without Divyabhava and virabhava the worshipper suffers pain at every step and goes to hell. If a man who is of the Pashubhava worships Kali then he goes to the Raurava Hell until the time of final dissolution."

As to the matter of a suitable Shakti for the sexual rites of Kali, the NT suggests that when a sadhaka has already achieved success with his own Shakti, he may then worship another woman. But Woodroffe says this other woman is the supreme Shakti in the sadhaka's own body.

The cremation ground is often interpreted as the place where all desires are burnt away. Before realising kaivalya (liberation), the sadhaka must burn away all the taboos and conditionings which prevent this liberation.

The cremation ground (shmashana) is also the supreme nadi or channel within the human organism - the sushumna -- The central channel of bioenergy within the spine of a human being, the royal road of Kundalini.

There the Devi or goddess is coiled up three and a half times at the base of the spine. When she unfolds and enters the sushumna, the bliss of this cosmic orgasm causes the universe to disappear. On the sadhaka within the shmashana yantra is Shakti, both entwined in close sexual embrace. She is the human form of Kali, as he is the human form of Shiva. Both are forever united. The Niruttara Tantra says (2, 27) "The cremation ground is of two kinds, O Devi, the pyre and the renowned yoni. Shiva is the phallus, Kuleshani! So Mahakala said." Questioned later by Shri Devi in the same tantra, Shiva says that the vagina is Dakshina herself, in the form of the three gunas, the essence of Brahma, Vishnu and Shiva. These three forms represent the powers of creation, maintenance and destruction. They have their Shakti counterparts.

"When she has the semen of Shiva, she is Shiva-Shakti." (NT)

The Karpuradistotra comments on animal sacrifice. Male creatures may only be sacrificed to Kali, else she becomes furious. Verse 19 says that worshippers of Kali who sacrifice the flesh of cats, camels, sheep, buffaloes, goats and men to her become accomplished. A commentary by a Kaula, Vimalananda Svami, which Woodroffe only partially translates, claims these animals represent the six enemies with the goat representing lust, the buffalo anger, the cat greed, the sheep delusion, the camel envy. Man represents pride. However, according to other sources, only a king may perform the sacrifice of a man.

At the great temple of the Devi at Kamakhya in Assam, there is evidence that male human sacrifice was performed in the past. This site is renowned for Shakti worship because of a legend that Vishnu once cut the body of Shakti into 50 pieces with his discus. These parts represent the letters of the Sanskrit alphabet and are pithas (pedestals = sacred sites) of Devi. The yoni of Shakti fell at this spot, making it the most sacred of all.

Who, then, is Kali? Devi gives her own description in the Kulachudamani: "I am Great Nature, consciousness, bliss, the quintessence, devotedly praised. Where I am, there are no Brahma, Hara, Shambhu or other devas, nor is there creation, maintenance or dissolution. Where I am, there is no attachment, happiness, sadness, liberation, goodness, faith, atheism, guru or disciple.

"When I, desiring creation, cover myself with my Maya (The great power of Shakti to delude all created things through Her play, ed.) and become triple and ecstatic in my wanton love play, I am Vikarini, giving rise to the various things.

"The five elements and the 108 lingams arise, while Brahma and the other devas, the three worlds, Bhur-Bhuvah-Svah (the three worlds) spontaneously come into manifestation.

"By mutual differences of Shiva and Shakti, the (three) gunas originate. All things, such as Brahma and so forth, are my parts, born from my being. Dividing and blending, the various tantras, mantras and kulas manifest. After withdrawing the five fold universe, I, Lalita, become of the nature of nirvana. Once more, men, great nature, egoism, the five elements, sattvas, rajas and tamas become manifested. This universe of parts appears and is then dissolved.

"O All-Knowing One, if I am known, what need is there for revealed scriptures and sadhana? If I am unknown, what use for puja and revealed text? I am the essence of creation, manifested as woman, intoxicated with sexual desire, in order to know you as guru, you with whom I am one. Even given this, Mahadeva, my true nature still remains secret."

The Yogini Tantra describes the goddess as the cosmic mother (Vishvamata), dark as a thunderstorm, wearing a garland and waistband of skulls, with dishevelled hair, completely naked (digambaram).

She has a rolling tongue, makes a terrifying roar, three reddened eyes, and has a wide open mouth. She wears a moon digit on her forehead, has the corpses of two boys as her earrings, and is adorned with various gems, which are of the brightness of the Sun and the Moon.

Laughing loudly, she has two streams of blood pouring from her mouth, while her throat is red with blood. In her four arms she holds cleaver, head, and makes mudras dispelling fears and granting boons. She, the supreme Nitya, is seated in reverse (viparita) intercourse with Mahakala upon the corpse of Shiva. The whole scene is set in the cremation ground.

Yet, as with most other tantrik symbolism, the meaning of this cremation pyre operates on multiple levels. The pyre is also the yoni. Sir John Woodroffe (Arthur Avalon), says Kali is the deity in her aspect as withdrawing time into itself. "Kali is so called because She devours Kala (Time) and then resumes Her own dark formlessness." Garland of Letters , page 235.

There is a wealth of other material about Kali and her different manifestions on this site. For example, the Kulachudamani Tantra, refers to her aspect as Mahishamardini. See the Brihadnila Tantra, which has chapters devoted to both Kali and to the goddess Tara. We also publish here abstracts of the Kaulavalinirnaya tantra, the Niruttara Tantra and the Rudrayamala Tantra, all of which have extensive references to Kalika.

by http://www.shivashakti.com/kali.htm

Shri Kalika Devi

2009-04-29T20:08:00.000-07:00

O Mother, even a dullard becomes a poet who meditates upon thee raimented with space, three-eyed, creatrix of the three worlds, whose waist is beautiful with a girdle made of numbers of dead men's arms, and who on the breast of a corpse, as thy couch in the cremation ground, enjoyest Mahakala - Karpuradistotra, VII (Woodroffe tr)

Kali's paramount place of worship is in the cremation ground, preferably at the dead of night, on a suitable day of the waning Moon. Here, her nature becomes clear and apparent. For an adept in the worship, the whole world is a cremation ground, and She, the true form of time, who by herself creates and destroys all, is personified as the pyre. There, after life, all mortals and their wishes, dreams and reflections come to their fruition, a pile of worthless ashes.

If you're a six year old child in the West and watch cartoons on TV, you have an idea who Kali is. She appears in various shows - almost invariably as an evil demoness who the badly animated superhero has to conquer. This is highly insulting to many Hindus, who regard her as the Absolute itself.

Alone amongst all the tantrik deities, it is Kali who has captured the imagination of the West. But rather than reviled, she is revered by countless millions of people. Ramakrishna, the famous Indian sage and saint, was one of her devotees; Rabindranath Tagore another. It's no coincidence that both these great men came from Bengal, for it is there that she continues to receive oblations and offerings of flesh. Nevertheless, traces of her worship are found throughout India and former territories of India.

Her bad reputation in the West probably sprang from her association with the cult of the Thuggees, forcefully suppressed by the British during the days of empire. The Thuggees - the word gave rise to our word thug - were actually Muslims who took the goddess Kali as their tutelary deity. They specialised in ensnaring and then robbing and murdering travellers. Originally, they were only supposed to attack male travellers and in their latter days attributed their downfall to the fact they had started to kill woman travellers too.

But Kali pre-dates the Thuggees, quite possibly by several thousands of years. No one truly knows her origin. She does, however, have an uncanny and an ambiguous image. Modern pictures of her show her standing on the dead body of her consort Shiva, with four arms, a necklace of fifty human skulls, a girdle of human arms, holding an axe, a trident, a severed human head and a bowl of blood. Around her rages a battle - she herself is the colour of a thundercloud. Her protruding tongue drips with the fresh blood of her enemies.

But this image is simply one of many, as we shall see. She is the goddess in her form as Dakshina Kalika - one of the most popular Bengali images of the goddess. Her guises are many, and include Bhadra (auspicious) Kali, Shmashana (cremation ground) Kali, Guhya (secret) Kali and a host of others. It is only in the great tantrik traditions that we find a clue to the real meaning of the gruesome images associated with Kalika. Although Hinduism was much reviled by early Western colonisers for its idolatry and pantheistic practices, this was a very narrow view. Tantrik texts repeatedly speak of the Devis or goddesses as being aspects of the one goddess. The same holds true for the male aspects. As individual humans all reflect the macrocosm, it's fair to describe the gods and goddesses of tantra as specialised aspects of ourselves - and, therefore, of life itself.

Yet life has its dark and its light sides. Death and love, in the tantrik tradition, are two sides of the same coin. As we look to the sky, we can see the Sun and Moon as symbols of male and female, of Shiva and Shakti. In the tantras, the Moon is often taken as a symbol of the Devi, whether in its dark or its bright fortnight. When She wanes, her images and her iconography become progressively more dark and fearsome. But when She waxes, so her images brighten. When she is full, She is Devi Tripura. Tripura is a name of the goddess meaning three cities. These allude to her own triple nature as a maiden (Bala) as a fecund woman (Tripura) and as a post-menstruating woman (Tripura Bhairavi).

Sir John Woodroffe (Arthur Avalon), writing in the Garland of Letters, says Kali is the deity in her aspect as withdrawing time into itself. "Kali is so called because She devours Kala (Time) and then resumes Her own dark formlessness." (Garland of Letters, page 235). Woodroffe says some have speculated that Kali was originally the Goddess of the Vindhya Hills, conquered by the Aryans. The necklace of skulls which makes up her image, he adds, are those of white people. Relying on the texts themselves, gives insight into the tantrik idea of Kali. In the Kulachudamani Tantra (KT), Lord Shiva asks questions answered by Devi, the goddess. It is, probably, one of the oldest tantras, according to Woodroffe, who published the Sanskrit text with an English introduction in his Tantrik Texts series.

In eight short chapters, Devi expounds the essence of her worship, sometimes in most beautiful imagery. But the uncanny side of Kaula and Kali worship is dwelt on in great detail, with references to siddhis - magical powers - including a mysterious process where the tantrik adept leaves his body at night, apparently so he can engage in sexual intercourse with Shaktis. Animal sacrifice also has a place in this tantra.

The siddhis play a large part in the worship of the uncanny goddess Kali. The main tantrik rites are called the six acts (shatkarma) of pacifying, subjugating, paralysing, obstructing, driving away, and death-dealing. But the KT includes others such as Parapurapraveshana, which is the power of reviving a corpse, although according to some it means the ability to enter another's living body; Anjana, an ointment which lets a sadhaka see through solid walls; Khadga which gives invulnerability to swords; Khecari, which gives the power of flying and Paduka Siddhi, magical sandals which take you great distances, rather like seven league boots.

Certainly, the importance of having a suitable Shakti is important, according to the instructions Devi gives to Shiva. Devi here takes the form of Mahishamardini, more popularly known as Durga, who destroyed the two arch-demons Shumbha and Nishumbha in an epic battle between the goddess and the throng of demons. It was at this time, according to legend, that Durga created Kali, emanating her out of her third eye.

We learn more of Durga's legends and myths from the Kalika Purana. The Devi, Mahamaya, appeared as Bhadra Kali - identical with Mahishamardini - in order to slay the demon Mahisha. He had fallen into a deep sleep on a mountain and had a terrible dream in which BhadraKali cut asunder his head with her sword and drank his blood.

The demon started to worship Bhadra Kali and when Mahamaya appeared to him again in a later age to slaughter him again, he asked a boon of her. Devi replied that he could have his boon, and he asked her for the favour that he would never leave the service of her feet again. Devi replied that his boon was granted. "When you have been killed by me in the fight, O demon Mahisha, you shall never leave my feet, there is no doubt about it. In every place where worship of me takes place, there (will be worship) of you; as regards your body, O Danava, it is to be worshipped and meditated upon at the same time." (Kalakikapurana, ch.62, 107-108.)

by http://www.shivashakti.com/kali.htm

Devi Kali

2009-04-29T19:55:00.000-07:00

Kali is a ferocious form of the Divine Mother, who sent her Shakti, the Mother Gauri, to free the gods from the dominion of the demonic forces Shumbh and Nishumbh, who had conquered the 3 worlds of earth, the astral plane and the celestial plane.

Kali is the goddess of time and of the transformation that is death (Kala). Lord Shiva and Mother Gauri in their destructive form are known as Mahakala and Mahakali or Kali.

Kali is the Kundalini energy that paralyses the attachments produced by the solar and lunar currents (both demons mentioned above). This attachment causes fear of death. In the ignorant ones she creates fear, while for others Kali removes the avidya (ignorance) that makes us fear death, the basic insecurity of the First Chakra , a fear rooted in the brain stem or primitive brain.

The Hindu goddess Kali is the first of the ten Mahavidyas - the others are Tara, Shodashi, Bhuvaneshwari, Bhairavi, Chinnamasta and Dhumavati, Matangi, Kamala and Bagla Mukhi. Therefore Kali is also known as Adya, the firstborn.

Following is a Kali mantra for worship :

KRING KRING KRING
HING HRING DAKSHINE KALIKE
KRING KRING KRING HRING HRING
HUNG HUNG SWAHA

Maa Durga Mantra

2009-04-29T19:44:00.000-07:00

Introduction to Devi Maa Mantra

The following mantra describes the various qualities of Devi Ma.
We have taken 4 of them here. You can add other forms like shradha, shanti, trishna,chaya, vishnu mayeti, kanti,nidra ... in place of ma, shakti... and say the mantra

Ya Devi Sarva Bhutesu Maa rupena samsthita
Ya Devi Sarva Bhutesu Shakti rupena samsthita
Ya Devi Sarva Bhutesu Buddhi rupena samsthita
Ya Devi Sarva Bhutesu Laxmi rupena samsthita
Namestasyai, Namestasyai, Namestasyai
Namo Namah

Meaning of Devi Mantra
To the Divine Goddess who resides in all existence in the form of universal mother
To the Divine Goddess who resides in all existence in the form of energy
To the Divine Goddess who resides in all existence in the form of intellegence
To the Divine Goddess who resides in all existence in the form of true wealth
We bow to her, we bow to her, continually we bow to her

There are various Mantras which are recited to revere the 'Mother' or 'Ma' as every devout Hindu calls Her.
Below I present some:

Asato Ma sadgamaya
Tamaso Ma Jyotirgamaya
Mrityur Ma Amritam gamaya

Which means:
From untruth, lead me to the Truth,
From Darkness, Lead me towards the Light,
From Death, Lead me to Life Eternal.

Ma does not mean 'mother'..its an 'avyaya' used for negation (write Mayank)

Sharanaagata dinaarta
Paritraana paraayane
Sarvasyaarti harey Devi
Naraayani namostute

Which means:
Salutations be to you, O Mother
You who are intent on saving the downtrodden
and distressed that come under your refuge.
Oh Devi! you remove the suffering of everyone

The following Mantra of Ma, is one of my favourites as it can be said anytime of the day, and anytime during your life, to pray for benediction for yourself and all your loved ones.

Om Sarva mangala Maangalye
Shivey Sarvaartha Saadhikey
Sharanye Trayambikey Gauri
Naraayani Namostutey

Which means:
Oh Gauri Ma!, consort of Lord Shiva,
You, who bestow auspiciousness on all,
And fulfill everyone's' wishes,
I prostrate myself before Thee,
Take me under your care.

The following Mantras describe the various qualities of Ma:
I have picked up 3 and I generally like to say them during Navratra as they are rather simple to remember and recite:

Ya Devi Sarvabhuteshu
Shakti Rupena Sanshtita
Namastasyai Namastasyai Namastasyai
Namo Namaha

Which means:
Prostrations unto Thee, O Devi (Ma)

who dwells in all beings in the form of Shakti (Energy)

Ya Devi Sarvabhuteshu
Budhi Rupena Sansthita
Namastasyai Namastasyai Namastsyai
Namo Namaha

Which means:
Prostrations unto Thee O Devi (Ma)

who resides in all beings as Intelligence (Wisdom)

Ya Devi Sarva bhuteshu
Laxmi Rupena Sansthita
Namastasyai Namastasyai Namastasyai
Namo Namaha

Which means:
Prostrations unto Thee O Devi (Ma)

who resides in all beings in the form of Laxmi (abundance)
Gauri Mantra for: Acheiving child, son, spouse, prosperity

Gauraageem Dhrut Pankaja
Trinaya naam Shvetaambaraam
Sinha gaam Chandrod Bhaashit Shekharaam Smit mukheem
Dobhhyarhu vahteem gadaam
Vidhi Chandraambuj yochi kaam tridasheiha
Sampoojitaam dhrid va yom Gaureem
Maana sapam kaje Bhagavateem Bhakteshta daam taam bhaje

The Mantra describes the smiling countenance of Gauri Mata
and requests the fulfillment of desire.
A mala (rosary) of 108 beeds is recommended to be chanted.

The beej (seed) Mantra of Gauri Mata

Aum Hreem Shreem Glaum ga Gaureem Geem Svaahaa

Shri Kali-Mata Mantra

Aum Eim Hreem Kleem Sheem Kaaleeshwari (aa like in far, ee like in feel)
Sarva Jana Mano haarini Sarva mukha Stambhini
Sarba raaj vash karee sarva dushta Nirdalani (t like in tea)
Sarva Stree Purushaa Karshinee
vadhee Shrinkhalaa Strotaya Trotaya (d like in 'the')
Sarva Shatroon Bhanjaya (oo like in soot)
Bhanjaya Dvesheen Nirdalaya Sarvaan
Stambhaya Stambhaya Mohnaa Strena
Dveshina Muchaataya Uchaataya
Sarvam vasham karu karu svaaha
Dehi dehi sarvaa Kaal raatri Kaamini
Ganeshvaryei Namaha

The following mantra protects against violence and helps improve life in general.
It is the first stanza of the Argala Stotra :

Jayanti Mangalaa Kaali Bhadrakaali Kapaalini
Durgaa Shamaa Shivaa Dhatri Swahaa Swadhaa namostute.

by http://www.ganesh.us/mantara/maa-durga-mantra.html

32 names of Durga Devi

2009-04-29T19:29:00.000-07:00

This is the hymn that contains the 32 names of Durga Devi. They were disclosed by Durga Devi herself to the Gods who inquired what was the easiest way to propitiate her. She told them that whosoever chants this hymn will be instantly relieved from all sorts of danger.

Durrga Durgartishamani Durgapadvinivarini,
Durgmachedini Durgsadhini Durgnashini.

Durgthodharini Durgnihantri Durgamapaha,
Durgamgyanada Durgadaityalokadvanala.

Durgama Durgamaloka Durgamatmaswasroopini,
Durganargaorada Durganavudya Durganashrita.

Durganagyanasamsthana Durgamadhyanbhasini,
Durgamoha Durgamaga Durgamarthswaroopimi.

Durgamasursamhantri Durgamayudhadharini,
Durgamangi Durgamata Durgamya Durgameshwari.

Durgabhima Durgabhala Durgabha Durgadharini,
Namavalimimam yastu Durgaya mama manavah

Pateth Sarcabhayanmukto bhavishwati na Samshayah

http://guruveda.com/thirtytwodurga.html

Durga - Mantra

2009-04-29T19:23:00.000-07:00

Durga mantra
Om sri durgayai namah

Durga Mantra

AUM
AING HRING KLEENG
CHAMUNDAYE VICHCHEY
AUM

This is the most popular mantra of the divine Mother Durga.
This mantra should be repeated 500.000 times.
The fire worship should be performed with 50.000 ahutis of the same mantra.

Goddess Durga is one of the most popular goddesses in Hindu religion. She is the Divine Mother and representation of compassion, strength, morality and protection. She protects her devotees from evil powers and safeguards them. It is believed that Goddess Durga is said to be the combined form of powers of Goddess Laxmi, Goddess Kali and Goddess Saraswati.

"Na Mantram Na Yantram Tadapi Cha Na Jane Stutimaho Na Chavhanam Dhyanam Tadapi Cha Na Jane Stutikathah
Na Jane Mudraste Tadapi Cha Na Jane Vilapanam Param Jane Matastvadanusaranam Kleshaharanam"

In this Prayer the Devotee addresses Durga as Maa (which means Mother) and tells her that he does not know any prayer, mantra or any magic summons for Durga. He also admits his ignorance that he does not know how to meditate on Goddess Durga nor does he know much about her story and glory or the various postures of Durga. He further says that he is seeking shelter and protection from Maa Durga as following her command will definitely put an end to all his sufferings. In most of the prayers to Goddess Durga ,the person reciting addresses himself as an incompetent and ignorant who only knows that that if he prays her, she will offer her unconditional help to him and save him from all his miseries by giving him courage and strength for facing all troubles. Goddess Durga is respected and referred as the mother of whole of the world and all nature who protects her children from all troubles. How much ever a son/daughter be bad, can a mother be cruel and hate or leave her own child? The Durga mantra is the one which has in it the best way of reaching towards the motherly Goddess Durga who would never let her children down. Maa Durga is that Mother to whom we can have a soul talk about our sufferings and troubles and ask for mercy and forgiveness if one has done a wrong deed and be rest assured that Durga Maa will never let you to be in distress.

There are several mantras for Goddess Durga but the Mantra:

"Om Sri Durgaya Namah"is the most simple and easy mantra to remember. It is believed that by chanting this mantra regularly the Universal Mother would remove all the physical, mental, economic problems in our life. Some other Mantras of Maa Durga are

"AUM AING HRING KLEENG CHAMUNDAYE VICHCHEY AUM"

"Ya devi sarvabhuteshu, shakti rupena samshthitha Namasteshwai Namasteshwai Namasteshwai namo namaha".

Om, Santih, Santih, Santih, Om...

Durga - The Divine belief

2009-04-29T01:48:00.001-07:00

The word Shakti, means divine feminine force, and Durga is the warrior aspect of the Divine Mother. Other incarnations include Annapurna and Karunamayi (karuna = kindness). Durga's darker aspect Kali is represented as the consort of god Shiva, on whose body she is often seen standing.

Durga's form is blindingly bright, as a radiant goddess (devi), with three lotus-like eyes, ten powerful hands, lush hair with beautiful curls, a red-golden glow from her skin and a quarter moon on her forehead. She wears a shiny attire emitting fierce rays. Her ornaments were carved beautifully of gold, with ocean pearls and precious stones embedded in it.

As a Goddess, Durga's feminine power contains the energies of the gods. Each of her weapons was gifted to her by various gods: Rudra's trident, Vishnu's discus, Indra's thunderbolt, Brahma's kamandalu, Kuber's Ratnahar, etc.

According to the narrative from the Devi Mahatmya story of the Markandeya Purana text, Durga was created as a warrior goddess to fight an asura, (an inhumane force/demon) named Mahishasur. He had unleashed a reign of terror on earth, heaven and the nether worlds, and he could not be defeated by any man or god, anywhere. So the gods went to Brahma who had given Mahishasur the boon to be the invincible conqueror of the universe. Brahma could not do anything. So they made Brahma their leader and went to Baikuntha-the place where Vishnu lay on Anantya Naag. They found both Vishnu and Shiva there and Brahma eloquently reported the reign of terror Mahishasur had unleashed on the three worlds. Hearing this both Vishnu, Shiva and all the gods got very angry and beams of fierce light emerged from each of their body. This blinding sea of light met at the Ashram of the priest Katyan. Thus the goddess Durga took the name Katyani from the priest and emerged from the sea of light. She gave her own introduction in the language of Rig-Veda saying that she was the form of the supreme Brahman and had created all the gods. Now she had come to fight the demon to save the gods. The gods did not create her, it was her leela that she emerged from their combined energy. The gods were blessed with her compassion.

It is said that upon initially encountering Durga, Mahishasura underestimated her thinking "How can a woman kill me-Mahishasur the one who has defeated the god trinity". However, Durga gave a roar of laughter which caused earthquake on the earth and this woke Mahishasur up to her powers.

And the terrible Mahishasur rampaged against her, changing forms many times. First he was a buffalo demon, and she defeated him with her sword. The he changed forms and became an elephant that tied up the goddesses' tiger and began to pull it towards him. The goddess cut off his trunk with her Khorgo. The demon Mahishasur continued his terrorizing, taking the form of a lion, and then the form of a man, but both of them were gracefully slain by the goddess Durga.

Then Mahishasur began attacking once more, starting to take the form of a buffalo again. The patient goddess became very angry, and as she sipped divine wine from a cup she smiled and proclaimed to Mahishasur in a colorful tone - "Roar with delight while you still can O illiterate demon, because when I will kill you after drinking this, the gods themselves will roar with delight". When Mahashaur had half emerged into his buffalo form, he got paralyzed by the extreme light emitting from the goddess's body. The goddess then resounded with laughter before cutting Mahishasur's head down with her Khorgo.

And thus Durga slayed Mahishasur, thus is the power of the fierce compassion of Durga. Hence Mata Durga is also known as Mahishasurmardhini – the slayer of Mahishasur.

Durga

2009-04-29T01:45:00.000-07:00

In Hinduism, the goddess Durga (दुर्गा, "the inaccessible" or "the invincible") or Maa Durga (Mother Durga) "one who can redeem in situations of utmost distress". Durga is a form of Devi, the supremely radiant goddess, depicted as having ten arms, riding a lion or a tiger, carrying weapons (including a Lotus flower), maintaining a meditative smile, and practicing mudras, or symbolic hand gestures.

An embodiment of creative feminine force (Shakti), Durga exists in a state of svātantrya (dependence on the universe and nothing/nobody else, i.e., self-sufficiency) and fierce compassion. Durga is considered by Hindus to be an aspect of Kali, and the mother of Ganesha, and Kartikeya. She is thus considered the fiercer, demon-fighting form of Shiva's wife, goddess Parvati. Durga manifests fearlessness and patience, and never loses her sense of humor, even during spiritual battles of epic proportion.

by http://en.wikipedia.org/wiki/Durga

Rudra - Mantra

2009-04-29T01:38:00.000-07:00

The Om Namah Shivaya mantra or chant consists of six syllables - om, na, mah, shi, vaa, ya. When chanted properly, each syllable activates certain energy centers within our bodies as we meditate upon the energy of Lord Shiva. Shiva is often referred to as the part of the Hindu trinity which has dominion over death and destruction. Shiva is also considered the greatest of the yogis, the lord of meditation, and the lord of all that is mystic and mysterious in hindu practices. Legend has it that the holy river Ganges (or Ganga) is in fact a representation of Lord Shiva's long hair.

Some texts refer to the five letters as the forms of Shiva - Na-gendra (one who wears a garland of snakes), Ma-ndakini Salila (one who is bathed by the water of the Ganges), Shi (the supreme Lord), Va-shishta (one who is praised by the sages like Vashishta), and Ya-ksha (one who takes the form of Yaksha).

Om or Aum is the pranava or seed mantra of all mantras. The two syllables na- and mah- can be translated as "I humbly bow to you". The three syllables shi-vaa-ya invoke Lord Shiva and all his energies to bless us and lead us to the highest state of peace and meditation. The mantra should ideally be chanted twice a day (morning and evening) for 108 times each. The two words, namah and shivaya, are also referred to as the panchakshara (five letter) chant. It is said that those who chant these five holy letters while meditating on Lord Shiva will be blessed by visions of Shiva - the Lord of the yogis.

SHIVA GAYATRI MANTRA
Aum Bhur Bhuvah Swaha
Aum Tadpurushaaya Vidvamahe,
Mahadevaaya Dheemahi
Tanno Rudra Prachodayaat.

The Shiva Gayatri is a variation of the Gayatri Mantra sung in praise of Lord Shiva, the hindu god of meditation, penance, and destruction. This particular form of the mantra follows the original 24 syllable syntax of the Gayatri mantra.

Aum. Let us invoke the three realms of earth (-bhur), wind (-bhuvah) and fire (-swaha). Aum. Let us invoke the superlative (-tad) male (-purusha) and omniscient lord (-vidvamahe). Let us meditate and focus upon (-dheemahi) the supreme (-maha) lord (-devaaya). Let us ask Shiva (-rudra) to provide us inspiration and guidance (-prachodayaat) in our spiritual journeys.

by http://www.eaglespace.com/spirit/omnamahshivaya.php

Rudra Hridaya Upanishad

2009-04-28T20:37:00.000-07:00

Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Now, at this moment, I take refuge in that Pure State of the Supreme Absolute which can be known by the Vidya, called the Rudra Hridaya Upanishad.
After prostrating before the celebrated form of Sri Mahadeva-Rudra in his heart, adoring the sacred Bhasma and Rudraksha and mentally reciting the great Mahavakya-Mantra, Tarasara, Sri Suka asked his father Sri Vyasa Maharshi, thus:
Who is the real God of gods? In whom are all these existences established? By worshipping whom, can I please the Devas in whole?

Hearing these words, Sri Veda Vyasa replied thus:
Rudra is the embodiment of all Devas. All devas are merely different manifestations of Sri Rudra Himself. On the right side of Rudra, there is the sun, then the four-headed Brahma, and then three Agnis (fires). On the left side, there exist Sri Umadevi, and also Vishnu and Soma (moon).
Uma Herself is the form of Vishnu. Vishnu Himself is the form of the moon. Therefore, those who worship Lord Vishnu, worship Siva Himself. And those who worship Siva, worship Lord Vishnu in reality. Those who envy and hate Sri Rudra, are actually hating Sri Vishnu. Those who decry Lord Siva, decry Vishnu Himself.

Rudra is the generator of the seed. Vishnu is the embryo of the seed. Siva Himself is Brahma and Brahma Himself is Agni. Rudra is full of Brahma and Vishnu. The whole world is full of Agni and Soma. The masculine gender is Lord Siva. The feminine gender is Sri Bhavani Devi. All the mobile and immobile creation of this universe, is filled up with Uma and Rudra. The Vyakta is Sri Uma, and the Avyakta is Lord Siva. The combination of Uma and Sankara is Vishnu.

Hence everybody should prostrate to Sri Maha Vishnu with great devotion. He is the Atman. He is the Paramatman. He is the Antaratman. Brahma is the Antaratman. Siva is the Paramatman. Vishnu is the Eternal Atman of all this universe. This whole creation of Svarga, Martya and Patala Lokas is a big tree. Vishnu is the top portion (branches) of this tree. Brahma is the stem. The root is Lord Siva.
The effect is Vishnu. The action is Brahma. The cause is Siva. For the benefit of the worlds. Rudra has taken these three forms.
Rudra is Dharma. Vishnu is the world. Brahma is Knowledge. Therefore, do Kirtan of His name, ‘Rudra’, ‘Rudra’. By singing like this, the hallowed name of this great Lord, all your sins will be destroyed.
Rudra is man. Uma is woman. Prostrations to Him and Her. Rudra is Brahma. Uma is Sarasvati. Prostrations to Him and Her. Rudra is Vishnu. Uma is Lakshmi. Prostrations to Him and Her. Rudra is Sun. Uma is shadow. Prostrations to Him and Her. Rudra is moon. Uma is star. Prostrations to Him and Her. Rudra is day. Uma is night. Prostrations to Him and Her. Rudra is Yajna. Uma is Vedi.
Prostrations to Him and Her. Rudra is Agni, Uma is Svaha. Prostrations to Him and Her. Rudra is Veda. Uma is Sastra. Prostrations to Him and Her. Rudra is tree. Uma is creeper. Prostrations to Him and Her. Rudra is scent. Uma is flower. Prostrations to Him and Her. Rudra is meaning. Uma is word. Prostrations to Him and Her. Rudra is Linga. Uma is Pitha. Prostrations to Him and Her.
The devotee should worship Sri Rudra and Uma with these Mantras referred to above. O my son, Suka! With these hymns, you should meditate on the Eternal Para-Brahman, which is beyond the reach of the senses, which is pure Existence, knowledge and Bliss and which cannot be understood either by the speech or by the mind. After knowing this, there is nothing more to be known, because everything is the form of That, and there is nothing separate from That.
There are two Vidyas to be known. They are Para and Apara. Apara Vidya is the embodiment of the four Vedas and their six Angas. They do not deal with the Nature of the Atman. But the Para Vidya is called the Moksha-Sastra. It deals with that supreme philosophy of the Absolute Truth, ununderstandable, impersonal, Nirguna, Nirakara, without ears, without eyes, without hands, without feet, eternal, omnipresent, imperishable, and knowable by the intelligent daring sages.
From that Lord Siva who performs a terrible penance in the form of Supreme Jnana-Marga, this whole world is created which is the food of the mortals. This world is Maya. It seems to appear just like a dream. It is superimposed on the Lord just like a rope on a serpent. This is the eternal Truth.
here is no creation in reality. All is absolute. All is Truth. Knowing this, one is liberated at once.
Only through Jnana, you can get rid of this Samsara. Only through Jnana, you can understand this existence and never through Karma. Understand this through the guidance of a Brahmanishtha-Srotriya Guru. The Guru will give the disciple all the necessary knowledge of Brahman, the Absolute. By cutting off the bondage of Ajnana or Avidya, one should take refuge in Lord Sadasiva. This is the real wisdom to be understood by an aspirant seeking after Truth.
The Pranava is the bow. The Atman is the arrow. The Para-Brahman is the target. Just like the arrow, the Atman will become one with Brahman.
But all these three, the bow, the arrow and the target are not different from that Sadasiva. There do not shine the bodies of the sun, moon or the stars. There does not blow the wind, there do not exist many Devatas. He, the One Lord only exists. He only, the Purity of purities, shines for ever and ever.
There are two birds in this body, the Jiva and the Paramatman. The Jiva eats the fruit of his Karmas, but the Paramatman is untouched by anything. The Paramatman is only the Sakshi. He does not do anything. He only assumes the form of the Jiva through His Maya, just as the Akasa inside a pot seems to be different from the Akasa outside and assumes the form of the pot. In reality all is Siva, Advaita, the One Absolute. There is no difference of whatever kind.
When all is understood to be One, Omkara, the Absolute, there is no sorrow, there is no Maya. Then the attainment of the Advaita-Paramananda is very easy. Think that you are the basis of all this universe, you are the One, Kevala, Sat-Chit-Ghana. All people cannot understand this Truth. Those devoid of Maya can know this secret. After knowing this, the Atman does not move towards any place at any time. It becomes one with the Absolute, just like Ghatakasa with Paramakasa. Just as Akasa does not move anywhere, similarly this Atman does not have any movement. It becomes one with OM.

One who knows this great secret Truth is the real Muni. He becomes the Para-Brahman Itself. He becomes Satchidananda. He attains permanent peace.

by http://www.celextel.org/108upanishads/rudrahridaya.html

Rudra

2009-04-28T20:26:00.000-07:00

In ancient Vedic myth, Rudra ("howler") is the malignant god of storm and wind, and is also considered to have been the god of death. He is the personification of the uncultured nature, the symbol of unculturedness. Rudra fires arrows of sickness at gods, men and animals. He is the father of the Maruts, who are occasionally called Rudras.

His appearance and nature changes largely with the emerging of Hinduism. Rudra became a beneficent and beautiful god, the lord of the animals and the patron of hunters, and the god of auspiciousness. His name changed into Shiva, and is since then one of the most prominent deities of Hinduism.

by Micha F. Lindemans http://www.pantheon.org/articles/r/rudra.html

Parvati Sloka

2009-04-26T22:49:00.000-07:00

Goddess Parvati is the divine consort of Lord Shiva, the destroyer. Gauri represents virtue, fertility, marital felicity, asceticism and power, as per the Hindu mythology. Parvati is worshipped by women of all ages and is considered as an auspicious goddess. Slokas on Hindu goddess Parvati form the part of prayers offered to the goddess. Parvati Slokas / Shlokas are as follows:

"Sarva Mangala Maangalye, Shive Sarvaartha Saadhike
Sharanye Tryambake Gaurii, Naaraayanii Namostute"

Meaning: Goddess Parvati is the auspiciousness of all that is auspicious. She is the consort of Lord Shiva, who grants every desire of one's heart. I adore such Devi Parvati, who loves all her children. I bow to the great mother, who has given refuge to me.

"Maata Cha Paarvati Devi, Pitaa Devo Maheshvara
Baandhavah Shiva Bhaktaacha, Svadesho Bhuvanatrayam"

Meaning: Goddess Parvati is the mother and the divine father is Shiva. The devotees are the children. The world is the creation of these divine beings and we live on the land of such celestial beings.

by http://www.iloveindia.com/spirituality/sloka/parvati-sloka.html

Lord Shiva's Assurance

2009-04-26T22:30:00.000-07:00

The legend of Lord Shiva’s assurance explains the popularity of Shivaratri festival amongst the devotees. Besides, it also tells us why we observe fast in the name of the Lord and perform ceremonial baths on a Shivaratri day.

The Legend
Story goes that after creation was complete, Lord Shiva began to live on top of the mount Kailash with his consort Parvati. One day, Goddess Parvati asked Shiva that his devotees perform many rituals to please the Lord, but which one pleases him most. To this, Lord Shiva replied that the 14th night of the new moon, during the month of Phalgun is his favorite day. The day is celebrated as Shivaratri. On this day, devotees observe strict spiritual discipline and worship Shiva in four different forms during each of the four successive three-hour periods of the night. Lord further said that the devotees offer him bel leaves on the day and that those leaves were precious to him than the precious jewels and flowers. Explaining the right way of worshipping to Shiva, the Lord said, devotees should bathe me in the milk during the first period, in curd at the second, in clarified butter in the third and in honey in the fourth and the last period. Lord Shiva further added that next morning devotees must feed the Brahmins first and, only after following the prescribed ritual must he break the fast. Shiva further told Parvati that rituals of Shivaratri could not be compared with any other.

Goddess Parvati became deeply impressed with Lord Shiva’s speech and she narrated it to her friends. Through them the word spread all over the creation. Hence, Shiva devotees began to celebrate Shivaratri by fasting and by performing the ceremonial baths and making an offering of bel leaves.

by http://www.mahashivratri.org/lord-shivas-assurance.html

The Legend of Ganga

2009-04-26T22:25:00.000-07:00

The legend of Ganga’s descent from the heavens into the earth has been narrated in the Hindu mythological epic of Ramayana. The legend explains the popular custom of giving bath to Shiv Linga on Shivaratri festival.

The Legend

Once King Sagar - the ruler of Ayodhya and an ancestor of Lord Rama successfully performed the Ashwamedha Yagya for 99 times. Each time, he sent the horse around the earth it returned to the kingdom unchallenged. However, Indra - the King of God’s became jealous of King Sagar’s success. So when King Sagar performed the sacrifice of the 100th time, Indra kidnapped and hid the Yagya horse in the hermitage of Kapila Muni

In search of the horse, sixty thousand princes from Ayodhya reached Kapil Muni’s hermitage. They mistook the sage to be the abductor and attacked him. An enraged Kapila Muni burnt the 60,000 princes to ashes. On hearing about the plight of his father and uncles, King Bhagiratha - one of the grandchildren of King Sagar requested Kapila Muni to grant a solution to the problem. Kapila Muni advised that the waters of the river Ganga would miraculously bring back the dead princes to life.

King Bhagirath left his kingdom and began to mediate for the salvation of the souls of his ancestors. It is said that Bhagirath observed a penance to Brahma for a thousand years, requesting Ganga to come down to earth from heaven and wash over his ancestor's ashes to release them from a curse and allow them to go to heaven. Pleased with the devotion, Brahma granted Bhagirath’s wish but told him to pray to Lord Shiva, as he alone could sustain the weight of her descent.

Accordingly, Lord Shiva held out his thick matted hair to catch the river as she descended. The meandering through Shiva’s lock softened Ganga’s journey to the earth and the holy waters of river Ganga thus washed away the ashes of Bhagirath’s ancestors. A modified version of the legend says, what reached the earth were just sprinkles from Lord Shiva’s hair. The Ganga, thus, became an attribute of Shiva. This manifestation of Shiva is known as Gangadhara.

The legend is re-enacted by devotees of Lord Shiva as they give a bath to the linga during worship. And for this reason, many devotees prefer to take a dip in the holy water of river Ganga on a Shivaratri day.

by http://www.mahashivratri.org/the-legend-of-ganga.html

The Legend of Lubdhaka

2009-04-26T22:19:00.000-07:00

The legend of Lubdhaka is deeply related to Mahashivaratri and explains the popular custom of all-night worship of Lord Shiva on the festival. As a tradition devotees recite the legend of Lubdhaka while they observe fast in worship of Lord Shiva on Mahashivaratri. And, it is only after observing an all night fast that devotees eat the prasad offered to Shiva.
There is yet another version of this legend, which is popular as the legend of King Chitrabhanu. This legend has been narrated by Bhishma in Shanti Parva of the Mahabharata and has been discussed later in this article.

Story of Lubdhaka
Story goes that Lubdhaka - a poor tribal man and a devout worshipper of Lord Shiva once went into the deep forests to collect firewood. As the darkness engulfed the jungle, Lubdhaka lost his way and could not find his way home. He became extremely terrified as deep growls of animals began to fill the jungle. Seeking protection till daybreak, Lubdhaka climbed the nearest bel tree and sought safety and shelter in its branches. Since Lubdhaka was perched on the branch of a tree he was afraid that if he dozed he might fall off from the tree. To keep himself awake all night, Lubdhaka decided to pluck one leaf from the bheel tree and drop it while chanting the name of Shiva. By sunrise, the devout tribal realized that he had dropped thousands of leaves on to a Shiva Lingam, which he had not seen in the darkness. Lubdhaka’s all night worship pleased Lord Shiva and by his divine grace tigers and other wild animals went away. Thus, Lubdhaka not only survived but was also rewarded with divine bliss.
According to Puranas, ever since that day, the story of the tribal Lubdhaka has been recited every year on the night of Mahashivaratri. This popular legend also form the basis of the popular custom of offering bhel (Aegle marmelos) leaves to Lord Shiva on Shivaratri.

Different Version of the Legend - Story of King Chitrabhanu
Shanti Parva of the Mahabharata, talks about the legend of King Chitrabhanu observing the festival. The story, as told by Bhishma while resting on the bed of arrows and discoursing on Dharma, says that once King Chitrabhanu of the Ikshvaku dynasty who ruled over the whole of Jambudvipa was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king and inquired the king about reasons for keeping a fast.
Answering the sage’s query, King Chitrabhanu who had the gift of remembering the incidents from his previous birth said that in the past birth he was a hunter in Varanasi and his name was Suswara. His livelihood was to kill and sell birds and animals. One day while he was roaming through the woods in search of animals, he was overtaken by the darkness of the night. To seek shelter from wild animals, Suswarna seeked shelter in the branches of nearest tree, which happened to a bael. Suswarna has also shot a deer that day but had no time to take it to home. So he bundled it up and tied it to a branch on the tree. Hunger and thirst tormented Suswarna and kept him awake all night. Feeling sad that his poor wife and children were starving and must be anxiously waiting for his return, Suswarna began to shed profuse tears. To pass away time, Suswarna engaged himself in plucking bael leaves and dropping them down onto the ground.
Having passed the night thus, next morning, Suswarna sold the deer and bought some food for himself and his family. But, the moment he was about to break his fast, a stranger came to him begging for food. Humbly, Suswarna served food to stranger first and then had his own.
Later, at the time of his death, Suswarna saw two messengers of Lord Shiva who were sent down to conduct his soul to the abode of Lord Shiva. It was then that Suswarna learnt for the great merit he had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. The divine messengers told Suswarna that there was a Lingam at the bottom of the tree on which he spent the night. The leaves he dropped therefore fell on the Lingam. While his tears, which he had shed out of sorrow for his family, fell on the lingam and washed it. Besides, he had observed a fast all day and all night. Thus, Suswarna had unconsciously worshiped the Lord Shiva.
Concluding the story, the King said that he lived in the abode of the Lord and enjoyed divine bliss for long ages. Now, he has reborn as Chitrabhanu.

by http://www.mahashivratri.org/the-legend-of-lubdhaka.html

Legend of Shiva Linga

2009-04-26T22:13:00.000-07:00

The legend of Shiva Linga or Lingodbhavamurthy is deeply related to Mahashivaratri. The legend narrates the story of vain search by Brahma and Vishnu to discover the Aadi (beginning) and the Antha (end) of Lord Shiva. The legend thus proves the supremacy of Lord Mahadeva over other Hindu Gods and explains why the lingam is believed to be one of the most potent emblems in Hindu ideals. The story is stated in the three of the puranas - the Kurma Purana, the Vayu Purana and Shiva Purana  

The Legend

According to Puranas, once the other two of the triads of Hindu Gods, Brahma and Vishnu were fighting over each other’s prowess. Horrified at the intensity of the battle, the other gods asked Shiva to intervene. To make them realize the futility of their fight, Lord Shiva assumed the form of a flaming Linga in between Brahma and Vishnu and challenged both of them by asking them to measure the gigantic Linga (phallic symbol of Lord Shiva).

Awestruck by its magnitude, Brahma and Vishnu decided to find one end each to establish supremacy over the other. Lord Brahma took the form of a swan and went upwards while Lord Vishnu assumed the form of Varaha - a boar and went into the earth towards nether land. Both searched for thousands of miles but neither could find the end.

On his journey upward, Brahma came across Ketaki flower. Exhausted and bewildered with his search to find the uppermost limit of fiery column, Brahma made Ketaki assent to lie that he had seen the top of the column where the flower had previously resided. Accompanied by his accomplice, Brahma confronted Vishnu and asserted that he had indeed discovered the origin of the cosmic column.

At this point, the central part of the pillar split open and Shiva revealed himself in his full glory. Overawed, both Brahma and Vishnu bowed before him accepted lord Shiva’s supremacy. Lord Shiva also explained to Brahma and Vishnu that both of them were born out of him and that the three were then separated out into three different aspects of divinity.

However, Lord Shiva was angry with Brahma for making a false claim. The Lord cursed Brahma that no one would ever pray to him. (This legend explains why there is hardly any Brahma temple of significance in India.) Lord Shiva also punished the Ketaki flower for testifying falsely and banned her from being used as an offering for any worship.

Since it was on the 14th day in the dark fortnight of the month of Phalguna that Shiva first manifested himself in the form of a Linga, the day is extremely auspicious and is celebrated as Mahashivaratri - the grand night of Shiva. To celebrate the occasion, devotees of Lord Shiva fast during the day and pray to the Lord throughout the night. It is said that worshipping of Lord Shiva on Shivaratri bestows one with happiness and prosperity.

by http://www.mahashivratri.org/legend-of-shiva-linga.html

MahaShivaratri - Samudra Manthan

2009-04-26T22:08:00.000-07:00

This very popular Shivaratri legend from Puranas explains why people stay awake all night on Shivaratri. Besides, it also tells us why Lord Shiva is also known as Neelakantha.

Legend Behind Samudra Manthan
Once Indra - the King of Gods, while riding on an elephant came across Durvasa Muni who offered him a special garland. Indra accepted the garland but put in on the trunk of the elephant. The elephant was irritated by the smell and it threw the garland on the floor. This enraged the sage as the garland was a dwelling of Sri (fortune) and was to be treated as prasada. Durvasa Muni cursed Indra and all devas to be bereft of all strength, energy, and fortune..
In battles that followed this incident, devas were defeated and asuras (demons) led by Bali gained control of the universe. Devas sought help from Lord Vishnu who advised them to treat asuras in a diplomatic manner. Devas formed an alliance with asuras to jointly churn the ocean for the nectar of immortality and to share it among them. Lord Vishu told Devas that we would arrange that they alone obtain the nectar.

The Churning of the Ocean
The churning of the milk - ocean was an elaborate process. Mount Mandara was used as churning rod and Vasuki, the King of Serpents, became the churning rope. Lord Vishnu himself had to intercede in so many ways to aid the Devas. All kinds of herbs were cast into the ocean and many great beings and objects were produced from the ocean and were divided between asuras and gods.
It is said that following things emerged from the Samudra Manthan:

Sura or Varuni - Goddess and creator of wine
Apsaras - various divine nymphs
Kaustubha - a rare diamond said to be the most valuable jewel in the world
Uchhaishravas - the divine white horse
Kalpavriksha - the wish-granting tree
Kamadhenu - the wish fulfilling cow
Airavata - the white elephant
Lakshmi - the Goddess of Fortune and Wealth. Vishnu and Her were reunited after having been separated for many ages.

Haalaa-Hala - the Poison
During the Sagar Manthan by the gods and demons, haalaa-hala, a pot of poison also came out of the ocean. This terrified the Gods and demons as the poison was so toxic that it effects would have wiped out the entire creation. On the advice of Lord Vishnu, Gods approached Lord Shiva for help and protection as only he could swallow it without being affected. On the request of gods and out of compassion for living beings, Lord Shiva drank the poison. However, Parvati - Lord Shiva’s consort pressed his neck so that the poison does not reach his stomach. Thus, it stayed in his throat neither going up nor going down and Shiva remained unharmed. The poison was so potent that it changed the color of Lord Mahadeva’s neck to blue. For this reason, Lord Shiva is also called Neelakantha (the blue-necked one) where ‘Neela’ means blue and ‘Kantha’ means neck or throat.
As part of the therapy, doctors advised gods to keep Lord Shiva awake during the night. Thus, Gods kept a vigil in contemplation of Lord Shiva. To amuse Shiva and to keep him awake, the gods took turn performing various dances and playing music. As the day broke out, Lord Shiva, pleased with their devotion blessed them all. Shivaratri is the celebration of this event by which Shiva saved the world. Since then, on this day and night - devotees fast, keep vigil, sing glories of Lord and meditate.

Churning Out Divine Nectar
At last, Dhanvantari - the Divine Physician appeared with a pot of Amrita (nectar of immortality) in his skilful hands. Fierce fighting ensued between devas and asuras for the nectar. To protect the nectar from asuras, devas hid the pot of nectar at four places on the earth - Prayag (Allahabad), Haridwar, Ujjain and Nasik. At each of these places, a drop of the nectar spilled from the pot and since then, it is believed that these places acquired mystical power. Grand Kumbh Mela is celebrated at the four places after every 12 year for this reason.

Eventually, Lord Vishnu took the form of a beautiful woman, Mohini. While her beauty bewildered the asuras, Mohini seized the nectar and returned it to the Devas, who drank it immediately.

by http://www.mahashivratri.org/samudra-manthan.html