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The Essence of Puranas – Linga Purana -3

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The Essence of Puranas – Linga Purana









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


21    Bala Muni Upamanyu attains Ganapatya due to denial of Milk leading to Shiva Bhakti

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

Tatini Ratna Purnaastey Swarga Patala gocharaah,

Bhagya heenaa na pashyanti Bhakti heenaascha ye Shivey/

Rajyam Swargam cha Moksham cha Bhojanam Ksheera sambhavam,

Na labhatey pryaaneshaamno tushyati sadaa Bhavah/

Bhava prasaadajam sarvam naanya Devaprasaadajam,

Anya Deveshu nirataa Duhkaartaa Vibhramamticha/

Ksheeram tatrakutesmaakam Maha Devo  na pujitah,

Purva Janmaani Yaddattam Shivamuddhishya vai Suta/

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


22    ‘Shivaakshara’ Mantras, ‘Pashus’, their Self-control and Realisation of Pashupati

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

Mantrah Shadaaksharo Vipraah  Sarva Vedaartha samchayah,

Yaschyom namah Shivaayeti Mantrah Sarvaartha saadhakah/

Tathaa Shiva Taraayeti Divyah Panchaaksharah Shubhah,

Mayaskaraaya che twam Namastey Shankaraayacha/

Saptaaksharoyam Rudrasya Pradhaana Purushasya vai,

Brahmaacha Bhagavaan Vishnuh Sarvey Devaah Sa Vaasavaah/

Mantrey ratair Dwija sreshthaa Munayaschi yajanti tam,

Shankaram Deva Devesham Mayaskaramajodbhavam/

Shivam cha Shankaram Rudram Deva Devamumaapatim,

Praahurnamah Shivayeti namastey  Shankaraaya cha/

Mayaskaraaya Rudraaya tathaa Shiva taraayacha,

Japtwaa muccheta Vai Vipro Brahma hatyaabibhi kshanaat/

(Om Namassivaaya Mantra is Sarvaartha Saadhaka or the Great falilitator; The Shiva taraayeti  Panchakshra is highly propitious and so are the Mantras viz.Mayaskaraaya and Shankaraya; Rudra as the Pradhana Purusha is always prayed by Brahma, Vishnu and Indra. The Mantras are all so effective that they could destroy the impact of even Brahmahatya sin instantly.)      

In Treta Yuga, there was a Brahmana called Dhunduma who was corrupt with vices and married a woman of good background but gave birth to a son on  Amavasya. Sage Mitra Varuna had no hesitation in declaring that the son was worse than his father. But Vasishta Muni gave a ray of hope that in course of time Dhundhuma might have better days. The Brahmana performed Jataka karma and other formalities and hoped that time might be the healer to reform his son. But unfortunately the son married in adharmic way and one night got home drunk and killed his wife. The wife’s parents and brothers killed the son and the rest of his family. Out of disgust Dhundhuma took to roads and entered an Ashram of a Sage in a forest, where the Sage was performing Pashupata Vrata and learnt the Panchakshara Mantra;for the rest of the Brahman’s year and odd life, he performed the Vrata and Japa and died. On his death, Yama Dharma Raja who knew of the Brahmana’s-life events fully, but hesitated and weighed the last one year’s life as against the rest of his whole life and called for a Pushpaka Vimana to despatch him to Shiva Loka; he also took a lenient view of all others of his family.

Definition of Pashutwa and Pashus: Maharshi Shilada explained to Sanatkumara that all the Beings from Brahma to grass blade were subject to Pashutwa as Bhagawan Vishnu tied up the Beings with various facets of Pashutwa which were all the countless forms of Maya and Pashupati Shankara as the supreme chief alone could grant them relief individually or totally at the time of Pralaya. Only Jnaana Yoga could free the ‘Pashus’ as otherwise Avidya would continue to ruin them till the destination point of Vimochana or the Final Relief. Shankara alone is the Destiny and the Twenty Four types of Tatwas are the manifestations of  Maya or the shackles. The Tatwas are: the Ten Indriyas or Limbs; four latent Subtle Forms of Manas-Buddhi- Chitta and Ahamkaara; Pancha Bhutas of Earth-Water-Light/heat, Air and Sky; and Pancha Tanmatras of Shabda-Sprasha-Rupa-Rasa-Gandhas. As the bandhas are thus tightly tied up around the Pashu or the Jeeva, strong hold of Bhakti could wither away the attachments and ‘Upasana’or meditation is the key to open up the tight box! Bhajan is another name of Bhakti which comprises of Manas-Vaani-Karya or Mind-Voice-Deed. Bhakti or devotion  is thus the smasher of sins as displayed in Three Essential Forms viz. Manasa Bhajana or Introspection; Vaachaka Bhajana or Vocal-Based; and Kayaka Bhajana like Pranayama and such other physical controls. Thus, Pashus are arrested by Pancha Kleshas or Five Hurdles viz. Avidya (Ignorance), Asmita (Egotism), Raaga ( Desire), Dwesha (Dislike) and Abhinivesha (Obsession). Bhagavan has little relvance for ‘Paapa-Punyas’ and is away from ‘Chetanaachetana Prapancha’ or the Universal Limits of Living or Non-Living Beings; although he has spread out, he unaffected by its goings-on; the Unique Link however is Omkara or the Pranava Vaachaka. Once one masters Pranava, all the Siddhis are automatically available. Little wonder, Shambhu is available through the tiny tissues of the Body and its control  besides the Antahkarana which is a nucleus of Paramatma. In other words, Self-Regulation and Inner-Consciousness attuned to the Supreme Force called Paramatma is Pashupata Vrata all about!


23    Shiva’s Vibhutis (Counter parts),Vishwa Rupa, Ashta Rupas and Shiva Tatwa

(Shiva’s self-description included)

Describing Shiva and Parvati as each other’s Vibhutis, Maha Nandi conveyed to Sanat Kumara that if Purusha were Siva, Parvati was Prakriti /Maya; Shiva was day and Gauri was night; Sapta Tanthu was Maha Deva as Rudrani was Dakshinaayani; Shankara was Aakasha and Prithvi Shankara Priya; Bhagavan Rudra was Samudra and the Coast was Durga; Shulaayudha was Vriksha or Tree while Shula Paani Priya was Latha (Creeper);

Brahma Haropi Savitri Shankaraatha Swarupiney,

Vishno Maheshwari Lakshmir Bhavaani Parameswari;

Vajra Paanir Maha Devah Shachi Shailendra Kanyaka;

Jaata Vedaah Swayam Rudrah Swaha Sharvaartha kaayani;

Varuno Bhagavan Rudro Gauri Sarvaarthadaayani;

Balendu Shekharo Vaayuh Shiva Shiva Manorama;

Chandraa Shekharaschandro Rohini Rudra Vallabha

.( Brahma and Savitri; Vishnu and Lakshmi; Indra and Shachi Devi; Agni and Swaha Devi; Varuna and Vaaruni; Vayu and Manorama; Chandra and Rohini). Further Nandi Deva described as follows: If Shiva and Parvati were Man and Woman, then the respective positions of others would be: Surya and Kanta; Shanmukha and Deva Sena; Manu and Shata Rupa; Daksha and Prasuti; Bhrigu and Khyati; Maricha and Sambhuti; Ruchi and Kavi; Pulastya and Preeti; Pulaha and Daya; Kratu and Sannathi; Atri and Anasuya etc. In short, all the Pullinga Vaachaka Purushas (Males) were Shiva Swarupas and all Strilinga Prakritis were their feminine counterparts. All ‘Padardhaas’or materials are of Gauri Rupa like Shraavya (or capacity to hear ) is Gauri and Shrota or the one who listens is Maheswara; Drushya or the Scene is Gauri and Drashta is Shiva; Srishti is Devi and Srashta is Ishwara; Rasa is Parvati and Rasayita is Maheswara; Jneya or Worthy of Knowing and Jnaata or he who knows is Shankara; Kshetra is Uma and Kshetrajna is Parama Shiva and finally the Peethaakriti is Sarveshwari and Linga Swarupa is Sarveshwara. Thus it is essential that while worshipping Maha Deva, or for that matter any Deva Swarupa, persons engaged in the worship should also be equally involved in the Pujas concerned!

Shiva’s Vishwa Rupa: Sanat Kumara enquired of Nandikeswara of Shiva’s Vishwa Swarupa and the reply was:

Vishwa Rupasya Devasya Sarojabhava Sambhava/

Bhuraapognimar udyoma Bhaskaro Dikshitah Shashi,

Bhavasya Murthayah proktaah Shivasya Parameshthinah/

(Shiva’s Vishwa Swarupa constitutes Bhumi, Varuna, Agni, Vaayu, Aakasha, Bhaskara, Yajamana (Yajna Swarupa) and Chandra; these are the Ashta Murtis of Maha Deva). Worshipping Agni and Surya are the Prime Splendours of Maha Deva and these constitute the Prominent Parts of Parama Shiva. Surya has Twelve ‘Kalaas’ or aspects; the first Kala signifies Amrita or Sanjeevani which Devas mainly tend to worship. The second Kala of Surya is Chandra and signifies ‘Aoushadhi Vriddhi’ or the development of Herbal Medicines enabled by Hima Varsha or dewdrop rains. Shukla Kala of Bhaskara promotes Dharma or Virtue and is also the main energy responsible for  crops of Foodgrains, Vegetables, Flowers and Fruits. The other Kalaas of Surya provide life-lines to various Deities, Planets / Grahaas; for instance Surya by the name and Rupa of Diwakara comforts Shiva; Harikesha Kirana (Ray) of Sun provides succour to Nakshatraas spread far and wide across the firmament; a Kirana called Vishwakarma preserves Budha; a Surya Kirana named Vishwavyacha protects Shukra Deva; the Samyad Vasu ray of Bhaskara protects Mangala Deva; Arvaavasu ray of Surya feeds Brihaspati; Surat Karana named Surya Kirana preserves Shanaischara; Surya Kirana  called Sushumna preserves Chandra. Another Component of Shiva’s Vishwa Swarupa relates to Chandra, who in turn comprises Shodasha Kalaas or Sixteen Features which are all Amitamayis or Life-Providers. Among these Chandra Kalaas, the most significant Feature relates to Soma Murti which provides succour to all the Praanis or Beings. Comfort to Devas and Pitru Devas is provided by Sudha Kirana of Chandra, while Bhavani Swarupa of Soma protects Jala and Aoushadhis. Yajamana Swarupa of Shiva is always engaged in carrying Havyas or Offerings in Homas to Devas and Kavyas to Pitruganas;  this Yajamana Murti administers the  Universe by way of Buddhi or Intellect and is spread all over in Jala Swarupa among water-bodies, Rivers, Samudras. Vayu in the Pancha Swarupas of Praana-Apaana-Udaana-Vyaana and Samaana is another manifestation of Maha Deva as an integral component of the Vishwa Rupa. Shambhu’s Vishwambhara / Bhumi Murti and Akaasha Swarupa are the well-established Entities of Shiva’s Ashta Murtis. Thus among all the ‘Charaachara’ Beings, all  the Ashta Murti Swarupas of Shiva exist firmly.

Ashta Rupas of Shiva: Nandi Deva continued to describe the Eight Forms of Maha Deva to Sanat Kumara: Sharva is one Form of Shiva spread all over the Universe whose wife is stated as Vikeshi and their son is Mangala. Veda Vaadis or Experts in Vedas named him as Bhava, with Uma as his wife and Shukra as their son. Agni Swarupa Shiva is called Pashupati, whose wife is known as Swaha and their son is Shanmukha. Pavana (Vayu) Swarupa Mahadeva is called Ishana whose wife is known as Shiva and their son is Manojava or Hanuman. Rudra is the name of Shiva whose Swarupa is of Surya Deva and Suvarchala is the name of his wife and Shanaischara is their son. Soma Swarupa Bhagavan is called Maha Deva, with Rohini as his wife and Budha as their son. Yajamana Swarupa of Shiva is Ugra Deva and his wife is called Diksha and their son is Santana. Bhagavan Shiva’s eighth Form is known as Parthiva, signifying the hardened and cruel feature of Shiva as his wife is Prithvi and their progeny is of humanity. Tatwajnas or those who know of Tatwas believe that Passhupati is the life-provider of all Dehaadharis or Beings with Physiques; Ishana is the provider of Shobha or Charm; Bhima is that Form of Shiva who bestows Teja or radiance to various parts of Body like Eyes, Skin etc. while Chandra Swarupa of Shiva who rules the mind of the Beings is called Rudra and Yajamana Swarupa governing Buddhi or intellect of the Beings is designated as Maha Deva.

Shiva Tatwa: Maha Muni Shailadi explained Shiva Tatwa as of contradictions: Maha Deva is Sat and Asat or the Truth or Make Belief; Vyakta and Avyakta or The Discernible and The Unknown; Kshara and Akshara or The Pralaya and The Indestructible; Shanta and Ugra or The Ever Peaceful Bliss and The Most Indignant; Samashti and Vyashti or the Group or the Society and Individual / Unique; Kshetra and Kshetra Swarupa or the Being -full of the Twenty Four Tatwas mentioned in the previous pages-and the Supreme Being; Vidya and Avidya or The Jnaana / Knowledge and the Ignorance or Fallacy and Para and Apara or the Distinguished and That Beyond Distinction. Maha Deva is Prajna-Tejas and Vishwa; The Three Avasthaas or States of Mind viz. Sushupti-Swapna and Jagriti and in fact the Fourth Awastha cvalled Tureeya or The Beyond; The Srishti-Sthiti and Samhaara; The Karta the Doer-Kriya or the Doing or Action and Kaarana or the Cause of Action; The Pramata or well thought out-Pramaana or testimony or proof-Prameya or Source of Knowledge and Pramiti or Knowledge itself. Shaildi mentioned in brief that Shiva was of endless Forms but the Basic Form is Himself just as the Mrittika was just the same but innumerable forms of pots were materialised therefrom alone!

Shiva’s self explanation: Maha Muni Shailaadi informed Sanat Kumara that as Devas headed by Indra got perplexed about Shiva’s identity, Maha Deva himself gave a Self Introduction as follows: 

Abraveed Bhagavan Rudro hyahamekah Puratanah/

Aasam Prathama yevaaham vartaami cha Surottamaah/

Bhavishyaami cha Lokesminmatto Naanyah krurtaschana,

Vyatiriktam na mattosti naanyantkinchit Surotthamaah/

Nityonanthyohamana -gho Brahmaaham Brahmaspatih,

Dishascha vidishyaschaaham Praktischa pumaanaham/

Trishthub jagat anushthupcha Chhandoham Tanmayah Shivah,

Satyoham Sarvagah Shaantas –tretaagni Gauravah Gurh/

Gowraham gahvaraschaaham Nityam Gahana gocharah,

Jyeshthoham Sarva Tatwaanaam Varishthohamapaam Patih/

Aapoham Bhagavaaneeshas-tejoham Vedirapyaham,

Rigvedoham Yajurvedah Saamavedohamaatma bhuh/

Atharvanoham Mantroham tathaa chaangirasaam varah,

Itihaasa Puraanaani Kalpoham Kalpanaapyaham/

Aksharam cha Ksharam chaaham Kshaantih Shaantiraham Kshamaa,

Guhyoham Sarva Vedeshu Varenyohamajopyaham/

Jyotischaaham Tamaschaaham Brahma Vishnu Maheswarah,

Buddhischaamashamkaarastanmaatraa –neendriyaanicha/

Evam Sarvam cha Maameva Veda Surasattamah,

Sa yeva Sarvavitsarvey Sarvaatmaa Parameshwarah/

Gaam Gobhir Brahmanaan sarvaan Brahmanyena haveemshi cha,

Ayushayustathaa Satyam Satyena Surasattama/

Dharmam Dharmena Sarvaamscha tarpayaami swatejasaa,

Ityedou Bhagavaanyuktwaa tyatraivaantaradheeyata/

Naapashyanta tato Devam Rudram Paramakaaranam,

Ta Devaah Paramatmanam Rudram dhyaayanti Shankaram/

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


24    Mandala Puja: Dhyana, Guru Mukhyata, Diksha, Tatwa Shuddhi and Puja Vidhi

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

Shiva Dhyana:

Ashta baahum Chaturvaktram Dwaadashaaksham Maha Bhujam,

Artha neereeshwaram Devam Jataamukuta dhaarinam/

Sarvaabharana samyuktam Raktamaalyaanulepanam,

Raktaambara dhram Srishthisthiti Samhaara kaarakam/

Nasya Purvamukham peetam prasannam Purushatmakam,

Aghoram Dakshinam vaktram Nilaanjanachayopamam/

Damshtra Karaalamanyugram Jwaalaamaalaa- masaavritam,

Rakta smashrum Jataayuktam chottarey Vidrumaprabham/

Prasannam Vaama Devaasyam Varadam Vishwarupinam,

Paschmam vadanam tasya Goksheera dhavalam Shubham/ 

Muktaaphalamayair haaraairbhushitam Tilakojjwalam,

Sadyojaata mukham Divyam Bhaskarasya smaraarinah/

Adityamagrato pashyan Purvavacchaturaaanam,

Bhakaram purato Devam Chaturvaktram ca Purvavat,

Ravimuttaratopashyan Puravacchatiraananam/

Vistaaram Mandaley Purvey Uttaraam Dakshiney sthitaam,

Bodhanim Paschimey bhaagey Mandalasya Prajaapateh/

Adhyaayanim Koubaryaakameka Vaktraam Chaturbhujaam,

Sarvaabharana sampannah Shaktayah Sarv sammitaah/

Brahmaanam dakshiney bhaagey Vishnum vaamey Janaaddanam,

Rukyajursaama maargena Murtitrayam Shivam/

Ishaamam Varadam Devameeshaanam Parameshwaram,

Brahmaasanastham Varadam Dharma Jnaanaasanopari/

Vairaagyaiswarya samyuktey Prabhutey Vimaley tathaa/

Saaram Sarveshwaram Devamaaraadhyam Paramam sukham/

Sita pankaja maddhyastham Deeptaadyairabhi samvrutam,

Deeptaam Deepa shikhaakaaraam Sukshmaam Vidyutprabhaam  Shubhaam/

Jayaamagnishim Swaakaaraam Prabhaam Kanaka saprabhaam,

Vibhutim Vidruma prakhyaam Vimalaam Padsmasannibhaam/

Amoghaam Karnikaakaaraam Vidyutam Vishwa varnineem,

Chaturvaktraam Chaturvarnaam Deveem vai Sarvatomukheem/

Somamangaarakam Devam Budham Buddhivataam varam,

Brihaspatim Brihadbuddhim Bhargavam Tejasaam nidhim/

Mandam Manda gatim chaiva Sammataatasya tey sadaa,

Suryah Shivo Jagannaathaahy Somah Saakshaadumaa swayam/

Pancha Bhutaani seshaani tanmayam cha Charaacharam,

Drushtaiva Munayah Sarvey Devadeavamumaapatim/

Krutaanjavi putaah Sarvey Munayo Devataastathaa,

Astu vanvaagbhirishtaaribhir varadam Nilalohtam/

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

Yah Shivam Mandaley Devam sampujyaavam samaahita,

Pratarmaddhyaanney Pathet Satvaramanutthamam,

Ityam Shivena saayujyam labhatey  naatra samshahyah/

Significance of Guru in the Mandala Puja: Having broadly known about the placements of Devas in the Chaturasra Mandala Puja of Maha Deva, the importance of Guru can not be over emphasised. In the olden days, the Term Guru signified a Shivaacharya who not only performed a number of Mandala Pujas himself but was also an adept in teaching the methodology and practice to others interested. A person seeking to perform Mandala Puja should thus locate an appropriate Guru with knowledge of Shruti-Smritis,who would be devoid of ‘lobha’ (greed), Ahamkara or ego and ‘chapalata’ or immaturity of mind,who could inculcate and sustain interest and patience of the Karta and who could guide and teach the Puja Vidhana without being overbearing. At the same time, the expectations of a Karta are perhaps more as his duties and responsibilities are more intensive. The Performer has to follow a stringent regimen of purity, abstinence, deep devotion and other-worldliness. He has to be basically tuned against Asatya, Ahimsa, Asteya, Ahamkara, and Arishad Vargas. He has to follow the Kuladharma of a Brahmana (or as applicable to a good Kshatriya) by observing Sandhyavandanas, Agni Karyas, fastings, sleeping on floor during the Puja days, Daanaas, Vratas and Tirtha Yatras and so on. In fact the major player in the Mandala Puja is the Karta while the Guru has an equal responsibility of the Kriya.  

Diksha Vidhi: Suta Maha Muni then described to Sanat Kumara about the selection of the Mandala, placements of Deities and the general arrangements:

Pariksha Bhumim Vidhivad gandhavarna rasaadibhih,

Alankritya Vitaanaadgaurishwaraavaahana kshamaam/

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

Vaamaa jyeshthaayacha Roudri cha Kaali Vikaranee tathaa,

Balavikarani chaiva Bala Pramathani kramaat/

The Karta then has to do the ‘nyaasa’or depositing the Siddhis like Vaama Deva, Jyeshtha, Roudri, Kaali, Vikarni, Maha Maya and so on. Deposit (Vinyasa) of Pranavaasya Shiva on the Eastren Lotus petal; Aghora akin to Neela Parvata on the Southern side; Vaama Deva like the Java Pushpa on the Northern side and Sadyojata Bhagavan who is white  like Shudda Sphatika Mani and like Cow Milk should be placed in Agneya Vidisha. The ‘nyasa’or alignment of the Deity with the Physical Part of the Karta is to be done as follows: Sadyojata-Hridayaaya namah; Nairuti-Shikhaaya namah; Vayavya-Kavachaaya namah and Agni-Shikha Saadrush Sarnaangyangyani namah. Then nyasa is performed to Sada Shiva, Rudra, Vishnu and Brahma; Dhyana to Shiva:

Shivaaya Rudra rupaaya Shantyatitaaya Shambhavey,

Shaantaaya Shantadyaityaaya Namaschandramasey tathaa/

Vedyaaya Vidyaadhaaraaya Vahnavey Vahni varchasey,

Kaalaaya cha pratishthaayai Tarakaayanta kaayacha

Nivrutthyai Dhana devaaya dhaarayai dharanaayacha/

Mantrairetair mahaabhuta Vigraham cha Sadaashivam/

Ishaana mukutam Devam Purushaasyam Puraatanam,

Aghora hridayam hrushtam twashtam Vaamaguhyam Maheswaram/

Sadya Murtim smaraddevam Sadasadvyakti kaaranam kaaramm,

Pancha Vaktram dashabhujamashta trimshat Kalaalayam/

Sadyamashta prakaarena prabhidya cha kalaamayam,

Vaamam trayodashaar -vidhour vibhidya vitatam Prabhum/ 

Aghoramashtaadhaa krutwaa Kaala rupena Samsthitam,

Purusham cha chaturdhaavai vibhajyacha Kalaamayam/

Ishaanam Panchadhaa krutwa Panchamurtyaa vyavasthitam,

Hamsa Hamseti mantrena Shiva bhaktyaa samanvitam/

Omkaaram,aatramomkaara makaaram Sama rupinam,

AA-YEE-VUU-YE tatha Ambaanu- kramenaatma Rupinam/

Pradhaana sahitam Devam Pralayotpatti Varjitam,

Anoraneeyaamsa –majam Mahatopi Mahattamam/

Urthwaretasameeshaanam Virupaaksham umaapatim,

Sahasrashirasam Devam Sahasraaksham Sanaatanam/

Sahasrasta charanam naadaantam naadavigraham,

Sadyojaata sadyashaakaaram Chandra rekhaakriti Prabhum/

Vidyudvalaya samkaasham Vidyudkoti samaprabham,

Shyaamam raktam Kalaakaaram Shaktitrayakrutaasanam/

Sadaashivam Smaraddevam Tatwatraya samanvitam,

Vidyaamurtimayam Devam pujayeccha yathaa kramaat/

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

Aghorebhyo thatraghorebhyo ghora ghoratarebhyaha,

Sarvebhya-ssarva Sarvebhyo namastey astu Rudra rupebhyah/

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

Ishaanam Sarva Vidyaanaam Ishwarassarva bhutaanaam Brahmaadhipatih Brahmanodhipatih Brahmaa Shivomey astu Sadaa Shivom/

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

Varam Paanaparityaagashcchedanam shirasopivaa,

Na twanabhyarchya Bhumjeeyaadbhagavantyam Sadaa Shivam!

(Even ‘Praana parityaaga’ would be preferred if the prescribed Archana to Sadaa Shiva is not executed)!

Shiva Mandala Puja as prescribed: Shailada Maha Muni quoted to Sanatkumara of what Maha Deva Himself conveyed to Nandi Deva about the formal Archana to him:

Shiva snaanam puraa krutwaa Tatva Shiddhim cha purvakrit,

Pushpa hastam pravishyaaya Pujaa sthaanam samaahitah/

Praanaayaa mantrayam krutwaa aahanaa plaavaanaani cha,

Gandhaadi vaasitaaro Maha Mudraam prainyaset/

( Known as Shiva hasta, the Karthas are to clasp their hands with Chandana and Pushpas and perform Kara Nyasa by concentrating on Maha Deva and purify their Atma Shuddhi or inner conscience, then attempt Pancha Bhuta Shuddi of Prithivya-aapas- tejo- vaayur-aakaashas followed by ‘Saakshaatkaara’or the Vision of Shiva’s Pancha Vaktras of Five Faces as follows:

Pancha Vaktram Dasha Bhujam Sarvaabharana bhushitam,

Prati Vaktram Trinetram cha, Shashaanka kruta Shekharam/

Baddha Padmaasanaseenam Shuddha sphatika sannibham,

Urthwam Vaktram sitam dhyaayetpurvam kumkuma sannibham/

Neelaabham Dakshinam Vaktramatiraktam Tatottharam,

Goksheera dhavalam Divyam Paschimaam Parameshthinah/

Shulam Parashu khandam cha Vajram Shaktim cha Dakshiney,

Vaamey Paraamakusham Ghantaam Naagam naaraachamuttamam/

Varadaabhaya hastam vaa sesham Purvavaa Deva tu,

Sarvaabharana samyutam chitraambhara dharam Shivam/

Brahmaanaga vigraham Devam Sarva Devotthamottamam,

Pujayatetsarvabhaavena Brahmaangrair brahmanahpatim/

(The above is the description of the Five Faces of Shiva). 

Uktaani Pancha Brahmaani Shivaangaani shrunvamey,

Shakti bhutaanicha tathaa Hrudayaadeeni Suvrata/

Om Ishaanah Sarva Vidyaanaam Hridayaaya Shakti beejaaya namah,

 Om Ishwarah Sarva Bhutaanaamamrutaaya shirasey namah/

Om Brahmaadhi pataye Kaalaagni Rupaaya Shikhaayai namah,

Om Brahmanodhi pataye Kaala chanda maarutaaya Kavachaaya namah/

Om Brahmaney Bramhanaaya Jnaana Murtaye Netraaya namah,

Om Shivaaya Sadaa Shivaaya Paashupataastraaya Apratihataaya Phat Phat/

Om Sadyojaataaya bhavey bhavey naati bhavey bhavasyamaam bhavodbhavaaya Shiva Mutrtaye namah, Om Hamsa shikhaaya Vidyaa dehaaya Atmaswarupaaya Paraaparaaya Shivaaya Shivatamaaya namah/

(The above is the description of Maha Deva’s Hridaya, Shiras, Shikha,   Kavachaas, Netraas, Pashupataastra, and the totality of Shiva.)

Tatwa Shuddhi: Then the Navaakshara Mantra is recited:

Om Bhuh Om Bhuvah Om Swaha OmMahah Om Janah Om Tapah Om Satyam Om Rutam Om Brahma.

The Mula Mantra is recited:

Om Bhurbhuvaha Swah Tatsaviturvarenyam Bhargo Devasya Dheemahi Dhiyoyonah Prachodayat/

Surya Deva is invoked as

Namah Suryaaya Khakolkaaya namah.

Subsequently, Invocations to Devas  are recited:

Om Bhuvah Brahmaney Hridayaaya namah;

Om Bhuvah Vishnavey Shirasey namah;

Om Swah Rudraaya Shikhaayai namah;

Om Bhurbhuvah swah Jwaalaamaalinyai Devaya namah;

Om Mahah Maheshwaraya Kavachaaya namah;

Om Janah Shivaaya netrey bhyo namah;

Om Tapastaapanaaya Astraaya namah/ 

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


25        Shiva Linga Pratishta Vidhi and Mahatmya


Maha Muni Suta enlightened the congregation of Munis at Naimishaaranya about the Shiva Linga Pratishta Vidhaana as follows: In order to fulfil the aspirations of Dharma-Artha-Kaama-Moksha Siddhi, Linga Pratishtha be performed as had been done by Vishnu, Brahma, Indra downwards.

Krutyeva Lingam Vidhaana Bhuvi Lingeshu yatnatah,

Lingamekatamam shailam Brahma Vishnu Shivaatmakam/

Hemaratnamayam vaapi Raajatam Taamrajam tu vaa,

Savedikam Susutram chasamyagvistruta mastakam/

Vishodhya sthaapayedbhaktya Savedikamanuttamam,

Linga Devi Uma Devi Lingam Saakshaanmaheswarah /

Tayoh sapujanaa Deva Devascha Pujitou,

Pratishthayaa cha Devesho Devyaa saardham prtishthitah/

Muley Brahmaa vasati Bhagavan Madhya bhaagey cha

Vishnuh Sarveshaanah Pashupati rajo Rudramurthirvarenyah,

Tasmaalingam Gurutatataram Pujatsthaapayedhaa

yasmaad pujyo Ganapatirasau Deva Mukhyaih samastaih/

Gandhaih snugdhupa deepaih snapanahuta balistotrra

mantropahaaraih nityam  yebhyarchayaanti tridasha vastunam Linga murtey Mahesham/

Tasmaat Bhaktopchaarena Staapayet Parameshwaram,

Pujayeccha visheshena Lingam Sarvaartha siddhayai/

( Normally, Shivatmika Lingaas are installed in stonealthough these are also set in gold, silver, copper etc and the installation of the Linga has to be executed along with Vedi or the Platform as also the Sutra. The Vedi of the Shiva Linga is Uma Devi herself and the Linga is Maheswara himself; thus the Linga ought to be installed along with the Vedi. The Shiva Linga’s bottom is signified as Brahma and the middle part is signified as Vishnu and the top portion is Maheswara himself. This is why the high significance of the Rudra Swarupa Pashupati. By installing the Linga thus, regular pujaas should be performed most sincerely along with Gandha, Dhupa, Deepa, Snaana, Havana, Bali, Stotra, Mantra and Upahaara. Nitya Puja is a must and this would ensure freedom from ‘Punarjanma’ or rebirth, Shiva Loka Prapti and worship-worthiness of Deva-Gandharva-Siddha and Shiva ganaas.) After covering the Linga with ‘Kusha’ and ‘Vastra’, the Linga Pratishtha has to be consummated with perfection. ‘Abhisheka’  by sacred waters pre- deposited in‘ Kalashaas’ / Vessels by reciting Rudra Mantras has to be performed, followed by Chandana / Bhasma Lepana- Dhupa-Deepa- Naivedya and other ‘Upachaaraas’ are to be offered for five days, or three days or at least one day and  night along with Vedaadhyayanaas, as also Nritya-Vaadana- Taala-Veena and Stutis should be rendered with enthusiasm and devotion.On the Vedi, the Karta has to arrange ‘Nava Kundaas’or nine Kundas or Five Kundaas or at least one, turn the head to the East and perform ‘nyaasa’, recite Shiva Gayatri viz. Tatpurushaaya vidmahey Maha Devaaya dhimahi tanno Rudrah prachodayaat/ Or Pancha Vaktraayaaya Vidmahey Sahasraakshaaya Mahadevaaya Dhimahi Tanno Rudrah Prachodayaat  or atleast by Pranavanaada of AUM and continue the process of Pratishtha. Brahma Jijnaana Mantrena Brahma bhaagam prabhostathaa,Vishnu Gayatriya bhaagam Vaishnavam twattha vinyaset/ Sutrey tatwatrayopetey pranavena pravinyaset, Sarvam Namah Shivaayeti Namo Hamsah Shivaaya cha/ ( The Brahma Jijnaasa Mantra should be recited to sanctify the Brahma Bhaaga of the Shiva Linga while Vishnu Gayatri viz, Om Namo Narayanaaya Vidmahi Vaasudevaaya dhimahi, Tanno Vishnuh prachodayaat/ should be recited to sanctify the Vishnu Bhaga of the Shiva Linga; the demarcating Sutras or the Holy Threads should be arranged by reciting the Pranava Mantra; Om Namo Hamsa Shivaaya cha is recited (or Rudraadhyaaya is) while nyasa is performed to Shiva/ On all the four sides, kalashaas be arranged. In the middle Kumbha (Pot) Shive be installed; in the Southern direction Devi be installed; in between the Shiva and Devi kumbhas the idol of Skanda be installed; in the Skandha Kumbha Brahma be installed too and in the Shiva kumbha Hari be installed. From the Shiva Kumbha, nyasa be performed to ‘Brahmangaas’ comprising Shiva, Maheshwara, Rudra, Vishnu and Brahma.Gold, silver and Ratnas be deposited in all the Kumbhas each of which should be decorated by new Vastras. By reciting Gayatri Mantra, abhishekas be performed to Shiva Linga from the Sacred water of the Shiva Kumbhas. Dakshinaas be given generously;  danaas of clothes, food grain fields, houses, cows, jewellery and cash. Havans, Balidaanaas, and Abhishekas be observed for nine or seven or three days or at least for one full day be performed in the ‘Utsava’ or the Festival. This Sacred Task of Linga Pratishtha would have lasting benefits to the Kartas, and all the personnel involved with Aayuraarogya Ishwarya Kirti in ‘Iham’ or the ongoing life and Shivaloka prapti in ‘’Param’


26    Varied Swarupas of Gayatri


The various Swarupas of Gayatri as created by Maha Deva and the related Mantras are::

Tatpurushaaya vidmahey Vaagshuddhaaya Dhimahi tannah Shivah Prachodayaat

Ganaambikaayai vidmahey Karma saadhyaih cha dhimahi, Tanno Gauri Prachodayaat/  

Tatpurushaaya vidmahey Maha Devaaya Dhimahi, Tanno Rudrah prachodayaat/

Tatpurushaaya vidmahey Vakratundaaya Dhimahi, Tanno Dantih prachodayaat/

Maha Senaaya vidmahey Vaagvishuddhaaya dhimahi,Tannah Skandah prachodayaat/

Tikshna shringaaya vidmahey Veda paadaaya dhimahi, Tanno Vrishah prachodayaat/

Harivaktraaya vidmahey Rudravaktraaya dhimahi, Tanno Nandee prachodayaat/

Naraayanaaya vidmahey Vaasudevaaya dhimahi,Tanno Vishnuh prachodayaat/

Mahaambikaayai vidmahey karma siddhaaih dhimahi, Tanno Lakshmi prachodayaat/

Samruddhaayai vidmahey Vishnunaikena dhimahi, Tanno Dharaa prachodayaay/

Vainateyaaya vidmahey Suvarna pakshaaya dhimahi, Tanno Garudah prachodayaat/

Padmodbhavaaya vidmahey Veda Vaktraaya dhimahi, Tannah Srashta prachodayaat/

Shivaasya jaayai vidmahey Deva rupaayai dhimahi, Tanno Vaachaa prachodayaat/

Devaraajaaya vidmahey vajrahastaaya dhimahi, Tannah Shakrahy prachodayaat/

Rudra netraaya vidmahey Shaktihastaaya dhimahi, Tanno Vahnih prachodayaat/

Vaivaswataaya vidmahey Dandahastaaya dhimahi, Tanno Yamah prachodayaat/

Nishaacharaaya vidmahey Khadga hastaaya dhimahi, Tanno Nirrutih prachodayaat/

Shuddhahastaaya vidmahey Paasha hastaaya dhimahi, Tanno Varunah prachodayaat/

Sarva Praanaaya vidmaheyYashti hastaaya dhimahi,Tanno Vaayuh prachodayaat/

Yaksheswaraaya vidmahey Gadaa hastaaya dhimahi, Tanno Yakshah prachodayaat/

Sarveshwaraaya vidmahey Shula hastaaya dhimahi,Tanno Rudrah prachodayaat/

Katyaayanaaya vidmahey Kanya kumaaryai dhimahi,Tanno Durgaa prachodayaat/

Yevam Prabhidya Gayatrim Tattaddevaanu rupatah, Pujayet staapayetteshaamaasana

pranavam smritam/ Athavaa Vishnumatulam suktena Purushena vaa, Vishnum chaiva Maha Vishnum sadaa Vishnumanukramaat sthaapayeyddeva Gayatraya parikalpya vidhaanatah/


( In case Vishnu or Vsihu’s Amsha Devas are to be installed then such idols be erected by reciting the Mantra viz. Om namo Naraayanaaya namah; or alternatively with the recitation of

Om Namo Vaasudavaaya namah Sankarshanaaya cha

Pradyumnaaya Pradhaanaaya Aniduddhaaya vai namah/ )



27    Phala Shruti


Brahma swayamburbhagavaanidam vachanamabraveet,

Lainga maadyantakhilam yah pathecchrunuyaadapi/

Dwijebhyaha shraavayedaapi sa yaati Paramaam gatim,

Tapasaa chaiva Yajnena Daaneynaadhyayenacha/

Ya gatistasya vipulaa Shastra Vidyaa cha Vaidiki,

Karmaani chaapi mishrena kevalam Vidyayaapivaa/

Nivruttischasya Viprasya Bhavet bhaktis cha Shaaswati,

Mayi Narayanehy Devey shraddhaa chaastu  Mahaatmanah/

Vamshasyachaakshayaa vidyaa chaa pramnaadascha Sarvatah/

Ityaagnyaa Brahmanasta –smaatthasya Sarveym Mahatmanah/


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


28    Shiva Sahasra Naamaavali (Annexure)


Om Sthirah Staanuh Prabhurbhaanuh ParavaromVarado Varah/

Sarvatmaa Sarva Vikhyaatah Sarvah Sarvakaro bhavah,

Jati DandiShikhandi cha Sarvagah Sarva Bhavanah/

Harischa Harinaakshascha Sarva Bhuta harah Smrutah,

Pravrutthischa Nivruttischa Shantaatmaa Shaswato Dhruvah/

Shmashaana vaasi Bhagavankhacharo gocharordanah,

Abhivaadyo Maha Karmaa Tapasvi Bhuta dhaaranah/

Unmatthaeshah prachhinnah Sarva lokah Prajapatih,

Maharupo Maha Kaayah Sarva Rupoh Mahaayashaah/

Mahatmaa Sarva bhutascha Virupo Vaamano Narah,

Lokapaalontarhitaatmaa prasaadobhayado Vibhuh/

Pavitrascha Mahaams -chaiva niyato niyataashrayah,

Swayambhuh Sarva karmaacha Aadiraadikaro nidhih/

Sahasraaksho Visaalaakshah Somo Nakshatra saadhakah,

Chandrah Suryah Shanih Ketuh graho Grahapatirmatah/

Rajaa Rajyodayah Kartaa Mriga baanaarpanoghanah,

Maha Tapaa davirtapaa Adrushyo Dhana Saadhakah/

Samvatrah kruto Mantrah Praanaayaamah Param Tapah,

Yogi Yogo Mahaabeejo Mahaaretaa Maha Balah/

Suvarna retaah Sarvajnah Subeejo Vrisha Vahanh,

Dasha baahustwa  nimisho Nila Kantha Umaapatih/

VishwarupahSwayam sreshtho Bala Veero Balaagranih,

Gana kartaa Ganapatir digvaasaah kaamy yevacha/

Mantra vipat Paramo Mantrah Sarva bhava karo harah,

Kamandala dharo Dhanvi Baana hastah Kapaalavaan/

Shari Shataghni Khadgi cha pattishihaayudhi Mahan,

Ajascha Mriga Rupascha  Tejastejaskaro Vidhih/

Ushnishi cha suvakrascha Udgano vinastatha,

Dirghacha Harikeshascha Suteerthah Krishna yevacha/

Shrugaala rupam Sarvaartho Mundah Sarva Shubhankarah,

Simha shardula swarupascha gandhamkaari Kapardipi/

Urthwaretorva lingicha Urthwa shaali nabhastalah,

Trijati cheera vaasaas cha Rudrah Senapatirvibhuh/

Ahoraatramcha naktam cha tigmanyuh Suvarchasah,

Gajahaa Daityahaa Kaalo Loka dhaataa Gunaakarah/

Simha shardula rupaanaamardra charmeembara dharah,

Kalayogi Mahaanaadah Sarvavaschatushpathah/

Nishaacharah pretachaari Sarva Darshi Maheswarah,

Bahu bhuto bahu dhanah Sarvasaaromriteshwarah/

Nitya priyo Nitya nrityo nartanah Sarva saadhakah,

Sarvaarmuko Mahaabahur Mahaghoro Mahatapaah/

Mahashiro Mahapaasho Nityo Giricharo matah,

Sahasra hasto Vijayo Vyavasaayohyaninditah/

Amarshano Marshanaatmaa Yanjahaa Kaama naashanah,

Dakshahaa parichaari cha prahaso Madhya mastathaa/

Tejopahaari Balavaanviditobhydito bahuh,

Gambhira ghosho Gambiro Gambhira bala vaahanah,

Nyagrotharupo Nyagrotho Vishva karmaacha Vishwa bhuk/

Teekshnopaayascha Haryaswah SahaayahKarma kaalavit,

Vishnuh Prasaadito yagnah Samudro badavaamukhah/

Hutaashana sahaayascha Prashaantaatmaa Hutaashanah,

Ugra tejaa Mahaa Tejaa Jayo Vijaya kaalavit/

Jyotishaamayanam siddhih Sandhirvigraha yevacha,

Khadgi Shankhi jati jwaali khacharo dyucharo Bali/

Vaishnavi Panavi Kaalah Kaala kanthah katam katah/

Nakshatra vigraho bhaavo nibhavah swatomukhh/

Vimochanastu sharano Hiranya kavachobhavah, Mekhyala –

akruti rupascha Jalaacharaha stutastathaa/

Veenicha panavi taali naali kalikutastatha,

Sarva turyaaninaadi cha  Sarva vyaapya parigrahah/

Vyala rupi bilaavaasi gruhaavaasi tarangavit,

Vrikshah Shri maala karmaa cha Sarva bandha vimochanah/

Bandhanastu Surendraanaam yudhi Shatru vinaashanah,

Sakhaa pravaaso durvaapah sarva shadhu nishevitah/

Praskandopya vibhaavascha tulyo yagna vibhaagavit,

Sarva vaasah Sarva chaari Durvaasaa Vaasavomatah/

Haimo Hemakaro yagnah Sarva dhaari Dharottamah,

Aakaasho nirvirupascha vivaasaa Uragah khagah/

Bhikshuscha Bhikshu rupi cha Roudra rupah Surupavaan,

Vasuretaah Suvarchasvi VasuvegoMaha bakah/

Mano Vego nischaacharah Sarvaloka shubha pradah,

Sarvaavaasi  trayi vaasi Upadeshakaro dharah/

Muniratma Munirlokaha sabhaagyascha Devascha Vaama Devascha Vaamanah/

Siddhi  yogaapahaari cha Siddhah Sarvaartha saadhakah,

Akshunnah Kshunna rupascha Vrishano Mruduravyayah/

Maha Seno Vishaakhascha Shashthi bhogo gavaam patih,

Chakra hastaastu Vishthambhi Mulastambhana yevacha/

Ruthur Rutukarastaalo Madhur madhukaro varah,

Vaanaspatyo  Vaajasano nityamaashraya pujitah/

Brahmachaari Loka chaari Sarva chaari suchaaravit,

Ishaana Ishwarah Kaalo nischaachari-hyanekadruk/

Nimitthastho  nimittham cha Nandirnandikaro Harah,

Nandeswarah  Sunandi cha Nandano Vishamardanah/

Bhagahaari niyantaa cha Kaalo Loka Pitaamahah,

Chaturmukho Maha Lingaschaaru Lingastathaiva cha/

Lingaadhyakshah Suraadhyaksha Kaalaadhyaksho yugaavahah,

Beejaadhyaksho yugaavahah,

Beejaadhyaksho Beeja kartaa Adhyaatmaanugato Balah/

ItihaasaschaKalpaschaDamano Jagadeswarah,

Dambho Dambhakaro Daataa Vamsho Vamshakarah Kalih/

Loka Kartaa Pashupatir Maha Kartaa hyadhokshajah,

Aksharam Paramam Brahma balavaancchukra eva cha/

Nityohyaneeshah Shuddhaatmaa Shuddho maano Gatirhavih,

Praasaatastu Balo Darpo Darpino Havya Indrajit/

Veda kaarah Sutra kaaro Viddhjaamscha Paramardanah,

Maha megha nivaasi cha Maha ghoro Vashee karah/

Agnijwaalo Mahajwaalah Pari dhumaavruto Ravih,

Dhishanah Shankaro Nityo Varchaswi  Dhumra lochanah/

Nilatathaanga luptashcha Shobhano Naravigrahah,

Swasti Swasti swabhaavas cha Bhogi Bhoga karo  laghuh/

Utsangascha Mahaangascha Mahaa Garbhah Prataapavaan,

Krishna Varnah Suvarnascha Indryaha Sarva Vaarnikah/

Mahaapaado Maha hasto Maha Kaayo  Mahaashayah,

Maha murdhaa Maha maatro Maha Mitro Nagaalayah/

Maha Skandho Mahaa karno Mahoshthascha Mahaahanuh,

Mahaanaaso Mahaakantho Mahaagreevah Smashaanavaan/

Mahabalo Mahaatejaa hyantaraatmaa Mrigaalayah,

Lambitoshthascha Nishthascha Maha Maayah Payonidhih/

Mahaa Daanto Mahaa Damshtro Mahaa jihvo Mahaa Mukhah,

Mahaa Nakho Mahaa romaa Mahaa Kosho Mahaa Jatah/

Asapatnah prasaadascha pratyayo Geeta saadhakah,

Prasvedano swahenascha Aadikascha Maha Munih/

Vrishako Vrishaketuscha Analo Vayuvahanah,

Mandali Meru vaasascha Deva vaahana eva cha/

Atharva seershah Saamaasya Ruksahasrorjitekeshanah,

Yajuh Paada bhujo Guhyaha Prakaashaujaastayaivacha/

Amovaarya prasaadascha Antarbhaavyah Sudarshanah,

Upahaarah Priyah Sarvah Kanakah Kaanchana sthitah/

Naabhirnandikaro harmyah Pushkarah Sthapatih sthitah,

Sarva Shaastro Dhanaschaadyo Yagno Yajwaa Samaahitah/

Nago Neelah Kavih Kaalo Makarah Kaala pujitah,

Sagano Ganakaarascha Bhuta bhaavana saarathih/

Bhasma shaayi Bhasma goptaa Bhasma bhuta tanurgunah,

Aagamascha Vilopascha Mahatmaa Sarva pujitah/

Shuklah Stree rupa sampannah Shuchirbhuta nishevitah,

Aashramathah Kapotastho Vishvakarmaa Patir Viraat/ 

Vishaala shaakhastaamroshtho hyum UjaalahSunischitah,

Kapilkah Kalashah Shtula Aayudhaschaiva Romashah/

Gandhravo hyaditistaaksharyo hyavijneyah Sushaaradah/

Parshva – dhaayodho Devo hyartha kaari Subaandhavah/

Tumbu Veeno Mahaa kopa Urthwa retaa Jaleshayah,

Ugro Vamsha karo Vamsho Vamsha vaadi hyaninditah/

Sarvaanga rupi Mayavi Suhrudohyaanilobalah,

Bandhano Bandha Kartaa cha Subandhana Vimochanah/

Raakshasaghnotha Kaamaarir Mahaa dumshtro Mahaayudhah,

Lambito Lambitoshthascha Lambahasto Varapradah/

Baahustwa ninditah Sarvah Shankarothaapyakopanah,

Amaresho Mahaa Dheero  Vishwa Devah Suraarihaa/

Ahirbudhnyo nikrutischa chekitaano halee tathaa,

Ajaikapaccha Kaapaali sham Kumaro Maha Girih/

Dhanvantarir Dhumaketuh Suryo Vaishravanastathaa,

Dhaataa Vishnuscha Shakrascha Mitratwashtaa dharo Dhruvah/

Prabhaasah Parvato Vaayuryamaa Savitaa Ravih,

Dhrutischaiva Vidhaata cha Mandhaata Bhutabhavanah/

Neerasteerthascha bheemaschaSarva Karmaa Gunodyuhah,

Padmagarbho Mahaa garbhaschandra vaktro Nabhonaghah/

Balavaanschopa shaantascha Puraanah Punya kruttamah,

Krura kartaa Kruravaasi Tanuraatmaa Mahoushadhah/

Sarvaashayah Sarvachaari Praaneshah Praaninaampatih/

Deva Devah Sukhotsiktah Sadasatsarva ratnavit/

Kailaasastho Guhaavaasi Himvadgiri samshrayah,

Kulahaari Kulaakartaa Bahuvitto Bahuprajah/

Praanesho Bandhaki Vriksho Nakulaschaadrikastathaa,

Hraswagreevo Mahaajanuralomlascha Mahoushadhih/

Siddhantakmaari Siddhaarthascchando Vyaakaranodbhavah,

Simha naadah Simhadrashtaha Simhaasyah Simhavaahanah/

Prabhaavaatmaa Jagatkaalah Kaalah Kampi Tarustanuh,

Saarango Bhuta Chakraankah Ketumaali Subodhakah/

Bhutaalay Bhutaatiraho- raatro Malobhalah,

Vasubhrut Sarva Bhutaatmaa Nischalah Suvidhurbhudhah/

Asuhrutsarva Bhutaanam Nischakaschala vidbhudah,

Amoghah Samyamo Drushto Bhojanah Praana dhaaranah/

Dhrutimaanmatimaanstryakshah sukrutastu yudhaam patih,

Gopaalo Gopati  graamo Gocharma vasano harah/

Hiranya baashuscha tathaa Guhaa vaasah praveshanah,

Mahaamanaa Mahjaakaamo Chitta Kaamo Jitendriyah/

Gangaadharascha Suraapascha Taapa karma rato hitah,

Mahaa Bhuto Bhutavrato hyaapsaro Gana Sevitah/

Mahaaketur dharaadhaata naikataanaratah swarah,

Avedaniya Aavedyah Sarvagascha Sukhaavahah/

Taaranascharano Dhaataa Paridhaa Pari Pujitaha,

Samyogo Vardhano Vruddho Ganikoya Ganaadhipah/

Nityo Dhaataa Sahaayascha Devasurapatih,

Yuktascha Yukta baahuscha Sudevopi Suparvanah,

AashaadhaschaSushaadhascha Skandhado Harito Harah,

Vapuraavarta maanaanyo Vapuh Sreshtho Mahaa Vapuh/

Shiro Vimarshanah Sarva Lakshya Lakshana Bhushitah,

Akshayo Ratha geetascha Sdarva Bhogi Mahjaabalah/

Saamnaayotha Mahaamnaayas Tirtha Devo Maha Yashaah,

Nirjeevo Jeevano Mantrah Subhago Bahu Karkashaha/

Ratnabhutotha Ratnaango Mahaarnava Niopaatavit,

Mulam Vishaalo hyamrutam Vyaktaavyaktastaponidhih/

Aarohanodhirohascha Shiladhaari Maha Tapaah,

Mahaa Kantho Maha Yogi Yugo Yugakaro Harih/

Yugarupo Maharupo Vahyano Gahano Nagah,

Nyaayo Nirvaapanopaadah Pandito hyachalopamah/

Bahumaalo Mahaa Maalah Shipivishthah Sulochanah,

Santaano Bahulo Baahuh sakalah Sarvapaavanah/

Karasthali Kapaalicha Urthwa samhanano yuaa,

Yatra TantraSuvikhyaato Lokah Sarvaashrayo Mriduh/

Mundo Virupo Vikruto Dandi Kundi Vikurvanah,

Vaaryakshah Kakubho Vajree Deepta Tejaah Sahasrapaat/

Sahasra murthaa Devendrah Dsarva Deva mayo Guruh,

Sdahasra baahuh Sarvaangah Sharanyah Sarva Loka krut/

Pavitram Trimathur Mantrah Kanishthah Krishna Pilgalah,

Brahma danda vinirmaataa Shataghnah Shata paasha dhruk/

Kalaa Kaashthaa Lavo Maatraa Muhurtohah Khapaa Khsanah,

Vishwa kshetra prado beejam Lingamaadyastu Nirmukhah/

Sadasadvyaktamavyaktam Pitaa Maataa Pitaamahah,

Swarga dwaaram Moksha dwaaram PrajaadwaaramnTrivishthapah/

Nirvaanam Hridayaschaiva Brahma lokah Paraa gatih,

Devaasura vinirmaataa Devaasura paraayanah/

Devaasura Gururdevo Devaasura Namaskrutah,

Devaasura Mahaa Maatro Devaasura Ganaashrayah/

Devaasura ganaadhyaksho Devaasura gana granih,

Devaadhi Devo Devashi Devaasura Varapradah/

Devaasureshwaro Vishnur devaasura Maheshwarah,

Sarva Devamayochintyo Devaatmaa Swayambhavah/

Udagatastrikamo Vaidyo Varadovarajovarah,

Ijyo Hasti thaa Vyaaghro Deva Simho Maharshabhah/

Vibudhaagrya Surah Sheshthah Sarva Devastathottamah,

Samyuktah  Shobhano Vaktaa Aashaanaam Prabhavoyvayah/

Guruhn Kaanto Nijah Sargah Pavitrah Sarva vaahanah,

Shringi Shringa Priyo Babhru rajaraajo niraamayah/

Abiraamah Susharano Niraamah Sarva saadhanah,

Lalaataaksho Vishwa Devo Harino Brahma varchasah/

Sthaavaranaam Patischaiva Nmiyatondriya vartanah,

Siddhaardhah Sarva Bhutaathom—achintyah Satyaha Shuchivratah/

Vrataadhipah Param Brahma muktaanaam Paramaa gatih,

Vimukto Muktakeshascha Shrimaamcchivardano Jagat/

Yathyaa pradhaanam Bhagavaaniti Bhaktya Stutomayaa,

Bhaktimevam Purusktritya mayaa Yajnaparirrvibhuh/

Tatojanujnaam praapyevam stuto Bhaktimataam gatih,

Tasmaallabdhwaa stavam Shambornrupa strailokya visrutah,

Ashvamedha Sahasram cha Phalampraapya Mahaa Yashaah,

Ganaadhipatyam Sampraaptastandinastejasaa Prabho!

Yah Patheycchrunuyaadaapi shraavayed braahmaanaanipa,

Ahwamedha  Sahasrasya phalam praapnoti vai Dwijaah/

Brahmaghnascha Suraapascha steyeecha Guru talpagah,

Sharanaagata ghaati cha Mitra Vishwaasa ghaatakah/

Maatruha Pitruha chaiva Veerahaa Bhrunahaa tathaa,

Samvatsaram kramaajjaptwaa Trisandhyam Shankaraashramey/

Devamisthaa Tri Sandhyam cha Sara Paapai pramuchyatey/

[Brahma Putra Tandi who rendered Shiva Sahasranaama attained Ganapatya Status and he also enabled his disciple King Tridhanva of Manu clan to perform thousand Ashwamedha Yagnas and the latter too secured Ganapatya Status.]


 






Om Tat Sat

(Continued)



(My humble salutations to  the lotus feet of Sri Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness to  Brahmasree Sreeman V D N Rao ji  for the collection)

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