Bhaktha Prahalada

Lord Shiva

Lord Shiva is usually worshipped in the form of Shiva linga. In images, he is generally represented as immersed in deep meditation or dancing the Tandava upon Maya, the demon of ignorance in his manifestation of Nataraja, the lord of the dance.
Lord Shiva sits in a meditative pose against the white background of the snow-capped Himalayas in Mount Kailas. His posture symbolises perfect inner harmony and poise, experienced by a man of Realisation. He is rooted in God- consciousness. He revels in the bliss of the transcendental Reality. Nothing disturbs him. The vicissitudes of nature, the challenges of life, the trials and tribulations of the terrestrial world do not affect him at all. He maintains perfect serenity, equanimity and tranquility in all environments and circumstances. The snow-white background symbolises the absolute purity of mind. Shiva performs the ecstatic dance of realisation. In the dance pose Shiva is known as Nataraja. The dance symbolises the thrill of god-realisation. Beyond the realms of the waking, dream and deep-sleep states of consciousness. Beyond the ' experiences of the body and its perceptions, the mind and its feelings, the intellect and its thoughts lies the bliss of Godhood. Shiva reaches this state of Godhood and dances with the intoxication of supreme bliss Shiva is said to have a third eye known as gyana chakshu. Gyana chakshu literally means eye of wisdom. The eye whose vision reaches beyond that of the two mortal eyes. The idea of the third eye is not to be taken literally to mean that a third fleshy organ exists in Shiva. It only means that Shiva has a divine vision of Reality. Your vision is confined merely to perceptions, emotions and thoughts but when you transcend the limitations of your body, mind and intellect you gain realisation of your inner Self. That is indicated by the opening of the gyana chakshuShiva us also known as “Gangadhar”, Gangadhar literally means the carrier of Ganga (River Ganges). Shiva is said to carry the Ganges in his locks. Shiva is sometimes shown with his trident (“trishool”) in his hand. The “trishool” is a three pronged weapon which symbolizes the destruction of the ego with its three-fold desires of the body, mind and intellect. Shiva with his weapon indicated his victory over his ego and attainment of the state of perfection.
Attributes :
Third eye : Shankar is three-eyed, i.e. He can perceive events of the past, present and future.According to the science of Yoga the third eye means the Sushumna nadi (channel). With his third eye, he burns Desire to ashes. There has been controversy regarding the original meaning of Shiva's name Tryambakam , which occurs in many scriptural sources.In classical Sanskrit the word ambaka denotes "an eye", and in the Mahabharata Shiva is depicted as three-eyed, so this name is sometimes translated as "Having Three Eyes" However, in Vedic Sanskrit the word amba or ambika means "mother", and this early meaning of the word is the basis for the translation "Having Three Mothers".
Blue Throat: The epithet Nīlakantha , refers to a story in which Shiva drank the poison churned up from the world ocean.
Crescent Moon: Shiva bears on his head the crescent of the moon. The epithet Chandrashekhara ,"Having the moon as his crest" - chandra = Moon, shekhara = crest, crown), refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.
Ganga : Just as the sun is the focal point of the solar system and the soul that of the body, the focal point of divine consciousness (chaitanya) in every object and pure particles (pavitrakas) is ga-aum. The flow from which ga-aum originates is gan gaha = Ganga. Ga-aum flows from Shiva's head. This is called the descent of the Ganga from Shiva's head. Since the river Ganga has a fraction of the principle of the spiritual Ganga, no matter how polluted it becomes, its purity is perpetually retained. Hence, when compared to any other water in the world, the water from the Ganga is the purest. This is realised not only by those who can perceive the subtle dimension but also by scientific researchers.
Ashes: Shiva smears his body with ashes (bhasma). Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "Inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin) referring to this connection.
Serpent : One of the Names of Lord Shankar is Bhujanga-patihari. Bhujang means a serpent or pure particles (pavitrakas) , pati means the nurturer and hari means one with a garland around His neck. Bhujangapatihari thus means the One who nurtures pure particles and wears them like a garland. Various serpents represent groups of pure particles. Though externally they appear like serpents, internally they are a kind of ladder. To make spiritual progress one has to climb up holding onto the tail of the serpent. Lord Shankar adorns serpents at nine points on His body - one on the head, one around the neck, one on each arm, one on each wrist, one around the waist and one on each thigh. This implies that His body is comprised of pure particles or that serpents of pure particles play all over the body of Lord Shankar who has the universe as His form.
Sources : wikipedia
(To be continued in part 2)

Chandra Grahanam & Surya Grahanam

An eclipse is an astronomical event that occurs when one celestial object moves into the shadow of another.

A Solar eclipse occurs when the Moon passes between the Sun and the Earth so that the Sun is wholly or partially obscured. This can only happen during a new moon, when the Sun and Moonare in conjunction as seen from the Earth. At least two and up to five solar eclipses occur each year on Earth,
A Lunar eclipse occurs whenever the Moon passes through some portion of the Earth's shadow. This can occur only when the Sun, Earth, and Moon are aligned exactly, or very closely so, with the Earth in the middle. Hence, there is always a full moon, the night of a lunar eclipse.

There is also an interesting legend, regarding the occurrence of Grahan. :

It happened during the Samdura Manthan (churning of ocean) episode in the Puranas. Rahu (Demon) and Mohini, an incarnation of Lord Vishnu, are the main characters in the incident.The Amrit (elixir) that was obtained from churning the ocean was cunningly stolen by Ausras (Demons). Lord Vishnu took the form of Mohini, a beautiful damsel, to win back the Amrit. She achieved her mission by enamoring the Asuras, they fell for her beauty and handed over the Amrit to her.Mohini returned to the Devas and started distributing it. Devas sat in a line and mohini gave a portion to each one of them. Rahu, an Asura, who found out that they were tricked took the form a Deva and sat in the line between Chandra (Moon God) and Surya (Sun God).When Mohini approached Rahu, Chandra and Surya realized that Rahu was not one among them and soon identified him as an Asura. Mohini soon severed the head of Rahu which flew into the sky. Rahu’s, depicted in the form of a Snake head occasionally, continued to live and decided to avenge Surya and Chandra.Thus periodically Rahu engages in a war with Surya and Chandra. The Chandra Grahan (Lunar eclipse) and Surya Grahan (Solar eclipse) takes place when Rahu gobbles up Moon and Sun respectively. Surya and Chandra then fights to free themselves.

source : http://www.hindu-blog.com/

Thanjavur Temple - Shiva Lingam

This photo is published in Dinamalar Paper . On account of shivaratri , Abhishekam is done to shiva lingam in Thanjavur Periya Koil .

Why do we worship Kalasha ?

First of all what is a kalasha? A brass, mud or copper pot is filled with water. Mango leaves are placed in the mouth of the pot and a coconut is placed over it. A red or white thread is tied around its neck or sometimes all around it in a intricate diamond-shaped pattern. The pot may be decorated wit designs. Such a pot is known as a kalasha.
When the pot is filled with water or rice, it is known as purnakumbha representing the inert body which when filled with the divine life force gains the power to do all the wonderful things that makes life what it is.
A kalasha is placed with due rituals on all-important occasions like the traditional house warming (grihapravesa), wedding, daily worship etc. It is placed near the entrance as a sign of welcome. It is also used in a traditional manner while receiving holy personages. Why do we worship the kalasha? Before the creation came into being, Lord Vishnu was reclining on His snake-bed in the milky ocean. From His navel emerged a lotus from which appeared Lord Brahma, the creator, who thereafter created this world.
The water in the kalasha symbolizes the primordial water from which the entire creation emerged. It is the giver of life to all and has the potential of creating innumerable names and forms, the inert objects and the sentient beings and all that is auspicious in the world from the energy behind the universe. The leaves and coconut represent creation.
The thread represents the love that "binds" all in creation. The kalasha is therefore considered auspicious and worshipped. The waters from all the holy rivers, the knowledge of all the Vedas and the blessings of all the deities are invoked in the kalasha and its water is thereafter used for all the rituals, including the abhisheka.
The consecration (kumbhaabhisheka) of a temple is done in a grand manner with elaborate rituals including the pouring of one or more kalashas of holy water on the top of the temple. When the asuras and devas churned the milky ocean, the Lord appeared bearing the pot of nectar, which blessed one with everlasting life.
Thus the kalasha also symbolizes immortality. Men of wisdom are full and complete as they identify with the infinite Truth (poornatvam). They brim with joy and love and respect all that is auspicious. We greet them with a purnakumbha ("full pot") acknowledging their greatness and as a sign of respectful and reverential welcome, with a "full heart".

Why do we use Mango leaves , Thoranam for pooja

(Information collected from http://www.trsiyengar.com/)

There is a relationship between spoken words and the power of water which is clearly researched and explained in a book titled "The Miracle of Water" by a Japanese author Masuru Emoto. It is a revelation. With numerous photographs, the author has demonstrated two things:First, that our thoughts generate energy that can be detected/absorbed by water and second, that water is able to capture and reflect this energy through altered molecular structure.
My thoughts connected these findings with our traditional practices where water is used in almost every ritual. For example, in all temple, they offer devotees "Theertham" as prasadam; Sprinkling water in Punyahavachanam; In doing achamanam and using water in Sandhyavandhanam everyday; prayers to water in Khumbam in all functions; Keeping Ganga jal in copper pots at home, and so on.
Now, coming to your querry - there are three natural gifts to Humankind which are certainly producing a very positive results with energetic, values if used properly. Banana leaves, Mango leaves and Haldi known as Manjal in Tamil are the three magical plants that give enormous benefits to the users!
Mango leaves in bunches are said to absorb the negative energy from anyone entering your home. It is just to eliminate the drushti - i.e. the negative effects, at a place where the celebrations are held - be it at home or any public place. So it is placed in the entrance.

When the Khalasam or Kumbam is placed on the rice heap kept on a banana leaf, and the recitals of Veda Mantras are said to be absorbed by the Dharba Koorcham together with Mango leaves, that are then transmitted to the water in the vessel. Then water in the vessel known as Kumbam becomes purified with many aquastyic + magneto values as the recitals are said to energize the water with some purification & holyness in nature. However, the values is given only when using copper or silver utensils for Khalasam and other metal khalasams are said to provide the negative results!

(Thanks to my little friend , Prithvi who asked me this question..as to why we use Mango leaves and Thoranam for the pooja.)

சிவராத்திரி கொண்டாடுவது ஏன்

(This Article was published in Dinamalar paper )

ஆதி சிவன் தாள் பணிந்து அருள் பெறுவோமே!
ஆதி சக்தி நாயகனின் துணை பெறுவோமே!
சிவராத்திரி விழா கொண்டாடப்படுவதற்கு பல காரணங்கள் கூறப்படுகின்றன. இறைவனை நினைக்காமலேயே பலனைக் கொடுக்கும் அரிய விரதம் இது.

* எலி ஒன்று சிவாலயத்திற்குள் வளைய வளைய வந்தது. அது மூலஸ்தான உச்சியிலுள்ள உத்தரத்தில் நின்றது. கீழே விளக்கு எரிந்து கொண்டிருந்தது. அந்த திரி அணையப் போகும் நிலையில் இருந்தது. விளக்கிலுள்ள எண்ணெயை குடிக்கும் நோக்கத்தில், அதில் குதிக்க, திரி தற்செயலாகத் தூண்டப்பட்டு எரிந்தது. இந்த ஒளியின் வெம்மை தாளாமல் அது ஓடி விட்டது. இப்படி தற்செயலாக விளக்கைத் தூண்டியதற்குரிய பலனை அது அடுத்த பிறவியில் அனுபவித்தது. அந்த எலியே மகாபலி சக்கரவர்த்தியாகப் பிறந்து, பெருமாளின் திருவடி கடாட்சத்தை அடைந்தது. மக்கள் இன்றும் அவரை திருவோணத் திருநாள் அன்று வரவேற்கிறார்கள். அசுரனாகப் பிறந்தாலும் நல்லாட்சி நடத்தி மக்களின் அபிமானத்தைப் பெற்றார்.

* மகாபாரத பீமன் தன் சகோதரர் தர்மர் நடத்திய யாகத்துக்கு பொருள் தேடிச் சென்றார். அப்போது, புருஷாமிருகம் என்ற ஒன்றைக் கண்டார். அது எந்த வேலை செய்து கொண்டிருந்தாலும் சிவனை மட்டும் மனதிற்குள் தியானித்துக் கொண்டே இருக்கும். அந்த மிருகம் தங்களுடன் இருந்தால், யாகவேலைகளின் பெரும்பகுதியை அதுவே கவனித்துக் கொள்ளும் என்பதை அறிந்த பீமன், அதைத் தன்னுடன் வரும்படி அழைத்தான். அந்த மிருகம் ஒரு நிபந்தனை விதித்தது.


""நீ ஓடிக்கொண்டே இருக்க வேண்டும், எங்காவது நின்றால் உன்னைப் பிடித்துக் கொன்று விடுவேன். நிற்காமல் ஓடி உன் தேசத்து எல்லையைத் தொட்டு விட்டால் நான் உனக்கு உதவுவேன்,'' என்றது. பீமன் ஓடினான். இப்படி ஒரு விலங்கின் உதவி கிடைக்குமென அவனுக்கு கிருஷ்ணர் ஏற்கனவே சொல்லியிருந்ததுடன், சில மந்திரக்கற்களையும் கொடுத்திருந்தார். அவன் அவற்றை வரும் வழியில் ஒன்பது இடங்களில் போட்டான். அந்த கற்கள் லிங்கங்களாக மாறின. புருஷாமிருகம் அவ்வாறு லிங்கம் வந்த இடங்களில் நின்று வணங்கியது. இந்த இடைவெளியைப் பயன்படுத்திக் கொண்ட பீமன் வேகமாக ஓடி தன் எல்லைக்குள் ஒரு காலை வைத்தான்., புருஷாமிருகம் பிடித்துக் கொண்டது. அப்போது தர்மர் நியாயமான தீர்ப்பு வழங்கி, அவரவர் நிற்கும் பகுதி அவரவருக்கு உரியது என்றார். இந்த தீர்ப்பைப் பாராட்டிய சிவ பக்தனான புருஷாமிருகம் அவர் களது யாகம் சிறக்க உதவியது. இந்த சம்பவம் நிகழ்ந்தது ஒரு சிவராத்திரியில். மனிதன் நியாயத்துடன் நடந்து கொள்ள வேண்டும் என்பதை இந்த சம்பவம் வலியுறுத்துகிறது.


* பிரம்மா பெரியவரா, விஷ்ணு பெரியவரா என்ற போட்டியில், சிவன் விண்ணுக்கும், மண்ணுக்குமாக எழுந்து நின்ற நாளே சிவராத்திரி என்றும் சொல்லப்படுவதுண்டு

கள்ள சிவன் :

மதுரை அழகர்கோவில் பெருமாள் கள்ளழகர் என்ற பெயரில் அருளுவதைப் போல, திருச்சி திருநெடுங் குளத்தில் உள்ள சிவபெருமான்(நெடுங்குளநாதர்) "கள்ளர்' என்று அழைக்கப் படுகிறார். ஒரு சாபத்திற்காக சிவனைப் பிரிந்த அம்பிகை, மானிடப் பிறப்பெடுத்து இத்தலத்தில் அவரை இணைய வேண்டி தவமிருந்தாள். அப்போது, சிவன் திருடன் வடிவில் அவளை நெருங்கினார். கலங்கிய அம்பிகை, ஓடினாள். அங்கு வந்த அகத்தியர், கள்ளனாக வந்தது சிவனே என அம்பிகையிடம் கூறினார். அதன்பின், சிவன் சுயரூபம் காட்டி அவளை மணந்து கொண்டார். இங்கு அருளும் சிவனுக்கு, "கள்ள சிவன்' என்றும் பெயர் வழங்கப்படுகிறது. மூலஸ்தானத்தில் சிவனுக்கு அருகில் அம்பிகை அரூபமாக (உருவமின்றி) இருப்பதாக ஐதீகம். இதை உணர்த்தும் வகையில், அம்பிகைக்கு சற்று இடம் விட்டு, சிவலிங்கத்தை கருவறையின் நடுவில் இல்லாமல், சிறிது தள்ளி அமைத்து உள்ளார்கள். மேலும், இச்சன்னதியின் மேலே இரண்டு விமானங்கள் அமைக்கப்பட்டிருக்கிறது. இதில் ஒன்று அம்பாளுக் குரியது. இத்தகைய அமைப்பைக் காண்பது அபூர்வம். அம்பாள் மங்களாம்பிகைக்கு தனி சன்னதியும் இருக்கிறது.

Om Jai Jagdish hare song

Lord Krishna & Govardhan mountain Story

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Birth of Lord Ganesha - Video Part 1

Lalitha Sahasranamam - Meaning

The following Website gives you detailed explanation about the meaning of Lalitha Sahasranamam Stotram .

http://www.astrojyoti.com/ls1.htm - Part 1

http://www.astrojyoti.com/ls2.htm - Part 2

http://www.astrojyoti.com/ls3.htm - part 3

http://www.astrojyoti.com/ls4.htm - part 4

(Thanks to Saraswathi (Sasi) , who gave me the lyrics and meaning .)

Lalitha Sahasranamam - Part 3

Lalitha Sahasranama Stotram :

Kalaratryadishaktyao-ghavruta snigdhao-dana priya Mahavirendra varada rakinyanba svarupini - 101

Manipurabja nilaya vadanatraya sanyuta Vajradikayudhopeta dayaryadibhiravruta - 102

Rakta-varna mansanishta gudanna pritamanasa Samsta bhakta sukhada lakinyanba svarupini - 103

Svadhishtananbujagata chaturvaktra manoharaShuladyayudha sanpanna pitavarna tigarvita - 104

Medhonishta maduprita bandinyadi samanvitaDadyannasakta hrudaya kakini rupadharini - 105

Muladharanbujarudha panchavaktrasdhi sanpdhitaAnkushadi praharana varadadi nishevita - 106

Mudgaodanasaktachitta sakinyanba svarupiniAagynachakrabja nilaya shuklavarna shadanana - 107

Majasansdha hansavati mukhyashakti samanvitaHaridranai karasika hakinirupa dharini - 108

Sahasradala padmasdha sarvavarnopashobhitaSarvayudhadharashukla sansdhita sarvatomukhi - 109

Sarvaodana pritachitta yakinyanba svarupiniSvahasvadha mati rmedha shrutih smrutiranuttama - 110

Punyakirtih punyalabhya punyashravana kirtanaPulomajarchita bandhamochani bandhuralaka - 111

Vimarsharupini vidya viyadadi jagatprasuhSarvavyadhi prashamani sarvamrutyu nivarini - 112

Agraganya chintyarupa kalikalmashanashiniKatyayani kalahantri kamalaksha nishevita - 113

Tanbulapuritamukhi dadimikusumaprabhaMrugashi mohini mudhya mrudani mitrarupini - 114

Nityatrupta bhaktanidhi rniyantri nikhileshvariMaityradi vasanalabhya mahapralayasakshini - 115

Parashaktih paranishta pragynana ghanarupiniMadhvipanalasa matta matrukavarna rupini - 116

Mahakailasa nilaya mrunala mrududorlataMahaniya dayamurti rmahasamrajyashalini - 117

Aatmavidya mahavidya shreevidya kamasevitaShree shodashaksharividya trikuta kamakotika - 118

Katakshakinkaribhuta kamala kotisevitaShirasdhita chandranibha phalasdhendra dhanuh prabha - 119

Hrudayasdha ravi prakhya trikonantara dipikaDakshayani daityahantri dakshayagyna vinashini - 120

Darandolita dirghakshi darahasojvalanmukhiGurumurtirgunanidhi rgamata guhajanmabhuh - 121

Deveshi dandanitisdha daharakasha rupiniPratipanmukhyarakanta tidhimandala pujita - 122

Kalatmika kalanadha kavyalapa vinodiniSachamara ramavani savyadakshini sevita - 123

Aadishakti rameyatma parama pavanakrutih Anekakoti bramhanda janani divyavigraha - 124

Klinkari kevala guhyakaivalya padadaeini Tripura trijagadvandya trimurti stridasheshvari - 125

Tryakshari divyagandhadya sindura tilakanchitaUma shailendra tanaya gaori gandharava sevita -126

Vidhvagarbha svarnagarbha varada vagadhishvari Dhyanagamya parichedya gynanada gynanavigraha - 127

Sarvavedanta sanvedya satyananda svarupiniLopamudrarchita lilaklupta bramhanda mandala - 128

Adrushyadrushyarahita vigynatri vedyavarjitaYogini yogada yogya yoganandayugandhara - 129

Echashakti gynashakti kriyashakti svarupiniSarvadhara supratishta sadasadrupadharini - 130

Ashtamurtirajajaitri lokayatra vidhaeiniEkakini bhumarupa nirvaita dvaitavarjita - 131

Annada vasudha vrudha bramhatmaikya svarupiniBruhati bramhani bhramhi bramhananda balipriya - 132

Bhasharupa bruhatsena bhavabhava vivarjita Sukharadhya shubhakari shobhana sulabhagatih - 133

Rajarajishvari rajyadaeini rajyavallabhaRaja tkrupa rajapita niveshitanija shrita - 134

Rajyalakshmih koshanadha chaturanga baleshvariSamrajyadaeini satyasandha sagaramekhala - 135

Dikshita daityashamani sarvaloka vashankariSarvardhadatri savitri sachidananda rupini - 136

Deshakala parichinna sarvaga sarvamohiniSarsvati shastramaei guhanba guhyarupini - 137

Sarvopadhivinirmukta sadashiva pativrataSanpradayeshvari sadhvi gurumandala rupini - 138

Kulottirna bhagaradhya maya madhumatimahiGananba guhyakaradhya komalangi gurupriya - 139

Svatantra sarvatantreshi dakshanamurtirupiniSanakadi samaradhya shivagynana pradaeini - 140

Chitkala nandakalika premarupa prinankariNamaparayana prita nandivida nateshvari - 141

Midhya jagadadhishtana muktida muktirupiniLasyapriya layakari sajja ranbhadi vandita - 142

Bhavadava sudhavrusthih paparanya davanalaDaorbhagya tula vatula jaradhvanta raviprabha - 143

Bhagyabhi chandrika bhakta chittakeki ghanaghna Rogaparvatadanbholi rmrutyudaru kutarika - 144

Mahishvari mahakali mahagrasa hamashaniAparna chanidika chandamundasura nishudini - 145

Ksharakshatmika sarvalikeshi vishadhariniTrivargadatri subhaga tryanbaka trigunatmika - 146

Svargapavargada shudha japapushpa nibhakrutihOjovati dyutidhara yagynarupa priyavrata - 147

Duraradhya duradhatsha patali kusumapriyaHamati merunilaya mandara kusumapriya - 148

Viraradhya viradrupa viraja vishatomukhiPratyagrupa parakasha pranada pranarupini - 149

Martanda bairavaradhya mantrini nyastarajyadhuh Tripureshi jayatsena nistraigunya parapara - 150

Satyagynananandarupa samarsya parayanaKapardini kalamala kamadhukamarupini - 151

Kalanidhih kavyakala rasagyna rasashevadhihPushtapuratana pujya pushkara pushkarekshana - 152

Paranjyotih parandhamah paramanuh paratpara Pashahasta pashahantri paramantra vibhedini - 153

Murta murta nityatrupta munimanasa hansikaSatyavrata satyarupa sarvantaryamini sati - 154

Bramhani bramhajanani bahurupa budharchita Prasavitri prachandagyna pratishta prakatakruti - 155

Praneshvari pranadatri panchashatpritarupiniVishrunkhala viviktasdha viramata viyatprasuh - 156

Mukunda muktinilaya mulavigraharupini Bhavagyna bhavarogaghni bhavachakra pravartini - 157

Chandasara shastrasara mantrasara talodari Udarakirti rudhamavaibhava varnarupini - 158

Janmamrutyu jaratapta janavishranti daeini Sarvopanishadudghushta shantyatita kalatmika - 159

Ganbhira gaganantahsdha garvita ganalolupa Kalpanarahita kashtakanta kantardha vigraha - 160

Kartakarananirmukta kamakeli tarangita Kanatkanakatatanka lilavigrahadharini - 161

Ajakshaya vinirmukta mugdha kshipraprasadini Antarmukha samaradhya bahirmukha sudurlabha - 162

Traei trivarganilaya trisdha tripuramaliniNiramaya niralanba svatmarama sudhasrutih - 163

Sansara pankanirmagna samudharana sanditaYagyna priya yagynakartri yajamana svarupini - 164

Dharmadhara dhanadhyaksha dhanadhanya vivardhiniViprapriya viprarupa vishvabhramanakarini - 165

Vishvagrasa vidrumabha vaishnavi vishnuruini Ayoniryoninilaya kulasdha kularupini - 166

Viragoshtipriya vira naishkarmya nadarupiniVigynanakalana kalyavidagdha vhaindavasana - 167

Tatvadhika tatvamaei tatvamardha svarupini Samagana priya saomya sadashiva kutunbini - 168

Savyapasavyamargasdha sarva padvi nivariniSvasdha svabhavamadhura dhira dhirasamarchita - 169

Chaitanyardhya samaradhya chaitanya kusumapriyaSadodita sadatushta tarunadityapatala - 170

Dakshina dakshinaradhya darasmera mukhanbujaKaolini kevala narghya kaivalyapadadaeini - 171

Stotrapriya stutimati shruti sanstuta vaibhavaManasvini manavati maheshi mangalakrutih - 172

Vishvamata jagadhatri vishalakshi viragini Pragalbha paramodara paramoda manomaei - 173

Vyomakeshi vimanasdha vajrini vamakeshvariPanchayagyna priya panchapreta manchadhishaeini - 174

Panchami panchabhuteshi panchasankhyopachariniShashvati shashvataishvarya sarmada shanbhumohini - 175

Dharadharsuta dhanya dharmini dharmavardiniLokatita gunatita sarvatita shamatmika - 176

Bandhuka kusuma prakhya balalila vinodini Sumangali sukhakari suveshadya suvasini - 177

Suvasinyarchana prita shobhana shudhamanasaBindutarpana santushta purvaja tripuranbika - 178

Dashamudra samaradhya tripura shrivanshankariGynanamudra gynanagamya gynanagyneya svarupini - 179

Yonimudra trikhandeshi trigunanba trikonagaAnaghadbhuta charitra vanchitardha pradaeini - 180

Abhyasatishayagynata shadadhvatita rupiniAvyajakarunamurti ragynanadhvanta dipika - 181

Aabalagopavidita sarvanullanghyashasanaShrichakrarajanilaya shrimatripurasundari - 182

Shri shiva shivashaktyaikya rupini lalitanbikaYvam shri lalita devya namnam sahasrakam jaguh - 183.

Iti Shri Brahmanda Puranay, Utharkanda, Shri Hayagreev Sree Lalitha Rahasya sahasranama stotram Samaptam

Lalitha Sahasranamam - Part 2

Lalitha Sahasranama Stotram :


Nishkrodha krodhashamani nirlobha lobhanashini Nisandhaya sanshayaghni nirbhava bhavanashini - 48

Nirvikalpanirabadha nirbheda bhedanashini Nirnasha mrutyumadhani nishkriya nishparigraha - 49

Nistula nilachikura nirapaya niratyaya Durlabha durgama durga dukha-hantri sukhaprada - 50

Dushta-dura duracharashamani doshavarjita Sarvagyna sandrakaruna samanadhika varjita - 51

Sarva-shaktimaei sarvamangala sadgatiprada Sarveshvari sarvamaei sarvamantrasvarupini - 52

Sarva-yantratmika sarvatantrarupa manonmani Mahishvari mahadivi mahalakshmi rmrudapriya - 53

Maharupa mahapujya mahapataka nashini Mahamaya magasatva mahashaktirmaharatih - 54

Mahabhoga mahaishvarya mahavirya mahabalaMaha-bhudirmaha sirdhirmahayogeshvareshvari - 55

Mahatantra mahamantra mahayantra mahasanaMahayaga kramaradya mahabhairava pujita - 56

Maheshvara mahakalpa mahatandava sakshini Mahakamesha mahishi mahatripurasundari - 57

Chatushashtyupacharadya chatushashti kalamaei Mahachatushashtikoti yogini ganasevita - 58

Manuvidya chandra vidya chandramandala madhyagaCharu rupacharuhasa charuchandra kaladhara - 59

Charachara jagannadha chakraraja niketana Parvati padmanayana padmarga samaprabha - 60

Panchapretasanasina panchabramha svarupini Chinmaei paramananda vigynanaghanarupini - 61

Dhyanadhyatru dhyeyarupa dharmadharma vivarjita Vishvarupa jagarini svapanti taijasatmika - 62

Supta pragynatmika turya sarvavasdhavivarjita Prushtikartri bramharupa goptri govindarupini - 63

Sanharini rudrarupa tirodhanakarishvari Sadashivanugrahada panchakrutya parayana - 64

Bhanumandala madhyasdha bhairavi bhagamaliniPadmasana bhagavati padmanabha sahedari - 65

Unmesha nimishotpanna vipanna bhuvanavalih Sahasrashir shavadana sahasrakshi sahasrapat - 66

Aabramhakitajanani varvashrama vidhaeini Nijagyna rupanigama punyapunya phalaprada - 67

Shruti simanta sirurikruta padabja dhulika Sakalagama sandoha shukti sanputa maoktika - 68

Purushardhaprada purna bhogini bhuvaneshvariAnbika nadi nidhana paribramhendra sevita - 69

Narayani nadarupa namarupa vivarjita Hrinkari hrimati hrudya heyopadeyavarjita - 70

Rajarajarchita ragyni ramya rajivalochana Ranjani ramani rasya ranarkinkini mekhala - 71

Rama rakenduvadana ratirupa ratipriya Rakshakari rakshasaghni rama ramanalanpata - 72

Kamya kamakalarupa kadanba kusumapriya Kalyani jagatikanda karunarasasagara - 73

Kalavati kalalapa kanta kadanbari priyaVarada vamanayana varunimadavihvala - 74

Vishvadhika vidavidya vindhyachala nivasiniVidhatri vidajanani vishnu maya vilasini - 75

Kshetra-svarupa kshetreshi kshetrakshetragynapaliniKshaya-vrudhi vinirmukta kshetrapala smarchita 76

Vijaya vimala vandya mandaru janavatsalaVagvadini vamakeshi vahni mandala vasini - 77

Bhaktimatkalpalatika pashupasha vimochaniSanhruta sheshapashanda sadachara pravartika - 78

Tapatrayagni santapta samahladana chandrikaTatuni tapasaradhya tanumadhya tamo-paha - 79

Chiti statpadalakshyardha chidekarasa rupiniSvatyanandalavibhuta bramhadyananda santatih - 80

Parapratyakchitirupa pashyanti paradevataMadhyama vaikharirupa bhaktamanasa hansika - 81

Kameshari prananadi krutagyna kamapujita Shrungararasa sanpurna jaya jalandharasdhita - 82

Odyana pita nilaya nindu mandala vasiniRahoyaga kramaradhya rahastarpana tarpata - 83

Sadyah prasadini vishvasakshini sakshivarjitaShadanga devata yukta shadgunya paripurita - 84

Nityaklinna nirupama nirvana sukhadaeiniNitya shodashika rupa shree kantardha sharirini - 85

Prabhavati prabha rupa prasidha parameshari Mulaprakruti ravyakta vyaktavyakta svarupini - 86

Vyapini vividhakara vidya vidya svarupini Mahakameshanayana kumudahlada kaomudi - 87

Bhaktahardhatamobheda bhanumadbanu santatih Shivaduti shivaradhya shivamurtishivankari - 88

Shivapriya shivapara shishteshta shishta-pujitaAprameya svaprakasha manovachamagochara - 89

Chichakti shchetanarupa jadashakti jadatmikaGayatri vyahruti sandhya dvijabrunda nishemita - 90

Tatvasana tatvamaei panchakoshantarah sdhita Nisima mahima nitya-yaovana madashalini - 91

Madagharnita raktakshi madapatala gandabhuh Chandana drava digdhangi chanpeya kusumapriya - 92

Kushala komalakara kurukulla kuleshvari Kulakundalaya kaolamarga tatpara sevita - 93

Sumara gananadhanba tushtih pushtirmati dhrutihShanti spastimati mantirnandini vignanashini - 94

Tejovati trinayana lolakshi kamarupiniMalini hansini mata malayachala vasini - 95

Sumukhi nalini subhru shobhana suranaeikaKarikanti kantimati kshobhini sukshmarupini - 96

Vajreshvari vamadevi vayovasdha vivarjita Sideshvari sidhavidya sidhamata yashasvini - 97

Vishudichakra nilaya raktavarna trilochana Khatvangadi praharana vadanaika samanvita - 98

Payasanna priya tvaksdha pashuloka bhayankari Amrutadi mahashakti sanvruta dakinishvari - 99

Anahatabjanilaya shyamabha vadanadvaya Danshtrojvalakshamaladi dhara rudhira sansdhita - 100 

Kalaratryadishaktyao-ghavruta snigdhao-dana priya Mahavirendra varada rakinyanba svarupini - 101

Manipurabja nilaya vadanatraya sanyuta Vajradikayudhopeta dayaryadibhiravruta - 102

Rakta-varna mansanishta gudanna pritamanasa Samsta bhakta sukhada lakinyanba svarupini - 103

Svadhishtananbujagata chaturvaktra manoharaShuladyayudha sanpanna pitavarna tigarvita - 104

Medhonishta maduprita bandinyadi samanvitaDadyannasakta hrudaya kakini rupadharini - 105

Muladharanbujarudha panchavaktrasdhi sanpdhitaAnkushadi praharana varadadi nishevita - 106

Mudgaodanasaktachitta sakinyanba svarupiniAagynachakrabja nilaya shuklavarna shadanana - 107

Majasansdha hansavati mukhyashakti samanvitaHaridranai karasika hakinirupa dharini - 108

Sahasradala padmasdha sarvavarnopashobhitaSarvayudhadharashukla sansdhita sarvatomukhi - 109

Sarvaodana pritachitta yakinyanba svarupiniSvahasvadha mati rmedha shrutih smrutiranuttama - 110

Punyakirtih punyalabhya punyashravana kirtanaPulomajarchita bandhamochani bandhuralaka - 111

Vimarsharupini vidya viyadadi jagatprasuhSarvavyadhi prashamani sarvamrutyu nivarini - 112

Agraganya chintyarupa kalikalmashanashiniKatyayani kalahantri kamalaksha nishevita - 113

Tanbulapuritamukhi dadimikusumaprabhaMrugashi mohini mudhya mrudani mitrarupini - 114

Nityatrupta bhaktanidhi rniyantri nikhileshvariMaityradi vasanalabhya mahapralayasakshini - 115


(To be continued in part 3)

Lalitha Sahasranamam

Lyrics :
DHYANAM:
Sinduraruna vigragam, trinayanam, manikyamaoli spharat Taranayaka shekharam, smitamukhim, aapinavakshoruham Panibhyam, alipurnaratna chashakam, raktotpalam bibhratim Saomyam ratna ghatasdha raktacharanam dhyayet paramanbikam
Arunam karuna tarangitakshim Dhruta pashankusha pushpa banachapam Animadibhi ravrutam mayukhai Rahamityeva vibhavaye, bhavanim Dhyayetpadmasanasdham vikasita Vadanam padmapatrayatakshim Hemabham pitavastram karakalita Lasadhemapadmam varangim Sarvalankarayuktam satata mabhayadam Bhaktanamram bhavanim Shree vidyam shantamurtim sakala suranutamSarvasanpatpradatrim Sakunkuma vilepana malikachunbi sasturikam Samandahasi tekshenam sasharachapa pashankusham Asheshajana mohini marunamalya bhushanbaram Japakusuma bhasuram japavidhao smaredanbikam.


Lalita Sahasranama stotram :

Sree-mata shree maha-ragyni shreematsinha-saneshvaree Chidagni kunda-sanbhuta deva-karya samudyata -1.

Udyadbanu saha-srabha chatur-bahu saman-vita Raga-svarupa pashadya krodha-karanku-shojvala - 2

Mano-rupekshu kodanda pancha tanmatra sayaka Nijaruna prabha-pura majabhramhanda mandala - 3

Chanpaka shoka punnaga saogandhika lasat kacha Kuruvinda mani shrenee kanat kotira mandita - 4

Ashtami chandra vibhraja dalikasdhala shobhita Mukha-chandra kalankabha mruga-nabhi visheshaka - 5

Vadanas-mara mangalya gruhatorana chillika Vaktra-lakshmi pari-vaha chalan-minabha lochana - 6

Nava-chanpaka pushpabha nasa-danda virajita Tarakanti tiraskari nasa-bharana bhasura - 7

Kadanba manjari klupta karna-pura mano-hara Tatanka yugali-bhuta tapa-nodupa mandala-8

Padma-raga shila-darsha pari-bhavi kapolabhuhNava-vidruma binbashree nyakkari radanachada - 9

Shudha vidyankurakara dvijapankti dvayojvala Karpura-vitikamoda samakarsha digantara - 10

Nijasanlapa madhurya vinirbhastitakachapi Mandasmita prabhapura majat kamesha manasa-11

Anakalita sadrusya chubuka shree virajita Kamesha bada mangalya sutra-shobhita kandhara-12

Kanakangada keyura kamaniya bhujanvita Ratnagrai-veya chintakalola mukta phalanvita - 13

Kameshvara prema-ratna mani prati-panastani Nabhyalavala romali lata phala kuchadvaei - 14

Lakshya romalata bharata samunneya madhyama Stana-bhara dalanmadhya patta-bandha-valitraya - 15

Arunaruna kaostunbha vastra bhasvatkatitati Ratna kinkinikaramya rashanadama bhushita -16

Kamesha-gynata saobhagya marda-voru dvayanvita Manikya makuta kara janudvaya virajita-17

Endra-gopa parikshipta smaratunabha janghika Guda-gulpha kurma prushtajaeishnu prapadanvita - 18

Nakhadidhiti sanchanna samajana tamoguna Padadvaya prabhajala parakruta saroruha - 19

Shinjanamani mangira mandita shrepadanbuja Marali mandagamana maha-lavanya shevadhih - 20

Sarvaruna navadyangi sarvabharana bhushitaShiva-kameshvarankasdha shiva svadhinavallabha - 21

Sumeru shrunga-madhyasdha shreemannagara naeikaChintamani gruhantahsdha pancha bramga sanasdhita - 22

Mahapadmatavi sansdha kadanba vanavasinee Sudha sagara madhyasdha kamakshi kamadaeinee - 23

Devarshigana sanghata stuyamanatma-vaibhava Bhandasura vadhodyukta-shakti-sena samanvita - 24

Sanpatkari samaruda sindhura vrajasevita Asvarudadhishtitasva koti bhiravruta - 25

Chakra-raja radharudha sarva-yudha parishkrutaGeya-chakra radha-ruda mantrini parisevita - 26

Kiri-chakra radha-rudha dandanadha puraskruta Jvalamalinikakshipta mahni prakara madhyaga - 27

Bhandasainya vadhodyukta shakti vikrama harshita Nitya parakra matopa nireekshana samutsaka - 28

Bhanda-putra vadhodyukta balavikrama nandita Mantrinyanba virachita vishangavadhatoshita - 29

Vishukra pranaharana varahi viryanandita Kameshvara mukhaloka kalpita shreganeshvara - 30

Maha-ganesha nirbhinna vighnayantra praharshita Bhanda-surendra nirmukta shastra pratyastra varshini - 31

Karanguli nakhotpanna narayana dashakrutih Mahapashupatastragni nirdagdha surasainika - 32

Kameshvarastra nirdagda sabhandasura shunyaka Bramhependra mahendradi devasansdhutavaibhava - 33

Haranetragni sandagdakama sanjivanaoshadhih shreemadvagbhavakutaika svarupa mukhapankaja - 34

Kantadhah-kati paryanta madhyakuta svarupinee Shakti-kutaikatapanna katyadhobhaga dharinee - 35

Mulamantratmika mulakutatraya kalebaraKulamrutaikarasika kulasanketapaline - 36

Kulangana lulantasdha kaolinee kulayogini Akula samayantasdha samayachara tatpara - 37

Muladharaika nilaya bramhagrandhi vibhedini Manipurantarudita vishnugrandhi vibhedine - 38

Aagyna-chakrantaralasdha rudra-grandhi vibhedini Sahasraranbujaruda sudhasarabhivarshinee - 39

Tatillata samaruchi shatchakropari sansdhita Mahashakti-kundalini bisatantu taniyasi - 40

Bhavani bhavanagamya bhavaranya kutarika Bhadrapriya bhadra-murti rbhakta-saobhagyadaeini - 41

Bhakta-praya bhakta-gamya bhakti-vashya bhaya-paha Shanbhavi sharadaradhya sharvani sharmadaeini - 42

Shankari shrikari sadhvi sarachandra nibhanana Shatodari shantimati niradhara niranjana - 43

Nirpepa nirmala nitya nirakara nirakula Nirguna nishkala shanta nishkama nirupaplava - 44

Nityamukta nirvikara nisprapancha nirashrayaNitya-shudha nitya-budha niravadya nirantara - 45

Nishkarana nishkalanka nirupadhirnirishvara Niraga ragamadhani nirmada madanashini - 46

Nishchinta nirahankara nirmoha mohanashinee Nirmama mamatahantri nishpapa papanashini - 47
 

(To be continued in part two)

Lord Vishnu

Lord Vishnu is the second god in the Hindu Trimurti , who are responsible for the creation, preserver and destruction of the world. The other two gods are Lord Brahma and Lord Shiva. Lord Vishnu's role is to return to the earth in troubled times and restore the balance of good and evil. So far, he has been reincarnated nine times, but Hindus believe that he will be reincarnated one last time close to the end of this world.
Vishnu's worshippers, usually called Vaishnava, consider him the greatest god. They regard the other gods as lesser or demi gods. Puranic literature refers to him as the eternal, all-pervading spirit and associates him with the primeval waters believed to have been omnipresent before the creation of the world. So regarded, Vishnu is depicted frequently in human form, sleeping on the great serpent Shesha and floating on the waters. The concept of Lord Vishnu as preserver is comparatively late. It is based chiefly on two beliefs: humans may attain salvation by faithfully following predetermined paths of duty, and good and evil powers (gods and demons) contend for dominion over the world. Occasionally, the balance of power is upset in favor of evil, and then Lord Vishnu is believed to descend to earth in a mortal form (his avatar) to save humankind or the world. Ten such avatars (descents or incarnations) are commonly recognized, of which Lord Rama and Lord Krishna are the most important. Lord Vishnu is also known as Narayana and Hari. Another name of him is "Veda-Atma" or The Soul of the Vedas and Vedic truth.

Lord Vishnu's consort is Lakshmi, the goddess of wealth. Maya is the samvit (the primary intelligence) of Vishnu, while the other five attributes emerge from this samvit and hence Maya is his ahamata, activity, or Vishnu's Power. This power of god, Maya, is personified and is called Maya, Vishnumaya, or Mahamaya, and She is said to manifest Herself in, 1) kriyashakti, (Creative Activity) and 2) bhutishakti (Creation) of Universe. Hence this world cannot part with his creativity i.e., ahamta, which is a feminine form and is called Maya.
Vishnu is also associated with Bhudevi or Prithvi, the earth goddess; Tulsi; Ganga, goddess of river Ganges and also Saraswati, goddess of learning. In the Brahma Vaivarta Purana, it is described that Vishnu has three wives, who constantly quarrel with each other, so that eventually, he keeps only Lakshmi, giving Ganga to Shiva and Saraswati to Brahma.


The Presiding Deity of Peace:
Vishnu is often depicted as reclining on a Sheshanaga – the coiled, many-headed snake floating on cosmic waters that represents the peaceful Universe. This pose symbolizes the calm and patience in the face of fear and worries that the poisonous snake represents. The message here is that you should not let fear overpower you and disturb your peace.
Garuda, the Vehicle:
The vehicle of Vishnu is the Garuda eagle, the king of the birds.and Lord Vishnu is commonly depicted as riding on his shoulders. Empowered with the courage and speed to spread the knowledge of the Vedas, Garuda is an assurance of fearlessness at the time of calamity.



Iconography :

• The four arms indicate Lord's omnipresence and omnipotence. The two front arms signify the lord's activity in the physical world and the two back arms signify His activity in the spiritual world.
• The right side of the body represents the creative activities of the mind and the intellect.
• The left side symbolizes the activities of the heart; that is, love, kindness, and compassion.
• A conch in the upper left hand indicates that the Lord communicates with His devotees with love and understanding. When blowing His conch, He reminds his devotes to live in this world with kindness and compassion towards all living beings.
• A chakra in His upper right hand conveys the idea that the Lord uses this weapon to protect His devotees from evil.
• The mace denotes energy and a mace in the Lord's left lower hand signifies that He sustains the manifest world by the energy that He holds in Himself.
• His front right hand is depicted bestowing grace on His devotees.
• The snake denotes the mind and the thousand heads of the snake signify innumerable desires and passions of an individual. Just as a snake destroys its victim by its venom, an uncontrolled mind destroys the world by the venom of its possessiveness. The Lord has controlled all desires, and this is symbolized by showing Him seated on the two coils of the snake. When a sincere devotee of the Lord controls his desires, the Lord fulfills the devotee's genuine desires and helps him on his path.
• The blue sky in the background of the Lord suggests that He pervades the entire universe. The blue color symbolizes infinity. The blue body of the Lord signifies that He has infinite attributes. He is nameless, formless, and immeasurable.
• The color yellow is associated with earthly existence and the yellow clothes of the Lord signify that He incarnates Himself on this earth to uphold righteousness and destroy evil and unrighteousness.
• A flower garland around the Lord's neck is a symbol of the devotee's adoration for the Lord. A gem decorating His neck signifies that the Lord fulfills all genuine desires of His devotees and provides for their needs.
• The crown is a symbol of the Lord's supreme power and authority. The two earrings signify the dual nature of creation, such as knowledge and ignorance, happiness and unhappiness, and pleasure and pain.

Thousand names of Lord Vishnu :
Lord Vishnu has a large number of names, that are collected in the Vishnu sahasranama ("Vishnu's thousand names") from within the larger work Mahabharata. The character Bhishma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as essence of all Vedas by followers of Vaishnavism who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of god. The names are generally derived from the anantakalyanagunas (meaning: infinite auspicious attributes).
Dasavatharam " 10 Avataramas of Lord Vishnu :
The following ten incarnations of Lord Vishnu are described in Hindu mythology and are popular among Hindus. These incarnations reveal the help rendered by God during various stages of human evolution. As shown below, the first two incarnations are in the animal form, the third one is half-human and half-animal, and the fourth and the subsequent ones are all in human form. These incarnations relate to human evolution from aquatic life to human life, and are consistent with the modern theory of evolution suggested by science:

• Matsya (fish)---saves Sage Manu from floods and recovers the Vedas from demons.
• Kurma (tortoise)---sustains the earth on his back.
• Varaha (boar)---brings the earth back from the bottom of the ocean where it was dragged down by a demon, known as Hiranyaksha; Varaha kills the demon.
• Narasimha (man-lion)---kills the demon King Hiranyakashipu, who was planning to kill his own son, a devotee of Lord Vishnu.
• Vamana (dwarf)---the first human incarnation of the Lord, kills the demon King Mahabhali, who had deprived the gods of their possessions.
• Parasurama (the warrior with an axe)---saves Brahmins from the tyranny of the arrogant Kshatriyas.
• Lord Rama---kills Ravana, the demon king of Lanka.
• Balaraman---Various powerful and huge demons were killed by Shree Balaram, to free mankind from cruelty.
• Sri Krishna---the most popular incarnation; Krishna's contributions throughout his life include the teachings of the Bhagavad Gita to Arjuna.
• Kalki (a man on a white horse)---Will mark the end of all evil in the world.

Maha Shivratri

Maha Shivaratri is celebrated throughout the country; it is particularly popular in Uttar Pradesh. Maha Shivratri falls on the 13th or the 14th night of the new moon during Krishna Paksha in the Hindu month of Phalgun. The Sanskrit term, Krishna Paksha means the period of waning moon or the dark fortnight and Phalguna corresponds to the month of February - March in English Calendar.This year, shivartri falls on 23.02.2009.

Shivaratri Festival is celebrated on a moonless night.The name means "the night of Shiva". The ceremonies take place chiefly at night. This is a festival observed in honour of Lord Shiva and it is believed that on this day Lord Shiva was married to Parvati. On this festival people worship 'Shiva - the Destroyer'. This night marks the night when Lord Shiva danced the 'Tandav'. In Andhra Pradesh, pilgrims throng the Sri Kalahasteshwara Temple at Kalahasti and the Bharamarambha Malikarjunaswamy Temple at Srisailam.
About The Lord Shiva - the word meaning auspicious - is one of the Hindu Trinity, comprising of Lord Brahma, the creator, Lord Vishnu, the preserver and Lord Shiva or Mahesh, the Destroyer and Re-Producer of life. Shiva is known by many names like "Shankar", "Mahesh", "Bholenath", "Neelakanth" , "Shambhu Kailasheshwar" , "Umanath", "Nataraj" . Lord Shiva, as per the Vedas, manifested himself as "LINGUM" to make mankind aware of the presence of Eternal Time. That day when Shiva manifested himself in the form of "Lingum" was the fourth day of the dark night in the month of 'Magha' i.e. February-March. Maha Shivratri continues to be celebrated forever and ever.

Legend behind Maha Shivaratri :
The Story Of King Chitrabhanu In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows - Once upon a time 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. The sag asked the king the purpose of his observing the past. King Chitrabhanu explained that he had the gift of remembering the incidents of his previous birth. The king said to the sage that in his previous he was a hunter in Varanasi and his name was Suswara. His only livelihood was to kill and sell birds and animals. One day while roaming through forests in search of animals he was overtaken by the darkness of night. Unable to return home, he climbed a tree for shelter. It happened to be a Bael(Bilva) tree. He had shot a deer that day but had no time to take it home. So he bundled it up and tied it to a branch on the tree. As hunger and thirst tormented him, he was kept awake throughout the night. He shed profuse tears when he thought of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time that night he engaged himself in plucking the Bael leaves and dropping them down onto the ground. The next day he returned home and sold the deer and then bought some food for himself and his family. The moment he was about to break his fast a stranger came to him, begging for food. He served the food first to stranger and then had his own. At the time of his death, he saw two messengers of Lord Shiva. They were sent down to conduct his soul to the abode of Lord Shiva. He learnt then for the first time of the great merit he had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. The messengers told him that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. His tears, which had shed out of pure sorrow for his family, fell onto the Lingam and washed it and he had fasted all day and all night. Thus, he unconsciously worshiped the Lord. As the conclusion of the tale the King said that he lived in the abode of the Lord and enjoyed divine bliss for long ages and now he has reborn as Chitrabhanu.

Shivaratri Fasting :
The Festivity People observe a strict fast on this day. Some devotees do not even take a drop of water and they keep vigil all night. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, whilst the chanting of the Mantra "Om Namah Shivaya" continues. Offerings of Bael leaves are made to the Lingam as Bael leaves are considered very sacred and it is said that Goddess Lakshmi resides in them. Hymns in praise of Lord Shiva, such as the "Shiva Mahimna Stotra" of Pushpadanta or Ravana's "Shiva Tandava Stotra" are sung with great fervour and devotion. People repeat the 'Panchakshara' Mantra, "Om Namah Shivaya". He, who utters the names of Shiva during Shivratri, with perfect devotion and concentration, is freed from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims dock to the places where there are Shiva temples.

Chanting on Mahashivratri : 'Om Namah Shivaya'

Om represents an unmanifest state beyond the 3 gunas (elements of sattva, raja & tama). We bow to Lord Shiva, from whom Om was created.
Naampatti made by Sanatan Sanstha Seekers to remind Naamjap. The word Shiva has been derived by reversing the letters of the word vash. Vash means to enlighten; thus the one who enlightens is Shiva. He remains radiant and also illuminates the universe. He is the auspicious and prosperity-bestowing principle.

Tulasi Vivah / Pooja / Habba

Uthwana Dwadashi / Tulasi Habba or Tulasi Pooja is celebrated mostly in karnataka and Andhrapradesh. Tulasi Pooja is celebrated a fortnight after Deepavali. Tulasi vivaha is celebrated on the next day of Karthik Ekadashi i.e. on Karthik Shukla Dwadashi. This day is also called as Chilku Dwadashi. This is the twelfth day in the first fortnight of the month Karthigai. It signifies the day Tulasi married Lord Vishnu.



Legends behind the Pooja :
Tulasi came out of the ocean during Amrita Manthan as a younger sister of Lakshmi. She too was devoted to Lord Vishnu and wanted to marry him. But Lakshmi who was already married to him did not like the idea and cursed her to become a plant. Thus the tulasi plant was born. But the all merciful Lord Vishnu took pity and fulfilling her wish declared that when he will be in the form of a saligrama, found in most temples and madhwa houses, she will remain close to him in the form of a tulasi leaf. Therefore even today a saligrama will have a tulsi leaf along with it.


Another Legend is : Tulsi, a devotee of Lord Sri Maha Vishnu, was married to the demon King Jalandhar. She prayed to Lord Vishnu to protect her demon husband. With the humble blessings from Lord Vishnu, Jalandhar harassed saints and sages. To prevent the world from the demon, Lord Maha Vishnu took the form of Jalandhar and stayed with Tulsi.
After the death of Jalandhar, Vrinda knew the truth and cursed Lord Vishnu and turned him to stone and collapsed. The stone is called as ‘Shaligram’. Then, she emerged as Tulsi plant. This is the reason why Vishnu Puja will not be completed without the leaves of Tulsi plant.


Celebrations :
Tulsivrindavan is adorned like a bride. Along with tulsi, the plants of amla, sugarcane and tamarind are planted. Special feast is prepared consisting of delicious vegetarian dishes. A full meal consisting of puri, rice, sweet potato kheer, moongachi gathi, red pumpkin vegetable is offered to Tulsi Vrindavan in the afternoon time. The ceremony of wedding takes place during evening. Several dishes made from poha are served to Lord Vishnu. Prasad is then distributed amongst all.


This ceremonial day marks the beginning of the auspicious marriage season for Hindus.
The following link shows as to, how Tulasi plant is decorated for the Tulasi Vivah :
http://www.flickr.com/photos/amitpise/2543565651/
(few points i have collected from http://www.trsiyengar.com/)

Why do we worship Tulasi plant ?

In Hindu culture, Tulasi (basil) occupies a revered position among shrubs and herbs – a position of importance from the point of view of health and religion . In the scriptures, tulasi is described as the “ Mother of the Universe”. Lord Vishnu is supposed to take abode in a house where tulasi is grown. Having a tulsi plant in the house believes, it spreads a spiritual aura and promotes material prosperity and well-being of the household. Tulasi is an important component of Lord Vishnu puja in temples as well as homes. Tulasi thirtha ( water in which tulasi leaves are soaked) is the prasada given in Vaishnavite temples. In Sanskrit, "Tulanaa naasti athaiva tulasi" - that which is incomparable (in its qualities) is the Tulasi.

As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head and also that all offerings would be incomplete without the tulasi leaf - hence we worship tulasi.
She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life , will worship the tulasi. Tulasi is married to the Lord with all pomp and show as in any wedding.

This is because according to another legend: Lord Krishna blessed Sathyabhama to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion. Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world.

The Hindus cling to the tulsi even in the last moments of their lives. Ganga water, further sanctified by the presence of tulsi in it, is dropped into the mouth of the dying person in the belief that the soul would attain liberation.Thus tulsi occupies an exalted position because of its spiritual, medicinal and scientific properties.

Tulsi as worshiped in deity form. The presence of a Tulsi plant in a home is considered as presence of Goddess Lakshmi herself . It symbolizes the religious bent of a Hindu family. In a Srivaishnavite household, it is considered incomplete if it doesn't have a Tulasi plant. Many families have the Tulasi planted in a specially built structure, which has images of deities installed on all four sides, and an alcove for small earthen oil lamp. In Karnataka and Andhrapradesh Tulasi Pooja / Tulasi Vivaha is celebrated.
(I will try to collect more information on that pooja and write as a seperate posting)

The high esteem for tulsi has a scientific basis. In addition to its spiritual qualities, tulasi has been found to possess great medicinal value and is used to cure various ailments, including the common cold , extraordinary qualities of healing and promoting health. Researchers in modern chemistry have found tulasi to have the properties of killing harmful micro-organisms and that tulasi is a herbal plant with great medicinal value. Tulasi removes bad odour from the environment and controls pollution. It is used as medicine for controlling and curing heart diseases. Thus, the wind that carries the fragrance of tulsi spreads health and well-being wherever it blows.

Tulasi Slokam :
(1) :
Yanmule sarvatirhaani

Yannagre sarvadevataa

Yanmadhye sarvavedaascha

Tulasi taam namaamyaham

(2) :

Thulasi amrudajanmaasi sadaa Dwam Kesavapriye
Kesavaarththam lunaami Dwaam varadhaa bhava shobane

(3) :
Tulasi s(h)ree sakhi s(h)ubae paapahaari

Nim punyadae namasthae naaradanuthae

namo naaraayana priyae
Source : Wikipedia , www.indusladies.com