Joined: 15 October 2012
|| Shree Ganeshaya Namaha ||
|| Om Namah Shivaya ||
Maha Shivratri is a Hindu festival celebrated every year in reverence of Lord Shiva. It is also known as Padmarajarthi. Shivratri literally means the great night of Lord Shiva. It is celebrated every year on the 13th night/ 14th day of the Maagha or Phalguna month of the Hindu calendar. Since many different calendars are followed by various ethno-linguistic groups of India, the month and Tithi name are not uniform all over India. Celebrated in the dark fortnight or Krishna Paksha (waning moon) of the month of Maghaa according to the Shalivahana or Gujarati Vikrama or Phalguna according to the Vikrama era. The festival is principally celebrated by offering of Bael or Bilva/Vilvam leaves to Lord Shiva, all day-fasting and an all-night vigil. In accordance with scriptural and discipleship traditions, penances are performed in order to gain boons in the practice of Yoga and meditation, in order to reach life's sum mum bonum steadily and swiftly. A week-long International Mandi Shivratri Fair held at Mandi in the Indian state of Himachal Pradesh every year is one of the tourist attractions in the state.
Each attribute of Lord Shiva has it's own importance listed below
Shiva has a trident in the right lower arm, with a crescent moon on his head. He is said to be fair like camphor or like an ice-clad mountain. He has fire and Damaru and Mala or a kind of weapon. He wears five serpents as ornaments. He wears a garland of skulls. He is pressing with his feet the demon Mulayaka, a dwarf holding a cobra. He faces south. Panchakshara itself is his body. It is believed that Shiva became a god through meditating everyday
Shiva bears on his head a crescent moon. The epithet Chandrasekhara (Chandra=moon sekhara=crest, crown) refers to this feature. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is eternal reality, he's beyond time. Thus the crescent moon is only one of His ornaments. The wearing of the crescent moon in his head indicates that He has controlled his mind perfectly.
Shiva smears his body with ashes (bhasma). Some forms of Shiva such as Bhairava are associated with a very old India n tradition of cremation- ground asceticism that was practiced by some groups who were outside the fold of Brahmanic orthodoxy. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: - smasanavasin, also spelled as Smashanavasin), referring to this connection.
Shiva's distinctive hairstyle, the one with matted hair' and Kapardin endowed with matted hair' or wearing his hair wound in a braid in a shell- like (kaparda) fashion. A kaparda is a cowrie shell, or a braid in the form of a shell, or more generally, hair that is shaggy or curly. His hair is said to be like molten gold in colour or being yellowish- white.
The epithet Nilkantha refers to a story where Shiva drank the poison churned up from the world ocean.
The ganga rive flows from the matted hair of Shiva. The epithet Gangadhara (bearer of Ganga) refers to this. The Ganga, one of the major rivers of India, is said to have made abode in Shiva's hair. The flow of Ganga also represents the nectar of immortality
He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis. Tiger represents lust. His sitting on the tiger skin indicates that He has conquered lust.
Shiva is often shown garlanded with a snake. His wearing of serpents on the neck denotes wisdom and eternity.
His holding deer in one hand indicates that he has removed the Chanchalata (tossing) of the mind. Deer jumps from one place to another swiftly. The mind also jumps from one object to another.
Shiva's particular weapon is trident. His trishul that is held in His right hand represents the three Gunas- Sattva, Rajas and Tamas. That is the emblem of sovereignity. He rules the world through these three Gunas. The Damaru in his left hand represents the Sabda Brahman. It represents the OM from which all the languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
A small drum shaped like an hourglass is known as damaru. This is one of the attributes of Shiva in his famous dance- representation known as Nataraja. A specific hand gesture (mudra) called damru-hasta is used to hold the drum. This drum is particularly used as an emblem by members of Kapalika sect.
Nandi also known as Nandin, is the name of the bull that serves as Shiva's mount. Shiva's association with cattle is reflected in his name, Pasupati or Pashupati, translated by Sharma as lord of cattle' and by Kramsrich as lord of animals' who notes that is particularly used as an epithet of Rudra. Rishabha or the bull represents the Dharma devta. Lord Shiva rides on the bull. Bull is his vehicle. This denotes that Lord Shiva is the protector of Dharma, an embodiment of Dharma or righteousness.
The Ganas are attendants of Shiva and live in Kailash. They are often referred to as bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord transgressed against, they are often invoked to intercede with the lord on behalf of devotee. Ganesha was chosen as their leader by Shiva; hence Ganesha's title Ganapati which means lord of Ganas.'
Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, mount Kailash is conceived as resembling a linga, representing the centre of the universe.
Varanasi or Benaras is considered as city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to in religious contexts as Kashi.
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical round column. Shiva means auspiciousness, and lingam means a sign or a symbol. Hence the Shivlinga is regarded as a symbol of the great God of universe who is all-auspiciousnes.' Shiva also means one in whom the whole creation sleeps after dissolution.' Linga also means the same thing- a place where created objects get dissolved during the disintegration of the created universe. Since, it is the Shiva who creates, sustains and withdraws the universe, the Shivalinga represents symbolically the God himself.
The bilva tree corresponds to the spinal column. The tree's leaves are special: each stalk has three leaflets. The three leaflets represent the three nadis mentioned above. The climbing of the tree represents the ascent of the kundalini shakti from the muladhara to the ajna chakra.
Keeping awake is symbolic of the kind of awareness and oneness of purpose that a spiritual aspirant needs to reach the goal. He cannot afford to be slack even for a moment.
Shiva is the Supreme Consciousness that illuminates the three states of waking, dreaming and deep sleep. Offering the threefold bilva leaves to the Shivalinga heralds the return to a level of consciousness beyond the three states, which is the fourth state, turiya. The dawning of that state is consonant with the awakening of the individual.
From the very early morning, Shiva temples are flocked by devotees, young and old, who come to perform the traditional Shivlinga worship (puja) and hence hope for favours from the god. Devotees bathe at sunrise, preferably in Ganges, or any other water source (like the Shiva Sagartank at Khajuraho). This is a purificatory rite, an important part of all Hindu festivals. Wearing a clean piece of clothing after the holy bath, worshippers carry pots of water to the temple to bathe the Shivalinga. They offer prayers to the sun, Vishnu and Shiva. Women pray for the well being of their husbands and sons. An unmarried woman prays for a husband like Shiva, who is considered to be ideal husband. The temple reverberates with the sound of bells and shouts "Shankerji Ki Jai" or "Har Har Mahadev" meaning Hail Shiva.' Devotees circumambulate the linga, three or seven times, and then pour water over it. Some also pour milk.
According to Shiva Purana, the Maha Shivratri Pooja must incorporate the 6 items:-
1. Bathing the Shiva linga with water, milk and honey, and Wood apple or bel leaves added to it, represents purification of soul;
2. The vermillion paste applied on the Shiva linga after bathing it represents virtue.
3. Offering of fruits, which is conducive to longevity and gratification of desires
4. Burning incense, yielding wealth
5. The lightning of the lamp which is conducive to the attainment of knowledge.
6. And betel leaves marking satisfaction with worldly pleasures
Tripundra refers to the 3 horizontal stripes of holy ash applied to the forehead by worshippers of Lord Shiva. These 3 stripes symbolize spiritual knowledge, purity and penance (spiritual practice of Yoga), so they represent the 3 eyes of Shiva.
Wearing a rosary made from the rudrakash seed of the rudrakash tree (said to have sprung from the tears of Lord Shiva) when worshipping Lord Shiva is ideal. A rudrakash seed is a mahogany-like colour, sometimes black, and sometimes may have traces of sacred sandalwood powder, turmeric, kumkum, or holy ash if the rosary was used in worship ceremonies or anointed.
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Joined: 15 October 2012
The Mandi festival or fair is particularly famous as the special fair transforms Mandi town into a venue of grand celebration when all gods and goddess
The Mandi festival or fair is particularly famous as the special fair transforms Mandi town into a venue of grand celebration when all gods and goddesses, said to be more than 200 deities of the Mandi district assemble here, starting with the day of Shivaratri. Mandi town located on the banks of the Beas River, popularly known as the "cathedral of temples", is one of the oldest towns of Himachal Pradesh with about 81 temples of different gods and goddesses in its periphery. There are several legends linked to the celebration of this event. The festival is centred around the protector deity of Mandi Mado Rai' (Lord Vishnu) and lord Shiva of Bhoothnath temple in Mandi
Central India has a large number of Shiva followers. The Mahakaleshwar temple in Ujjain is one of the most venerated shrines consecrated to Lord Shiva where large number of Shiva's devotees turns up every year to offer prayers on the day off Maha Shivratri. Tilwara Ghat in the city of Jabalpur and the Matha temple in the village of Jeonara, Seoni are two places where the festival is celebrated with much religious fervour. Even in Pachmarhi, a hill station In Madhya Pradesh too a large number of devtoees throng to Shiva temple which situated on Chauragarh, a name of hill situated on Satpura ranges.
Mahashivratri is celebrated widely in the temples all over Andhra Pradesh, Karnataka, Kerala and Tamil Nadu. Shiva is considered as Adi (first) Guru from whom the yogic traditions orginates. According to tradition, the planetary positions on the night are such that there is a powerful natural upsurge of energy in the human system. It is said to be beneficial for one's physical and spiritual well being to stay awake and aware throughout the night. On this day, artists from various fields such as music and dance perform the whole night.
This is a very special and rare puja conducted during 10 days of Maha Shivratri festival. It is well known that Lord Shiva is abhishekpriya (lover of absolutions). Lord Parshurama and Kroshta Muni, during their worship of the Lord here, are believed to have deity with Sashrakalasam or a thousand pots of holy water according to Vedic rites. Now during Mahashivratri festival days The Head Priest (Thanthri) and his team perform this puja. It is a ten day function, each day an offering of 101 kalasam or pots of holy water (100 being made of silver and while one made of gold), surcharged with mantras rcited by learned Brahmins seated on the Mukhamantapam. These are emptied on the deity, the golden pot Brahmakalasam being the last one. A magnificent light is the indication or identity of Lord Shiva and the Shiva Lingam is considered to be the symbol of it. Hence, the formal worship on Maha Shivratri consists of bathing the Shiva lingam. Lord Shiva is said to be burning with the fire of austerity and so only those items are offered to Him that have a cooling effect. A cool water bath is believed to propitiate Him best. There is a belief among devotees that participation in Sahsrakalabhishekam and offering holy worship materials, will lead to blessings with prosperity and peaceful life. Hundreds of devotees thronging the shrine with chants of Namah Shivaya', Hara Hara Mahadeva' & Shambho Mahadeva'...
Shivratri Nrutham at Thrikkurati temple, according to religious scholars, resembles the cosmic dance of Shiva, called Anandatandava' meaning, The Dance of Bliss' symbolizing the cosmic cycles of creation and destruction, as well as the daily rhythm of birth and death. The dance is a pictorial allegory of the five principle manifestations of eternal energy- creation, destruction, preservation, salvation and illusion.
The priest keeps sheevali vigraha (idol) fixed on a decorated frame on his head. He makes seven rounds on Pradakshina Vazhi (holy walkway made of granite around Sanctum Sanctorum). When the fifth round is reached, at West Nada (Parvati Nada), the door opens or 10 minutes. This is an annual ceremony. Thousands of pilgrims rush to have glance of this auspicious moment. At this time, all the pradakshina vazhi will be lit with camphor and brass temple lamps by thousands of devotees who stay awake through the night while chanting Nama Shivaya', Hara Hara Mahadeva' and Shambho Mahadeva'. Older devotees sing, Hara Sankara Siva Sankara Duritham Kala Sivane.' In this enlightened serene mood, the priest performs Nrutham and runs the pradakshina vazhi towards the east nada. During the next two rounds he accepts Valiya Kannika.' The Shivaratri Nrutham is followed by the well known magnificent display of fireworks.
On Shivaratri day evening a grand procession starts from Kadapra Kainikkara Temple. It includes, several decorated floats, Kaavadi Aaatam, Mayilattom, Amman Kudom, Thaiyyam, Vela Kali, vKuthiyotta Chuvadu, richly caparisoned elephants and folk art forms etc. attracts thousands of devotees and tourists. When the main procession reaches Market Junction, other mini processions from Kurattikkadu Mutharamman Temple, Kurattissery Kannamkavil Mutharamman Temple, Thrippavoor Mahavishnu Temple, Vishavarsherikkara Subrahmanya Swami temple, Sreekaryam Maliekal Rajan temple, and Alumoodu Sivaparvathy Temple joins and makes the procession quite livening. The marvellous as well as magical effect of the Sinakari melam and Panchavadyam, a combination of five percussion and wind instruments is to be felt and enjoyed. Among the varieties of festivals celebrated in Kerala, Thrikkuratti Sivarathri Procession is one of the most thunderous, spectacular and dazzling. It is an expression of popular fascination for sound and colour, and because of the pageantry, it appeals to all people including foreigners. Once the procession reaches the temple, Deeparadhana is followed by colourful display of fireworks.
According to the mystic mythology of the Puraanaas, the Kailasa peak of the Himalayas is the abode of Shiva and He bears the Ganges on His head. As the Lord of creatures, He is metaphorically called as Pashupathi (with Nandi, the bull, His favourite animal) and His fearless nature is euphemised as Sarpabhushana. Shiva's posture in the meditation is ascribed to Him as the head of Yogis (Yogiraja) who practises various spiritual feats to attain salvation. Lord Shiva's divine consort, Goddess Parvati (who is also the daughter of Himalaya), is the deity of strength.
A Jyotirlinga or Jyotirling or Jyotirlingam is a devotional object representing the god Shiva. Jyoti means 'radiance' and lingam the 'mark or sign' of Shiva, or a symbol of the pineal gland; Jyotir Lingam thus means the The Radiant sign of The Almighty. There are twelve traditional Jyotirlinga shrines in India.
It is believed that Lord Shiva first manifested himself as a Jyotirlinga on the night of the Aridra Nakshatra thus the special reverence for the Jyotirlinga. There is nothing to distinguish the appearance, but it is believed that a person can see these lingas as columns of fire piercing through the earth after he reaches a higher level of spiritual attainment.
Legend of jyotirlinga
As per Shiv Mahapuran, once Brahma (the Hindu God of creation) and Vishnu (the Hindu God of Preservation) had an argument in terms of supremacy of creation. To test them, Shiva pierced the three worlds as a huge endless pillar of light, the jyotirlinga. Vishnu and Brahma split their ways to downwards and upwards respectively to find the end of the light in either direction. Brahma lied that he found out the end, while Vishnu conceded his defeat. Shiva appeared as a second pillar of light and cursed Brahma that he would have no place in ceremonies while Vishnu would be worshipped till the end of eternity. The jyotirlinga is the supreme partless reality, out of which Shiva partly appears. The jyothirlinga shrines thus are places where Shiva appeared as a fiery column of light. Originally there were believed to be 64 jyothirlingas while 12 of them are considered to be very auspicious and holy. Each of the twelve jyothirlinga sites takes the name of the presiding deity - each considered different manifestation of Shiva. At all these sites, the primary image is lingam representing the beginning less and endless Stambha pillar, symbolizing the infinite nature of Shiva. The twelve jyotirlingas are: - Somnath in Gujarat, Mallikarjun at Srisalam in Andhra Pradesh, Mahakaleshwar at Ujjain in Madhya Pradesh, Omkareshwar in Madhya Pradesh, Kedarnath in Uttarakhand, Bhimashankar in Maharashtra, Kashi Viswanath at Varanasi in Uttar Pradesh, Trimbakeshwar in Maharashtra, Vaidyanath Jyortilinga in Jharkhand, Aundha Nagnath in Maharashtra, Rameswar at Rameswaram in Tamil Nadu, Ghushmeshwar at Shiwar in Swai Madhopur in Rajasthan, Ghrishneshwar Jyotirlinga in Aurangabad.
Sanskrit Shlok of Jyotirlinga (with meaning)
Saurastre Somanatham ca Srisaile Mallikarjunam, Ujjayinyam Mahakalam Omkaram Amalesvaram, Paraly Vaidyanatham ca akinyam Bhimasankaram, Setubandhe tu Ramesam Nagesam Darukavane Varanasyam tu Visvesam Tryambakam Gautamitate Himalaye tu Kedaram Ghusmesam ca Sivalaye etani jyotirlingani sayam pratah pathennarah saptajanmakrtam papam smaranena vinasyati etesam darsanadeva patakam naiva tisthati karmaksayo bhavettasya yasya tuo mahesvarah
Somnath in Saurastra and Mallikarjunam in Srisailam; Mahakaal in Ujjain, Omkareshwar in Amleshwar; Vaidyanath in Pralaya, Bhimashankara in Dakinyam; Ramesam (Rameswaram) in Sethubandhu, Nagesham (Nageshwar) In Daruka-vann; Vishva-isham (Vishwanath) in Varanasi, Tribakam at the banks of river Gautami; Kedar (Kedarnath) in Himalayas, Gushmesh (Gushmeshwar) in Shivalaya; One who recites these Jyotirlinga every evening and morning is relieved of all sins committed in past seven lives. One who visits these, gets all his wishes fulfilled and one's kama gets eliminated as Maheshwara gets satisfied to the worship.
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There is a legend associated with Samudra Manthan (churning of ocean), a process in which the asuras (demons) and the gods joined hands to churn out amrut(nectar) from the depths of the ocean, using a mountain as a churn-dash and a snake as a rope. The devas( deities) and the asuras (demons) counterparts were churning for a nectar of immortality. Among many things that came out, a pot of poison came out of the ocean. This poison was so potent that it has the power to destroy the whole universe. The problem that arose was that the poison could not be discarded, it had to be drunk by one of the devas or asuras. No one wanted to drink the poison because they all felt that they were too valuable or sacred to drink it. Shiva, upon the request of the gods, came forward in a calm disposition and said that he would drink the Halahala (poison) for "the sake of his family to sustain peace and allow them to find the nectar of immortality." By drinking the Halahala, he eliminated its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of His neck to blue. For this reason, Lord Shiva is also called Neelkanta... After drinking the poison, Shiva went to the Himalayas to meditate. The nectar of immortality was found, and the asuras tried to steal it from the devas. They wanted to become more powerful than the Devas to be able to destroy them. After a "series of divine interventions", the devas emerged as the winners and received the gift of immortality. By drinking the poison, Shiva sacrificed himself for the safety of his family and humanity.
Another version relates that the whole world was facing destruction and Goddess Parvati worshipped her husband Shiva to save it. She prayed for the jivs (living souls) remaining in se -- like particles of gold dust in a lump of wax"during the long period of pralaya (deluge) night, that they should, upon becoming active again. Have His blessings, but only if they worshipped him just as she did. Her prayer was granted. Parvati named the night for the worship of Ishwar by mortals Maha-Sivaratri, or the great night of Shiva, since Pralaya is brought about by Him.
After creation was complete, Parvati asked Lord Shiva which devotees and rituals pleased him the most. The Lord replied that the 14th night of the new moon, in the dark fortnight during the month of Phalgun, is his most favourite day. Parvati repeated these words to her friends, from whom the word spread over all creation.
Once upon a time King Chitrabhanu of the Ikshvaku dynasty who ruled over the whole of Jambudvipa (India), 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 sage asked the king the purpose of his observing the fast. King Chitrabhanu explained that he had a gift of remembering the incidents of his past birth, and in his previous life he had been a hunter in Varansai and his name was Suswara. His only livelihood was to kill and sell birds and animals. The day before the new moon, while roaming through forests in search of animals, he saw a deer, but before his arrow flew he noticed the deer's family and their sadness at its impending death. So he let it live. He had still not caught anything when he was overtaken by nightfall and climbed a tree for shelter. It happened to be a Bael tree. His canteen leaked water, so he was both hungry and thirsty. These two torments kept him awake throughout the night, thinking of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time he engaged himself in plucking the Bael leaves and dropping them down onto the ground.
The next day he returned home and 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, sent 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 unconscious worship of Lord Shiva during the night of Shivaratri. The messengers told him that there had been a Lingam (a symbol for the worship of Shiva) at the bottom of the tree. The leaves he dropped had fallen on the Lingam, in imitation of its ritual worship. The water from his leaky canteen had washed the Lingam (also a ritual action), and he had fasted all day and all night. Thus, he unconsciously had worshipped the Lord. As the conclusion of the tale the King said that he had lived in the abode of the Lord and enjoyed divine bliss for a long time before being reborn as Chitrabhanu. This story is narrated in the Garuda Purana HYPERLINK "http://en.wikipedia.org/wiki/Garuda_Pu
Shivaratri' means night of Lord Siva'. The important features of this religious function are rigid fasting for twenty four hours and sleepless vigil during the night. Every true devotee of Lord Siva spends the night of Sivaratri in deep meditation, keeps vigil and observes fast.
The worship of Lord Siva consists in offering flowers, Bilva leaves and other gifts on the Linga which is a symbol of Lord Siva, and bathing it with milk, honey, butter, ghee, rose-water, etc.
When creation had been completed, Siva and Parvati had been living on the top of Kailas. Parvati asked: "O venerable Lord, which of the many rituals observed in Thy honour doth please Thee most?" Lord Siva replied: "The thirteenth night of the new moon, Krishna Paksha, in the month of Phalguna (February-March) is known as Shivaratri, My most favourable Tithi. My devotee gives Me greater happiness by mere fasting than by ceremonial baths, and offerings of flowers, sweets, incense, etc.
Just hear, My Beloved, of an episode which will give you an idea of the glory and power of this ritual, said Lord Shiva to Parvati.
"Once upon a time, there lived in the town of Varanasi a hunter. He was returning from the forest one evening with the game birds he had killed. He felt tired and sat at the foot of a tree to take some rest. He was overpowered by sleep. When he woke up, it was all thick darkness of night. It was the night of Sivaratri but he did not know it, He climbed up the tree, tied his bundle of dead birds to a branch and sat up waiting for the dawn. The tree happened to be My favourite, the Bilva.
"There was a Linga under that tree. He plucked a few leaves dropped them down. The night-dew trickled down from his body. I was highly pleased with involuntary little gifts of the hunter. The day dawned and the hunter returned to his house.
"In course of time, the hunter fell ill and gave up his last breath. The messengers of Yama(Hinduism) arrived at his bedside to carry his soul to Yama (Hinduism). My messengers also went to the spot to take him to My abode. There was a severe fight between Yama's messengers and My messengers. The former were easily defeated. They reported the matter to their Lord. He presented himself in person at the portals of My abode. Nandi gave him an idea of the sanctity of Shivaratri and the love which I had for the hunter. Yama surrendered the hunter to Me and returned to his abode. Thereafter, Yama has pledged not to touch my devotees without my consent.
"The hunter was able to enter my abode and ward off death by simple fasting and offering of a few Bilva leaves, however involuntary it might be because it was the night of Shivaratri. Such is the solemnity and sacredness associated with the night".
Parvati was deeply impressed by the speech of Lord Siva on the sanctity and glory of the ritual. She repeated it to Her friends who in their turn passed it on to the ruling princes on earth. Thus was the sanctity of Sivaratri broadcast all over the world.
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaha sivaya).
Shiva's body is said to consist of five mantras, called the panchabrahmans. As forms of God, each of these has their own names and distinct iconography.
This is the creative and destructive power of Shiva. This is associated with wrath and anger. He faces west on a Panchamukha Shivlinga.
This is the female aspect of Shiva. In this aspect Shiva is graceful and is associated with water. He faces north on a Panchamukha Shivalingam. In this aspect Shiva is the healer and bestower of health both mentally and physically.
This is the destructive aspect of Shiva. He is often depicted as the Keeper of burial and cremation sites. Shiva is associated with death in this aspect. He is said to devour life and make way for new cremation or regeneration. He faces South on a Panchmukha Shiva lingam.
This is the ego aspect of Shiva. In this aspect Shiva is associated with meditation, enlightment and with sages, ascetics and celibacy. He faces east on a Panchamukha Shivalinga.
In this aspect Shiva is omnipresent and omnipotent. He is depicted as an all-pervading and eternal. Shiva is the cause of creation in this form. He faces north- east on a Panchamukha Shivalinga.
Karpur Gauram karunavataram Samsara Saram Bhujgendra Haram
Sada Vasantam Hridayaravinde Bhavam Bhavani Sahitam Namami.
I salute to the merciful Bhava (Shiva) who is with his consort Parvati, Adorned with the necklace of serpent.
Word to Word Meaning
Karpur Gauram : The one who is as pure as camphor(kapur)
Karuna avatar : The avatar full of compassion
Sansara Saram : The one who is the essence of the world
Bhujagendra haram: The one with the serpent king as his garland
Sada vasantam : Always residing
Hriday arvinde: In the lotus of the heart
Sahitam Namami: I bow to you both
Bhavam Bhavami: Oh lord and goddess (Parvati: wife of Shiva)
Hindi Aarti: -
Jai Shiva Omkara, Hara Shiva Omkara|
Brahma Vishnu Sadashiv Ardhangir Dhara ||
Ekanan Chaturanan Panchanan Rajae |
Hansanan Garudasan Vrushvahana Sajae ||1||
Doybhuj Charu Chaturbhuj Dasbhuj Te Sauhe |
Teeno Rup Nikharta Treebhuvan Jan Mouhe ||2||
Akshmala Vanmala Mundaladhari |
Chandan Mrugmada Chanda Bhole Shubhkari ||3||
Shwetambara Peetambar Vaghambar Ange |
Sankadik Brahmadik Bhtadik Sange ||4||
Karmadhye cha Kamadalu Chakra Trishul Dharta |
Jagkarta Dukhkarta Jagpaalan Karta ||5||
Brahma Vishnu Sadashiv Jaanat Aviveka |
Pranvakshar (OM) Madhye Ye Teeno Aka ||6||
Treegun Swami Ki Aarti Jo Koi Nar Gave |
Bhava Bhakti Ke Kaaran Mann Vanchit Fal Pave ||7||
Marathi Aarti: -
Lavthavti Vikrala Brahmandi Mala
Vishe Kantha Kaala Treenetri Jwala|
Lavnanya Sundar Mastaki Bala
Tethuniya Jal Nirmal Vahe Zulzula||
Jai Dev jai Shri Shankara Aarti Ovalu Tuja karpur Gaura ||
Karpur Gaura Bhola Naini Vishala
Ardhangi Parvati Sumananchya Mala |
Vubhutiche dhal Kshiti Kantha Neela
Aisa Shankar Uma Vilhala ||1||
Devi Daiti Sagar Manthan Pai Kele
Tya Majhi Avchit Halahala Je Uthale |
Te Tya Masur prane Prashan Je Kele
Nilkantha Naam Prasidha Zale ||2||
Vyaghrambhar Fani Vardhar Sundar Madnari
Panchanan Munijana Sukhkari |
Shatkoti che Beej Vache Ucchari
Raghukul Tilak Rama Dasa Antari ||3||
|| Hara Hara Mahadev ||
|| Jai Ho Bholenath ki ||
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