SIVA MURHY

Panchanana Siva: In some temples Siva is shown with five faces. Each of the faces has a name and represents a specific aspect. These five faces are Isana, Tatpurusa, Aghora, Vamadeva and Sadyojata. Isana faces south east and represents Iswara aspect of Siva known as Sadasiva, or the Eternal Siva. Tatpurusha faces the east. He is Siva in his aspect as a deluded purusha or ego. Aghora faces the south and represents the destructive and regenerative aspect of Siva that, like fire, first devours life and then prepares the ground for its renewal. Vamadeva faces north. He is healer and preserver. Sadyojata faces west and represents the creative power of Siva.

Anugrahamurthy: This is the milder or peaceful aspect of Lord Shiva when he is in the company of his beloved devotees or his family members.

Ugramurthy: Also known as Rudra , Bhairava, Kankala or Samharamurthy, this is the ferocious or angry form of Siva, generally associated with the events during which Siva assumed his terrible form to slay the demons or the wicked.

The following are his well known terrible forms:

Kankala-bhairava: The form which he assumed after cutting off the fifth head of Brahma.

Gajasura-vadha-murthy: The form he assumed while killing a demon named Nila.

Tripurantakmurthi: The form he assumed while destroying the three cities of gold, silver and iron built by the three sons of Andhakasura.

Sarabhesa-murthy: The form in which he allegedly fought and sanctified, Narasimha, the incarnation of Vishnu.

Kalari-murthy: the form in which he fought and defeated Yama to save his devotee Markandeya.

Kamantaka-murthy: The form in which he destroyed Manmadha, the god of lust, for disturbing him while doing penance.

Andhakasura-vadha-murthy: The form in which he defeated Andhakasura, who subsequently joined his forces as his commander and became popular as Bhringi.

Bhairava-murthy: The form generally found in connection with the cults of teaching the secrets of tantras, yantras, alchemy, magic and occult knowledge.

chan^drashEkharar

Slokam:

With the hands in abhaya (protecting) and varada (boon giving) postures, with a pleasing and decorated expression, a blossomed face and eye, with the shadow created by moon on the crown, with an upright body, and feet in the same level, Coral like formed, holding the deer and axe, (He) stay in the lotus pedestal. (of my heart)

purANa of the deity :

cha.ndra shEkharar : moon ornamented Lord (bhOga mUrti)

daksha had twenty seven stars as daughters. All of them were married to moon. But the moon had special attraction towards rOhiNi. So all the other wives complained it to the father dakasha that their husband moon is not treating them fairly. daksha got angry and cursed the moon to lose its luminance (kala) day by day. Everyday the moon started loosing one luminance part (kala) out of his 16 parts. Afraid and ashamed moon disappeared into the ocean. There are many herbs that require the light of the moon to grow. Without moon, they were harmed. Consequently there was suffering in the world. To end the problem the celestials advised moon to take refuge in the Great Divine, Lord shiva. Left with only one kalA, he took refuge in Lord Shiva. Being the graceful Almighty, He wore the moon crescent on His head, making him grow for 15 days and decay for 15 days periodically.

Thus chan^drashEkharar is considered a giver of refuge.

kalyANa sundarar

Slokam:
Red in color (si.ndhUram), Three eyed, shoulders like yugas (four shouldered), wearing necklace and bracelet, Colorful in divine wonderful dress, Shining in the wedding robe, ornated, with enchanting body, salutations to that mUrti who is in marriage posture, with a hand of dEvi in one lotus hand, with axe and deer in hands and ga.nga and moon on the wound-up hair.

purANa of the mUrti:
kalyANa su.ndarar : The beautiful (mUrti )in marriage(bhOga mUrti)

Shakthi was born as pArvati, the daughter of the king of Himalayas. As a young child, She was not interested in playing like the other children. She was more inclined towards meditating on Lord Shiva in the mountains. She desired to marry Lord shiva. For that she wanted to perform austerity in the snow covered himalayas. Her parents hesitated, but finally had to subdue to the determination of pArvati. pArvati performed austerity from an ashram. Lord Shiva who was happy with Her worship, came as an old devotee to her place. pArvati offered Her respect to the Old bhakta of Her Beloved Lord. Now, He tried to convince Her that She shouldn't waste Her youth doing tapas, but should enjoy life getting married ! He further suggested that She could get married to Him, instead of desiring for Lord shiva Who dances in the cemeteries and wears skulls and bones! pArvati, without knowing that He is God Himself, got very angry on hearing the Old man's words and told Him that She showed Him respect only because He seemed like a devotee and She would not want to hear any little blasphemy of God further. She asked the Old Man to leave the place immediately. The Lord, pleased with Her determination and devotion, revealed who He is. pArvati was surprised and begged the pardon of God. However God had accepted Her scolding as the most pleasant hailing. Didn't it come from a very deep love for God ?! He gave Her the boon She yearned for - getting married to Her.

The himalayan king's family was delighted to see their beloved daughter's wedding. The region was decorated and shining with prosperity. The young beautiful pArvati was decorated with chosen best ornaments for the wedding. Now came the Groom - Lord shiva - to the wedding place - on an old bull, with skull and bone ornaments, with the skin of the tiger as the clothing, accompanied by the roar of the bUta gaNas !! The mother of pArvati mEnai fainted to see the groom in such a form for her sweet daughter, softer than the flowers. Now the Lord changed to the form, glittering in a beautiful wedding robe - with golden ornaments and splendid clothing! When mEnai woke up and saw the Groom she was thrilled to see such a beautiful form and was very pleased that He is "the suitable" groom for her daughter. The play of the Lord has no bounds ! mEnai saw only the external appearance of the Groom. Other than the great pArvati who knows the glory of that Groom ?! The enchanting Lord in the wedding robe got married to the Daughter of the mountains and this form of God is called kalyANa sundharar

kalyANa vratam (paNguni uththiram)

kalyANa vratam is one of the eight auspicious vratas. When the Sun is shining in the Pisces sign(mIna rAsi) that is in the month of paN^guni (mid of March to mid of April) on the uththara naxaththiram on the Moons growing face (shukla paxam), this vratam is observed. This is the day Shakthi married Lord Shiva after a great austerity in the Himaalayas, as the daughter of Himavaan. It is also observed as the auspicious day when Lord Muruga married devaseenaa. This vratam is explained in the skandha purANam.

In the morning after getting up, the observer of the vratam should meditate on the charming Lord shiva in the wedding posture with umA. After taking bath and through with other required deeds, should worship the Lord. The golden idol of the God and Goddess ( who can afford to) should be anointed devotionally with holy substances. Then decorating them should make the wedding ceremony of the Goddess with the God. Making the nice and sweet offerings to the divine Parents, should salute them. Inviting the spiritual people who think of good to all the creatures, who have learnt the vEdas and who are devotees of Lord shiva, along with their wives, should host them a feast. Later should go to the shiva temple, worship, circumambulate three times and prostrate in front of the Lord. In the night should dine along with the kind hearted devotees of Lord shiva and eat the sweet dishes like fruits and pAyasam. Should sleep on the dharbai grass. The next morning after regular deeds, should donate the golden idol of God and Goddess to disciplined love hearted people who are the devotees of Lord shiva. Should eat only once that day.

Observing this vratam will get one the great boon of shri Lord sha.nkara's delight. It would bring much joy and comfort in life, lead to the abode of Lord shiva and give the liberation. mahA vishNu got wedded to laxmi sincerely observing this vratam. brahma wedded saraswati, indra wedded indrANi, moon wedded the 27 stars, sage agastiya wedded lobhamudra observing this vratam. The two daughters of vishhNu namely amR^itavalli, saundaryavalli were married to the six faced Lord as devasEna and vaLLI. The daughter of vedAN^ga R^ishhi called sukesi got married to nandi devar.The two daughters of sage satyapUrNar pUrNa, pushhkaLai were wedded to mahA sAsthA. kAma got rathi, sIta got rAma, jAmbhavati got kR^ishhNa, sage saupari got many princess' and so many more benefitted all in the glory of this vratam. The man who observes this vratam will get the girl he likes and the woman gets beautiful man as her husband. The couple who observe this will get good offspring. Anybody who observes with devotion will get His grace.

ardhanArIshvarar

Slokam:
In the form of male and female, matted hair with moon, axe, smeared in red (aruNa), wearing snakes and the skin of tiger, embracing the bull and with a bent leg, this the right half, and the left black in color, hand holding a (lily) flower close to the chest, with a silk like lotus foot, wearing gold ornaments, salutations to the Half female God.

purANa of the deity
ardha nAri Ishvarar : half female God (bhOga mUrti)

Sage bR^ingi is one of the ardent devotees of Lord shiva. He used to worship only Lord shiva and not shakti. Goddess shakti, being the power as the name indicate, pulled out the energy from bR^ingi mahaR^ishi's body. Now he was even unable to stand. He pleaded to God. God shiva provided him with a stick. On its support he stood and still worshipped Lord shiva alone. Goddess shakti wanted to become an inseparable part of Lord shiva's form. She oberved the kEdhAra mahA vrata (1) austerity, which is now known as deepAvaLi. Pleased with her austerity, Lord shiva granted her the boon of being part of His form. So the Lord now appeared male on the right side and female on the left side and hence became archanArIshvara.

Significance of this form
This is one of the very important form of God, Hindus worship. This is a much-hailed form in scriptures of various languages. Hindus do not say that the God is only male. God is male - female and neuter too ! Since God is conceptually beyond sex, though gets referred as He/She many times, it is more appropriate to refer as It, especially at Its intrinsic condition, as do many hindu scriptures.

Philosophically, this form is quite associated with the Grace of God. shiva and shakti are one and the same Supreme. The formless God is called parashiva. On Its own free-will for the benefit of pashus (souls), which are drowned in pAsha (bondage), It thinks to create the worlds. Its dynamism of creation thus springs out of It, which is called shakti. Now shiva and Its power shakti create everything. This is the form of their togetherness that springs out of Lord shiva. Because of this the form is associated with the grace of God. shiva and shakti though the same may also act independently. They are associated like the person and the action of the person. They are one and the same like the ice and the water - one becomes the other. For this reason scriptures describe that shakti to shiva is a wife (they are together), mother (shakti becomes shiva - so shiva comes out of shakti) and daughter (shiva become shakti). Poet kAlidAsa hails them as inseparable like the word and its meaning, the letter and pronunciation !!

kedhAra (gauri) vratam - Deepavali

KedhAra Gowri vradham familiarly known as dIpAvaLi (Diwali) is celebrated throughout India in a grand manner. Without Caste creed, rich - poor differences people obeserve this festival. Infact very few people know that it is one of the important Saivite vratas. Brungi rishi is a great Shiva bhaktha. When he prays to Lord, he prays only to Lord Shiva and ignores Shakti. Angered by his act Shakti devi removed the energy from his body. He was not able to stand. He prayed to Lord Shiva. God gave him a stick to support his body. Shakti wanted to become part of Lord's body. She observed the kEdhAra vrata, one of Gods favorite vratas. Pleased by Her austerities God gave the left part of His body to shakti and became ardha nArIshwara. The vrata is then called kEdhAra gaurI vrata since Gowri observed it.

When observed

This kedhara vratam is observed for twenty one days starting from shukla paxa dasami (Tenth moonday in its growing face) in the month of purattAchi (mid Sep to mid Oct). The final day (dIpAvaLi) also should be observed in great devotion.

How to observe this vratam

mantras to perform this pUja (pUja vidhAnam)
Install Lord kedhArIshvara svAmi in a filled pot (kalasham). Make a roof (manTapa) above the kalasham. Make vrata threads - 21 fibers having 21 knots. The 16 courtasy worship has to be done for 21 days starting from the purattAchi shukla paxa dasami to aipachi amarapaxa chaturdashi (dIpAvaLi) or amAvAsya. On the culmination day (21st) in a clean decorated area devotionally install the kalasham over the grains spread in a banana leaf and offer various food and fruits to the Lord as offering and donate to others.

Glory
The glory of this vratam is very splendid as shri gauri devi observed this vratam in full devotion and got to be in half the body of Lord Shiva !! viShNu became Lord of vaikunta observing this vratam. braHma got hamsa vehicle, the guards of the eight directions got rid of the bane they got from braHma, bhagyavati and puNyavati got lots of wealth all due to the glory of this vratam. One who observes this vratam with devotion pleases Lord shiva.

naTarAjar

Slokam:
A face with four shoulders, three eyes, to the left destructive fire (in the hand), moon and leaves on the head, hand stretching downwards, the raised foot pointing down, to the right swastika earring, Damarukam (drum), ga.nga (in the head), and protection posture, salutations to that God of ceaseless dance whose matted hair is flowing, standing on the unconscious body (hyapasmAra dEham)

purANa of the deity :
naTa rAjar : king of dance (yOga mUrti)

Lord Shiva dances during the creation, protection and destruction of the worlds, though the kind of His dance varies with respect to the action. (san^dhyA tAnDava, Urdhva tANDava, rudra tANDava, samhAra tANDava etc.). The dance of the Lord takes place in every minute particle, for all of us to exist and act. That is the source of all the energy. His movement is shakti. Yogis hear and see the dance of the Lord by invoking the kuNDalinI shakti.

There were two ardent sages vyAgrapAda and patanjali who were worshipping God to see Its blissful dance that energizes the worlds. vyAgrapAda out of his devotion asked for the eyes and legs of the tiger, so that he could go very early in the dawn, even before the bees wake up, to pluck the flowers very fresh - not even touched by the bees to offer to God ! That is why he was called vyAgrapAda. The other sage was the serpent AdiseSha on which mahA viShNu reside, desired to see the glorious Dance of God. They were performing austerity at the holy place called thillai .

At the same time bhadrakAli, the fierce form of goddess asked for a competition with God in dance. God and mahAkAli came to the thillai, where the sages were performing austerity to see His dance and there began the competition between kAli and Lord shiva. The Lord, Who keeps dancing creating, protecting, destroying, hiding and blessing, won the play by acting the Urdva tANDava, raising His Feet to His Head. The gracious dance of the God filled the hearts of the sages and those who ardently seek Him.

Lord Shiva danced in the five ambalams during various occasions. Out of them chithambaram is very much renowned. Lord danced here to fulfill the worship of patanjali and vyAghra pAda mahaR^ishis.

kAlAri

Slokam:
Red in color (sin^dhUram), Three eyed, shoulders like yugas (four shouldered), with hands holding up the sUlam , noose, axe in hands, with frightening teeth, nice face, with the left foot standing up over the chest of kAla (time - death), with cast down red matted hair, to that pashupati(Lord of creatures), kAlAn^taka I prostrate.

purANa of the deity:
kAla ari : The enemy of kALa(vIra mUrti)
kAla is the dEva who is responsible for death. Taking the kAla as time it can be said kAlari represents the fact that God is beyond the limits of time (mR^ityuJNjayan).

The sage mR^ikaNDu did not have an offspring for quite a long time. He performed tapas to get the blessings of Lord Siva. God appeared in front of him. Now the sage had two choices - either a son indiscipline, cruel and dumb living for long or a son loving, intelligent and a gem of character living very short span of life. The sage chose the second one. His wife gave birth to a child mArkaNDEya, out of a boon from Lord Siva, by which mArkaNDEya would be very intelligent but would live just for 16 years.

Young child mArkaNDEya grew up learning the great scriptures, caring and loving, devotional towards God. His parents were very pleased with him. When he became 16, he found his parents weeping. He came to know that he would die at 16 and that was the cause of the gloom. Intelligent mArkanDeya realized that none other than the God, Who is beyond all the scopes of time and hailed as mR^ityuNJjaya - who conquered the death, can save him from the strong clutches of death. Determined and devotional, he started doing Siva pUja and surrendered himself completely to the Lord. The yamadUtAs who came to take his life away were scared away by the flame of this young boy's devotion. As the the attendants couldn't take away his life, kAla the god of death, himself came. Young mArkaNDEya did not loose his devotion even in the crisis moment. He embraced the Siva liN^gam. As kAla still tried to take away mArkaNDEya's life, the Lord appeared furious from the Siva liN^gam and kicked kAla to death!! He blessed the sincere devotion of the young boy and made mArkaNDEya to be in 16 always - deathless !

All the gods pleaded to Lord to show mercy on kAla. On their request, God gave kAla life back and ordered him not to disturb His devotees.

thiruk kadavUr is the temple associated with this valorous deed of Lord Siva.

daxiNAmUrti

Slokam:
The leg pressing over a demon, on the top of which the Embodiment of merits is sitting with one leg folded, the one who teaches difficult words (vedas) with ease, the sages enjoying (the teachings, sitting) on ground, with the (hand) posture of explaining, a fire pot, book and akshamAla in the four hands, Who trembles away my ignorance, to That dakshiNAmUrti (salutations).

purANa of the deity :
dakshiNA mUrti: south faced Lord (yOga mUrti)

The four sons, of brahmA, sanaka, sanandana, sanAtana, sanat kumAra did austere tapas and analysis, but they were unclear of the Supreme Truth. They finally decided to come to Lord Siva to get the knowledge of the Truth. The Lord sat under the banyan tree, and the four sages also sat down around Him. Lord stayed in the yOga posture without saying a single word. The four sages got all their doubts cleared just by that posture. The form in which God appeared as a Supreme Guide is the form of wisdom dakshiNAmUrti.

This explains that the Truth cannot be explained in words and must be experienced. Including the great chinmudra posture, the posture of shrI dhakshiNA mUrti, who is the teacher of all the teachers, indicates a lot of information that needs days to explain. As thirumUlar says, the posture of the guru is a thing to be thought about always. That is the clarity ! (theLivu guruvuru chin^dhiththal thAnE)

ASPECTS OF LORD SIVA

Siva is known by several names and worshipped in various forms. We are mentioning below some of his most famous aspects:

Sivalingam: The Sivalingam is the symbolic of the Supreme Self. It is verily Maheswara Himself, the Highest Self and the Lord of the universe. In this aspect it has three parts. The lower part represents Brahma. The middle part, which is octagonal in shape, represents Vishnu. The upper part, which is cylindrical in shape, represents Rudra and is also called Pujabhaga.

Sivalingam literally means the body of Siva. Next to the symbol of AUM, it is perhaps the most potent, powerful and popular symbol in entire Hinduism. In almost all the Siva temples, worship is generally made to Sivalingas only. In the North part of India, we come across his images in the sanctum sanctorum of any Siva temple. A Sivalingam is usually a round or cylindrical and protruding object. The cylindrical part is held firmly by a circular base.

On the physical plane, the object resembles the male sexual organ, suggestive of the creative power of Siva. The octagonal base resembles that of the female, suggestive of his consort Parvathi. Physically a Sivalingam is a phallic symbol, representing the male and female sexual organs in a state of conjugal bliss.

Mentally it symbolizes the union of mind and body. Spiritually it represents the union between Purusha and Prakriti, the highest principles of the manifest universe.

The Sivalingas are normally found installed in the temples . But many devotees of Siva keep them in their houses and offer regular worship. People are however cautioned not to keep Sivalingas in their houses without offering worship, since they are believed to be powerful sources of divine energy.

Sivalingas are either naturally found or made artificially. Different materials are used in their making, such as clay, gold, crystal, glass, diamonds, precious stones and wood.

The round and smooth stones found in the river beds of the Narmada or the Godavari are considered to be the most ideal for worship. Sometimes Sivlingas are made temporarily with clay or sandal paste and disposed of after worship. Some devotees wear Sivalingas on their bodies or around their necks. When Sivalingas are found fortuitously in the river beds and desolate places, it is considered to be a great omen. They are housed in temples or houses and offered regular worship.

 

The Powerful God:

 

Shiva is 'shakti' or power, Shiva is the destroyer, the most powerful god of the Hindu pantheon and one of the godheads in the Hindu Trinity. Known by many names - Mahadeva, Mahayogi, Pashupati, Nataraja, Bhairava, Vishwanath, Bhava, Bhole Nath - Lord Shiva is perhaps the most complex of Hindu deities. Hindus recognize this by putting his shrine in the temple separate from those of other deities.

 

Shiva As Phallic Symbol:

 

Shiva, in temples is usually found as a phallic symbol of the 'linga', which represents the energies necessary for life on both the microcosmic and the macrocosmic levels, that is, the world in which we live and the world which constitutes the whole of the universe. In a Shaivite temple, the 'linga' is placed in the center underneath the spire, where it symbolizes the naval of the earth.

 

Read the Story of the Shiva Lingam

A Different Deity:

 

The actual image of Shiva is also distinct from other deities: his hair piled high on the top of his head, with a crescent tucked into it and the river Ganges tumbling from his hairs. Around his neck is a coiled serpent representing Kundalini or the spiritual energy within life. He holds a trident in his left hand in which is bound the 'damroo' (small leather drum). He sits on a tiger skin and on his right is a water pot. He wears the 'Rudraksha' beads and his whole body is smeared with ash.

 

The Destructive Force:

 

Shiva is believed to be at the core of the centrifugal force of the universe, because of his responsibility for death and destruction. Unlike the godhead Brahma, the Creator, or Vishnu, the Preserver, Shiva is the dissolving force in life. But Shiva dissolves in order to create, since death is the medium for rebirth into a new life. So the opposites of life and death and creation and destruction both reside in his character.

 

The Most Fascinating of Gods:

 

He is also often portrayed as the supreme ascetic with a passive and composed disposition. Sometimes he is depicted riding a bull called Nandi decked in garlands. Although a very complicated deity, Shiva is one of the most fascinating of Hindu gods.

 

The God Who's Always High!:

 

Since Shiva is regarded as a mighty destructive power, to numb his negative potentials he is fed with opium and is also termed as 'Bhole Shankar', one who is oblivious of the world. Therefore, on Maha Shivratri, the night of Shiva worship, devotees, especially the menfolk, prepare an intoxicating drink called 'Thandai' (made from cannabis, almonds, and milk) sing songs in praise of the Lord and dance to the rhythm of the drums.

Marundheeswarar Temple, Tiruvanmiyur (Chennai)

Location of the temple	Located at Tiruvanmiyur, a southern suburb of Chennai City, about 15 Kms from Chennai Central Railway Station
Lord Shiva known as	Marundeeswarar
Female deity known as	Thiripura Sundari
Pathigam	Thirunavukarasar, Sambandar
How to reach	This temple is well connected by town buses from every part of Chennai city. The temple is situated within ½ Km from Tiruvanmiyur Bus Terminus
Temple address	Arulmighu Marundeeswarar Temple Tiruvanmiyur Chennai - 600041

This temple is located at about 15 Kms from Chennai Central railway station and about 1 Km from Tiruvanmiyur Bus Terminus. The presiding male deity is Lord Shiva known as Marundeeswarar (Lord of Medicines) manifests himself in the form of Swayambu Lingam. His divine consort is known as Thiripurasundari. According to legend, Lord Shiva is said to have given relief from health problems to the great sage Agasthiyar, the Sun God and the Moon God. It was Sage Agasthiyar who named the deity as Marundeeswarar. Unlike in other Shiva temples, there is no separate shrine for Navagrahas here becaue of the Sun and Moon who are in the prayer mood here. There are shrines for Lord Vinayakar and Lord Subramanya and also to Sage Valmiki. It is said that God Shiva gave Darshan to Sage Valmiki in a dancing pose beneath the temple tree located on the north-west corner of the outer corridor of the temple. Saints Tirunavukkarasar and Thirugnanasambandar, who lived in the 7th century, have composed numerous hymns on their visits to this temple. It is one of the oldest shrines in Chennai city dating back to Chola and Pallava period.

There are 2 five-tier Gopurams at the western and eastern entrances to the temple. The shrine of Lord Marudeeswarar is facing west and the shrine of female deity Tiripurasundari is facing south.There are many carved stone sculptures around the shrine. The west tower entrance directly leads to the shrine of Marundeeswarar. There is also an entrance to the sanctum of Marundeeswarar from the outer southern corridor. The shrine of Lord Thyagarajar can be seen just before this entrance on the left side and the Lord is facing east. The female deity's shrine is located on the north-east corner of the outer corridor and is facing south. The inner corridor surrounding the sanctum of Marudeeswarar houses the idols of Lord Natarajar, 108 Sivlingams, Kalabairavar. On the eastern inner corridor, the sivlingams of Kedareeswarar, Ramanatheswarar, Sundareswarar, Arunachaleswarar and Jambhkeswarar can be seen, all facing west. On the southern inner corridor, the idols of 63 Nayanmars are kept. The idol of Mahavishnu found on the eastern wall of the sanctum deserve special mention.

Tiruvanmiyur Marundheeswarar Temple photos
5 tier west gopuram	kotimaram, palipeetam and Nandhi on the outer western corridor	Temple tree Vanni
outer north corridor	5 tier east gopuram	outer east corridor
outer east corridor - another view	Thiyagaraja mantapam on the outer south corridor	outer south corridor

 

Sri Ramachandra Aarti

ShriRamchandra Kripalu Bhaj Man Haran Bhava Bhaya DarunamNav-Kanj-Lochan, Kanjmukh, Kar-Kanj, Pad Kanjarunam

Kandarp Agneet Ameet Chabi, Navneel-Neeraj-Sundaram

Pat Peet Maanahu Tadit Ruchi Shuchi Naomi Janak Sutavaram

Bhaj DeenBandhu Dinesh Daanav-Daityavansh Nikandanam

Raghunand AnandKand Koshalchand Dashrath-Nandanam

Sir Mukut Kundal Tilak Charu Udaar Ang Vibhushanam

Ajaanbhuj Shar-Chap-Dhar, Sangram-Jit-Khardooshanam

Iti Vadti Tulsidas Shanker Shesh-Muni-Man-Ranjanam

Mam Hridaya-Kanj Nivas Kuru, Kamadi Khal-Dal Ganjanam

Man Jahi Racheyoo Milihi So Bar Sahaj Sunder Sanvaro

Karuna Nidhaan Sujaan Sil Sanehu Jaanat Raavaro

Ahi Bhanti Gauri Asis Suni Siya Sahit Hiya Harshi Ali

Tulsi Bhavanihi Puji Puni Puni Mudit Man Mandir Chali

 

 

Ganesh Aarti

Jai Ganesh Jai Ganesh Jai Ganesh DevaMata Jaaki Parvati Pita Mahadeva

Laduvan Ka Bhog Lagey Sant Karey Seva
Jai Ganesh Jai Ganesh Jai Ganesh Deva
Ek Dant Dayavant Char Bhuja Dhari
Mastak Sindur Sohay Musey Ki Savari
Jai Ganesh Jai Ganesh Jai Ganesh Deva
Mata Jaaki Parvati Pita Mahadeva
Andhan Ko Aankh Det Koryan Ko Kaya
Baanjhan Ko Putra Det Nirdhan Ko Maya
Jai Ganesh Jai Ganesh Jai Ganesh Deva
Mata Jaaki Parvati Pita Mahadeva
Haar Chadey Phool Chadey Aur Chadey Meva
Surdas Sharan Aayo Sufal Keejay Seva
Jai Ganesh Jai Ganesh Jai Ganesh Deva
Mata Jaaki Parvati Pita Mahadeva
Deenan Ki Laaj Raakho Shambhu Sut Vaari
Kaamna Ko Poora Karo Jag Balihari
Jai Ganesh Jai Ganesh Jai Ganesh Deva
Mata Jaaki Parvati Pita Mahadeva

 

Lord Shiva Aarti

Jai Shiv Omkara Har Jai Shiv OmKaraBrahma Vishnu Sadashiv Ardhaangi Dhaara

Ekanan Chaturanan Panchanan Raajey
Hansanan Garurasan Vrishvaahan Saajey
Jai Shiv Omkara Har Jai Shiv OmKara
Brahma Vishnu Sadashiv Ardhaangi Dhaara
Do Bhuj Chaar Chaturbhuj Das Bhuj Te Sohey
Teeno Roop Nirakhta Tribhuvan Jan Mohey
Jai Shiv Omkara Har Jai Shiv OmKara
Brahma Vishnu Sadashiv Ardhaangi Dhaara
Akshmala Banmala Mundmala Dhaari
Chandan Mrigmad Sohay Bholay Shubhkari
Jai Shiv Omkara Har Jai Shiv OmKara
Brahma Vishnu Sadashiv Ardhaangi Dhaara
Shwetambar Pitambar Baagambar Angey
Sankadik Brahmadik Bhutadik Sangey
Jai Shiv Omkara Har Jai Shiv OmKara
Brahma Vishnu Sadashiv Ardhaangi Dhaara
Karkey Madhya Kamandal Chakra Trishul Dharta
Jagkarta Jagbharta Jagsanhaarkarta
Jai Shiv Omkara Har Jai Shiv OmKara
Brahma Vishnu Sadashiv Ardhaangi Dhaara
Brahma Vishnu Sada Shiv Jaanat Aviveka
Pranvaakshar Madhye Ye Teeno Eka
Jai Shiv Omkara Har Jai Shiv OmKara
Brahma Vishnu Sadashiv Ardhaangi Dhaara
Trigun Shivji Ki Aarti Jo Koi Nar Gaavey
Kahat Shivanand Swami Manvaanchit Phal Paavey
Jai Shiv Omkara Har Jai Shiv OmKara
Brahma Vishnu Sadashiv Ardhaangi Dhaara

 

Lord Vishnu Aarti

Om jai jagdish harey, Swami jai jagdish harey Bhagt jano ke sankat, shan mein door karey Om jai jagdish hareyJo Dhiyavay phal pavay dukh binase man ka Swami dukh binase man ka Sukh Sampati ghar aavey kasht mitay tan ka Om jai jagdish harey

Mat Pita tum mere, sharan pau kisaki Swami sharan pau kisaki Tum bin aur na duja aash karoo jisaki Om jai jagdish harey
Tum pooran parmatma tum antaryami Swami tum antaryami Par Brahm parmeshwar tum sabke swami Om jai jagdish harey
Tum karuna ke sagar tum palan karta Swami tum palan karta Mae murakh kul kami kripa karo bharta Om jai jagdish harey
Tum ho ek agochar sabh ke pranpati Swami sabh ke pranpati Kisa bida milu gusai tumko mae kumati Om jai jagdish harey
Din Bandu dukh harta thakur tum mere Swami thakur tum mere Apne hath uthao, apnay charan lagao Dwar khada tere Om jai jagdish harey
Vishay vikar mitao pap haro deva Swami pap haro deva Sharda Bhakti Badao, Santan ki sewa Om jai jagdish harey
Om jai jagdish harey, Swami jai jagdish harey Bhagt jano ke sankat, shan mein door karey Om jai jagdish harey

 

Santoshi Maa Aarti

Jai Santoshi Mata, Maiya Santoshi Mata,
Apane Sevak Jan Ki,Sukh Sampati Data.
Jai Santoshi Mata

Sundar Chir Sunahari Ma Dhaaran Kinho,
Hira Panna Damake, Tan Shringaar Linho.
Jai Santoshi Mata

Geru Laal Chata Chavi,Badan Kamal Sohe,
Mand Hansat Karunamayi Tribhuvan Man Mohe.
Jai Santoshi Mata

Swarn Sinhasan Baithi,Chanvar Dhure Pyare ,
Dhup,Dheep,Madhumeva, Bhog Dhare Nyare.
Jai Santoshi Mata

Gud Aur Chana Paramapriya,Tame Santosh Kiye.
Santoshi Kahalai, Bhaktan Vibhava Diye.
Jai Santoshi Mata

Shukravar Priya Manati, Aj Divas Sohi .
Bhakt Mandali Chai, Katha Sunat Mohi.
Jai Santoshi Mata

Mandir Jagmag Jyothi, Mangala Dhwani Chai .
Vinay Kare Ham Sevak, Charanan Shiri Nai.
Jai Santoshi Mata

Bhakti Bhavamay Puja, Angikrut Ki jai .
Jo Man Base Hamare, Ichhith Fal Dije.
Jai Santoshi Mata

Dukhi, Daridri, Rogi, Sankatamukt Kiye,
Bahu Dhan-Dhany Bhare Ghar, Sukh Saubhagy Diye.
Jai Santoshi Mata

Dhyan Dharyo Jan Tera, Manavanchit Fal Payo.
Puja Katha Shravan Kar, Ghar Aanand Ayo.
Jai Santoshi Mata

Sharan Gahe Ki Lajja, Rakhiyo Jagadambe,
Sankat Tu Hi Nivare, Dayamayi Ambe.
Jai Santoshi Mata

Skhukravar Priya manathi, Aaj Divas Sohi
Bhakt Mandali Chayi, Katha Sunath Mohi
Jai Santoshi Mata

Santoshi Ma Ki Arati Jo Koi Jan Gaave,
Riddhi-Siddhi Sukh Sampati, Ji Bharakar Pave.
Jai Santoshi Mata…

Jai Santoshi Mata, Maiya Santoshi Mata,
Apane Sevak Jan Ki,Sukh Sampati Data.
Jai Santoshi Mata

 

Maha Laxmi Aarthi

On Diwali Laxmi (Maha Lakshmi) Aarti is being Recieted after performing Lamxi Pooja
Jai lakshmi maataa, Maiyaa jaya lakshmi maataa
Tumako nishadina dhyaavata, Hara vishnu vidhaataa
Glory to you, O Mother, glory to you, mother Lakshmi. Shiva, Vishnu and Brahma meditate on you everyday and night.
Brahmaanii, rudraanii, kamalaa, Tuuhii hai jaga maataa
Suurya chandramaa dhyaavata, Naarada rishi gaataa
You are the wife of Brahma, Rudra and Vishnu and the mother of the world. The sage Narada sings your praises and the Sun and the Moon meditate on you.
Durgaa ruupa nirantara, sukha sampati daataa
Jo koi tumako dhyaavata, riddhi siddhi dhana paataa
As Durga, you grant both happiness and prosperity; he who worships you recieves prosperity and accomplishment
Tuuhii hai paataala basantii, Tuuhii shubha daataa
Karma prabhaava prakaashaka, Jaganidhi ke traataa
Only you live in the nether regions of the earth and you alone ensure good luck, bring to light the effect of Karma (action) and protect all worldly treasures.
Jisa ghara mein tuma rahatii, saba sadaguna aataa
Kara sake koii kara le, mana nahin ghabaraataa
All the virtues collect themselves where you have your house; with your grace and favour even the impossible becomes possible without causing any nervous agitation.
Tuma bina yagya na hove, Vastra na koii paataa
Khaana paana kaa vaibhava, Saba tumase hii aataa
No sacrifice can be performed without your blessing, no one can obtain any clothes without you; it is from you that one obtains one’s food and drink.
Shubha guna mandira sundara, Kshirodadhi jaataa
Ratana chaturdasha tuma hii, Koii nahiin paataa
O daughter of the Ocean of Milk and the temple of all virtues, you are endowed with all the fourteen gems which no one else has.
Aartii lakshmii jii kii, Jo koii nara gaataa
Ura aananda umanga ati, Paapa utara jaataa Whosoever sings this prayer to Lakshmi is purged of his sins and experiences the ecstasy of joy.

 

Hanuman Aarti

Aarti KiJai Hanuman Lala Ki. DrishDalan Raghunath Kala Ki.

Jakey Bal Se Girivar Kaanpey. Rog-Dosh Jaakey Nikat Na Jhaapey.
Anjani Putra Maha Baldai. Santan Ke Prabhu Sada Sahai.
De Bira Raghunath Pathaye. Lanka Jaari Siya Sudhi Laye.
Lanka So Kot Samudra Si Khai. Jaat Pavansut Baar Na Laai.
Lanka Jaari Asur Sanhaarey. Siyaramjike Kaaj Savarey.
Laxman Moorchit Padey Sakaarey. Aani Sanjeevan Pran Ubaarey.
Paithy Pataal Tori Jam-Kaarey. Ahiravan Ki Bhuja Ukhaarey.
Baaye Bhuja Asur Dal Maarey. Dahiney Bhuja Santjan Taarey.
Sur Nar Muni Aarti Utaarey. Jai Jai Jai Hanuman Uchaarey.
Kanchan Thaar Kapoor Lo Chaai. Aarti Karat Anjana Mai.
Jo Hanuman Ji Ki Aarti Gaavey. Basi Baikunth Param Pad Paavey.

 

Shirdi Sai Baba Aarti

Om Jai Jagadish Hare Swami Sathya Sai HareBhaktajana Samrakshaka Bhaktajana Samrakshaka

Parthimaheshwara Om Jai Jagadish Hare
Shashivadana Shreekara Sarva Pranapathe
Swami Sarva Pranapathe
Aashrita Kalpalatheeka
Aashrita Kalpalatheeka
Aapathbaandhava
Om Jai Jagadish Hare
Mata Pita Guru Daivamu Mariyanthayu Neeve
Swami Mariyanthayu Neeve
Nadabrahma Jagannatha
Nadabrahma Jagannatha
Nagendrashayana
Om Jai Jagadish Hare
Omkara Rupa Om Jai Shiva Sai Mahadeva
Sathya Sai Mahadeva
Mangala Aarti Anduko
Mangala Aarti Anduko
Mandaragiridhari
Om Jai Jagadish Hare
Narayana Narayana Om Sathya
Narayana Narayana Narayana Om
Narayana Narayana Om Sathya
Narayana Narayana Om Sathya
Om Jai Satguru Deva

 

Aarti Kunjbihari Ki – Lord Sri Krishna Bhajan

Aarti Kunjbihari Ki is the aarti of Shri Kunj Bihari, one of the thousand names of Sri Krishna. Shri Kunj bihari literally means one who loves to walk in gardens. Aarti Kunj Bihari Ki is one of the beautiful Popular devotional Hindi Bhajan song. Thiis Bhjan is the most widely sung Lord Krishna Song on Krishna Janmashtami or Srikrishna Jayanti Day, the birth day of Sri Krishna.

Aarti Kunj Bihari Bhajan Lyrics – Lord Sri Krishna Bhajan Popular Song :

Aarti Kunj Bihari Ki
Shri Girdhar Krishna Murari KiGale Mein Baijanti Mala, Bajave Murali Madhur Bala
Shravan Mein Kundal Jhalakala, Nand Ke Anand NandlalaGagan Sam Ang Kanti Kali, Radhika Chamak Rahi Aali
Latan Mein Thadhe Banamali
Bhramar Si Alak, Kasturi Tilak, Chandra Si Jhalak
Lalit Chavi Shyama Pyari Ki
Shri Giradhar Krishnamuraari Ki

Aarti Kunj Bihari Ki
Shri Girdhar Krishna Murari Ki ( 2)

Kanakmay Mor Mukut Bilse, Devata Darsan Ko Tarse
Gagan So Suman Raasi Barse
Baje Murchang, Madhur Mridang, Gwaalin Sang
Atual Rati Gop Kumaari Ki
Shri Giradhar Krishna Murari Ki

Aarti Kunj Bihari Ki
Shri Girdhar Krishna Murari Ki  (2)

Jahaan Te Pragat Bhayi Ganga, Kalush Kali Haarini Shri Ganga,
Smaran Te Hot Moh Bhanga
Basi Shiv Shish, Jataa Ke Biich, Harei Agh Kiich;
Charan Chhavi Shri Banvaari Ki.
Shri Giradhar Krishnamuraari Ki…

Aarti Kunj Bihari Ki
Shri Girdhar Krishna Murari Ki (2)

Chamakati Ujjawal Tat Renu, Baj Rahi Vrindavan Benu
Chahu Disi Gopi Gwaal Dhenu
Hansat Mridu Mand, Chandani Chandra, Katat Bhav Phand
Ter Sun Diin Bhikhaarii Kii
Shri Giradhar Krishnamuraari Ki

Aarti Kunj Bihari Ki
Shri Girdhar Krishna Murari Ki (5)

 

 

Sri Krishna Aarti

Jai Shri Krishna Hare Prabhu Jai Shri Krishna HareSakal Jagat Ke Praani Dukh Santaap Hare

Jai Shri Krishna Hare
Mor Mukut Sir Sohey Kar Murali Dhari
Sur Nar Muni Sab Mohe Sundar Chhavi Pyaari
Jai Shri Krishna Hare
Ukhal Aap Bandha Kar Yamularjun Haari
Vrindavan Prabhu Aakar Lila Bahut Kari
Jai Shri Krishna Hare
Aadha Bakasur Mor Brahma Moh Taari
Adhbut Khel Dikhakar Kali Naag Hari
Jai Shri Krishna Hare
Paan Kiya Daavanal Gir Puja Kini
Lila Raas Rachakar Sudh Budh Har Lini
Jai Shri Krishna Hare
Prem Sahit Nit Aarti Arjun Mein Gaaoo
Charan Kamal Sang Prati Yeh Prabhu Var Chahoo

Jai Shri Krishna Hare

 

In Hinduism Lord Shiva is worshipped as one of the main Diety of Trimurthi. According to Vedas, Puranas and Hindu Mythology this universe is formed from 3 Divines, in which Bramha is the Creator, Vishnu is the Preserver or Maintainer, and Shiva is the Destroyer or Transformer.So these three Divines are called Trimurthis.(thri-means 3,murthis means Gods).  Lord Shiva and Lord Vishnu are both regarded as same,equal and Main Divines along with Devi Maa in Hinduism. Those Dieties who worship Lord Shiva are called Shaivites or Shaivas . Lord Shiva is usually depecited and worshiped in Linga form.

 Lord Shiva is unique  with his ”Three Eyes“(Trinetra) “Blue Throat” “Crescent Moon on his head ” Gangadhar“(bearer of river ganga), Garland of a Snake, Wores and Seated upon a tiger skin,  holds Trishul with drums, Ashes all over body. Lord Shiva apperas in meditation, as a dancer (nataraja),  both an ascetic yogin and as a householder (wife paravathi, two sons ganesha and karthikeya) teacher of yoga, music, and wisdom, and giving exposition on the shastras. One another form of Shiva is Ardhanarishvara (one half of the body as male, and the other half as female) teaches both men and female are equal . lord Shiva is also referes as Ganagadhar, Pasupathi (his vahana nandi a bull), Mahadeva,Mahesvara, Parameshwara, Chandrasekhara, Nilakanta, Bheesmeshwara..etc which are in his Sahasthranamas and Astotharas.

Shiva-Linga is worshiped all over india, china, also other Hindus. He is Shambho, whose being is peace and also Ishwara, whose perception is without limitation. He is the Consciousness of Infinite Goodness takes us beyond the mind. Shiva will be prassana (bless you) even with bhelwapathra,(a leaf)  or abhishekha(milk on linga) or atleast some water on shivlinga.

Siva Mantra :

“Om Namah Shivaya”

மதுரை பக்தர் கனவில் உத்தரவு : சிவன்மலை முருகன் கோவிலில் ஆற்று மணலை வைத்து பூஜை

சென்னிமலை: சிவன்மலை முருகன் கோவில் ஆண்டவர் உத்தரவுப்படி தற்போது ஆற்று மணலை வைத்து பூஜை நடக்கிறது. இதனால், மணல் விலை பல மடங்கு அதிகரிக்குமென பக்தர்கள் தெரிவிக்கின்றனர்.திருப்பூர் மாவட்டம் சிவன்மலையில் மலை மீது எழுந்தருளியுள்ள ஸ்வாமி சுப்பிரமணியர், பக்தர்களின் கனவில் தோன்றி கூறும் பொருட்களை கோவிலில் வைத்து, அதற்கு சிறப்பு பூஜை நடத்துவது தொற்றுதொட்டு நடக்கும் வழக்கம்.

கடந்த இரண்டு மாதங்களாக வெள்ளோடு மேட்டுப்பாளையத்தை சேர்ந்த கிருஷ்ணமூர்த்தி என்பவர் கனவில் வந்த முருகப்பெருமான், 500 ரூபாய் பணத்தை வைத்து பூஜிக்குமாறு ஆணையிட்டார். மூலஸ்தானத்தில் பூ உத்தரவு கேட்கப்பட்டு, டிசம்பர் 11ம் தேதி முதல் 500 ரூபாய் பணத்தை கோவிலில் வைத்து பூஜை நடந்து வந்தது.

மதுரை ஆண்டாள் புரத்தை சேர்ந்தவர் ராஜராம். இவர் பொங்கலுக்கு முதல் நாள் ஜனவரி 13ம் தேதி கோவிலுக்கு வந்தார். “தன் கனவில் தோன்றிய சிவன்மலை முருகப்பெருமான், ஆற்று மணல் வைத்து பூஜை நடத்துமாறு உத்தரவு கொடுத்துள்ளார்’ என்று கூறினார்.கோவில் வழக்கப்படி, திருக்கோவில் நிர்வாகத்தினர் மூலஸ்தானத்தில் ஸ்வாமிக்கு சிறப்பு அபிஷேகம் செய்து, பூ உத்தரவு கேட்டனர். ஸ்வாமியின் உத்தரவு கிடைத்ததால், 13ம் தேதி முதல் ஆற்று மணலை சிறிய மூட்டையாக கட்டி வைத்து தினமும் பூஜை நடந்து வருகிறது. இதனால், நாட்டில் வீடு கட்டுவதற்கு மணல் பற்றாக்குறை ஏற்பட்டு, விலை பல மடங்கு அதிகரிக்குமென பக்தர்கள் கருதுகின்றனர்.

இப்படித்தான் இதற்கு முன் வெற்றிலைப் பாக்கு வைத்து பூஜை நடந்த போது, சுபகாரியங்கள் அதிகம் நடந்தன. அதற்கு முன் விபூதி வைத்து பூஜை நடந்த போது, நாட்டில் அதிகப்படியான கோவில்களில் குடமுழுக்கு நடந்தது; மக்களிடம் ஆன்மிக ஈடுபாடு அதிகரித்தது.அதற்கு முன் மண்ணை வைத்து பூஜை நடந்த போது, ரியல் எஸ்டேட் தொழில் செழித்து பூமி விலை பல மடங்கு அதிகரித்தது. அதற்கு முன் ஒரு படி அரிசியும்; 100 ரூபாய் பணமும் வைத்து பூஜை நடந்தது. அதனால், அரிசி விலை பல மடங்கு உயர்ந்தது; தற்போதும் உயர்ந்து வருகிறது.தற்போது மணல் வைத்து பூஜை நடப்பதால் மணல் பற்றாக்குறை ஏற்பட்டு, ஆற்று மணல் விலை பல மடங்கு அதிகரிக்குமென சிவன்மலை முருக பக்தர்கள் பெரிதும் நம்புகின்றனர்.

Shiva Vishnu

Hinduism is the predominant and indigenous religious tradition of the Indian Subcontinent. Hinduism is often referred to as Santana Dharma (a Sanskrit phrase meaning “the eternal law”) by its adherents. Generic “types” of Hinduism that attempt to accommodate a variety of complex views span folk and Vedic Hinduism to bhakti tradition, as in Vaishnavism. Hinduism also includes yogic traditions and a wide spectrum of “daily morality” based on the notion of karma and societal norms such as Hindu marriage customs. Hinduism is formed of diverse traditions and has no single founder. Among its roots is the historical Vedic religion of Iron Age India, and as such Hinduism is often called the “oldest living religion”Full citation needed or the “oldest living major religion”. A large body of texts is classified as Hindu, divided into ?ruti (“revealed”) and Smriti (“remembered”) texts. These texts discuss theology, philosophy and mythology, and provide information on the practice of dharma (religious living). Among these texts, the Vedas are the foremost in authority, importance and antiquity. Other major scriptures include the Upanishads, Pur??as and the epics Mah?bh?rata and R?m?ya?a. The Bhagavad G?t?, a treatise from the Mah?bh?rata, spoken by Krishna, is of special importance. Etymology – Valmiki, a contemporary of Rama composes the Ramayana. The word Hindu is derived from the Sanskrit word Sindhu, the historic local appellation for the Indus River in the northwestern part of the Indian subcontinent. and is first mentioned in the Rig Veda. The word Hindu was first used by Arab invaders and then went further west by the Arabic term al-Hind referring to the land of the people who live across river Indus. and the Persian term Hind? referring to all Indians. By the 13th century, Hindust?n emerged as a popular alternative name of India, meaning the “land of Hindus”. Originally, Hindu was a secular term which was used to describe all inhabitants of the Indian subcontinent (or Hindustan) irrespective of their religious affiliation. It also occurs sporadically in Sanskrit texts such as the later Rajataranginis of Kashmir (Hinduka, c. 1450), some 16th-18th century Bengali Gaudiya Vaishnava texts, including Chaitanya Charitamrita and Chaitanya Bhagavata, usually to contrast Hindus with Yavanas or Mlecchas. It was only towards the end of the 18th century that the European merchants and colonists referred collectively to the followers of Indian religions as Hindus. Eventually, it came to define a precisely religious identity that includes any person of Indian origin who neither practiced Abrahamic religions nor non-Vedic Indian religions, such as Jainism, Buddhism, Sikhism, or tribal (Adivasi) religions, thereby encompassing a wide range of religious beliefs and practices related to San?tana Dharma. The term Hinduism was introduced into the English language in the 19th century to denote the religious, philosophical, and cultural traditions native to India.

History

The earliest evidence for prehistoric religion in India date back to the late Neolithic in the early Harappan period (5500–2600 BCE). The beliefs and practices of the pre-classical era (1500–500 BCE) are called the “historical Vedic religion”. Modern Hinduism grew out of the Vedas, the oldest of which is the Rigveda, dated to 1700–1100 BCE. The Vedas center on worship of deities such as Indra, Varuna and Agni, and on the Soma ritual. Fire-sacrifices, called yajña were performed, and Vedic mantras chanted but no temples or icons were built. The oldest Vedic traditions exhibit strong similarities to Zoroastrianism and other Indo-European religions. The major Sanskrit epics, Ramayana and Mahabharata, were compiled over a protracted period during the late centuries BCE and the early centuries CE. They contain mythological stories about the rulers and wars of ancient India, and are interspersed with religious and philosophical treatises. The later Puranas recount tales about devas and devis, their interactions with humans and their battles against demons. Three major movements underpinned the naissance of a new epoch of Hindu thought: the advent and spread of Upanishadic, Jaina, and Buddhist philosophico-religious thought throughout the broader Indian landmass. Mahavira (24th Tirthankar of Jains) and Buddha (founder of Buddhism) taught that to achieve moksha or nirvana, one did not have to accept the authority of the Vedas or the caste system. Buddha went a step further and claimed that the existence of a Self/soul or God was unnecessary. Buddhism peaked during the reign of Asoka the Great of the Mauryan Empire, who unified the Indian subcontinent in the 3rd century BCE. After 200 CE several schools of thought were formally codified in Indian philosophy, including Samkhya, Yoga, Nyaya, Vaisheshika, Purva-Mimamsa and Vedanta. Charvaka, the founder of an atheistic materialist school, came to the fore in North India in the sixth century BCE. Between 400 BCE and 1000 CE Hinduism expanded at the expense of Buddhism. Sanskritic culture went into decline after the end of the Gupta period. The early medieval Puranas helped establish a religious mainstream among the pre-literate tribal societies undergoing acculturation. The tenets of Brahmanic Hinduism and of the Dharmashastras underwent a radical transformation at the hands of the Purana composers, resulting in the rise of a mainstream “Hinduism” that overshadowed all earlier traditions. Though Islam came to India in the early 7th century with the advent of Arab traders and the conquest of Sindh, it started to become a major religion during the later Muslim conquest in the Indian subcontinent. During this period Buddhism declined rapidly and many Hindus converted to Islam. Numerous Muslim rulers such as Aurangzeb destroyed Hindu temples and persecuted non-Muslims; however some, such as Akbar, were more tolerant. Hinduism underwent profound changes, in large part due to the influence of the prominent teachers Ramanuja, Madhva, and Chaitanya.

Followers of the Bhakti movement moved away from the abstract concept of Brahman, which the philosopher Adi Shankara consolidated a few centuries before, with emotional, passionate devotion towards the more accessible Avatars, especially Krishna and Rama. Indology as an academic discipline of studying Indian culture from a European perspective was established in the 19th century, led by scholars such as Max Müller and John Woodroffe. They brought Vedic, Puranic and Tantric literature and philosophy to Europe and the United States. At the same time, societies such as the Brahmo Samaj and the Theosophical Society attempted to reconcile and fuse Abrahamic and Dharmic philosophies, endeavouring to institute societal reform. This period saw the emergence of movements which, while highly innovative, were rooted in indigenous tradition. They were based on the personalities and teachings of individuals, as with Ramakrishna and Ramana Maharshi. Prominent Hindu philosophers, including Aurobindo and Prabhupada (founder of ISKCON), translated, reformulated and presented Hinduism’s foundational texts for contemporary audiences in new iterations, attracting followers and attention in India and abroad. Others such as Vivekananda, Paramahansa Yogananda, B.K.S. Iyengar and Swami Rama have also been instrumental in raising the profiles of Yoga and Vedanta in the West. Today modern movements, such as ISKCON and the Swaminarayan Faith, attract a large amount of followers across the world. Typology – Hinduism as we know it can be subdivided into a number of major currents. Of the historical division into six darshanas, only two schools, Vedanta and Yoga survive. The main divisions of Hinduism today are Vaishnavism, Shaivism, Smartism and Shaktism. Hinduism also recognizes numerous divine beings subordinate to the Supreme Being or regards them as lower manifestations of it. Other notable characteristics include a belief in reincarnation and karma, as well as in personal duty, or dharma. McDaniel (2007) distinguishes six generic “types” of Hinduism, in an attempt to accommodate a variety of views on a rather complex subject: Folk Hinduism, as based on local traditions and cults of local deities at a communal level and spanning back to prehistoric times or at least prior to written Vedas. Vedic Hinduism as still being practiced by traditionalist brahmins (for example shrautins) Red Carpet Cafe. Vedantic Hinduism, for example Advaita (Smartism), as based on the philosophical approach of the Upanishads. Yogic Hinduism, especially that based on the Yoga Sutras of Patanjali. “Dharmic” Hinduism or “daily morality”, based on the notion of Karma, and upon societal norms such as Hindu marriage customs. Bhakti or devotionalism, especially as in Vaishnavism. Shiva (meaning “auspicious one”) is a major Hindu deity, and the Destroyer or transformer among the Trimurti, the Hindu Trinity of the primary aspects of the divine. In the Shaiva tradition of Hinduism, Shiva is seen as the Supreme God. In the Smarta tradition, he is regarded as one of the five primary flavours of God. Followers of Hinduism who focus their worship upon Shiva are called Shaivites or Shaivas (Sanskrit ?aiva). Shaivism, along with Vaisnava traditions that focus on Vishnu and ??kta traditions that focus on the goddess Shakti, is one of the most influential denominations in Hinduism.Shiva is usually worshipped in the abstract form of Shiva linga. In images, he is represented as a handsome young man immersed in deep meditation or dancing the Tandava upon Apasmara, the demon of ignorance in his manifestation of Nataraja, the lord of the dance. It is said that he looks like an eternal youth because of his authority over death, rebirth and immortality. He is also the father of Ganesha and Murugan.

Etymology and Other Names

The Sanskrit word Shiva (Devanagari: ???, ?iva) is an adjective meaning “auspicious, kind, gracious”. As a proper name it means “The Auspicious One”, used as a name for Rudra. In simple English transliteration it is written either as Shiva or Siva. The adjective ?iva, meaning “auspicious”, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.The Sanskrit word ?aiva means “relating to the god Shiva”, and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: “The Pure One”, or “the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)” or “the One who purifies everyone by the very utterance of His name.” Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means “the One who is eternally pure” or “the One who can never have any contamination of the imperfection of Rajas and Tamas”. Shiva’s role as the primary deity of Shaivism is reflected in his epithets Mah?deva (“Great God”; mah? = Great + deva = God), Mahe?hvara (“Great Lord”; mah? = Great + ??hvara = Lord), and Parame?hvara (“Supreme Lord”). There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anu??sanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the ?atarudriya, is a devotional hymn to Shiva hailing him by many names. Vishnu (Sanskrit Visnu) is the Supreme God in the Vaishnavite tradition of Hinduism. Smarta followers of Adi Shankara, among others, venerate Vishnu as one of the five primary forms of God. The Vishnu Sahasranama declares Vishnu as Paramatma (supreme soul) and Parameshwara (supreme God). It describes Vishnu as the All-Pervading essence of all beings, the master of—and beyond—the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called ‘Preserver of the universe’. In the Puranas, Vishnu is described as having the divine colour of water filled clouds, four-armed, holding a lotus, mace, conch (shankha) and chakra (wheel). Vishnu is also described in the Bhagavad Gita as having a ‘Universal Form’ (Vishvarupa) which is beyond the ordinary limits of human perception or imagination.The Puranabharti also describes each of these Dasavatara of Vishnu. Among these ten principal Avatara described, nine have occurred in the past and one will take place in the future, at the end of Kali Yuga. In the commentary of creator Brahma in Vishnu Sahasranamam, he refers to Vishnu as “Sahasrakoti Yuga Dharine”, which means that these incarnations take place in all Yugas in cosmic scales, the avatars and their stories show that god is indeed unimaginable, unthinkable and unbelievable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma and vanquish negative forces, the forces of evil that threaten Dharma, as also to display His divine nature in front of the conditioned/fallen souls. In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatara, most famous of whom are Rama and Krishna.The Trimurti (English: ‘three forms’; Sanskrit: trim?rti) is a concept in Hinduism “in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver, and Shiva the destroyer or transformer.” These three deities have been called “the Hindu triad” or the “Great Trinity”. Of the three members of the Trimurti, the Bhagavata Purana, which espouses the Vaishnavite viewpoint, explains that the greatest benefit can be had from Vishnu.

Name

The name Visnu is Rigvedic, denoting a minor deity personifying light and the Sun, often invoked as a companion of Indra, in four instances (especially in RV 6.69) in a dvandva compound, Indravisnsnu. The name has no certain etymology; it is unattested in Iranian (but Iranian Rašnu is perhaps an indication that the name existed in Indo-Iranian and was replaced in Iranian). The most common interpretation is as vi-snu- from vi- “apart, across” and the zero grade of s?nu “summit, ridge, mountain-top”, as in “he who steps across / spreads out the mountains”, c.f. RV 1.62.5c (of Indra): vi bh?my? aprathaya indra s?nu (“Thou Indra, hast spread out the earth’s high ridges”); but connection to the verbal root vi? “to be active, work, perform” has also been suggested. The traditional explanation of the name Visnu involves the root vi?, meaning “to settle” (cognate with Latin vicus, English -wich “village”), or also (in the Rigveda) “to enter into, to pervade”, glossing the name as “the All-Pervading One”.citation needed An early commentator on the Vedas, Yaska, in his Nirukta, defines Vishnu as vishnu vishateh “one who enters everywhere”, and yad vishito bhavati taddjwojopwjepq, “that which is free from fetters and bondages is Vishnu.” Vishnu itself is the second name in the Vishnu Sahasranama, the thousand names of Vishnu. Adi Sankara in his commentary on the sahasranama states derivation from vi?, with a meaning “presence everywhere” (“As he pervades everything, vevesti, he is called Visnu”,). Adi Sankara states (regarding Vishnu Purana, 3.1.45): “The Power of the Supreme Being has entered within the universe. The root vi? means ‘enter into.’” Swami Chinmayananda, in his translation of Vishnu sahasranama further elaborates on that verse: “The root Vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra ‘whatever that is there is the world of change.’ Hence, it means that He is not limited by space, time or substance. Chinmayananda states that which pervades everything is Vishnu.” Characteristics – The number of auspicious qualities of Vishnu as the supreme God are countless, with the following six qualities being the most important: Jñ?na (Omniscience), defined as the power to know about all beings simultaneously – Aishvarya (Sovereignty), derived from the word Ishvara, which consists in unchallenged rule over all – Shakti (Energy), or power, which is the capacity to make the impossible possible – Bala (Strength), which is the capacity to support everything by will and without any fatigue – V?rya (Vigor), which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations – Tejas (Splendor), which expresses His self-sufficiency and the capacity to overpower everything by His spiritual effulgence.

A Hymn to Kalagni Rudra

A Hymn to Kalagni Rudra

"Rudra is truly one; for the knowers of Brahman do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time."

A Prayer to Kalagni Rudra:

Salutations to thee O Kalagni Rudra !

Salutations to thee O Mrithyunjaya , Salutations to thee O Gangadhara

Salutations to thee O Lord of all beings.

Thou art the killer of Time. Thou art the one in whom the worlds rest.

Thou art the one in whom Gods merge. Thou art one who slays all.

Thou art Brahman, Thou art One without second. Thou art the source of all

Thou art the one who gives delight. Thou art the one who created the creator.

Thou art the one who created Time. Thou art the one in whom the 'Time' moves.

Thou art auspicious. Thou art Nirguna

Thou art the source of Prakriti. Thou art the rest place of all creatures.

Thou art the one who is beyond the reach of senses. Thou art the one who is beyond comprehension.

Thou art the Supreme Self. Thou art the Sole refuge for all beings

Thou art Agni, Thou art Mitra, Thou art Varuna, Thou art Vishnu, Thou art Indra,

Thou art Prajapathi. Thou art greater than the great. 

Thou art Truth, Thou art auspicious, Thou art Non-dual Brahman. 

"It is because Thou, O Lord, art birthless, that some rare souls, frightened by birth and death, take refuge in Thee. O Rudra, may Thy benign face protect me for ever!"

O Rudra.... Salutations to thy wrath

Who can stand before thee, O mighty Lord, when thou stand as 'Mahakala'

Neither men nor gods can stand before thee, O Rudra !

Thy wrath alone makes the Gods shiver with fear.

Thy wrath alone is sufficient to burn the worlds into ashes.

Thy wrath alone is sufficient to make the creation merge in you !

Thou art superior to death. Thou art the killer of death(kala).

Thou art superior to kama. Thou art the killer of  kama(birth).

Thou art the one who kicked both Kama and Kala.

O Lord, the fury of Thee who became a hunter with a bow in hand has not as yet left Brahmā though, keenly pierced by Thy arrow and terror stricken, he has fled to the sky.

O Rudra, that Kama(cupid)  whose arrows do not fail anywhere in the world of gods, demons and men but are always successful became simply an object of memory by looking upon Thee as an ordinary god like Brahma et al.

O Mighty lord, that foolish Daksha thought gods are sufficient for the sacrifice and negected thou, the creator of gods, O Parameshwara. The sacrifice being destroyed Thou ever remainest the connecting link between the sacrificers and the fruit of the sacrifice. When does the destroyed sacrifice bear fruit, if not accompanied by the worship of the Lord? Therefore knowing Thee to be the giver of fruits and putting faith in the Vedas, people become resolute about the performance of sacrifical rites.

Thou Giver of refuge, even the sacrifice where Daksha prajapati, an expert in sacrifices was the sacrificer, Rishis were priests, gods were supervisors, was destroyed by Thee though Thou art bent upon giving fruits of the sacrifices. Surely the sacrifices cause injury to the sacrificers in the absence of devotion to thee, O Absolute Brahman.

O Lord we know that, verily, thou art the embodiment of Mercy.

O Rudra, only the wise can know that Thy anger is a Divine play made by thee to delude us.

Thou art beyond all Gunas. Thou art Nirguna. Thou art beyond both wrath and mercy.

Thou art one without second.  Take away thy wrath and show mercy on us, O Shiva.