"Kailaasarana Shiva Chandramouli Phaneendra Maathaa Mukutee Zalaalee Kaarunya Sindhu Bhava Dukha Haaree Thujaveena Shambho Maja Kona Taaree"
Monday, August 30, 2010
Street Photography is a Teardrop
on the soul of Humanity as it solidifies and becomes a poetic moment in Eternity
Friday, August 27, 2010
The Power of The Ganesh Mantra
http://www.ganesh.us/mantara/lord-ganesh-mantra.html
Ganesha mantras are siddhi mantras . Each mantra contains certain specific powers of Lord Ganesha. When chanted with the proper pranayama (rhythmic breathing) and sincere devotion, they will yield good results. In general, Ganesha mantras will ward off all evil and bless the devotee with abundance, prudence and success. Evil spirits dare not enter the home or the mind of the devotee where Ganesha mantras are recited. Those so mystically inclined and knowledgeable of the seven chakras below the muladhara use these powerful incantantions under the direction of the guru to close off these regions of the mind one by one and free consciousness from deep depression, confusion, jealousy, rage, lingering anger and fear. Some such mantras are given below for the spiritual benefit of the readers.
Important Note :
One more point to remember is that one should bathe or wash the limbs before sitting for repetition of the mantra. Also, one should do three or more pranayama before beginning the mantra. The minimum repetition of the mantra should be one full mala, or 108 times. When this is done at a fixed hour and place regularly for 48 days, it becomes an upasana, which means intense meditation, that will yield siddhis, or spiritual powers. Another warning to bear in mind is that one should use those powers only for healing the sick and other such selfless actions for the benefit of mankind. These powers should not be misused. Misuse of power may bring the curse of the asuras.
(1)
One always starts any prayer, ritual and/or occasion by worshipping our Beloved Elephant God. One of the famous mantras dedicated to Ganpati follows:
"Vakratunda Mahaakaaya Suryakotee Sama Prabha
Nirvighnam kuru mey Deva, Sarva kaaryeshu Sarvadaa"
Vakratunda
curved trunk
Mahakaaya
large bodied
Surya kotee
million suns
Sama Prabha
with the brilliance of
Nirvighnam
free of obstacles
Kuru
make
mey
my
Deva
Lord
Sarva Kaaryeshu
in all work
Sarvada
always
O Lord Ganesha of Large body, curved trunk, with the brilliance of a million suns, please make all my work free of obstacles, always.
(2)
"Aum gam ganapataye namah"
This is a mantra from Ganapati Upanishad. One may always use it before beginning a journey, a new course in school, new career or job, or before entering into any new contract or business so that impediments are removed and your endeavor may be crowned with success.
(3)
Aum shri ganeshaya namah
This mantra is usually taught to children for their good education. It increases their memory power, and they become successful in their examinations. Of course, people of any age may use this mantra when taking courses in a school or university, and for success in attaining their degree.
(4)
Aum vakratundaya hum
This is a very powerful mantra, as discussed in the Ganesha Purana. When something is not working properly, individually or universally, nationally or internationally, or when the minds of the people turn crooked, negative, depressed or discouraged, the attention of Ganesha may be drawn by this mantra to straighten their ways. The HUM symbolizes "Delay no more, my Lord, in straightening the paths of the crooked-minded ones." This mantra is used many times in the Ganesha Purana to curb the atrocities of cruel demons. In addition, this mantra could also be used for healing any spinal deficiency, such as curvature of the spine or curved limbs. Dedicate 1,008 repetitions of this holy word to straighten and heal such deficiencies.
(5)
Aum kshipra prasadaya namah
Kshipra means instantaneous. If some danger or negative energy is coming your way and you don't know how to get rid of that trouble, with true devotion, practice this mantra for quick blessing and purification of one's aura.
(6)
Aum shrim hrim klim glaum gam
ganapataye vara varada sarva
janamme vashamanaya svaha
There are several bija (seed) mantras in this mantra . Among other things, it signals, "Shower Your blessings, O Lord. I offer my ego as an oblation."
(7)
Aum sumukhaya namah
This mantra has a lot of meaning, but to make it simple, it means you will be always very beautiful in soul, in spirit, in face, everything. By meditating on this mantra, very pleasing manners and a beauty comes on you. Along with that comes peace, which constantly dances in your eyes; and the words you speak are all filled with that power of love.
(8)
Aum ekadantaya namah
Ekadanta refers to one tusk in the elephant face, which means God broke the duality and made you to have a one-pointed mind. Whoever has that oneness of mind and single-minded devotion will achieve everything.
(9)
Aum kapilaya namah
Kapila (red) means that you are able to give color therapy. You are able to create colors around yourself and around others, bathe them in that color and heal them. As per the mantra you create, so will you create the colors. Another meaning is "wish cow," the "cow of plenty." It means that whatever you wish, that comes true. There is a wish-cow inside you. Whatever you wish, especially for healing others, comes true immediately.
(10)
Aum gajakarnikaya namah
The ears of Ganesha, the elephant, are constant fanning, which means people may talk a lot, but you are not receiving inside anything other than that which is important. It also means that you can sit anywhere and tune this cosmic television (the body) with seven channels (chakras) and all 72,000 nadis, to any loka and be able to hear ancestors, angels, the voice of God or the voice of prophets. That kind of inner ear you will develop through this mantra.
(11)
Aum lambodaraya namah
This means you feel that you are this universe. It means that all the universes are within you. Like an entire tree is in the seed, the whole universe is in the sound of creation, which is Aum, and that Aum consciousness in you makes you feel that you are the universe. Therefore, if you say, realizing the oneness with the universe, "shanti to the world" every day, then the grace of God will come and there will be world peace, universal peace. It is the universes within Aum and Aum within you.
(12)
Aum vikataya namah
This means realizing this world as a dream or a drama. When you are in that high consciousness, this whole world looks like a dream. All of us have taken a role. We have to play our role in life as wife or husband or children or citizens, all consistent with the role we have taken. When an actor bitten by a sponge cobra that is brought on the stage falls, the entire audience cries; but that boy who has fallen knows it was not a real cobra and he is not dead. Life is a drama -- definitely life in this material world, this physical world of ego, is a drama. But inside, like the boy on the stage who is quite happy knowing that he didn't die by the bite of the sponge cobra, like that, the truth never dies in us; it is immortal. So everything else you consider as drama. That consciousness comes to you by knowing this mantra.
(13)
Aum vighna nashanaya namah
This mantra invokes the Lord Ganesha to remove every impediment in your life and in your works. By constant meditation on this mantra, all obstacles and blocked energy in your physical and astral bodies are released.
(14)
Aum vinayakaya namah
Vinayaka is the name of Ganesha in the golden age. So by realizing this mantra, your life will have a golden age. In your office, in your work, you'll be the boss. Vinayaka means something under control. Vinayaka means the Lord of problems.
(15)
Aum ganadhyakshaya namah
This mantra is so important. Suppose you have a group, a country, neighbors, or any kind of group therapy, group healing or a whole country needing healing, then you have to bring that entire group to your mind's arena and say this mantra. A group healing takes place by this mantra.
(16)
Aum bhalachandraya namah
In Sanskrit, bhala means the forehead center. Chandra means the crescent moon. Bhalachandra means that chakra from where the nectar drips. That is the secret of all healing. It is to feel yourself as Siva, identifying yourself with the Truth and feeling constantly that you are carrying the crescent moon, the symbol of growth and nectar and peace.
(17)
Gaṇeśadhyānam
I bow to Gajānana, Whose lotus-feet destroy the obstacles, Who is served by the Gaṇa of Śiva, Who eats delicious rose-apple and mangoes, Who is the son of Umā (Pārvatī), and Who is the destroyer of grief and obstacles.||1||
Thursday, August 26, 2010
Lord Ganesha Your Cherished House Guest
139,440 items / 1,078,896 views
awaiting your
hospitality
before
he enters
your family's nest
for a few days
becomes
your cherished
house guest
humble noble
very best
his presence
his arti
adds solace
to a fest
those who
surrender
to his charm
are blessed
he attracts
even those
who are barefeet
bejeweled
crazily dressed
the photographer
the poet the blogger
promoting his goodwill
hope and hindutva
a message
of peace humanity
all over the internet
come September
lal bagh cha raja 's
pandal jab we met
as close as I could get
drenched to the bone all wet
not got over all those
magical moments as yet
Goddess Gauri At Lalbagh
139,377 items / 1,078,536 views
I was completely awe struck by her beauty her lively image reflected in a statue and could not stop shooting her only her form without decoration I was told is Rs 18000,
Pritam and his sister both look alike run this small shop in the market at Lalbagh along with his sisters husband.
They have a large collection of Gauri heads and dresses and jewelery on sale , I spent a lot of time here and though I shot a lot of pictures of Lord Ganesha at the various workshops the best pictures I shot in this shop.
About Goddess Gauri
Goddess Gauri is one of the manifestations of Goddess Parvati. She is the divine energy, Mother Goddess. She is considered as a perfect wife for her husband, Lord Shiva. After the conclusion of her ferocious form Goddess Kali (the black Goddess, man-eating manifestation of Goddess Parvati), observed a severe penance to get rid of her black complexion. And she returned as Goddess Gowri, the very pretty young woman with a golden complexion. Goddess Gowri is the most acceptable consort of Lord Shiva.
Being a princess Goddess Gowri accepted her ascetic husband and turned herself into her husbands way. Goddess Gouri is a clear representation of purity and austerity. She is the Kanya (Kumari or unmarried girl) who has performed severe tapas (penance) to marry Lord Shiva.
Goddess Gowri Puja – Important Ritual during Ganesh Chaturthi:
Gowri Puja is an important ritual during Ganesh Chaturthi festival. Married women worship Goddess Gowri with Sindoor or kumkum for their sowbhagyam (marital bliss). Why one has to pray to Goddess Gauri? According to Puranas, she is the Divine Mother and the origin of the Universe. Mother Goddess, Shakti, has various celestial manifestations like Goddess Sri Raja Rajeshwari, Goddess Gauri, Lalitha Tripura Sundari Devi etc..
http://hindupad.com/hindu-deities/goddess-gauri-gowri-devi/
Wednesday, August 25, 2010
Lord Ganesha Beckons Me
139,326 items / 1,078,114 views
"Vakratunda Mahaakaaya Suryakotee Sama Prabha
Nirvighnam kuru mey Deva, Sarva kaaryeshu Sarvadaa"
This is my new set at my Flickr phtostream I dedicate it to eminent photographer and curator of Piramal Art Galley Mr Mukesh Parpiani.
. Mukesh Parpiani. Head – Piramal Gallery. (Centre for Photography as an Art Form) ...
I was too meet him yesterday but somehow I forgot it was a public holiday and landed up at NCPA to be told he is not there.
I did not mind the trip it was nostalgic as this area of Nariman Point has a many memories I worked here for some time at the Oberois for Sheraton Treasures a branch of Burlingtons of Bombay group.
Those were the days of Mr Dieter Jannsen Rita Pallitana and Joan Paez.. Lancers Bar Cellar all woven into my head and Kenn Lynn Society photographer,
Mr Leybourne Callaghan also known as Callaghan of Bombay was a regular visitor where I worked .
Anyway after I walked down memory lane I took a bus for Lalbaugh and got off at Ganesh Galli where I spent several hours shoting Mr Rawles Ganesha sculpting workshops and those close to him and finally at Mr Khatus workshop that I have shot for many years now.
This was the first stop at Mr Rawles workshop at Ganesh Gully.
And I dedicated this series to Mr Mukesh Parpiani I have always been an ardent fan of his photo journalism, and had met him several years back at a function to celebrate World Photography Day and who can forget Mr Parpianis capture of Mr Chaggan Bhujbal and the Police officers hat an optical illusory picture that we got to see along with some of his other works at this function where he was being felicitated by other photo journalists.
Last I met Mr Mukesh Parpiani was at Luxculious an exhibition of Shari Students of Mr Girish Mistry.
Shooting Lord Ganesha and I am fasting is not merely shooting pictures it is shooting the ethos of Mumbai it is shooting Hope and Hindutva as a message of Peace Brotherhood Humanity during Ramzan.
I also visited Lal Bagh Cha Raja Hanuman Mandir and spent time with Raju Langewal who invites me to the Lal Bagh Cha Pandal every year a very dear friend and with the Lord I walk barefeet on Ganesh Visarjan till the enD of his journey breaking my fast at Byculla ,...along with the crowds and the volunteers
So if you Google search for Lord Ganesha on cyberspace you will certainly find him at Flickr on my photo stream as a set and as a collection.
This new series will include some street pictures of the ambiance of Lal Bagh area home of the King Of Kings of Mumbai..
Hey Shan Konachi Lalbagh Cha Raja Chi..is the chant and mantra of everyone that awaits for the Lord to arrive on his Golden Throne.
The fragrance of red chillies the turmeric flowers modaks and the statues of Gauri are all lined up in the lanes that you traverse and the best place for street photography..
Sunday, August 22, 2010
Thursday, August 19, 2010
Happy World Photography Day 2010
138,359 items / 1,071,245 views
This is attitude and no photographer could shoot a photographer like this and sometimes it requires love passion dedication not just to photography but to the photographer in this case me and so the person who shot me baring my soul is a woman who always considered photography my mistress and than came the internet and the blogs my two illegitimate children and this woman who shot me bore it all in sheer womanly silence ..
The woman is none other than my wife Afshan Shakir grand mother of Marziya Shakir two and a half year old with the world in her pockets.
My wife has patiently seen my blow my fortune away and it hits her badly , cameras rolls lenses filters and whatnot ..and than came Marziya and Photography got an extension and a new lease on life.
And this World Photography day I dedicate to my wife you need a compatible accommodating wife to let you unleash your street pathos .. on the soul of Humanity.
Her only grouse was I am yet to make a Rupee through my photography.. but as I became a cosmic poet through photography she excuses my aberration under a few curses that are part of hate love syndrome called Marriage.
So I wish all of you a very Happy World Photography Day.
Wednesday, August 18, 2010
Har Har Mahadev
lord the master
time his slave
whatever he
had to his
beloved gave
through
the birth
of lord ganesha
god of the brave
the world
he forgave
har har mahdev
on the soul
of hope and hindutva
he engraved
The Touch of Lord Shiva
From Wikipedia, the free encyclopedia
Shiva (pronounced /ˈʃiːvə/; Sanskrit: शिव Śiva, IPA: [ˈɕiʋə] meaning "auspicious one"; Telugu: శివుడు Sivudu ; Bengali: শিব shib; Burmese: သိဝ, pronounced [θḭwa̰] or မဟေသရ, pronounced [mahèi θara̰]; Malay: Siwa, Tamil: சிவன் Civan) is a major Hindu deity, and the Destroyer or transformer of the Trimurti, the Hindu Trinity of the primary aspects of the divine.[2] In the Shaiva tradition of Hinduism, Shiva is seen as the Supreme Being. In the Smarta tradition, he is regarded as one of the five primary forms of God.[3]
Followers of Hinduism who focus their worship upon Shiva are called Shaivites or Shaivas (Sanskrit Śaiva).[4] Shaivism, along with Vaiṣṇava traditions that focus on Vishnu and Śākta traditions that focus on the goddess Shakti are three of the most influential denominations in Hinduism.[3]
Shiva is usually worshipped in the abstract form of Shiva linga. In images, he is generally represented as immersed in deep meditation or dancing the Tandava upon Apasmara Purusha, the demon of ignorance in his manifestation of Nataraja, the lord of the dance.
The Sanskrit word Shiva (Devanagari: शिव, śiva) is an adjective meaning "auspicious, kind, gracious".[5][6] As a proper name it means "The Auspicious One", used as a name for Rudra.[6] In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, meaning "auspicious", is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.[7]
The Sanskrit word śaiva 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.[8] It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.[9]
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."[10] 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".[11]
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā = Great + deva = God),[12][13] Maheśhvara ("Great Lord"; mahā = Great + īśhvara = Lord),[14][15] and Parameśhvara ("Supreme Lord").[16]
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[17] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition.[18] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.[19][20]
For the early history, see Rudra.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.[21][22] Some historians believe that the figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure.[23] How the persona of Shiva converged as a composite deity is not well documented.[24] Axel Michaels explains the composite nature of Shaivism as follows:
Like Vişņu, Śiva is also a high god, who gives his name to a collection of theistic trends and sects: Śaivism. Like Vaişņavism, the term also implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.[25]
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.[26] The foremost center of worship of Khandoba in Maharashtra is in Jejuri.[27] Khandoba has been assimilated as a form of Shiva himself,[28] in which case he is worshipped in the form of a lingam.[26][29] Khandoba's varied associations also include an identification with Surya [26] and Karttikeya.[30]
[edit] The Pashupati seal
Seal discovered at Mohenjodaro shows a seated figure surrounded by animals.
A seal discovered during the excavation of Mohenjo-daro has drawn attention as a possible representation of a "proto-Shiva" figure.[31] This Pashupati (Lord of animal-like beings)[32] seal shows a seated figure, possibly ithyphallic, surrounded by animals.[33] Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined. However, this claim is not without its share of critics, with some academics like Gavin Flood[31][34] and John Keay characterizing them as unfounded.[35]
[edit] Rudra
Main article: Rudra
Three-headed Shiva, Gandhara, 2nd century CE
Shiva as we know him today shares many features with the Vedic god Rudra,[36] and both Shiva and Rudra are viewed as the same personality in a number of Hindu traditions. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence.[37] A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Maruts", a group of storm gods.[38] Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as a epithet for Indra, Mitra and Agni many times.
The identification of Shiva with the older god Rudra is not universally accepted, as Axel Michaels explains:
To what extent Śiva's origins are in fact to be sought in Rudra is extremely unclear. The tendency to consider Śiva an ancient god is based on this identification, even though the facts that justify such a far-reaching assumption are meager.[39]
Rudra is called "The Archer" (Sanskrit: Śarva),[40] and the arrow is an essential attribute of Rudra.[41] This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.[42] The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill",[43] and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness".[42] The names Dhanvin ("Bowman")[44] and Bāṇahasta ("Archer", literally "Armed with arrows in his hands")[44][45] also refer to archery.
[edit] Identification with Vedic deities
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Agni, Indra, Prajāpati, Vāyu, and others.[46]
[edit] Agni
Rudra and Agni have a close relationship.[47][48] The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.[49] The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is called Rudra also."[50] The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[51]
In the Śatarudrīa, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities.[52] Agni is said to be a bull,[53] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[54][55] In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[56]
[edit] Indra
According to a theory, the Puranic Shiva is a continuation of the Vedic Indra.[57] He gives several reasons for his hypothesis. Both Shiva and Indra are known for having a thirst for Soma. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,[58] 6.45.17,[59][60] and 8.93.3.[61]) Indra, like Shiva, is likened to a bull.[62][63] In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.[64]
[edit] Attributes
Shiva with Parvati. Shiva is depicted three-eyed, with a crescent moon on his head, the Ganga flowing through his matted hair, wearing ornaments of serpents and a skull necklace, and covered in ashes, and Trisula and Damaru are seen in the background.
* Shiva's Form:
Lord Siva wears a deer in the left upper hand. He has Trident in the right lower arm. He has fire and Damaru and Malu 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 Muyalaka, a dwarf holding a cobra. He faces south. Panchakshara itself is His body.
* Third eye: Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes.[65] There has been controversy regarding the original meaning of Shiva's name Tryambakam (Sanskrit: त्र्यम्बकम्), which occurs in many scriptural sources.[66] In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes".[67] However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "having three mothers" that was used by Max Müller and Arthur Macdonell.[68][69] Since no story is known in which Shiva had three mothers, E. Washburn Hopkins suggested that the name refers not to three mothers, but to three mother-goddesses who are collectively called the Ambikās.[70] Other related translations have been "having three wives or sisters" or were based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.[71]
* Crescent moon: Shiva bears on his head the crescent moon.[72] The epithet Chandraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - chandra = "moon", śekhara = "crest, crown")[73][74][75] refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.[76] The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly emplored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon.[77]
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 the Eternal Reality, He is 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 the mind perfectly.
* Ashes: Shiva smears his body with ashes (bhasma).[78] Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy.[79] These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.[80] One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.[81]
* Matted hair: Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair",[82] and Kapardin, "endowed with matted hair"[83] or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".[84] A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly.[85]
* Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat")[86][87] refers to a story in which Shiva drank the poison churned up from the world ocean.[88][89] (See Halāhala.) The Hari Vanśa Purana, on the other hand, attributes the colour of Shiva's throat to an episode in which Vishnu compels Shiva to fly after taking him by the throat and nearly strangling him.[90]
Shiva bearing the descent of the Ganges River as Parvati and Bhagiratha and the bull Nandi look, folio from a Hindi manuscript by the saint Narayan, circa 1740
* Sacred Ganga: The Ganga river flows from the matted hair of Shiva. The epithet Gaṅgādhara ("bearer of the river Gaṅgā") refers to this feature.[91][92] The Ganga (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair.[93]The flow of the Ganga also represents the nectar of immortality.
* Tiger skin: He is often shown seated upon a tiger skin,[78] an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.[94]Tiger represents lust. His sitting on the tiger’s skin indicates that He has conquered lust.
* Serpents: Shiva is often shown garlanded with a snake.[95]His wearing of serpents on the neck denotes wisdom and eternity.
* Deer:His holding deer on 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.
* Trident: (Sanskrit: Trishula): Shiva's particular weapon is the trident.[78]His Trisul that is held in His right hand represents the three Gunas—Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
* Drum: A small drum shaped like an hourglass is known as a damaru (Sanskrit: ḍamaru).[96][97] This is one of the attributes of Shiva in his famous dancing representation[98] known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum.[99] This drum is particularly used as an emblem by members of the Kāpālika sect.[100]
* Nandī: Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana).[101][102] Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle"[103] and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra.[104]Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is His vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
* Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the Boothaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".[105]
* Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode.[78] In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.[106]
* Varanasi: Varanasi (Benares) is considered as the 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.[107]
[edit] Forms and depictions
According to Gavin Flood, "Śiva is a god of ambiguity and paradox," whose attributes include opposing themes.[108] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
[edit] Destroyer versus benefactor
Shiva carrying the corpse of his first consort Dakshayani (Sati)
In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here."[109] In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance.[110] The duality of Shiva's fearful and auspicious attributes appears in contrasted names.
The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl".[111] Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god".[112] R. K. Sharma follows this alternate etymology and translates the name as "terrible".[113] Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys."[114] Kramrisch translates it as "the ravisher".[89] Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things.[115][116][117] Bhairava (Sanskrit: भैरव), "terrible" or "frightful",[118] is a fierce form associated with annihilation.[119]
In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent"[42] or "conferring happiness"[120] reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788-820 CE), who is also known as Shankaracharya.[121][122] The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.[123][124]
[edit] Ascetic versus householder
An illustration of the family of Shiva, consisting of Shiva, Parvati, Ganesha and Skanda (Kartikeya)
He is depicted as both an ascetic yogin and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[125] When depicted as a yogin, he may be shown sitting and meditating.[126] His epithet Mahāyogin ("the great Yogi: Mahā = "great", Yogin = "one who practices Yoga") refers to his association with yoga.[127] While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts.[128]
As a family man and householder, he has a wife, Parvati (also known as Umā), and two sons, Ganesha and Skanda (also known as Karthikeya and Murugan). His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama.[129] Umā in epic literature is known by many names, including the benign Pārvatī.[130][131] She is identified with Devi, the Divine Mother, and with Shakti (divine energy). As a householder, he is known for the great love and respect he has for his consort. Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Karthikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.[132] The consorts of Lord Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe.[133]
[edit] Nataraja
Bronze Chola statue depicting Shiva dancing as Nataraja. Metropolitan Museum of Art, New York City.
Main article: Nataraja
The depiction of Shiva as Nataraja (Telugu: నటరాజు, Tamil: நடராஜா, Sanskrit: naṭarāja, "Lord of Dance") is popular.[134][135] The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama.[136] His association with dance and also with music is prominent in the Puranic period.[137] In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular.[138] The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world,[139][140] and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati.[141][142] Lasya is regarded as the female counterpart of Tandava.[142] The Tandava-Lasya dances are associated with the destruction-creation of the world.[143][144]
[edit] Dakshinamurthy
Main article: Dakshinamurthy
Dakshinamurthy, or Dakṣiṇāmūrti (Telugu : దక్షిణామూర్తి , Sanskrit: दक्षिणामूर्ति),[145] literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras.[146] This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu.[147] Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction
Maha Mrityunjay Mantra
http://www.mahashivratri.org/maha-mrityunjay-mantra.html
Maha Mrityunjay Mantra
Maha Mrityunjay MantraThe Maha Mrityunjay Mantra or Lord Shiva Mantra is considered extremely powerful and significant by the Hindus. Also known as the Moksha Mantra of Lord Shiva, chanting of Maha Mrityunjaya Mantra is said to create divine vibrations that heals. Devotees of Lord Shiva further believe that Maha Mrityunjay evokes the Shiva within human beings and removes the fear of death, liberating one from the cycle of death and rebirth.
Significance of Maha Mrityunjaya Mantra
Devotees strongly believe that proper recitation of the Maha Mrityunjaya rejuvenates, bestows health, wealth, long life, peace, prosperity and contentment. It is said that chanting of Shiva Mantra generates divine vibrations that ward off all the negative and evil forces and creates a powerful protective shield. Besides, it is said to protect the one who chants against accidents and misfortunes of every kind. Recitation of the mantra creates vibration that pulsates through every cell, every molecule of human body and tears away the veil of ignorance. Hindus believe that recitation of the mantra ignites a fire within that consumes all negativity and purifies entire system. It is also said to have a strong healing power and can cure diseases declared incurable even by the doctors. Many believe Maha Mrityunjay Mantra to be a mantra that can conquer death and connect human beings to their own inner divinity.
The Maha Mrityunjaya Mantra
The following Maha Mrityunjay Mantra has been taken from the Sukla Yajurveda Samhita III. 60. The Mantra is addressed to Lord Shiva and is a centuries old technique of connecting one to pure consciousness and bliss.
Om Tryambhakam Yajamahe
Sugandhim Pushtivardhanam |
Urvarukamiva Bandhanan
Mrityor Mukshiya Maamritat ||
Meaning:
Om. We worship The Three-Eyed Lord Shiva who is fragrant and who increasingly nourishes the devotees. Worshipping him may we be liberated from death for the sake of immortality just as the ripe cucumber easily separates itself from the binding stalk.
Explanation:
The mantra is a prayer to Lord Shiva who is addressed as Sankara and Trayambaka. Sankara is sana (blessings) and Kara (the Giver). Trayambaka is the three eyed one (where the third eye signifies the giver of knowledge, which destroys ignorance and releases us from the cycle of death and rebirth).
Best Time to Chant
Chanting the Maha Mrityunjaya Mantra with sincerity, faith and devotion in Bramha Muhurata is very beneficial. But one can also do Maha Mrityunjaya japa anytime in a pure environment with great benefit and discover the happiness that's already within.
Sunday, August 15, 2010
Nag Panchami 2010 At Jari Mari Temple Bandra
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Nag Panchami was celebrated at Jari MariTemple at SV Road Bandra , the Nag Panchami puja at this temple was performed at 7 am yesterday, I came in late in the afternoon and shot a few frames I share with all of you part of my Hope and Hindutva series a set on Flickr.
From Wikipedia, the free encyclopedia
Nāga Panchamī (Devanagari: नाग पंचमी) is a festival during which religious Hindus in some parts of India worship either images of or live Nāgas (cobras) on the fifth day (Panchami) of the month of Shravan. Traditionally, married young women visit their premarital households to celebrate the festival. Especially in villages in India, a traditional aspect of the celebration involves joyous swinging by young women on swings temporarily hung on tree branches.
According to Puranic mythology, Brahma’s son Kashyapa had four wives. The “first” wife gave birth to Devas; the second, to Garudas; the third --named Kadroo--, to Nāgas; and the fourth, to Daityas. Nāgas were the rulers of Pātāl-Loka.
The following Sanskrit names nine important Nāgas, namely, Ananta, Vāsuki, Shesha, Padmanābha, Kambala, Shankhapāla, Dhārtarāshtra, Takshaka, and Kāliya:
अनन्तं वासुकिं शेषं पद्मनाभं च कम्बलम् | शंखपालं धार्तराष्ट्रं तक्षकं कालियं तथा ||
Transliteration: Anantam Vāsukim Shesham Padmanābham cha Kambalam; Shankhapālam Dhārtarāshtram Takshakam Kāliyam tathā
According to mythology, Lord Krishna had killed evil Naga Kālia on Nāga Panchamī.
Hindus in Nepal have their own myths and legends surrounding Nagas, which lead them to celebrate Nāga Panchamī on a large scale.
According to one mythology, the Kathmandu valley used to be a vast lake. When human beings started to drain the lake to make space for settlements, Nagas became enraged. To protect themselves against the wrath of Nagas, people gave the latter certain areas as pilgrimage destinations, restoring thus harmony in nature.
According to another mythology, a king used his Tantric powers to force Nagas to return to the land rains which they had taken away. The Nagas gave in to the king’s Tantric power, but in recognition of their power to control rains, the king established Naga Panchami festival.
During the festival, Nepalese traditionally post pictures of Nagas above the doors of their homes to ward off evil spirits, offer prayers to Nagas, and place food items such as milk and honey in their fields for Nagas. A few men wearing demon masks dance in the streets as a part of a ritual.