Sri Shiva Ratri - The night of Shiva

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Sri Shiva Ratri - The night of Shiva:

 

 

 

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vrndavanavani-pate! Jaya soma soma maule

sanaka-sanandana-sanatana-naradedya

gopisvara! Vraja-vilasi-yugangri-padme

prema prayaccha nirupadhi namo namaste

" O gatekeeper of Vrndavana! O Soma, all glories to you! O you whose

forehead is decorated with the moon, and who is worshipable by the

sages

headed by Sanaka, Sanandana, Sanatana and Narada! O Gopisvara

(Shiva),

desiring that you bestow upon me that prema for the lotus feet of

Sri Sri

Radha-Madhava who perform joyous pastimes in Vraja-dhama, I offer

obeisances unto you time and again. "

 

 

Shivaratri - Hari Bhakti Vilas

Shiva Panchakshara Stotra

Demon Çaìkhacüòa Killed - taken from Krsna Book

The Story of King Chitrabhanu

 

Lingastakam

 

Other perspectives on Shivratri - Maha Shivaratri

 

How to perform the pujas and Abhishekam (bathing of the Linga)

during the

night. by Pandit Narottam dasa

 

" Lord Siva Saves the Universe by Drinking Poison "

 

All good qualities are in Sankara (Shiva).

 

 

 

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Shiva (Lord Shiva) and ratri (night), so Shivaratri means the night

of

Lord Shiva. Every lunar month on the 13th or 14th day of the dark

half of

the moon phase there is a Shivaratri but in the Vedic month of

Phalgun

(February-March) there is a Maha Shivaratri. This year it falls on

the

16th or 17th February depending where you are on the planet. The

ceremony

takes place mainly at night. This festival observed in the honour of

Lord

Shiva, who was married to Parvati (Mother Durga/Mother Gauri) on

this day.

Some dvevotees observe a strict fast on this day. Some really strict

devotees perform a nirjal fast i.e. they do not even have a sip of

water.

They keep virgil the entire night. The Shiva lingam is worshipped

throughout the night by washing it every three hours with milk,

yogurt,

ghee, honey and so forth, whilst chanting of the mantra " Om namah

shivaya " , continues. Offering of bael leaves are made to the Lingam.

Bael

leaves are very sacred (as Tulsi to Lord Vishnu and dhar to Mother

Durga

are very pleasing to Them) and Lord Shiva becomes pleased with that

offering. Many different hymns glorifying Lord Shiva are sung with

intense

fervour and devotion. Aspirants perform japa of the Panchakshara

mantra "

Om namah Shivaya " (At the end of this article there is a very detail

explanation of each syllable of this mantra.)

 

He who utters the names of Lord Shiva during Shivaratri with perfect

devotion and concentration is freed from all sins that he/she have

committed. He/she reaches the abode of Lord Shiva and resides very

happily

there.

 

NOTE: the Vaishnava/ aspiring Vaishnava however, worships Lord Shiva

on

this day in order to receive His blessings to become a better

devotee of

Lord Krishna (Vishnu) and not to attain residence in the abode of

Shiva.

 

 

 

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Vaishnavanams yatha Shambu - Lord Shiva is the greatest devotee of

Lord

Vishnu.

Lord Krishna (Vishnu) is in this analogy considered to be likened

to

Milk. Milk is the origin of so many dairy products - Krishna tu

bhagavan

swayam, and so Krishna or Vishnu is the origin of everything. When

Krishna

wants activity overseen of the modes of Tamo guna He expands Himself

transforming His supreme powers to act in that way, as no-one else

could,

and in that state He is Shambu - Shiva. So it may be seen that milk

that

is transformed becomes yogurt, but that yogurt can never again beome

milk,

this is presented in Brahma samhita 5:45.

 

 

Brahma Samhita chapter 5 TEXT 45

ksiram yatha dadhi vikara-visesa-yogat

sanjayate na hi tatah prthag asti hetoh

yah sambhutam api tatha samupaiti karyad

govindam adi-purusam tam aham bhajami

SYNONYMS

ksiram--milk; yatha--as; dadhi--yogurt; vikara-visesa--of a special

transformation; yogat--by the application; sanjayate--is transformed

into;

na--not; hi--indeed; tatah--from the milk; prthak--separated; asti--

is;

hetoh--which is the cause; yah--who; sambhutam--the nature of Lord

Siva;

api--also; tatha--thus; samupaiti--accepts; karyat--for the matter

of some

particular business; govindam--Govinda; adi-purusam--the original

person;

tam--Him; aham--I; bhajami--worship.

TRANSLATION

Just as milk is transformed into curd by the action of acids, but

yet the

effect curd is neither same as, nor different from, its cause, viz.,

milk,

so I adore the primeval Lord Govinda of whom the state of Sambhu is

a

transformation for the performance of the work of destruction.

 

PURPORT

(The real nature of Sambhu, the presiding deity of Mahesa-dhama, is

described.) Sambhu is not a second Godhead other than Krsna. Those,

who

entertain such discriminating sentiment, commit a great offense

against

the Supreme Lord. The supremacy of Sambhu is subservient to that of

Govinda; hence they are not really different from each other. The

nondistinction is established by the fact that just as milk treated

with

acid turns into curd so Godhead becomes a subservient when He

Himself

attains a distinct personality by the addition of a particular

element of

adulteration. This personality has no independent initiative. The

said

adulterating principle is constituted of a combination of the

stupefying

quality of the deluding energy, the quality of nonplenitude of the

marginal potency and a slight degree of the ecstatic-cum-cognitive

principle of the plenary spiritual potency. This specifically

adulterated

reflection of the principle of the subjective portion of the

Divinity is

Sadasiva, in the form of the effulgent masculine-symbol-god Sambhu

from

whom Rudradeva is manifested. In the work of mundane creation as the

material cause, in the work of preservation by the destruction of

sundry

asuras and in the work of destruction to conduct the whole

operation,

Govinda manifests Himself as guna-avatara in the form of Sambhu who

is the

separated portion of Govinda imbued with the principle of His

subjective

plenary portion. The personality of the destructive principle in the

form

of time has been identified with that of Sambhu by scriptural

evidences

that have been adduced in the commentary. The purport of the

Bhagavata

slokas, viz., vaisnavanam yatha sambhuh, etc., is that Sambhu, in

pursuance of the will of Govinda, works in union with his consort

Durgadevi by his own time energy. He teaches pious duties (dharma)

as

stepping-stones to the attainment of spiritual service in the

various

tantra-sastras, etc., suitable for jivas in different grades of the

conditional existence. In obedience to the will of Govinda, Sambhu

maintains and fosters the religion of pure devotion by preaching the

cult

of illusionism (Mayavada) and the speculative agama-sastras. The

fifty

attributes of individual souls are manifest in a far vaster measure

in

Sambhu and five additional attributes not attainable by jivas are

also

partly found in him. So Sambhu cannot be called a jiva. He is the

lord of

jiva but yet partakes of the nature of a separated portion of

Govinda.

(Sri Brahma Samhita, translation by Srila Bhaktisiddhanta Saraswati

Thakur

Prabhupad.)

 

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On the chaturdasi of the waning phase of the moon in phalguna month

occurs

this festival of Shiva. By the mercy of Shiva, a devotee of the

Lord, one

can develop devotion to Sri Krishna. The vaishnavas do not follow

the

vrata of fasting and worship of Shiva at night, but simply request

Shiva's

mercy on this occasion. In Vrndavana many Gaudiya vaishnavas visit

the

temple of Gopesvara Mahadeva, where they offer flower garlands and

pour

ganges water on the Linga on this day. (or with panchamrit seva)

Quotes from Vaishnava smriti compilation Hari Bhakti Vilas of Srila

Gopal

Bhattar Goswami, and the Dikdarshini Tika of Srila Sanatan Goswami

Prabhupada.

 

SIVA RATRI VRTAM KRSNA CATUR-DASYANTU PHALGUNE

VAISNAVER API TAT KARYAM SRI KRSNA PRITAYE SADA

 

(HARI BHAKTI VILASA 14/187 from GAUTAMIYA TANTRA)

 

On the fourteenth day of the dark fortnight of the month of

Phalguna

(February-March), for the pleasure of Lord Sri Krsna, a Vaisnava

should

always take a vow to fast. (It is called Siva Ratri, or the night of

Lord

Siva.)

 

PARAT PARATARAM YANTI NARAYANA PARAYANAH

NATE TATRA GAMISYANTI YE DVISANTI MAHESVARAM

 

(HARI BHAKTI VILASA 14/189 from KURMA PURANA the Supreme Lord speaks

to

Bhrgu

Muni)

 

(One who avoids fasting on Siva Ratri or the " night of Lord Siva " ,

he

becomes very offensive. Whatever offenses one accumulates by not

fasting

on Siva Ratri day is explained here.) The destination of the Supreme

Personality of Godhead, Lord Narayana, is certainly in the spiritual

world. But if one is envious of Lord Sri Siva, he does not attain

the

spiritual world.

 

YANI KANY ATRA LINGANI STHAVARANI CARANI CA

TESU SANKRAMATE DEVAS TASYAM RATRAU YATO HARAH

SIVARATRIS TATAH PROKTA TENA SA HARI VALLABHAH

 

(HARI BHAKTI VILASA 14/200 from SKANDA PURANA, NAGARA KHANDA)

 

Whatever genital deities of Lord Siva that can be found on this

earthly

planet, on the night of this fourteenth day of the dark fortnight of

the

month of Phalguna, Lord Siva, who is a leading demigod, enters into

them.

For this reason, this day is called Siva Ratri. For this reason,

this day

is very dear to Lord Sri Hari.

 

SRI KRSNE VAISNAVANANTU PREMA BHAKTI VIVARDHATE

KRSNA BHAKTI RASA SARA VARSI RUDRA ANUKAMPAYA

 

(HARI BHAKTI VILASA 14/221 from SKANDA PURANA)

 

Being a Vaisnava, if somebody fasts on Lord Siva's night (Siva

Ratri

day), by the mercy of him (Lord Siva) who is diving in the ocean of

the

mellow of devotion to Krsna, one's devotion to Krsna increases

rapidly.

 

 

 

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The Story of King Chitrabhanu

In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on a

bed

of arrows and discoursing on Dharma, refers to the observance of

Maha

Shivaratri by King Chitrabhanu. The story goes as follows.

 

Once, King Chitrabhanu was observing a fast with his wife, and it

was the

day of Maha Shivaratri. The sage Ashtavakra came on a visit to the

king's

court. The sage asked, " O king why are you observing a fast today? "

King

Chitrabhanu explained the reason, as he had the gift of remembering

the

incidents of his previous birth. The king said to the sage, " in my

past

birth I was a hunter in Varanasi (Kashi). My name was Suswara. My

livelihood was to kill and sell birds and animals. One day, I was

overtaken by the darkness of night. Unable to return home, I climbed

a

tree for shelter. It happened to be a bael tree. I had shot a deer

that

day, but I did not have time to take it home. I bundled it up and

tied it

to a branch on the tree. As I was tormented by hunger and thirst, I

kept

awake throughout the night. I shed profuse tears when I thought of

my poor

wife and children who were starving and anxiously awaiting my

return. To

pass away time that night I engaged myself in plucking bael leaves

and

dropping them down onto the ground. " The day dawned and I returned

home

and sold the deer. I bought some food for myself and for my family.

I was

about to break my fast when a stranger came to me, begging for food.

I

served him first and then took my food. "

 

" At the time of death, I saw two messengers of Lord Shiva, they

were sent

down to take me to his abode. I then learnt for the first time of

the

great merit I had earned but the unconscious worship of Lord Shiva

during

the night of Shivaratri. They told me that there was a lingam under

that

tree and that I had dropped the leaves on that Lingam. My tears,

which I

had shed out of pure sorrow for my family, fell onto the Lingam and

washed

it. And I had fasted all day and all night. Thus, I unconsciously

worshipped Lord Shiva on that most auspicious day. " " I lived in the

abode

of the Lord and enjoyed divine bliss for long ages. And now I am

reborn as

Chitrabhanu. "

 

Lord Shiva's assurance

 

When creation was completed Lord Shiva and Parvati Mata went to live

on

the top of Mount Kailash. Parvati asked, " O adorable lord, which of

the

many rituals observed in your honour pleases you the most. " The Lord

replied, " the fourteenth night of the new moon in the dark fortnight

during the month of Phalgun, is my favorite day. It is called Maha

Shivaratri. My devotees give me great joy and happiness by mere

fasting

than by ceremonial baths and offerings of flower, sweets and

incense. "

" The devotee observes strict spiritual discipline in the day and

worships

me in four different forms during each of the four successive three

hour

periods of the night. The offering of a few bael leaves is more

precious

to me than precious jewels and flowers. My devotee should bath me in

milk

in the first period, in yogurt in the second period, in ghee in the

third,

and in honey in the fourth and the last. In the morning he should

feed

Brahmins (that is if this is possible), and after doing that he/she

breaks

his/her fast. No ritual can compare with this simple routine in

sanctity. "

Parvati was deeply impressed by the words of her husband. She

repeated

this to her friends, who in turn passed it on to everyone else. Thus

the

sanctity of Maha Shivaratri was broadcast all over the world.

The Shivaratri fast is aimed at controlling a persons two great

vices

(rajas – the quality of passionate activity) and (tamas - that of

inertia).

 

The entire day is spent on worshipping Lord Shiva. Continuous

worship of

the Lord necessitates the devotee's constant presence in the place

of

worship. Ones motion is controlled and evils like lust, anger and

jealousy, born of Rajas, are ignored and subdued. The devotee

observes

virgil throughout the night and thus conquers tamas also. Constant

control

is exercised over the mind. Every three hours a round of worship of

the

Shiva lingam is conducted and thus Shivaratri is the perfect vrat.

 

At many ashrams around the world Shivaratri is celebrated in the

following

manner.

 

Aspirants fast the whole day, many of them without taking a single

drop of

water. Some ashrams perform a grand havan (fire yajnas) to Lord

Shiva for

peace and welfare of all. The whole day is spent in chantinge of the

mantra " Om namah Shivaya " and in meditation upon the Lord. At night

all

assemble in the temple and chant this mantra and during the four

quarters

of the night the Shiva lingam is worshipped with intense devotion.

 

 

 

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Shiva Panchakshara Stotra

Stotra 1:

Nagendra Haaraaya Thrilochanaaya

Bhasmaanga Raagaaya Maheshvaraaya

Nityaaya Suddhaaya Digambaraaya

Tasmai Nakaaraaya Namah Shivaaya

 

Meaning:

I offer my humble salutations to Lord Mahesvara - who has a garland

of

serpents around the neck; who has three eyes; whose body is covered

with

ash (vibhuti); who is eternal; who is pure; who has the entire sky

as His

dress and who is embodied as the first letter Na.

 

Stotra 2:

Mandaakini Salila Chandana Chaarthitaaya

Nandeesvara Pramatha Naatha Mahesvaraaya

Mandaara Pushpa Vahu Pushpa Supoojitaaya

Tasmai Makaaraaya Namah Shivaaya

 

Meaning:

I bow to Lord Mahesvara, who is embodied as Makaara (letter Ma),

whose

body is anointed with holy waters from the river Ganges and sandal

paste,

who is the sovereign king of the Pramatha Ganas and who is adorned

with

innumerable divine flowers such as Mandaara.

 

Stotra 3:

Shivaaya Gauri Vadana Aravinda

Sooryaaya Dakshaadhvara Naashakaaya

Sree Neelakantaaya Vrisha Dhvajaaya

Tasmai Shikaaraaya Namah Shivaaya

 

Meaning:

I offer my salutations to Lord Shiva, who is the resplendent sun for

mother Gauri`s lotus face, who is the destroyer of Daksha`s

sacrificial

ritual, who is the blue necked Lord (due to the Haalahala poison

which He

agreed to consume), whose banner bears the emblem of a bull and who

is

embodied as the letter Shi.

 

Stotra 4:

Vasishta Kumbhodbhava Gautamaaya

Muneendra Devaarchita Sekharaaya

Chandraarka Vaishvaanara Lochanaaya

Tasmai Vakaaraaya Namah Shivaaya

 

Meaning:

I prostrate before the God of Gods, who is worshipped and prayed to

by

great sages such as Vashishta, Agastya and Gautama, whose eyes are

sun,

moon and the fire and who is embodied as Vakaara (letter Va).

 

Stotra 5:

Yajna Swaroopaaya Jataadharaaya

Pinaaka Hasthaaya Sanaatanaaya

Divyaaya Devaaya Digambaraaya

Tasmai Yakaraaya Namah Shivaaya

 

Meaning:

Prostrartions to the sacred Lord who is the Yaksha incarnate, whose

hairs

are long and matted, who holds Pinaaka (trident) in His hand, who

has the

entire sky as His attire and who is embodied as the letter Ya.

 

Stotra 6:

Panchaaksharam Idam Punyam

Yah Pateh Shiva Sannidhau

Shivaloka Mavaapnothee

Shivena Saha Modate

 

Meaning:

Whoever repeats this prayer composed with the five holy letters

before

Lord Shiva, attains that supreme abode of His and enjoys the eternal

Bliss.

 

(nama shivaya)

 

 

 

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The Linga Ashtakam (Eight verses glorifying the Shiva Linga.)

One chants these mantras when performing abhishekam. This ashtakam

pleases

Lord Shiva tremendously.

Brahma-murari surachit lingam, nirmal bhakchit shobhita lingam

Janma ja dukha vinashaka lingam, tat pranamami sadaa shiva-lingam

 

I bow before that Sada-Shivalinga, which is adored by Brahma, Vishnu

and

revered by others, praised in mantras and which destroys the cycle

of

births and deaths.

 

Deva muni prawa-rarchita lingam, kamadahang karunakara lingam

Ravan darp vinashana lingam, tat pranamami sadaa shiva-lingam

 

I bow before that Sada-Shivalinga, which is the focus of the worship

of

Saints, infinitely compassionate and the subduer of the pride and

passion.

 

Sarva-sugandhi sulaypita lingam, budhi vivardhan kaarana lingam

Sidha-surasur vandita lingam, tat pranamami sadaa shiva-lingam

 

I bow before that Sada-Shivalinga, smeared with Vibhuti, scented

with

perfumes and which elevates the power of the mind and kindles the

light of

discrimination, to which the Suras and Asuras prostrate.

 

Kanak maha-mani bhukchita lingam, phani-pati veksh-tita shobhit

lingam

Daksha suyagya vinashana lingam, tat pranamami sadaa shiva-lingam

 

I bow before that Sada-Shivalinga, destroyer of King Daksh's ego,

and

which is decorated with various ornaments glowing within the embrace

of

the coiled serpent.

 

Kumkum chandana laypit lingam, pankaj haar sushobhita lingam

Sanchit paap vinashana lingam, tat pranamami sadaa shiva-lingam

 

I bow before that Sada-Shivalinga, adorned with Saffron, Sandal-

paste &

garlands of lotus flowers, which exonerates all sinful actions.

 

Deva ganarchit sayvita lingam, bhavai bhakti bherewa-chaa lingam

Dinakar koti prabha kara lingam, tat pranamami sadaa shiva-lingam

 

I bow that before Sada-Shivalinga, worshipped by the Sages & Saints

with

full faith and devotion and which is the source of unlimited

brilliance.

 

Ashta dalopari veksh-tita lingam, sarva samudbhava kaarana lingam

Ashta daridra vinashana lingam, tat pranamami sadaa shiva-lingam

 

I bow that before Sada-Shivalinga, destroyer of manifold

wretchedness,

which is the cause of creation and dissolution.

 

Soorguru soorwar poojit lingam, soorwan pushpa sadachita lingam

Paraatparam paramatmaka lingam, tat pranamami sadaa shiva-lingam

 

I bow before that Sada-Shivalinga, the Transcendent Being,

worshipped by

the learned and all devotees, offering Bael leaves, flowers, fruits

and

water.

 

Lingaashtak medang punyang yuh, pathay-chiva sannidhow

Shiva-loka mawapanoti, shivena saha moditay

 

Whomsoever repeat these eight Slokas glorifying the Shivalinga in

the

divine presence of Lord Shiva attains final and everlasting

relationship

in the abode of Shiva Loka (if that's what you want and where you

want to

reside).

 

 

 

 

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Srila A.C.Bhaktiveanta Swami Prabhupadas comments of Shiva Ratri and

its

observance:

Demon Çaìkhacüòa Killed - taken from Krsna Book

 

Once upon a time, the cowherd men of Våndävana, headed by Nanda

Mahäräja,

desired to go to Ambikävana to observe the Çiva-rätri ceremony. The

räsa-

lélä was performed during the autumn, and after that the next big

ceremony

is Holi, or the Doläyäträ ceremony. Between the Doläyäträ ceremony

and the

räsa-lélä ceremony there is one important ceremony called Çiva-

rätri,

which is especially observed by the Çaivites, or devotees of Lord

Çiva.

Sometimes the Vaiñëavas also observe this ceremony because they

accept

Lord Çiva as the foremost Vaiñëava. But the function of Çiva-rätri

is not

observed very regularly by the bhaktas, or devotees of Kåñëa. Under

the

circumstances, it is stated in Çrémad-Bhägavatam that Nanda Mahäräja

and

the other cowherd men " once upon a time desired. " This means that

they

were not regularly observing the Çiva-rätri function but that once

upon a

time they wanted to go to Ambikävana out of curiosity. Ambikävana is

somewhere in the Gujarat province, and it is said to be situated on

the

river Sarasvaté. Yet we do not find any Sarasvaté River in the

Gujarat

province, although there is a river named Savarmaté. In India, all

the big

places of pilgrimage are situated on nice rivers like the Ganges,

Yamunä,

Sarasvaté, Narmadä, Godävaré and Käveré. Ambikävana was situated on

the

bank of Sarasvaté, and Nanda Mahäräja and all the other cowherd men

went

there.

They very devotedly began to worship the deity of Lord Çiva and

Ambikä. It

is the general practice that wherever there is a temple of Lord

Çiva,

there must be another temple, of Ambikä (or Durgä), because Ambikä

is the

wife of Lord Çiva and is the most exalted of chaste women. She

doesn't

live outside the association of her husband. After reaching

Ambikävana,

the cowherd men of Våndävana first bathed themselves in the river

Sarasvaté. If one goes to any place of pilgrimage, his first duty is

to

take a bath and sometimes to shave his head. That is the first

business.

After taking a bath, they worshiped the deities and then distributed

charity in the holy places.(SP - Krsna Book. Ch 34.)

 

Prabhupäda: ...observing Çiva-rätri, Nanda Mahäräja and all the

cowherds

men, they increased their attachment for Kåñëa. That is wanted.

(A.C.Bhaktivedanta Swami Prabhupada. 1st May 1974, Morning Walk

excerpt,

Bombay, India.)

 

" In this verse Lord Çiva is described as méòhuñöama, the best of the

benedictors. He is also known as Äçutoña, which indicates that he is

very

quickly satisfied and very quickly angered. It is said in Bhagavad-

gétä

that less intelligent persons go to the demigods for material

benedictions. In this connection, people generally go to Lord Çiva,

and

because he is always quickly satisfied and gives benedictions to his

devotees without consideration, he is called méòhuñöama, or the best

of

the benedictors. Materialistic persons are always anxious to get

material

profit, but they are not serious about spiritual profit.

Sometimes, of course, it so happens that Lord Çiva becomes the

best

benedictor in spiritual life. It is said that once a poor brähmaëa

worshiped Lord Çiva for a benediction, and Lord Çiva advised the

devotee

to go to see Sanätana Gosvämé. The devotee went to Sanätana Gosvämé

and

informed him that Lord Çiva had advised him to seek out the best

benediction from him (Sanätana). Sanätana had a touchstone with him,

which

he kept with the garbage. On the request of the poor brähmaëa,

Sanätana

Gosvämé gave him the touchstone, and the brähmaëa was very happy to

have

it. He now could get as much gold as he desired simply by touching

the

touchstone to iron. But after he left Sanätana, he thought, " If a

touchstone is the best benediction, why has Sanätana Gosvämé kept it

with

the garbage? " He therefore returned and asked Sanätana

Gosvämé, " Sir, if

this is the best benediction, why did you keep it with the garbage? "

Sanätana Gosvämé then informed him, " Actually, this is not the best

benediction. But are you prepared to take the best benediction from

me? "

The brähmaëa said, " Yes, sir. Lord Çiva has sent me to you for the

best

benediction. " Then Sanätana Gosvämé asked him to throw the

touchstone in

the water nearby and then come back. The poor brähmaëa did so, and

when he

returned, Sanätana Gosvämé initiated him with the Hare Kåñëa mantra.

Thus

by the benediction of Lord Çiva the brähmaëa got the association of

the

best devotee of Lord Kåñëa and was thus initiated in the mahä-

mantra, Hare

Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma,

Räma

Räma, Hare Hare.

(Sria A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatm 4:7:7.

purport.)

 

 

 

 

 

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All good qualities are in Sankara.

Sri Sanatana Gosvami has written that some Vaisnavas don't observe

Siva

Caturdasi, the appearance day of Lord Siva or Sankara. In Hari

Bhakti

Vilasa he has written that Vaisnava s should honor Sankara, and they

may

observe that date. I observe that date. I know Sankara, because in

his

form of Bankandi Mahadeva in Vrndavana he was the friend of Sanatana

Gosvami. He became Bankandi Mahadeva from Gopisvara. Do you know

this

history?

 

When Sri Sanatana Gosvami became old, Sankara told him, " Now you are

old.

You should not come daily to see me, because you are coming from so

very

far away. Sanatana Gosvami replied, " I should come. I cannot change

this

habit. " Then Gopisvara Mahadeva said, " Then I'm going to come very

near to

you – as Bankandi Mahadeva. " He thus became Bankandi Mahadeva and

resided

very near the Madana Mohana Temple. Srila Sanatana Gosvami is also

the

very dear friend of Cakralesvara Mahadeva in Govardhana. He also

used to

be with Sankara in Kamyavan, where he is known as Kamesvara. He

cannot be

without Sankara.

 

As Nandisvara, Sankara has become the mountain of Nandagaon. He

wanted

that all Krsna's pastimes be performed on his back. Regarding

Brahma, he

has become Brahma-parvata in Varsana. Because he is so near to

Radhika, he

is therefore our Gurudeva

 

These are the tattvas. We should try to honor Sankara as a great

Vaisnava

and as Guru. Don't dishonor him. We don't worship him separately,

but we

can observe Siva Caturdasi and glorify him in relation to his

relationship

with Sri Krsna. We should offer pranama to him with prayers like:

 

vrndavanavani-pate! Jaya soma soma maule

sanaka-sanandana-sanatana-naradedya

gopisvara! Vraja-vilasi-yugangri-padme

prema prayaccha nirupadhi namo namaste

 

" O gatekeeper of Vrndavana! O Soma, all glories to you! O you whose

forehead is decorated with the moon, and who is worshipable by the

sages

headed by Sanaka, Sanandana, Sanatana and Narada! O Gopisvara,

desiring

that you bestow upon me that prema for the lotus feet of Sri Sri

Radha-

Madhav a who perform joyous pastimes in Vraja-dhama, I offer

obeisances

unto you time and again. "

 

Sankara is telling Sri Narada that Prahlada Maharaja is superior to

him.

Why? Because he is " tricky " . He does this only to give some

encouragement

to worldly persons. Actually, Prahlada cannot go to Vrndavana, but

Sankara, as Gopisvara, resides there. As Hanuman, Sankara is always

with

Rama. As Bhima, he is with Krsna. When Hanuman and Bhima combine

together

in Kali-yuga, they become Madvacarya, our Sampradaya-guru.

 

Thus, Lord Sankara serves in so many ways, and we should always

honor him

as our Guru. He is hundreds of thousands of times superior to

Prahlada

because he knows and meditates on asta-kaliya-lila. Parvati also

meditates

on asta-kaliya-lila. This is very secret, yet they both do it.

Although

Sankara is so much superior and more worshipful than Prahlada, still

he

says that Prahlada is superior. Why? There are some reasons which I

will

explain later.

 

 

 

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Other perspectives on Shivratri - Maha Shivaratri.

The Arya Samaj say: " The fourteenth day of the dark half of the

month of

Magh is celebrated as

Mahashivratri all over Gujarat. According to Puranas

on

the midnight of Magh Vad

14 Lord Shiva had created his idol in the form of a

linga

to pacify Brahma and

Vishnu, the other two of the triumvirate. Twelve

such

linga created by Shiva are

called jyotirlingas of which Somnath at Prabhas

Patan is

one. Devotees observe

fast on this day and recite rudri or mahimanstrota.

A big

fair is held at Bhavnath in

Junagadh on this day. Being a post harvest festival

the

farmers can zealouly

indulge in its celebration.

12 Jyotir Lingams page

Shivaratri the Hindu perspective

Maha Shivaratri - a slightly different Hindu perspective

Maha Shivaratri - at Dattapeetam, Mysore - Shiva the cleanser of the

devotees

MahaShivaratri - Shivananda Ashram explanation of the significance

of

Shivaratri

Various Meanings and observances for Pradosh - Shivaratri - with

astro'

links too

 

 

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by salagram.net

 

-----------------------

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