Lord Siva

Lord Siva has at least four quite distinct characters, each of which has a female or active energising counterpart (shakti).
In the first place, as Siva, Sada-Siva, Shankara or Shambhu, the eternally blessed one or the source of blessings. He is the eternal reproducing power of nature, perpetually restoring and reproducing itself after dissolution, under which Siva is often identified with the eternal creative essence, the great eternal Supreme being as Maha-Deva or the Supreme Lord termed Ishwara. Hence in this aspect Siva is represented by the symbol of the Lingam and the Yoni combined.
Temples that hold this Siva’s emblem or symbol, which is of a double form to express the blending of the male and female principles in creation, are probably the most numerous of any temples to be seen in India. There can be no doubt, in fact, that the Supreme creative power is universally worshipped throughout India, under the name of Siva and of his consort Jagan-Matri, or Mother of the universe.
In the second place, as Maha-Yogi is the great representative Yogi or Tapasvi, who has attained the highest perfection and meditation and austerity. In this aspect Siva appears as an austere naked ascetic (Digambara) with body covered with ashes and matted hair (dhurjati), abiding fixed and immovable in one spot (sthanu), teaching men by his own example the power to be acquired by renunciation, suppression of passions, and abstract contemplation and meditation as leading to the highest spiritual knowledge. In this aspect of the yogi, as in that of the reproducer, He is also sometimes called the ‘Blessed one’ (Siva).
In the third place, Siva is the entire reverse of the ascetical. In this aspect, living in the Himalaya mountains with his consort Parvati, often dancing with her the Tandava dance, He is surrounded by dwarfish troops (gana). This is the aspect in which He is worshipped by Tantrikas.
In the fourth place, as Rudra or Mahakala, he is the destroying or dissolving power of nature; when he is either a personification of all matter resolving itself into its constituent elements or of Kala (Time), the great dissolver. The more active principle of destruction being assigned to his consort Kali.
In the fourth place, there are yet two other aspects of Siva. In the first of these, as the dissolver of the universe, He is the terrible destroyer (Bhairav), with His consort Kali engaged in the active role.
In the second of these, He is also called Bhuteswara, Lord of spirits or demons, haunting cemeteries and burial grounds, wearing serpents for garlands, and a string of skulls for a necklace. As Bhuteswara, He is sometimes surrounded by troops of imps and spirits (bhuta), and sometimes He is trampling on rebellious demons who have acquired too great power.
Here we may observe that in every one of his aspects, the consort of Siva is not only His counterpart, but generally represents an intensification of his attributes. As destructress, She is Kali, as reproducer she is symbolised by the Yoni (Siva’s emblem). She is the mother of the universe (Jagan-matri). She is the type of beauty in Uma. She has also her forms as a female ascetic (yogini). In her role as destructress, she is Bhairavi Durga. As a mountaneer, she is Parvati. All these attributes are combined in her aspect of Mother Durga.
Siva and Parvati represent the gathering together, and unifying in one personality, numerous attributes, properties and functions belonging to various deities and various divine forces.
The destructive energies of the atmosphere exhibited in wind and storm and personified in the Vedas as Vayu, Rudra and the Maruts; the all consuming potency of time; the fertilising properties present in dew and rain; the almighty agencies operating in creation and the same agencies operating as re-creation or reproduction; the power of asceticism exhibited in the Maha-yogi; the terrific frightful agencies and operations of demons and spirits; as Siva, Sada-Siva, Shankara, Shambhu- the eternally blessed one or causer of blessings; He is the eternal reproducing power of nature, perpetually restoring and reproducing itself after dissolution. Under which He is identified with the eternal creative essence, the great eternal Supreme Being as Maha-Deva or Supreme Lord Ishwara.
Hence in this aspect, Siva is represented by the symbol of the linga and yoni, rather than by any human personification. The Siva-Linga symbolises the blending of the male and female principles in creation. This Supreme creative power is universally worshipped throughout India under the name of Siva and His consort Jagan-Matri- mother of the universe- all these have been centralised in Siva and His consort personified as half male and half female known as Ardhanarishwara (symbolising the union of spirit and matter).
Aswatthaman, the son of Drona, said: I shall at this hour seek the protection of the puissant Mahadeva! I will take the shelter of that god, that source of everything beneficial, viz., the lord of Uma, otherwise called Kapardin, decked with a garland of human skulls, that plucker of Bhaga’s eyes called also Rudra and Hara. In ascetic austerities and prowess, he far surpasses all the gods. I shall, therefore, seek the protection of Girisha (Siva) armed with the trident.
I seek the protection of Him called Fierce, Stanu, Siva, Rudra, Sarva, Isana, Iswara, Girisha; and of that boon giving god who is the Creator and Lord of the universe; of Him whose throat is blue, who is without birth, who is called Sakra, who destroyed the sacrifice of Daksha, and who is called Hara; of Him whose form is the universe, who has three eyes, who is possessed of multifarious forms, and who is the lord of Uma; of Him who resides in crematoriums, who swells with energy, who is the lord of diverse tribes of ghostly beings, and who is the possessor of undecaying prosperity and power; of Him who wields the skull-topped club, who is called Rudra, who bears matted locks on his head, and who is a Brahmacharin (celibate). Purifying my soul that is so difficult to purify, and possessed as I am of small energy, I adore the Destroyer of the triple city, and offer myself as the victim. Hymned thou hast been, deserving art thou of hymns, and I hymn to thy glory!
Thou art robed in skins; thou hast red hair on thy head. Thou art pure; thou art the Creator of Brahman; thou art Brahma; thou art an observer of vows; thou art devoted to ascetic austerities; thou art the refuge of all ascetics; thou art the leader of diverse tribes of ghostly beings; thou art three eyed; thou art dear to Gauri’s heart; thou hast for thy excellent bearer a bovine bull; thou art the protector of all quarters; thou hast the moon as an ornament on thy brow!
Uma said: O holy one, why are those faces of thine which are on the east, the north, and the west, so handsome and so agreeable to look at like the very moon? And why is that face of thine which is on the south so terrible? Why are thy matted locks tawny and so erect? Why is thy throat blue after the manner of the peacock’s plumes? Why, O illustrious deity, is the Pinaka always in thy hand? Why art thou always a Brahmacharin with matted locks? O lord, it behoveth thee to explain all these to me. I am thy spouse who seeks to follow the same duties with thee. Further, I am thy devoted worshipper, O deity, having the bull for thy mark!
The blessed and holy one (Siva) said: …. I became four-faced through Yoga-puissance. Thus I showed my high Yoga- power in becoming four faced. With that face of mine which is turned towards the east, I exercise the sovereignty of the universe. With that face of mine which is turned towards the north, I sport with thee, O thou of faultless features! That face of mine which is turned towards the west is agreeable and auspicious. With it I ordain the happiness of all creatures. That face of mine which is turned towards the south is terrible. With it I destroy all creatures.
I live as a Brahmacharin with matted locks on my head, impelled by the desire of doing good to all creatures. The bow Pinaka is always in my hand for accomplishing the purposes of the deities. In days of yore, Indra (king of heaven), desirous of acquiring my prosperity, had hurled his thunderbolt at me. With that weapon my throat was scorched. For this reason I have become blue-throated.
Uma said: O holy one, O lord of all creatures, O foremost of all observers of duties and religious rites, I have great doubt, O wielder of Pinaka, O giver of boons. These ascetics, O puissant lord, have undergone diverse kinds of austerities. In the world are seen ascetics wandering everywhere under diverse forms and clad in diverse kinds of attire. For benefiting this large assemblage of Rishis, as also myself, do thou kindly resolve, O chastiser of all foes, this doubt of mine. What indications has Religion or Duty been said to possess? How, indeed, do men become unacquainted with the details of Religion or Duty to succeed in observing them? O puissant lord, O thou that art conversant with Religion, do thou tell me this.
Maheswara said: Abstention from injury, truthfulness of speech, compassion towards all beings, tranquillity of soul, and the making of gifts to the best of one’s power, are the foremost duties of the householder.
Abstention from sexual congress with the spouses of other men, protection of the wealth and the woman committed to one’s charge, unwillingness to appropriate what is not given to one, and avoidance of honey and meat, these are the five chief duties. Indeed, Religion or Duty has many branches all of which are fraught with happiness. Even these are the duties which these embodied creatures who regard duty as superior should observe and practise. Even these are the sources of merit.
(The 14th day of the dark half of every month- Krsna Chaturdasi
is called 'Sivaratri' or 'Maha-Sivaratri'. The one in the month of Magha (February-March) is christened 'Mahasivaratri', since it is the greatest of all.]
Of all the major Hindu festivals, Mahasivaratri is the only one wherein the austerity part (as signified by the very word 'vrata') is predominant. There is practically no festivity, revelry or gaiety in its observance, the whole thing being one of continuous solemnity. This is but natural since Siva is the god of the ascetics, the very incarnation of vairagya or renunciation!
This vrata is open to all human beings. The basic disciplines to be kept up on this day are ahimsa (non-injury), satya (speaking the truth), Brahmacharya (continence), daya (compassion), Ksama (forgiveness) and anasuyata (absence of jealousy).
Fasting is one of the most essential aspects of this vrata. So also jagarana or keeping vigil in the night. Worship of Siva throughout the night, bathing the Sivalinga with panchamrta (five tasty things- milk, curds, ghee, sugar and honey), homa, japa of the mulamantra (basic mantra, viz., Om Namas Sivaya) and prayer for forgiveness- are the other items involved in its observance.
-Swami Harshananda, Ramakrishna Math, Bangalore
"Melt ye in praise of this secret word of God,
It is the touchstone of Truth, in all the four Vedas,
The Name of the Lord - Namasivaya."

--- Saint Tirugnana Sambandar (Tirumurai Saint).
Abhisheka
Abhisheka – The meaning
By Swami Shivananda
The Divine Life Society, Rishikesh


Abhisheka is a part of the worship of Lord Siva. Without it, the worship is incomplete. It is the ceremonial bathing of the Siva Lingam in Siva temples.
A pot made of copper or brass, with a tiny hole in the centre, is kept hanging over the image or Lingam of Siva. The water drips (falls) on the image throughout the day and night. Pouring water, milk, ghee (clarified butter), curd, honey or coconut water over the Lingam is also Abhisheka. Whilst this is done, the Rudram is chanted loudly with devotion and love. Lord Siva is invoked by performing this Abhisheka.
Monday is a very important day for worshipping Lord Siva. The thirteenth day (Pradosha) of the bright and dark fortnights is also considered sacred. On these days, devotees of Lord Siva offer special worship with plenty of prasad.
The water of the Abhisheka is considered very sacred. It is known to grant great benefits on the devotees who take it as the Lord’s prasad. It purifies the heart and destroys countless sins. You should take it with intense faith and devotion.
When you perform Abhisheka with devotion, your mind is concentrated. Your heart is filled with divine thoughts and with the image of the Lord. You forget your body and your surroundings. Egoism vanishes. When the body is forgotten, you begin to enjoy and taste the eternal bliss of Lord Siva. The recitation of Mantras during the Abhisheka purifies the mind.
The greatest and the highest Abhisheka is to pour the waters of pure love on the Lingam in the lotus of the heart. The external Abhisheka with objects is intended to lead to this internal Abhisheka, wherein there is a flow of pure love.
The sacred prasad of the Lord and the holy water of the Abhisheka purify the heart if taken with faith and devotion. They can bring peace and prosperity.
Incurable diseases are cured by performing Abhisheka. It bestows health, wealth, prosperity, peace of mind and purity of heart. It expands the heart. It calls for self-sacrifice and self-surrender. There must be a natural feeling in the heart. "I am Thine, my Lord. All is Thine, my Lord."





_{(My humble salutations to  H H Swamy Sri Sivananda Saraswathy, Saint Tirugnana Sambandar Brahmasri   K M Ganguly ji and Hinduism dot com for the collection)}