Gokarna

The Mahabaleshwar Temple, Gokarna is a Hindu temple located inGokarna, a Hindu religious pilgrimage centre in Uttara Kannada district in theIndian state of Karnataka. A Pranalinga (Pranalinga is defined as “the reality of God which can be apprehended by the mind.”) also known as Atmalinga orShiva Linga is deified in the temple, which is facing the city beach of theArabian Sea in Gokarna. The Shiva Linga has a hoary legend. It is said to bestow immense blessings to devotees who even glimpse it. The temple is considered as pious as the Shiva temple at Varanasi or Kashi in North India on the banks of the Ganges River and hence is known as the Dakshin Kasi (South Kasi).

According to the legend, the Atmalinga was perforce placed at Gokarna, in the temple precincts where it is now deified, by Ravana, the demon King of Lankaof epic Ramayana fame when he carried it from Mount Kailash in theHimalayas. Pilgrims take a holy dip in the Arabian Sea before visiting the temple for worship. It is one of the seven sacred Muktikshetras or Mukthistala (place of salvation) in India where many Hindus of Karnataka perform obsequies (death rites) for their departed; six other Muktistalas in Karnataka are: Udupi, Kollur, Subrahmanya, Kumbasi, Kodeshvara and Sankaranarayana.

Geography

The temple is located on the shores of the Karwar coast of the Arabian Sea in a green environment in the holy town of Gokarna, also spelt Gokarn, on the West Coast of India in Uttara Kannada or North Kannada district. Gokarna lies between the Gangavali and Aganashini rivers.

National Highway 17 (NH17), a coastal highway on the western ghats of India (from Mangalore to Mumbai), passes close to the temple town of Gokarna. The town is 56 kilometres (35 mi) from Karwar and 252 kilometres (157 mi) from Mangalore on this highway.and town is 145 kilometres (90 mi) from Hubli. It is 450 kilometres (280 mi) from Bangalore and the nearest airport is at Panaji, Goa, 155 kilometres (96 mi) away.

Legend:

The hoary legend of the temple as narrated links Ravana of Ramayana fame, the demon king of Lanka, not only to the Shiva Linga deified in the Mahabaleshwar Temple but also to the Bhadra Kali temple here. The legend also provides the reasoning for the naming of the Gokarna town.

Ravana's mother, a staunch devotee of Lord Shiva, was worshipping a Shiva Linga to bring prosperity to her son. Indra, the Lord of Heaven, who was jealous of this worship, stole the Shiva Linga and threw it away into the Sea. The distraught mother of Ravana went on a hunger strike as her devotional worship of Shiva was disrupted. Ravana then promised his mother that he would go to Mount Kailash, the abode of Lord Shiva, and bring the main Atmalinga itself for her worship. Ravana then performed severe penance at Mount Kailash to please Lord Shiva and also sang, in his melodious voice, praises of Shiva (Shiva Tandava Stotram). He even chopped his own head, and made a harp with threads drawn from his skin and intestine. Shiva pleased with all this devotional worship agreed to bestow boons to Ravana. Ravana, pleased with the promise of Shiva, asked for the Atmalinga and also a wife for himself, as pretty as Uma (mother of creation), Shiva's wife. Shiva then took out the Atma Linga, brightly shining like the Sun, from his own heart and gave it to Ravana with strict instructions that it should not be placed on ground till it was deified at a final destination. As regards the second request for a beautiful wife, Shiva offered his own wife to Ravana, as in his view there was no other woman more beautiful than Uma, his wife.

Ravana, blinded by his infatuation for Uma, accepted her and carried her off on his shoulder along with the Atmalinga. He went south towards his kingdom. This created an alarm and fear among the various gods in heaven. Ganesha, Skanda(warrior god) and Virabhadra, sons of Shiva and Parvati were perturbed. Nandi, the bull was equally surprised by this development. All of them appealed to Shiva for redress from this unwarranted situation. Shiva told them not worry and promised that Lord Vishnu would redeem the situation.

Uma, who was ordered by Shiva to go with Ravana, then appealed to Lord Vishnu for help. Vishnu agreed and he met Ravana at Gokarna, disguised as an aged, frail looking Brahmin. The Brahmin asked Ravana as to how he was carrying such a lovely woman on his shoulders. Ravana, in his enthusiasm, explained that Shiva of Kailash himself had given her to him. Pleased with the Brahmin's words of praise, Ravana brought her down to have a look at her charming face. This was his undoing as at that moment, Vishnu played a trick and made Uma look haggard, aged and repulsive. The Brahmin then gave a derisive laugh and made a humiliating remark of Ravana's choice of the lady. Thus humiliated, Ravana deserted Uma and went back to Kailash to complain and plead with Shiva. Vishnu then asked Uma to settle down at Gokarna. Now, she is worshipped in Gokarna, as Mother Bhadrakali.

Then Vishnu created an illusion of a charming girl in front of Ravana and assured him that this girl would be born asMandodari, daughter of Mayasura and marry him. Mollified by this promise, Ravana returned carrying the Atmalinga. On the way, he met Ganesha in the garb of a cowherd (by the request of lord indra) at the same location where he had deserted Uma. At that moment Ravana wanted urgently to attend the call of nature and he, therefore, requested Ganesha to hold the Atmalinga in his hand till he returned after ablutions.^[11] There is another version to the legend at this point. It is said that Ravana, being a Brahmin wanted to offer his evening religious prayers, Sandhyavandanam, and he, therefore, requested Ganesha, who appeared before him as a Brahmin boy, to hold on to the Atmalinga till he returned; with strict instructions to Ganesha not to place it on the ground under any circumstance.

However, Ravana could not come within the specified time. Ganesha called out thrice rapidly for Ravana. Even before Ravana could return, Ganesha placed the Atmalinga on the ground, tricked Ravana and vanished from the scene with his cows. Ravana then chased the only cow, which was going underground. However, he managed to get hold of the cow's ear only, as the rest of cow's body had disappeared below ground. It is this ear now seen in a petrified form, which has given the name 'Gokarna' to the place, meaning "Cow's ear." (in Sanskrit 'Gow' means "cow" and 'karna' means "ear"). Then, Ravana tried hard to lift the Shiv Linga but failed as it was firmly fixed. Ravana had even fainted; thereafter he gave the name Mahabaleshwar (meaning all-powerful) to the Atmalinga.Thus, according to the legend narrated, the place now boasts of three divine entities namely: Gokarna, the cow's ear; the Atmalinga or Shiva Linga that is deified in the Mahabaleshwar Temple; and the Goddess Bhadrakali, which are all now divine places of worship integral to Gokarna.

Tulsi

Tulsi is a sacred plant which can be found in almost every Hindu's home. Tulsi Pooja (Worship of Tulsi) is observed almost every day. The sacred plant, Tulsi is regarded as the incarnation of the goddess Mahalakshmi. Tulsi represents duty, dedication, love, virtue and sorrow of all women. That is why this herb is usually worshipped by women of all age groups.

"Every home with a Tulasi plant is a place of pilgrimage, and no diseases, messengers of Yama, the God of Death, can enter it."

Wherever the aroma of Tulasi is carried by the wind, it purifies the atmosphere and frees all animals from all baser tendencies." 
Benefits of Worshiping Tulasi-devi
Although we can never fully describe the glories of Tulasi-devi, an eternal associate of Lord Krsna. The scriptures give us a hint of the value of worshiping her. The following list comes from the Padma Purana. 
 Tulasi is the essence of all devotional activities.
The leaves, flowers, roots, bark, branches, trunk, and shade of Tulasi-devi are all spiritual.
One who with devotion applies the paste of Tulasi wood to the Deity of Krsna will always live close to Krsna. 

One who puts mud from the base of the Tulasi tree on his body and worships the Deity of Lord Krishna gets the results of one hundred days worship each day.
One who offers a Tulasi manjari to Lord Krishna gets the benefit of offering all other varieties of flowers, and he goes to the abode of Krishna. 

One who sees or comes near a house or garden where the Tulasi plant is present gets rid of all his sinful reactions, including that of killing a brahmana.
Lord Krishna happily lives in the house, town, or forest where Tulasi-devi is present.
A house where Tulasi-devi is present never falls on bad times, and it becomes purer than all holy places.
The fragrance of Tulasi-devi purifies all who smell it.
Lord Krishna and all the demigods live in a house where mud from the base of the Tulasi tree is found.
Without Tulasi leaves, Lord Krishna does not like to accept flowers, food, or sandalwood paste.
One who worships Lord Krishna daily with Tulasi leaves attains the results of all kinds of austerity, charity, and sacrifice. In fact, he has no other duties to perform, and he has realized the essence of the scriptures.
One who puts into his mouth or on his head Tulasi leaves that have been offered to Lord Krishna attains Lord Krishna's abode.
In Kali-yuga, one who worships, remembers, plants, keeps, or performs kirtana before Tulasi burns up all sinful reactions and quickly attains Lord Krishna's abode.
One who worships Lord Krishna with Tulasi leaves releases all his ancestors from the realm of birth and death.
One who remembers the glories of Tulasi or tells others about them will never take birth again. 

The Worship of Srimati Tulasi-devi 

For devotees aspiring to enter the eternal realm of Vrindavan, service to Vrinda-devi is essential. Srila Prabhupada stressed this by making Tulasi puja a daily part of our morning program. Tulasi-devi is an expansion of Vrinda-devi in this world. Every morning we pray to Vrinda-devi:

"ye tomara sarana loy tara vancha purna hoy krpa kori koro tare vrndavana-vasi"

"Whoever takes shelter of you, all his desires are fulfilled and by your mercy he becomes a resident of Vrndavana."

Srimati Tulasi-devi is worshiped in the morning, after mangala-arati, when all the devotees should attend to her worship and circumambulation. First, obeisances are offered to Tulasi-devi with the Tulasi pranama mantra. Following, the Tulasi-puja-kirtana song is sung while Tulasi-devi is offered incense, a ghee lamp, and flowers. When the song is finished, the assembled devotees circumambulate Tulasi-devi four times, offering her water. During the circumambulation we are chanting the mantra: yani kani ca papani brahma-hatyadikani ca / tani tani pranasyanti pradaksinah pade pade. Finally, we again offer obeisances with the Tulasi pranama mantra.

Caring for Tulasi
No sprays can be used, not at all. The best thing is to simply daily water Tulasi-devi and keep her clean. Nothing else is required. Letter from Srila Prabhupada - July 26, l975, Los Angeles
Please take care of the Tulasi plants in the following way. This is the best season for growing Tulasi plants. From 15 April to 15 June is the best season for growing this plant. Now I understand that the seedlings are coming out, so the whole spot if possible may be covered by some net because the seedling stage creepers, being very delicate, are sometimes eaten up by the sparrows, so we have to give a little protection from attack of the sparrows. All the devotees should pour water at least once in the morning before taking prasadam. The watering should not be very much large in quantity, but it should be poured just to keep the ground soft and moist. Sunlight also should be allowed. When the creepers are grown at least 7 inches high, then you can take them out from the planting soil and transplant them in a row in a different place. Then go on watering and they will grow like anything. I think this plant cannot grow in cold countries, but if the plants are dispatched from your place and if the devotees take care of the plant with a little care in a flower pot then it may grow. Letter from Srila Prabhupada - April 7, 1970, Los Angeles

Should Tulasi be given to families who visit the temples? No, let them come and offer respects to Tulasi-devi instead. If they still want to have Tulasi-devi you can give them seeds and let the guests grow the plants from seed. Letter from Srila Prabhupada - May 5, 1971, Bombay
The Glories Of Tulasi puja from Sri Garga-Samhita
(2.16) translated by Sriman Kusakratha Dasa
Sri Radha, the goddess of the rasa dance, spoke to Her friend Candranana, the best of the knowers of religion. Sri Radha said, "Please tell Me what kind of worship I should perform to please Sri Krsna, worship that will bring auspiciousness, piety, and the fulfillment of My desire. O beautiful one, you heard the religious scriptures from Garga Muni's own mouth. O noble hearted one, please tell Me what vow or what worship I should perform." Hearing Radha's words, and reflecting on them in her heart for a moment, Candranana, the best of all friends, replied, "O Radha, service to Tulasi gives the greatest piety, the greatest good fortune and the greatest benediction. It gives Lord Krsna's association. You should always gaze on Tulasi, touch her. Then she will grant Your desire."
"They who, day after day, serve Tulasi in these nine ways attain the results of pious deeds performed in many thousands of millions of yugas... As many branches, sub-branches, seeds, flowers and leaves as are on the Tulasi he has planted, so many ancestors and descendants in His family for thousands of kalpa-yugas will go to Lord Krishna's transcendental abode. O Radha, by offering Him every flower and leaf that exists, a person who, with offerings of Tulasi-leaves worships Lord Krishna is not touched by sin as a lotus is not touched by water... A home in the midst of a Tulasi forest is a sacred pilgrimage place. Yamaraj's servants will never enter that home."
"For persons who plant, protect, water, see or touch her, Tulasi burns the sins committed with the body, mind and words. On a single Tulasi leaf the holy places beginning with Puskara, the sacred rivers beginning with the Ganga, and the Deities headed by Lord Vasudeva reside. Even though stained with a hundred sins, a person who touches a Tulasi-manjari as he leaves this life does not see Yamaraja."
"O friend, as four-faced Brahma cannot describe all the glories of Lord Krishna, who holds the Sarnga bow, so he cannot describe all the glories of Tulasi. A man or woman who offers sandal-paste and Tulasi to Sri Krsnacandra's feet attains the results I have told to You. O gopi, serve Tulasi every day. Then Sri Krishna will come under Your control [having won His heart.]"

After hearing Candranana's words, Sri Radha, the queen of the rasa dance, in order to please Lord Krsna, began to serve Tulasi. Taking Tulasi, beautiful with many green leaves, to the middle of a ketaki forest, and placing her in a Tulasi-temple that was round, tall, a hundred hastas in size, beautiful with walls of gold and rubies, splendid with an outer wall of emeralds, diamonds and pearls, decorated with cintamani gems, arched gateways, gold flags and gold awnings everywhere, and glorious like Indra's palace, at the time of the star Abhijit, saintly Radha served Sri Tulasi. Beginning with the full moon of the month of Asvina (Sept/Oct), and ending with the full moon of Caitra (Mar/Apr), to please Sri Krsna, saintly Radha followed a vow with great devotion. Month after month She sprinkled Tulasi with milk, sugar-cane juice, grape-juice, mango-juice, pancamrta, and many kinds of sweet and cool juices. On the first day of Vaisakha (Apr/May), She ended the vow. King Vrsabhanu's daughter, Radha, then pleased two hundred-thousand brahmanas with a great feast of fifty six courses. Then Radha gave them daksina of a hundred bharas of gold and pearls to each brahmana. The demigods showered flowers on the Tulasi temple.
Then, seated on a glorious throne on a gold pedestal, Her eyes like lotus petals, and Her gold crown and earrings glittering, beautiful four-armed Tulasi, who is dear to Lord Krishna, appeared. Descending from the sky, Tulasi, beautiful as a flowering vine, with Her four arms embraced and then kissed Radha, who wore a new Vaijayanti garland, and whose snake-like braids were covered with a yellow cloth. Sri Tulasi said, "O daughter of Kalavati, I am pleased with You. I am eternally conquered by Your loving devotion. O beautiful one, as if You were an ordinary human being, You very carefully followed this vow. The desire that fills Your heart, mind, intelligence and senses will be attained. Lord Krsna will be kind to You, You are very fortunate."

To Tulasi, who spoke these words and who is dear to Lord Krishna, Radha bowed and said, "May I have unalloyed devotion for Lord Krishna's lotus feet." Saying, "So be it, " Krishna's beloved Tulasi disappeared. Then Radha, King Vrsabhanu's daughter, went home happy at heart.
A devotee who hears this wonderful story of Sri Radha attains first the three goals of material life and then the supreme spiritual goal of life.
All glories to Srimate Vrinda-devi!!!
 

Karthika Masam

Karthika masam or month is one of the most auspicious month in a lunar calendar. The lunar calendar has been divided into two parts Dakshinayana and Uttararyana. Karthika Masam comes under Dakshinayana. Out of the two ayanas Dakshinayana is set aside for Sadhana. Sadhana means a process by which one would get salvation. Out of all the months in Dakshinayana Karthika Masam is best suited for Sadhana. Hence Karthika Masam is one of the most auspicious months of the lunar calendar.

 The most important significance of the Karthika Masam is that, Karthika Masam is auspicious to both the devotees of Lord Shiva as well as Lord Vishnu. During Karthika Masam temples of both Lord Shiva and Lord Vishnu are busy with devotees thronging both the temples. Karthika Masam helps us to understand that Lord Shiva and Lord Vishnu are not different but only one.

The Important Rituals of Karthika Masam or Karthika Month

 Lighting of Diya or Lighting a Lamp

During Karthika Masam diyas are lit and placed in front of Tulasi plant and near the main entrance of the house before Sun rise and just before Sun set. It is considered auspicious to lit a diya during Karthika Masam.

Temples would light a Diya and would bring the diya to the top of the Dhwaja Sthambam in the temple and tie it there on Karthika Purnima or Karthika Pournami. This diya is called as Akasa Deepam.

Karthika Pournami is celebrated in similar lines of  Diwali and the whole house is decorated with diyas. Crackers are burnt on Karthika Pournami.

Bathing in River or Nadi Snanam

Another important significance is bathing in river during Karthika Masam or Karthika Month. The rivers have received fresh water during the rain season comprising of Shravan and Bhadrapada Months. As the rivers over flow banks and are furious bathing in rivers during Shravana and Bhadrapada is prohibhited. The river completely settle by the time Karthika Masam starts.

Also the Moon during the Sharad Ruthuvu is a special one. Sharad Ruthuvu is known for the Moon light. Sharad Ruthuvu comprises of Ashwayuja or Ashwin month and Karthika Masam or Karthika Month. All along the Aswayuja Masam the river would absorb the energy from Moon by bathing in the river in Karhika Masam one can absorb this energy from the river. Hence it is mandated that one should take a bath in the river or perform Nadi Snanam in Karthika Masam.

The process of performing the Nadi Snanam is to close the nose with the two thumb fingers and close the ears with the middle fingers and take a dip so that the whole body along with the head is under the water. This has to be repeated for a  minimum of three times.

Karthika Somavara Vratam

Few devotees would observe a Karthika Soma vara Vratham. The normal process of Karthika Somavara Vratham would be to fast for the whole day, perform the Rudra Abhishekam by chanting the Rudra Namakam and Rudra Chamakam. Then eat after seeing the stars.

 The most important aspect of Karthika masam is hearing Karthika puranam. It is called as Karthika vratham. It normally includes the following rules:

• Waking up early in Brahmi muhartham (4.00A.M)
• Taking bath in rivers or ponds remembering Ganga
• Shiva puja / Damodara (Vishnu) puja
• Lighting Akasha deepam on sun-set
• Understanding Karthika puranam

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Samudra Manthan-The Churning of milk ocean

In Hinduism, Samudra manthan or Ksheera Sagara Manthanam, Churning of the Ocean of Milk is one of the most famous periods in the Puranas. The story appears in the Bhagavata Purana, the Mahabharata and the Vishnu Purana. In literal terms, this tale is an allegorical description of what transpires during a kundalini awakening process. Kundalini is a latent energy that lays dormant in the spine. Upon awakening, it rises in a sensation akin to a slithering snake, up the spinal column

• Samudra manthanam — Manthanam is the Sanskrit equivalent of Manthan meaning 'to churn'.
• Sagar manthan — Sagar is another word for Samudra, both meaning an ocean or large water body.

• Kshirsagar manthan — Kshirsagar means the ocean of milk. Kshirsagar = Kshir (milk) + Sagar (ocean).

The story of Samudra Manthan 

Lord Indra, the King of Devatas, while riding on an elephant, came across a sage named Durvasa who offered him a special garland. Lord Indra accepted the garland, placing it on the trunk of the elephant as a test to prove that he was not an egoistic God. The elephant, knowing that Lord Indra had no control over his own ego, threw the garland to the ground. This enraged the sage as the garland was a dwelling of Sri (fortune) and was to be treated as prasada. Durvasa Muni cursed Lord Indra and all devas to be bereft of all strength, energy, and fortune.

 

In battles that followed this incident, Devas were defeated and Asuras (demons) led by king Bali gained control of the universe. Devas sought help from God Vishnu Who advised them to treat asuras in a diplomatic manner. Devas formed an alliance with asuras to jointly churn the ocean for the nectar of immortality and to share it among them. However, Lord Vishnu told Devas that He would arrange that they alone obtain the nectar.

Samudra manthan

 

The churning of the Ocean of Milk or the Milky Way was an elaborate process. Mount Mandarachala, also known as Mount Meru, was used as the churning rod, and Vasuki, the king of serpents, became the churning rope. The demons (asuras) demanded to hold the head of the snake, while the demigods (devas), taking advice from Vishnu, agreed to hold its tail. As a result the demons were poisoned by fumes emitted by Vasuki.
 Despite this, the demigods and demons pulled back and forth on the snake's body alternately, causing the mountain to rotate, which in turn churned the ocean. However, once the mountain was placed on the ocean, it began to sink. Lord Vishnu in His second incarnation, in the form of a turtle Kurma, came to their rescue and supported the mountain on His back.

 The Samudra Manthan process released a number of things from the Milk Ocean. One product was the lethal poison known as Halahala. (In some versions of the story, this poison escaped from the mouth of the serpent king as the demons and gods churned.) This terrified the gods and demons because the poison was so powerful that it could contaminate the Milk Ocean and destroy all of creation. On the advice of Lord Vishnu, the gods approached the compassionate Lord Shiva for help and protection. Lord Shiva inhaled the poison in an act to protect the universe that lies inside the Lord Siva, Goddess Parvati pressed her hand in act to save the universe.

Some stories suggest that the all powerful goddess pressed his neck to stop the poison from spreading while other stories suggest that Goddess Parvati suckled him in the form of Goddess Tara to stop the poison form spreading. There is another aspect by Dvaitha or dualist philosophies that Lord Vayu collected the poison in a conch and drank the whole except a few drops that spilled from the conch. Lord Shiva took the drops in his skull made bowl and drank in total. It is the power of Parvati's ear rings that he was saved. As a result, The color of Lord Shiva's neck turned blue. For this reason, Lord Shiva is also called Neelakanta (the blue-throated one; "neela" = "blue", "kantha" = "throat" in Sanskrit). When the heat from the poison finally became unbearable for Lord Shiva, he used his trishul to dig for water, thus forming the Gosaikunda lake.

Ratnas

All kinds of herbs were cast into the ocean and fourteen Ratnas (gems or treasures) were produced from the ocean and were divided between asuras and gods. Though usually the Ratnas are enumerated as 14, the list in the scriptures ranges from 9 to 14 Ratnas. Most lists include:^[2] According to the quality of the treasures produced, they were accepted by Vishnu, the devas, and the asuras. There were three categories of Goddesses which emerged from the ocean;

• Lakshmi, the Goddess of Fortune and Wealth - who accepted Vishnu as Her eternal consort.
• Apsaras, various divine nymphs like Rambha, Menaka, Punjisthala, Urvasi, Thilothamai, etc. - chose the demigods as their companions
• Varuni or Sura, goddess and creator of alcohol - taken - somewhat reluctantly (she appeared dishevelled and argumentative) - accepted the demons.

Likewise, three types of supernatural animals appeared;

• Kamadhenu or Surabhi(sanskrit:kāmadhuk), the wish-granting divine cow - taken by Vishnu, and given to sages so ghee from her milk could be used in sacrifices.
• Airavata, and several other elephants, taken by Indra, leader of the devas.
• Uchhaishravas, the divine 7-headed horse - given to the demons.

There were three valuables;

• Kaustubha, the most valuable jewel in the world, worn by lord Vishnu.
• Parijat, the divine flowering tree with blossoms that never fade or wilt - taken to Indraloka by the devas.
• A powerful bow - symbolic of the demon's belligerence.

Additionally produced were;

• Chandra, the moon which adorned Shiva's head
• Dhanvantari, the doctor of the gods with Amrita the nectar of immortality. (At times, considered as two different Ratnas)
• Halahala, the poison swallowed by Shiva

This list varies from Purana to Purana and is also slightly different in the epics, the Ramayana and Mahabharata. Lists are completed by adding the following Ratnas:

• Shankha Vishnu's conch
• Jyestha - the goddess of misfortune
• the umbrella taken by Varuna
• the earrings given to Aditi, by her son Indra
• Tulasi plant
• Nidra or sloth

The nectar of immortality

Finally, Dhanvantari, the heavenly physician, emerged with a pot containing Amrita, the heavenly nectar of immortality. Fierce fighting ensued between Devas and Asuras for the nectar. To protect the nectar from Asuras, the divine Garuda took the pot, and flew away from the battle-scene. While Garuda was in his flight over planet Earth, it is believed that four drops of nectar fell at four places - Prayag (Allahabad), Haridwar, Ujjain and Nasik. This legend is the basis for the belief that these places acquired a certain mystical power and spirituality.A Kumbh Mela is celebrated at the four places every twelve years for this reason. People believe that after bathing there during the Kumbha mela, one can get the primeval heaven and moksha(sanskrit:mokṣha).

However, Rahu, one of the Asuras, eventually got hold of the nectar and started celebrating. Frightened, devas (demigods) appealed to Vishnu, who then took the form of Mohini. As a beautiful and enchanting damsel, Mohini distracted the asuras, took the amrita, and distributed it among the Devas, who drank it. Asura RahuKetu , disguised himself as a deva and drank some nectar. Due to their luminous nature, the sun god Surya and the moon god Chandra noticed the switching of sides.

They informed Mohini. But before the nectar could pass his throat, Mohini cut off his head with her divine discus, the Sudarshana Chakra.But as the nectar had gone down his throat he did not die. From that day, his head was called Rahu and body was called ketu who became planets later.

Dakshayagnam

The mythological story of Daksha Yaga has immense influence in Shaivism, Shaktism literatures. Innumerable mythologies were derived or resulted as an epilogue of this mythology, The origin of Shakti Peethas, Marriage of Shiva and ShreeParvati resulting in the birth of Ganesh and Subrahmanya, the story about the death of Kamadeva are few among them.
Daksha was one of the Prajapati, Son Brahma and one among his foremost creations. The name Daksha means ‘Skilled one’. Daksha had two wives Prasoothi and Panchajani (Virini). Sati (also known as ‘‘Uma’’ for her generous austerity) was his youngest daughter born from Prasoothi (the daughter of the Prajapati Manu), she was the pet child of Daksha and he always carried her along with him. Sati, the name means the feminine of Sat (‘The truth’). She is called Dakshayani as she followed Daksha’s path, this is derived from Sanskrit words Daksha and Ayana(Walk or Path).
The mythology is mainly told in the Vaayu Purana. It is also mentioned in the Kasi Kanda of the Skanda Purana, the Kurma Purana, Harivamsa Purana and Padma Purana. Linga Purana, Shiva Purana and Matsya Purana also narrates the incident.

Sati-Shiva Marriage 

Sati, the youngest daughter of Daksha, was in deep love with Shiva and wished to become his wife. Her worship and devotion towards Shiva, strengthened the immense desire in her to become his better half. However Daksha did not like his daughter’s contemplation towards Shiva, mainly because Daksha is a Prajapati, the Emperor of dakshina desa of Aryavarta (ancient Indian region (comprising Afghanistan, Pakistan, India, Nepal, Bangladesh) following the Aryan culture), and the son of Brahma deva; and Sati, the Emperor's daughter, apparently the royal princess. They were wealthy nobility and their imperial royal lifestyle was entirely different to that of Shiva. Daksha as an Emperor wanted to increase his influence and power by having marriage alliances with powerful empires and influential Sages and Adityas(Gods).

 

Shiva on the other hand led a very modest life. He lived among the downtrodden, wore a tiger skin, he smeared ashes on his body, he had thick locks of matted hair, he begged with a skull as bowl, his abode is Mount Kailasa in the freezing cold Himalayas where only mountains, rocks and snow were present. He embraced all kind of living being and did not keep any distinction between good soul and bad soul, the Bhutaganas’ (assembly of heads of clans), his followers, consisted of all kinds of ghosts, demons, ghouls and goblins. He wandered though garden and graveyard alike.
Daksha hence had aversion towards Shiva in being his daughter’s companion. However unlike Daksha, Sati Devi loved Shiva as she had the revelation that Shiva, the Supreme Rudra is in fact The Mahadev, or The Paramashwara (The Supreme Almighty-Parabrahma) itself.

When his daughters’ grew up, Daksha conducted a Swayamvara yagam. Swayamvara was an ancient kind of marriage, where the woman gets the authority to choose her husband from the prospective proposals. Sati undoubtedly chose Shiva. The marriage ceremony of Sati and Shiva was conducted. Daksha was forced to accept Shiva as his son-in-law, as he could not influence the groom selection process.
 Brahma's Yaga
Once Brahma dev Daksha’s father conducted a huge yaga, all the Prajapathi around the world and all the Adityas, Kings were called upon by Brahma for the yaga. Shiva and Sati were also called to participate in the yaga. All of them came for the yaga and sat in the ceremonial place. Daksha came last. When he came all of them in the yaga stood up in reverence for him as he was one of the Prajapati, but Brahma, Shiva and Sati Devi did not stand when Daksha came to the yaga shala.
It was a worldwide ceremony where in all the Emperors, Kings and revered people around the world were present so strict adherence in etiquette was mandatory. Brahma Dev did not stand as he was Daksha’s father. Sati did not stand as she can only follow what her husband does.
Shiva was following the cultural etiquette of a son-in-law. According to the culture Son-in-Law is the one who is the guardian of a man's daughter; a highly respected stature. The culture is that once a girl is married to a man the girl moves out of her Gotra(race) and joins her husband's Gotra. The couple is then considered as outsiders to the girl's family. Daksha is the son of the yaga host, Brahma deva; which apparently makes Daksha the host himself. A prevalent culture in the region is that, for welcoming an incoming guest, hosts stand up and receive him. Another culture is that a guest need not have to welcome an inmate in the inmate's home; where as a younger inmate of a house should stand and show his reverence when an older inmate comes.
Shiva was a guest of Daksha, and if he stood up, it would be like Shiva, the son-in-law welcoming Daksha in Daksha’s home. More than that if Shiva stood up he is indirectly proclaiming that he is an inmate of his wife's house, in-front of the whole world, which is culturally considered as one of the worst social status, a man and his family can possess. So Shiva sat in his chair itself when Daksha came, in order to comply with the etiquette formalities. It was not only to guard his and his Gotra's prestige but also Daksha's prestige in-front of the world. Daksha being an Emperor will get insulted in front of the entire world in making his son-in-law as his house member, it will be a disgrace to Sati too. But Daksha, the pompous Emperor, misunderstood Shiva’s gesture. He thought Shiva was insulting him by not paying respect towards him. He vowed to take revenge on the insult in the same manner.
  
The Daksha Yaga
Daksha’s grudge towards Shiva compounded after these incidents. As a prime motive to insult Shiva, Daksha started a great yaga similar the yaga conducted by Brahma. The Yaga was to be presided by Sage Bhrigu. He invited all the Adityas(Gods), Prajapatis’ and Kings to attend the yaga and intentionally avoided inviting Shiva and Sati.

Sati's entry to the ceremony

Sati came to know about the grand yagnja organized by her father. She requested Shiva to attend the yaga. Shiva refused her request saying that it is not well-mannered way in attending an uninvited function. He reminded her that she is now his wife more than Daksha’s daughter and so after marriage she is a member of Shiva’s family of rather than Daksha’s. The feeling of personal bondage with her parents overpowered the social etiquette she had to follow. She even had a notion that there is no need to invite her because she is Daksha’s pet daughter and no formality existed between them. She consistently pleaded and urged to Shiva to let her go and attend the ceremony, and became adamant in her demand without listening to the reasons Shiva told for not attending the function. He allowed Sati to go to her parents, along with Nandi, and attend the ceremony, but Shiva himself did not go along with her.

Upon reaching Sati tried to meet her parents and sisters, Daksha was arrogant and avoided to interact with Sati. He repeatedly snubbed her in front of all the dignitaries but Sati maintained her composure. Upon Sati’s persistent urge to interact, Daksha reacted vehemently, he insulted her in front of all others in coming to the ceremony in which she has not been invited. He called Shiva atheist and cremation ground dweller. As planned he took advantage of the situation he continued shouting repugnant words against Shiva. Sati fell in deep remorse in not listening to her beloved husband, Daksha’s disdain towards her and especially towards her dearly loved Shiva in front of the entire people was growing each instant she stood there. The shameless insult and humiliation on her and her beloved eventually became too unbearable for her.

She cursed Daksha for doing such atrocious act towards his innocent child and her well respected husband and reminded him that his haughty behavior had blinded his intellect. She cursed him that the wrath of Shiva will destroy him and his empire. Sati unable to bear further pain suicided, by moving into the sacrificial fire. The beloved daughter of the entire race was engulfed in fire.
The onlookers around tried to save Sati by extinguishing the fire but it was too late.They were only able to find the half burnt body of Sati. She was no more. The most loved progeny of Daksha's race who was the source of their happiness of their rece faded away like a gleam to satisfy her father's pride. Daksha's pride being a Prajapati and prejudice against his son-in-law created amass hatred within himself, which resulted in the death of his daughter.
The Nandi and the accompanied bhootas went out of the yaga place after the incident. Nandi curses the participants and Bhrigu reacted by cursing the Bhootaganas back.

The wrath of Shiva

Shiva went in pang upon hearing the shocking death of his wife. His sadness and grief grew into terrible anger when he knew how Daksha viciously plotted a treachery on Shiva and it was his innocent wife who fell into the trap instead of him. Shiva came to know about Daksha’s callous behavior towards Sati. Even though Sati was once his favorite daughter; in order to satisfy his ego and pride he forced Sati to die dishonorably. Shiva tantrum became so aggravated that he plucked a bunch of his lock from head and dashed it to the ground and broke it into two with his leg. Armed and frightening Veerabhadra and Bhadrakali (Invocation Bhadrakali along with Veerabhadra mentioned in Vayu Purana) emerged from that. Shiva ordered them to kill Daksha and destroy the yaga.

The ferocious Veerabhadra and Bhadrakali along with the Butaganas’ marched south and waged a terrible assault towards Daksha. Daksha’s army was swiftly and brutally crushed and slaughtered and they started destroying the yaga surroundings, like a hurricane entering a city, people renounced the yaga and started running away from the turmoil.

 Sage Bhrigu created an army with his divine penance powers to resist Shiva’s attack and protect the yaga. Bhrigu’s army was not able to bear the brunt, they were demolished and the entire premises were ravaged. All those who participated even the Prajapathis and Adityas(Gods) were mercilessly beaten, wounded or even slaughtered. Daksha was caught and decapitated, the attack culminated when the Bhutaganas started plucking out Sage Bhrigu’s white beard as a victory souvenir.

According to the Shaiva and Vaishnava Puranas the mythology of Daksha Yaga ends here. The rest of the mythology is the epilogue of story of Daksha Yaga mentioned in Shakta Puranas like Devi Bhagavatha Purana, Kalika Purana and the folklores of various regions. The one following is a Shaiva version. The Vaishnava versions are also mentioned in the Notes section.

The sorrow of Shiva

The sacrificial ceremony of this extent, the yagnja, was obstructed and desolated. As the obstruction of yaga will create havoc and severe ill effects on the nature, Brahma and Vishnu went to call the grief stricken Shiva to the location of yaga. They comforted and showed their sympathy towards Shiva. They requested him to come to the yaga location and pacify the bhutagana s’ and allow the yaga to be completed. Shiva agreed and the Trimurthy together came to the site. Shiva found the burnt body of his wife. In the poignant surroundings, nobody around could prevent their eyes getting wet when they saw the heartbreaking sorrow of Shiva. Vishnu came near Shiva and embraced his beloved mate and comforted him. Shiva gave permission to continue yaga. Daksha was absolved by Shiva and the head of the Ram(Male goat) meant for yaga was fixed on the decapitated body of Daksha and gave his life back. The yaga or yagnjam was completed successfully.

Shiva was so distressed and could not part away from his beloved wife. He took the dead body of Sati and wandered around the land. The parts of Sati’s dead body fell on the places Shiva wandered. These places commemorating each body part came to be known as The Shakti peethas. There are 51 Shakti peethas, representing the 51 alphabets of Sanskrit.
Shiva went to isolation and solitude for ages and wandered all around until Sati devi took birth as Shri Parvati as the daughter of the King Himavana.

Parvati took penance and gave away all her royal privileges and went to forest She then came to be known as ‘‘Aparna’’ the one without sustenance.

 Shiva tested her affection and devotion in disguise and even persuaded her to go away by telling downbeat impression about Shiva, but Parvati’s contemplation towards Shiva was so strong, Shiva himself could not deter her.

He eventually realized Parvati is Uma or Sati herself. Shiva later on married Shri Parvati as Sundareshwara.

Har Har Mahadev...

Shiva , also known as Mahadeva, Mahesh ("Great God") or Bholenath ("Simple Lord"), is a popular Hindu deity and considered the Supreme God within Shaivism, one of the three most influential denominations in Hinduism. Shiva is regarded as one of the primary forms of God, such as one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine. Shiva is also regarded as the patron god of yoga and arts.

 Shiva is usually worshipped in the aniconic form of Lingam. Shiva of the highest level is limitless, transcendent, unchanging and formless. However, Shiva also has many benevolent and fearsome forms. In benevolent aspects, he is depicted as an omniscient yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and two sons, Ganesha and Kartikeya or as the Cosmic Dancer. In fierce aspects, he is often depicted slaying demons. The most recognizable iconographical attributes of the god are a third eye on his forehead, a snake around his neck, the crescent moon adorning and the river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.

 Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. 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". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers".These three mother-goddesses who are collectively called the Ambikās. Other related translations have been 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.It has been mentioned that when Shiva loses his temper badly, his third eye opens which can destroy most of the things to ashes.