#Siva Stotra

[chaitanyavijnanam]

శ్రీ శివ మానస పూజ స్తోత్రము - శ్రీ ఆదిశంకరాచార్య విరచితము - శ్లోకము మరియు తాత్పర్యము. (Sri Shiva Manasa Puja Stotra - Sri Adisankaracharya Virachitam - Hymn and Meaning.)

🌹 శ్రీ శివ మానస పూజ స్తోత్రము - శ్రీ ఆదిశంకరాచార్య విరచితము - శ్లోకము మరియు తాత్పర్యము. 🌹 ప్రసాద్‌ భరధ్వాజ https://youtu.be/LNN0C3SjS34 ఈ వీడియోలో శ్రీ ఆదిశంకరాచార్యుల వారి రచనైన "శ్రీ శివ మానస పూజ స్తోత్రం" మహత్తరమైన తాత్పర్యాన్ని తెలుసుకుందాం. శంకరాచార్యులు మనసులోనే పూజ చేయడం ఎలా అనే దానికి మహదానుభూతి చెందిన స్తోత్రం ఇచ్చారు. మన మనస్సులో మానసికంగా అన్ని ఆచారాలను, ఉపచారాలను చేసుకోవడం ద్వారా పరమేశ్వరుని సన్నిధిలో ఎలా ఉంటామో చెప్పబడింది. ఈ పూజ మన హృదయంలో స్థిరంగా జరగాలని, ఎప్పుడూ భగవంతుని సేవలో ఉండాలని ఈ శ్రీ శివ మానస పూజ స్తోత్రము నొక్కి చెబుతోంది.

[ramanan50]

Shiva Stotra With Vishnu's Dwadasanama

Shiva Stotra With Vishnu’s Dwadasanama

Bhagwan Sri MahaVishnu ,in one of His manifestations, is Aditya ,born of Sage Kasyapa.He declares in Srimad Bhagavad Gita ‘ Adityaanam aham Vishnu ‘,I am Vishnu among the Adityas. Adityas are twelve. Surya, the Sun, is the Eldest. In this sense , Surya,Sun, is the Jyeshta,Elder, to Vishnu.It may be noted that Suryanarayana is called the Visible Reality,Prataksha Brahma. Therefore many things…

[secretsdecoded]

Lalitha Rahasyam

Befitting the title as Hayagreeva said Lalitha Sahasranama is an unfathomable treasure of “Rahasya”. If you unleash your imagination, each nama will offer you “sahasropari” ardhas (meaning). It is a bhava-sagaram. One can write 1000 words on each nama vaibhavam. Prathi akhsaram in a nama is a amrutha-bandam.

Take for instance the nama “Uma (633)”, which offers a myriad of upa-kadha. Uma as we know is the wife of Mahesvara and therefore they are famously known as Uma Mahesvara/Umamaheswari. She was born to Himavan. She started her penance at the age of five to attain Mahesvara as Her husband. As Her mother Mena prevented from her doing such a great penance at an young age she came to be known as Uma. U Ma means do not practice. The Siva Sutra names her as “Ichasakti Uma Kumari.”

Siva is pranava swaroopam – Om. This kara, ukara, makara, nada bindu samyuktham. Uma is the mirror image of Siva. She begins from Siva, the bindhu, her japa is for Siva (nadha), ukara,akara makara sammelan is Uma.

Linga Purana further says: The goddess born of Rudra’s body rebuked Daksha and was born as Uma, as the daughter of Himavan.

Uma refers to a deity that was once worshipped in Kasmira nagara according to the Nilamata Purana. Uma was originally blue-complexioned because she is Giri-raja puthri. She became fair after severe penance to attain Sankara. Her worship is prescribed on various occasions under different names such as Durga, Symala, Sathi, Bhadrakali etc. Vegetables, fruits, roots, meat, various kinds of drinks, lamps, jewels, garlands, clothes, incense etc. are offered to her.

Regarding the name Sathi, the Siva Purana, Brahma narrated to Narada: Daksha named his daughter Uma since she inherited good qualities and was greatly admired.

She is worshipped for a happy family. She is also known as Ambika and Rudrani.

An interesting episode in Uma’s life shows her compassion for another stree. Going with her father to Siva's house, they met Rati Devi weeping. She said that Siva had burnt down her husband Kama Deva (Manmadha). On this Uma's father did not like the idea of giving his daughter to such an ill-tempered person. Uma requested permission to do penance and was allowed. Indra at this time thought of the seven sages to bring about Siva's marriage with Uma. The sages were satisfied of her steadfast love to Siva and had his consent for the marriage; celestial women dressed Uma, as also the Siva; amidst divine music, the couple went to the city of Mahagirinagara and Brahma officiated as priest. After the marriage they left for Mandaragiri.

Uma is also mentioned as one of the 24 avataras of Mahalakshmi accompanying Narayaṇa. This particular manifestation couples with his counterpart form called Janrdana and together they form the 18TH celestial couple, according to the Pancharatram.

Uma Maheswara sotram makes no difference between Parvathy and Uma, though the name of the stotra addresses Uma. It begins with Nama Sivabhyaṃ Navayauvanabhyaṃ

parasparaslishṭa Vapurdharabhyaṃ Nagendrakanya Vrushaketanabhyaṃ namo nama Sankara Parvatibhyaṃ

The Rudrahridaya Upanishad mentions Uma. It asserts all Devas are manifestations of Rudra Siva, and all Devis are manifestations of Uma. They are inseparable, in forever union. Those who worship Siva, are worshipping Vishnu. Rudra is full of Vishnu and Brahma. Uma is same as Vishnu. The masculine is Siva, asserts the text, and the feminine is Uma. What moves in the universe, is just Rudra-Uma manifestation, Dharma is Rudra, world is Vishnu, knowledge is Brahma, all is inseparable.

Rudra is man, Uma is woman.Rudra is Brahma, Uma is Sarasvati.Rudra is Vishnu, Uma is Lakshmi. Rudra is the Sun, Uma is shadow. Rudra is the Moon, Uma is star. Rudra is day, Uma is night. Rudra is Yajna, Uma is Vedas. Rudra is Agni, Uma is Svaha.Rudra is Veda, Uma is Sastra. Rudra is scent, Uma is flower. Uma is the word. Rudra is its meaning. My prostrations to Him and Her.

[art-now-india]

SHIVA TANDAVAM- DANCING, Anand Manchiraju

SIVA TANDAVAM (DANCING) LARGE ACRYLIC PAINTING Lord Shiva is Parmeshwar, Supreme personality,Jagad Guru, Jagat Pita, after Lord Vishnu. He is the Master of all Graha Nakshtras and Bhoot Pret, Pisach and other Supernatural Powers. All are under his command. That is why, he is also named as Bhuteshwar and Nageshwar. He is also the king of all dancing knowledge & is an expert in the thandava dance. He is also named as Natraj. Story Behind Tandav Dance:- Once the King of demons of Lanka, proud Raavan conquered the entire earth and he even approached Mountain Kailas on top of which Lord Shiva resides with his consort Goddess Parvati. Raavan used to go to Kailash Parvat every day for the darshan of his Lord Shiva. Lord Shiva was also pleased with his Bhakta Raavan. So, Raavan reached Kailah and called Lord Shiva to come down. But Lord Shiva was busy in his meditation so, did not care at the word of Raavan. Enraged much at this attitude of Lord Shiva, Raavan uprooted the mountain Kailash with his twenty hands. When Mata Parvati watched this action of Raavan, she became raged. But Lord Shiva noticed this scenerio in his meditation and he pressed down the mountain with his right feet toe. At the pressing of little side of toe, Ravana hand was crushed by the weight of the mountain. Raavan immediately accepted his fault before Lord Shiva and began to sing Stotram in praise of Lord Shiva. At the Stuti of Raavan, Lord Shiva was pleased and pardoned the fault of his Bhakta. Raavan sang the song from Sama Veda and this great stotra composed by him is called Raavan Stotram also. At this, Lord Shiva began to dance that is called Tandavam. This is unique and vigorous style of dancing. When Lord Shiva was pleased or enraged, he danced in very strange situation is called Tandavam. When Lord Sri Ram worshiped him, at Rameshwaram, Lord Shiva was pleased and danced. When Sri Krishan reached the top of mountain and worshiped Lord Shiva, he danced in strange style is called Tandavam. Once he had danced in difficult situation for killing of demon. Such dance is not possible for any other god. /Jai Sri Ram/

https://www.saatchiart.com/art/Painting-SHIVA-TANDAVAM-DANCING/1092710/4363486/view

[shinymoonbird]

Kartikeya (Sânscrito: कार्त्तिकेय, IAST: Kārttikeya), também conhecido como Skanda, Kumara, Murugan, Mahasena, Shanmukha e Subrahmanya, é o deus Hindu da guerra.

O que é que Lord Murugan ensinou ao Senhor Shiva?

Há referências nos Puranas, especialmente no Skanda Purana, em que o Senhor Subrahmanya ensina ao Senhor Shiva, Seu Pai, o significado de OM. Aí é dito que o lugar onde Ele transmitiu a Upadesa (ensinamento) é Swamymalai, perto de Kumbakonam, Tamil Nadu.

Existe uma história sobre o Senhor Karthikeya nos Puranas. Quando Karthikeya era uma criança, Seu pai, o Senhor Shiva, pediu-lhe que fosse junto do Senhor Brahma para receber educação. Então Karthikeya foi até ao Senhor Brahma e perguntou-lhe: "Por favor, diga-me o significado de Om".

O Senhor Brahma disse, "Primeiro aprenda o alfabeto! Está a perguntar diretamente o significado de Om".

Karthikeya disse: "Não, eu quero saber o conhecimento mais elevado primeiro, Om". Ora, o Senhor Brahma explicou tudo o que sabia. Então, Karthikeya disse ao Senhor Brahma: "O Senhor não sabe o significado de Om, não estudarei consigo". E voltou para o seu pai.

O Senhor Shiva perguntou a Karthikeya, "O que aconteceu filho?  O Senhor Brahma é o Criador de todo o universo. Deve aprender com ele".

Karthikeya respondeu: "Então, diga-me, qual é o significado de Om? '

O Senhor Shiva sorriu e disse: "Até eu não sei".

Karthikeya então disse: "Eu vou-lhe dizer, porque eu sei o significado de Om".

"Então diga-me o significado, já que o conhece", disse o Senhor Shiva.

“Eu não posso dizer-lhe assim. O Senhor tem que me dar o lugar do Guru. Só se me colocar no pedestal do Guru eu lhe poderei dizer”, disse Karthikeya.

Guru significa que ele deve estar numa posição ou plataforma superior. O professor tem que se sentar num lugar mais alto e o aluno tem que se sentar abaixo e escutá-lo. Como pode o Senhor Shiva sentar-se mais alto do que Ele, pois Ele é o mais elevado e grandioso.

O Senhor Shiva levantou o jovem Karthikeya e colocou-o nos Seus ombros.

E então ao ouvido do Senhor Shiva, Karthikeya explicou o significado do Mantra Pranava (Om). Karthikeya explicou que toda a Criação está contida no Om.

Os Senhores Brahma, Vishnu e Shiva, a Trindade, estão contidos no Om. O Senhor Karthikeya narrou a essência e também o segredo de Om ao Senhor Shiva.

Ao ouvir isto, a Deusa Parvati foi acometida por intensa alegria. Ela exclamou: "Você se tornou um Guru (Swami) para meu Senhor (Natha)!"

Dizendo isto, ela dirigiu-se ao Seu filho como Swaminatha, e desde então Karthikeya também passou a ser conhecido como Swaminatha.

Assim, desta forma, o Senhor Karthikeya assumiu a posição do Guru e explicou o significado de Om ao Senhor Shiva sentando-se no seu ombro. Portanto, a essência da história é esta: O Princípio do Guru é colocado ainda mais alto do que o Próprio Senhor Shiva! Para explicar esta verdade, esta história foi escrita no Skanda Purana.

Em algumas versões, é dito que o Senhor Shiva ofereceu a Kartikeya o lugar onde Ele faz Yoga e Ele mesmo se sentou num assento inferior.

Existe um equívoco de que Kartikeya é apenas um deus da guerra. Não é verdade. Kartikeya é a personificação do conhecimento mais elevado. Jnana Swarup.

Muruga Kartikeya Swaminatha

Muruga veio a possuir um poder inigualável. Ele é conhecido como o epítome do conhecimento. Ele é conhecido como todo poderoso. Ele é conhecido como a personificação da beleza.

Upamanyu um grande devoto de Shiva diz assim sobre Kumara:

Tapta Chamikara prakhyah Satapatra dalekshanah

Kumarah Sukumaranam rupodaharanam mahat.

Ele possui a cor do ouro aquecido pelo fogo. Seus olhos parecem pétalas de lótus. Ele é tão terno, e é uma ilustração para beleza incomparável.

Ele é descrito como uma extensão de Shiva, a realidade eterna, o um sem um segundo. Ele é especial porque possui a combinação única do poder de Shakti recebido da Mãe Parvati e o poder do conhecimento adquirido do Pai Shiva. Ele apareceu na Terra com a combinação de todos os poderes e conhecimentos com o objetivo de proporcionar paz e segurança.

https://www.quora.com/What-did-Lord-Murugan-teach-to-Lord-Shiva

Símbolo OM Tâmil

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Shiva is the god of the yogis, self-controlled, while at the same time a lover of his spouse (shakti). Lord Shiva is the destroyer of the world, following Brahma the creator and Vishnu the preserver, after which Brahma again creates the world and so on. Destruction opens the path for a new creation of the universe, a new opportunity for the beauty and drama of universal illusion to unfold.

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He is responsible for change both in the form of death and destruction and in the positive sense of destroying the ego, the false identification with the form. All that has a beginning, must have an end. Thus the power of destruction associated with Lord Shiva has great purifying power, both on a more personal level when problems make us see reality more clearly, as on a more universal level.

Forms of Shiva

Shiva has many forms, which are visible in his Panchavaktra form with 5 heads, a combination of all Shiva energies : Aghora (resides in the creamation grounds), Ishana (most often appears as the shivalingam), Tat Purusha (meditating), Varna Deva (the eternal Shiva) and Saddyojat or Braddha Rudra (the old wrathful form). The last also forms the connection to the Rudraksha mala – a rosary made of the dried fruits of the Rudraksha tree.

Another form is the Nataraj. Shiva Nataraj‘s dance represents both the destruction and the creation of the universe and reveals the cycles of death, birth and rebirth. His Dance of Bliss is for the welfare of the world. In the pose of Nataraj, the King of Dance is giving darshan to his beloved devotees within the “Hall of Consciousness”, which is the heart of man. Under his feet, Shiva crushes the demon of ignorance called Apasmara Purusha, caused by forgetfulness. One hand is stretched across his chest and points towards the uplifted foot, indicating the release from earthly bondage of the devotee. The fire represents the final destruction of creation, but the dance of the Nataraj is also an act of creation, which arouses dormant energies and scatters the ashes of the universe in a pattern that will be the design of the ensuing creation.

Yet another manifestation of Lord Shiva is said to be Hanuman, the ultimate karma yogi, in never-ending selfless service to Ram. The fact that this is not really clear can be perfectly explained by the understanding that a true karma yogi will never take the credit for his acts, as they would otherwise not be entirely selfless. The ego would still get the credit. So, in order to respect Shiva as a true karma yogi, let us not pay too much attention to this manifestation.

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Om Namah Shivaya-Shiva Shakti-Odia Shiv Bhajan by Sricharan Mohanty-Srabana Masa BolBom Kaudi Bhajan

Song - Dev Dev Mahadev

Lyrics - Purusottam Biswal

Singer & Music - Sricharan Mohanty

Producer - Sudhanshu Satapathy

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Lord Shiv is also known as Mahadev, the Great God, is a popular Hindu deity regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential religions in modern Hinduism.

Shravan Month is considered as the most auspicious time of the year for Providential, and in this month devouts dedicate their time in Lord Shiva’s worship.

In every Lord Shiv temple, Shivling is placed in the most pious place, where positive energy is constantly flowing, and the devotees who come to worship Lord Shiva get energized with positivity.

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shiv tandav, shiva tandava, shiva tandava stotram, shi tandav stotra, shiva, shiv, tandav, tandava, raavan, ravan, ravana, lanka, sanskrit, mantras, shlokas, slokas, slokam, mantra, siva, chants, chanting, stotram, full song, complete song, shivratri, shivaratri

[art-now-india]

SHIVA TANDAVAM- DANCING, Anand Manchiraju

SIVA TANDAVAM (DANCING) LARGE ACRYLIC PAINTING Lord Shiva is Parmeshwar, Supreme personality,Jagad Guru, Jagat Pita, after Lord Vishnu. He is the Master of all Graha Nakshtras and Bhoot Pret, Pisach and other Supernatural Powers. All are under his command. That is why, he is also named as Bhuteshwar and Nageshwar. He is also the king of all dancing knowledge & is an expert in the thandava dance. He is also named as Natraj. Story Behind Tandav Dance:- Once the King of demons of Lanka, proud Raavan conquered the entire earth and he even approached Mountain Kailas on top of which Lord Shiva resides with his consort Goddess Parvati. Raavan used to go to Kailash Parvat every day for the darshan of his Lord Shiva. Lord Shiva was also pleased with his Bhakta Raavan. So, Raavan reached Kailah and called Lord Shiva to come down. But Lord Shiva was busy in his meditation so, did not care at the word of Raavan. Enraged much at this attitude of Lord Shiva, Raavan uprooted the mountain Kailash with his twenty hands. When Mata Parvati watched this action of Raavan, she became raged. But Lord Shiva noticed this scenerio in his meditation and he pressed down the mountain with his right feet toe. At the pressing of little side of toe, Ravana hand was crushed by the weight of the mountain. Raavan immediately accepted his fault before Lord Shiva and began to sing Stotram in praise of Lord Shiva. At the Stuti of Raavan, Lord Shiva was pleased and pardoned the fault of his Bhakta. Raavan sang the song from Sama Veda and this great stotra composed by him is called Raavan Stotram also. At this, Lord Shiva began to dance that is called Tandavam. This is unique and vigorous style of dancing. When Lord Shiva was pleased or enraged, he danced in very strange situation is called Tandavam. When Lord Sri Ram worshiped him, at Rameshwaram, Lord Shiva was pleased and danced. When Sri Krishan reached the top of mountain and worshiped Lord Shiva, he danced in strange style is called Tandavam. Once he had danced in difficult situation for killing of demon. Such dance is not possible for any other god. /Jai Sri Ram/

https://www.saatchiart.com/art/Painting-SHIVA-TANDAVAM-DANCING/1092710/4363486/view

[rudraabhishekpooja]

Mahashivaratri Special: This is the most popular song of Shiva worship, Adi Shankaracharya had composed

Rudra abhishek pooja-New Delhi: On the occasions of Mahashivaratri and other Shiva Puja, Shree Siva Pichankarastotram or Panchacharya Stotra is a very popular Shiva Aradhana Stotra in Shiv Mandirs and Shivashrams. Namah: This stanza collection based on each letter of addition, that is, the most exalted praise of the psalm itself is done by Shri Adi Shankaracharya, who was a great Shiva devotee. In the Smarth sect, Adi Shankaracharya is also considered the incarnation of Shiva. He established four monasteries on four corners in India, which is still established today.

Nagnadharai Trilochanay Bhashmang Ragai Maheshawrai Justice Shuddhayi Digambarai Tasme ‘N’ Karai Namah Shiva: Moreover. Udaka shanti pooja

Mandakini Salil Chandan Charytya Nandishwar Pramathnath Maheshawrai MandarPulp Multipolar Sufism Tasme ‘M’ Karai Namah Shiva: Moreover.

Besides, Gauri Vadnasabeshvandhunda Surya Dakshadhavardhakayakaya. Shree Nilkanthaya Taurashwad Taseem ‘Shi’ Karai Namah Shiva: Moreover.

Vashishtha Kumbhadbhav Gautamyarya Munidera Devechta Shekharay Chandrakash Vaishankar Lokne Tasam ‘and’ Karai Namah Shiva:

Candidates of Sanatan Pyaakahastaya Sanatanay Divya Devi Digambraay Tasam ‘ Y ‘ Karai Namah Shiva: Moreover.

Panchacharyamadan Punyayyyah: Phethat Shiva Sannidhau Shivalkaram Vapi .Rudra abhishek pooja

The meaning of this psalm is as follows:

O Maheshwar! You are about to defeat Nagraj in the defeat. O (Trilochan with three eyes) You are well-elated, constant (eternal and infinite) and pure. Namaskar , who used to wear Amber in uniform, greeted the character going by your ‘n ‘ letter.Udaka shanti pooja

Ordained with Chandan and the river of Ganga is revered by Swadeshi Maheshwar of Nandishwar and Pramathnath, you are always worshiped by flowers derived from Mandar mountain and most other sources. Hey ‘ Dhanhi Shiva, you are bowing down.

O Dharmagdhari, Neelkanth, Mahaprabhu, who was known by the word ‘Shi’ , you have destroyed the Dham Yagya of Daksh. Shiva, who gives the sun as much as you can, to the lotus mouth of Mother Gauri is greeted with you. Rudra abhishek pooja

Devgans and Vashishta, Agastya, Gautam etc. Poovit Devadheev by the Munis! Your eyes are like the sun, the moon and the fire. O Shiva , greetings to your ‘and’ letter written by the letter.

O Yagna form, Jathedar Shiva is you, etc., middle and endless Sanatan. This divine Amber-headed Lord Shiva is your ‘ Y ‘The format known by the letter is greeted.

Anyone who meditates on this Panchacharya mantra of Shiva receives the virtue of Shiva and resides happily with Shiva.

In the five verses of this psalm, respectively, there is neither M, Shi, Wa and Yya meaning Namo: Moreover. This complete hymn is Shiva form.

Category : Udaka shanti pooja , Rudra abhishek pooja , Navchandi Yadnya pooja , Narayan Nagbali Pooja , pitra dosh nivaran pooja, Kalsarpa Shanti Pooja, Tripindi Shradha Pooja, tripindi shradha vidhi, Vastu Shanti Pooja

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Hari Bol!

16 Other instructions Hare Krishna Japa / ISKCON Desire Tree / 43 minutes ago The Lord as nama−dheya, one whose holy name is worth chanting: [Gajendra to Lord Visnu]: "All are purified simply by hearing Your holy name, which is worthy to be chanted." The holy name of the Lord and topics in relation with Him are always worth hearing, and therefore He is called here in this verse nama−dheya, or one whose holy name is worth chanting. – Srimad Bhagavatam 2.7.15 One who has taken to chanting has already received the mercy of Sri Caitanya Mahaprabhu: Sri Caitanya Mahaprabhu then glanced with mercy at the Muhammadan governor. Giving him assurance, He asked him to chant the holy names Krsna and Hari. It is Sri Caitanya Mahaprabhu's mercy that He advises everyone−even candalas, mlecchas and yavanas−to chant the holy name of the Lord. In other words, one who has taken to chanting the holy names Krsna and Hari has already received Sri Caitanya Mahaprabhu's mercy. – Sri Caitanya caritamrta Madhya lila 16.187 A person situated in Krsna consciousness and engaged with determination in chanting Hare Krsna is to be considered to be on the transcendental position even if by accident he falls down: [Lord Krsna to Arjuna]: Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated. In the Srimad Bhagavatam it is stated that if a person falls down, but is wholeheartedly engaged in the transcendental service of the Supreme Lord, the Lord, being situated within his heart, beautifies him and excuses him from that abomination. The material contamination is so strong that even a yogi fully engaged in the service of the Lord sometimes becomes ensnared; but Krsna consciousness is so strong that such an occasional falldown is at once rectified. Therefore the process of devotional service is always a success. No one should deride a devotee for some accidental falldown from the ideal path, for, as explained in the next verse, such occasional falldowns will be stopped in due course, as soon as a devotee is completely situated in Krsna consciousness. Therefore a person who is situated in Krsna consciousness and is engaged with determination in the process of chanting Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare should be considered to be in the transcendental position, even if by chance or accident he is found to have fallen. The words sadhur eva, "he is saintly," are very emphatic. They are a warning to the nondevotees that because of an accidental falldown a devotee should not be derided; he should still be considered saintly even if he has fallen down accidentally. And the word mantavyah is still more emphatic. If one does not follow this rule, and derides a devotee for his accidental falldown, then he is disobeying the order of the Supreme Lord. The only qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service. The mark of a spot which may be seen on the moon does not become an impediment to the moonlight. Similarly, the accidental falldown of a devotee from the path of a saintly character does not make him abominable. – Bhagavad gita As It Is 9.30 A first−class Vaisnava is he whose very presence makes others chant the holy name (and who chants the holy name perfectly): [Lord Caitanya to the inhabitants of Kulina−grama]: Sri Caitanya Mahaprabhu said, "A first−class Vaisnava is he whose very presence makes others chant the holy name of Krsna." Srila Bhaktisiddhanta Sarasvati thakura says that if an observer immediately remembers the holy name of Krsna upon seeing a Vaisnava, that Vaisnava should be considered a maha−bhagavata, a first−class devotee. Such a Vaisnava is always aware of his Krsna conscious duty, and he is enlightened in self−realization. He is always in love with the Supreme Personality of Godhead, Krsna, and this love is without adulteration. Because of this love, he is always awake to transcendental realization. Because he knows that Krsna consciousness is the basis of knowledge and action, he sees everything connected with Krsna. Such a person is able to chant the holy name of Krsna perfectly. – Sri Caitanya caritamrta Madhya lila 16.74 Chanting the holy name of Visnu has gone on in Vedic culture since the beginning of history: Mother Yasoda was firmly convinced of the Vedic injunctions about the importance of cows and the holy name of Visnu; therefore she took all shelter in the cows and the name of Visnu just to protect her child Krsna. She recited all the holy names of Visnu so that He might save the child. Vedic culture has taken advantage of keeping cows and chanting the holy name of Visnu since the beginning of history. – Krsna, the Supreme Personality of Godhead The Vedic scriptures do not authorize any kirtana other than hari−kirtana, the glorification of Krsna: In Bengal there is competition between the Vaisnavas and the saktas. The saktas have introduced a certain type of kirtana called kali−kirtana. But in the Vedic scriptures there is no recommendation of kali−kirtana. Kirtana means hari−kirtana. One cannot say, "Oh, you are Vaisnava. You can perform hari−kirtana. I shall perform siva−kirtana or devi−kirtana or ganesa−kirtana." No. The Vedic scriptures do not authotize any kirtana other than hari−kirtana. Kirtana means hari−kirtana, the glorification of Krsna. – The Science of Self Realization The "Hari Haraye Namah" prayer is another way of chanting the Hare Krsna maha mantra: There were four people accompanying Sri Caitanya Mahaprabhu, and these were Candrasekhara, Paramananda Puri, Tapana Misra and Sanatana Gosvami. They were all chanting the Hare Krsna maha mantra in the foliowing way. They chanted, "Haraye namah, krsna yadavaya namah/ gopala govinda rama sri−madhusudana." This is another way of chanting the Hare Krsna maha mantra. The meaning is: "I offer my respectful obeisances unto the Supreme Personality of Godhead, Krsna. He is the descendant of the Yadu family. Let me offer my respectful obeisances unto Gopala, Govinda, Rama and Sri Madhusudana." – Sri Caitanya caritamrta Madhya lila 25.63−64 In the spiritual atmosphere of Vrndavana, one will automatically chant the holy name: In India there are hundreds of sacred places of pilgrimage, of which Prayaga, Hardwar, Vrndavana and Ramesvaram are considered principal. After leaving his home, which was full of politics and diplomacy, Vidura wanted to purify himself by traveling to all the sacred places, which are so situated that anyone who goes there automatically becomes purified. This is especially true in Vrndavana; any person may go there, and even if he is sinful he will at once contact an atmosphere of spiritual life and will automatically chant the names of Krsna and Radha. That we have actually seen and experienced. – Srimad Bhagavatam 3.20.4 The Vrndavana scheme−execute Krsna consciousness by chanting Hare Krsna: We should especially establish this New Vrndavana because Lord Caitanya recommended, aradhyo bhagavan vrajesa−tanayas tad−dhama vrndavanam: "Krsna, the son of Nanda Maharaja, in the Vrndavana−dhama of Vrajabhumi, is the supreme worshipable Deity, and His place Vrndavana is also worshipable." The Western boys and girls are taking to Krsna consciousness, and they should have a place like Vrndavana. Swami Kirtanananda, who went to Vrndavana with me two years ago, knows what Vrndavana is like, so I have instructed him to construct at least seven temples. In Vrndavana, there are five thousand temples of Radha−Krsna, but the most important temples are seven, established by the Gosvamis. Our program is to live in New Vrndavana, depend on agriculture and cows as an economic solution, and peacefully execute Krsna consciousness, chant Hare Krsna−that is the Vrndavana scheme. – The Science of Self Realization Chanting of the holy name as muni vrata, the vow of silence: [Lord Siva to the sons of King Pracinabarhi]: My dear princes, in the form of a prayer I have delineated the yoga system of chanting the holy name. All of you should take this important stotra within your minds and promise to keep it in order to become great sages. By acting silently like a great sage and by giving attention and reverence, you should practice this method. The topmost yogi is he who constantly thinks of Krsna within himself and chants the glories of the Lord… The word muni−vratah is significant in this regard because those who are interested in advancing in spiritual life must be silent. Silence means talking only of krsna−katha. This is the silence of Maharaja Ambarisa: sa vai manah krsna−padaravindayor vacamsi vaikuntha−gunanuvarnane "King Ambarisa always fixed his mind on the lotus feet of the Lord and talked of Him only." (S.B. 9.4.19) We should also take this opportunity in life to become as good as a great saint simply by not talking unnecessarily with unwanted persons. We should either talk of Krsna or chant Hare Krsna undeviatingly. This is called muni−vrata. – Srimad Bhagavatam 4.24.71 Some caste brahmanas mistakenly think that if non−brahmanas chant the holy name, its potency is reduced: [Some nonbelieving Hindus to Chand Kazi]: "'Now the lower classes are chanting the Hare Krsna maha mantra again and again. For this sinful activity, the entire city of Navadvipa will be deserted. According to Hindu scripture, God's name is supposed to be the most powerful hymn. If everyone hears the chanting of the name, the potency of the hymn will be lost.'" Pasandis [unbelievers] do not know the actual value of the chanting of the holy name of Lord Krsna. Foolishly proud of their material birth as brahmanas and their consequently higher position in the social order, they think of the other classes−namely, the ksatriyas, the vaisyas and sudras−as lower classes. According to them, no one but the brahmanas can chant the holy name of Krsna, for if others chanted the holy name its potency would be reduced. They are unaware of the potency of Lord Krsna's name. The Brhan−naradiya Purana recommends: harer nama harer nama harer namaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha [Adi 17.21] "For spiritual progress in this age of Kali, there is no alternative, no alternative, no alternative to the holy name, the holy name, the holy name of the Lord." The pasandis do not accept that the potency of the holy name of Krsna is so great that one can be delivered simply by chanting the holy name, although this is confirmed in Srimad Bhagavatam (12.3.51). Kirtanad eva krsnasya mukta−sangah param vrajet: any man from any part of the world who practices chanting of the holy name of Krsna can be liberated and after death go back home, back to Godhead. The rascal pasandis think that if anyone but a brahmana chants the holy name, the potency of the holy name is vanquished. According to their judgment, instead of delivering the fallen souls, the potency of the holy name is reduced. Believing in the existence of many gods and considering the chanting of the holy name of Krsna no better than other hymns, these pasandis do not believe in the words of the sastra (harer nama harer nama harer namaiva kevalam [Adi 17.21]). But Sri Caitanya Mahaprabhu confirms in His Siksastaka, kirtaniyah sada harih: [Cc. adi 17.31] one must chant the holy name of the Lord always, twenty−four hours a day. The pasandis, however, are so fallen and falsely proud of having taken birth in brahmana families that they think that instead of delivering all the fallen souls, the holy name becomes impotent when constantly chanted by lower−class men. Significant in verse 211 are the words nica bada bada because anyone can join in the sankirtana movement, as mentioned in Srimad Bhagavatam (2.4.18): kirata−hunandhra−pulinda−pulkasa abhira−sumbha yavanah khasadayah. This is a list of the names of candalas. The pasandis say that when these lower−class men are allowed to chant, their influence is enhanced. They do not like the idea that others should also develop spiritual qualities because this would curb their false pride in having taken birth in families of the elevated brahmana caste, with a monopoly on spiritual activities. But despite all protests from so−called Hindus and members of the brahmana caste, we are propagating the Krsna consciousness movement all over the world, according to the injunctions of the sastras and the order of Sri Caitanya Mahaprabhu. Thus we are sure that we are delivering many fallen souls, making them bona fide candidates for going back home, back to Godhead. – Sri Caitanya caritamrta Adi lila 17.211−12 Chanting the Hare Krsna mantra will not free one from offending a brahmana or Vaisnava (one must beg the pardon of the offended person): When one pollutes his Krsna consciousness by offending a brahmana or a Vaisnava, it is very difficult to revive. Sri Caitanya Mahaprabhu has described the vaisnava−aparadha, or offense to a Vaisnava, as "the mad elephant offense." One should be very careful not to offend a Vaisnava or a brahmana. Even the great yogi Durvasa was harassed by the Sudarsana cakra when he offended the Vaisnava Maharaja Ambarisa, who was neither a brahmana nor a sannyasi but an ordinary householder. Maharaja Ambarisa was a Vaisnava, and consequently Durvasa Muni was chastised. The conclusion is that if Krsna consciousness is covered by material sins, one can eliminate the sins simply by chanting the Hare Krsna mantra, but if one pollutes his Krsna consciousness by offending a brahmana or a Vaisnava, one cannot revive it until one properly atones for the sin by pleasing the offended Vaisnava or brahmana. This was the course that Durvasa Muni had to follow, for he surrendered unto Maharaja Ambarisa. A vaisnava−aparadha cannot be atoned for by any means other than by begging the pardon of the offended Vaisnava. – Srimad Bhagavatam 4.26.24 A renunciate should not renounce chanting Hare Krsna: Even one who has renounced the world and has taken sannyasa should not renounce chanting the Hare Krsna maha mantra. Renunciation does not mean that one has to renounce sankirtana−yajna. – Srimad Bhagavatam 5.6.2 Rather than discuss the Lord's confidential, transcendental pastimes among mundane moralists who misinterpret them, one should give them the maha mantra so that they may become gradually purified and elevated to transcendental understanding: [Priest calling Madhavendra Puri]: Holding the pot of sweet rice, the priest called, "Will he whose name is Madhavendra Puri please come and take this pot! Gopinatha has stolen this pot for you!" The priest continued, "Would the sannyasi whose name is Madhavendra Puri please come and take this pot of sweet rice and enjoy the prasada with great happiness! You are the most fortunate person within these three worlds!" The difference between the Absolute Truth and relative truth is explained here. Lord Gopinatha has openly declared herein that He is a thief. He had stolen the pot of sweet rice, and this was not kept a secret because His act of stealing is a source of great transcendental bliss. In the material world, theft is criminal, but in the spiritual world the Lord's stealing is a source of transcendental bliss. Mundane rascals, who cannot understand the absolute nature of the Personality of Godhead, sometimes call Lord Sri Krsna immoral, but they do not know that His seemingly immoral activities, which are not kept secret, afford pleasure to the devotees. Not understanding the transcendental behavior of the Supreme Personality of Godhead, these rascals slur His character and immediately fall into the category of miscreants (rascals, lowest among men, demons and those whose knowledge is taken away by the illusory energy)… Although Krsna is the purest of the pure, mundane people, thinking of Krsna's pastimes that appear immoral, themselves become polluted. Sri Caitanya Mahaprabhu therefore never publicly discussed Krsna's dealings with the gopis. He used to discuss these dealings only with three confidential friends. He never discussed rasa lila publicly, as the professional reciters do, although they do not understand Krsna or the nature of the audience. However, Sri Caitanya Mahaprabhu encouraged the public chanting of the holy name on a huge scale for as many hours as possible. Here is an example of a personal benediction by Krsna's immoral activity. By Gopinatha's stealing for His devotee, the devotee becomes the most fortunate person within the three worlds. Thus even the Lord's criminal activities make His devotee the most fortunate person. How can a mundane rascal understand the pastimes of Krsna and judge whether He is moral or immoral? Since Krsna is the Absolute Truth, there are no mundane distinctions such as moral and immoral. Whatever He does is good. This is the real meaning of "God is good." He is good in all circumstances because He is transcendental, outside the jurisdiction of this material world. Therefore, Krsna can be understood only by those who are already living in the spiritual world. One who is engaged in unalloyed devotional service to the Lord is already situated in the spiritual world (brahma−bhuyaya kalpate). In all circumstances, his activities and dealings with Krsna are transcendental and thus not understandable by mundane moralists. It is therefore better not to discuss such activities among mundane people. It is better to give them the Hare Krsna maha mantra so that they will be gradually purified and then come to understand the transcendental activities of Krsna. – Sri Caitanya caritamrta Madhya lila 4.133−34 The sankirtana party of the followers of Tukarama exactly resembles those of the Gaudiya−Vaisnavas: It is said that Sri Caitanya Mahaprabhu initiated Tukarama when He visited Pandarapura. This Tukarama Acarya became very famous in the Maharastra province, and he spread the sankirtana movement all over the province. The sankirtana party belonging to Tukarama is still very popular in Bombay in the province of Maharastra. Tukarama was a disciple of Sri Caitanya Mahaprabhu, and his book is known as Abhanga. His sankirtana party exactly resembles the Gaudiya−Vaisnava sankirtana parties, for they chant the holy name of the Lord with mrdanga and karatalas. – Sri Caitanya caritamrta Madhya lila 9.282 Due to the influence of Sri Caitanya Mahaprabhu, even today many scholars and sannyasis of Varanasi gather on the banks of the Ganges to perform sankirtana: All the inhabitants of Kasi [Varanasi] began chanting the Hare Krsna maha mantra in ecstatic love. Sometimes they laughed, sometimes they cried, sometimes they chanted, and sometimes they danced. After this, all the Mayavadi sannyasis and learned scholars at Varanasi began discussing Srimad Bhagavatam. In this way Sri Caitanya Mahaprabhu delivered them. Sri Caitanya Mahaprabhu then returned to His residence with His personal associates. Thus He turned the whole city of Varanasi into another Navadvipa [Nadiya−nagara]. Both Navadvipa and Varanasi were celebrated for their highly educational activities. At the present time these cities are still inhabited by great, learned scholars, but Varanasi is especially a center for Mayavadi sannyasis who are learned scholars. However, unlike Navadvipa, there are hardly any devotees in Varanasi. Consequently a discussion of Srimad Bhagavatam was very rare in Varanasi. In Navadvipa, such a discussion was quite ordinary. After Sri Caitanya Mahaprabhu visited Varanasi and turned Prakasananda Sarasvati and his disciples into Vaisnavas, Varanasi became like Navadvipa because so many devotees began discussing Srimad Bhagavatam. Even at the present moment one can hear many discussions on Srimad Bhagavatam taking place on the banks of the Ganges. Many scholars and sannyasis gather there to hear Srimad Bhagavatam and perform sankirtana. – Sri Caitanya caritamrta Madhya lila 25.165−67 Visit website

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Kemuliaan Nama Sri Rama, Visnu dan Krsna Dewa Siva berkata: O Parvati, selalu ucapkan nama Rama. Siapapun yang berlindung dengan nama suci ini, tidak akan pernah menderita dari hukuman Yamaraja. Siapapun yang mengucapkan dua suku kata ini akan merasakan kebahagiaan rohani yang dicapai dengan mencapai Brahman. [Skanda Purana, Nagarakanda] Di Padma Purana 6.254.21 Deva Siva berkata kepada Parvati: O Devi ! ketika mendengar suku kata Ra, hatiku bergetar, dan penuh dengan kebahagiaan, berpikir selanjutnya itu akan berakhir dengan kata "Ma” Deva Siva berkata: O Narada, Nama rama adalah nama yang tertinggi. Siapapun yang mengucapkan nama Rama, akan dengan mudah mendapatkan pelayanan rohani dalam bentuk cinta bhakti rohani. [Siva Purana] sri rama rameti rameti rame rame manorame sahasra-namabhis tulyam rama-sama varanane Bahkan dengan hanya mengucapkan nama rama satu kali itu setara dengan mengucapkan 1.000 nama Sri Visnu [- Padma Purana, Uttara-khanda, Brhad-visnu-sahasranama-stotra (72.3 35)] Terus bagaimana dengan nama Krsna ? sahasra-namam punyanam trir avrttya tu yat phalam ekavrttya tu krsnasya namaikam tat prayacchati" (Brahmanda Purana cited in Laghu-bhagavatamrta 5.354) Hasil saleh yang dicapai dengan mengucapkan seribu nama Sri Visnu "tiga kali" dapat dicapai dengan mengucapkan satu kali nama Krsna. Dari dua sloka ini dapat disimpulkan bahwa 1 nama Krsna = 3 nama Rama = 3.000 nama Visnu. Kutipan ini memberikan refrensi “superiority” nama Krsna terhadap "Sri Visnu” dan “Rama”.

http://ifttt.com/missing_link?1488694056

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https://www.davidgodman.org/bhagavans-deposition-on-arunachala/

A 1949 view of the path to Skandashram on the eastern slopes of Arunachala.  Near the top of the photo is the clump of trees around Skandashram. 

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In the late 1930s Bhagavan made a legal deposition on behalf of the Arunachaleswara Temple which was fighting to retain control over a portion of Arunachala. In his submission Bhagavan spoke about his own relationship with the hill and provided evidence of the historical sanctity of the mountain.

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Bhagavan’s Deposition on Arunachala - I

Until the 1930s the eastern slope of the mountain of Arunachala was administered by the Arunachaleswara Temple in Tiruvannamalai. Prior to 1934, its right to do so had been accepted by everyone on and around the hill. From time immemorial the temple authorities had maintained the tanks and temples on the mountain, put out any fires that broke out, and arranged for all the forest produce to be sold in an orderly manner. The unquestioned authority that the temple authorities had wielded over this area had arisen because of the local tradition that the hill was Siva Himself manifesting in the form of a lingam. Since the belief was widespread and largely unchallenged, the local people felt that it was natural and correct that the main temple in Tiruvannamalai should administer all affairs pertaining to the hill.

This traditional arrangement was challenged by the Government of India in 1934. In May that year the Government issued a notification in the district gazette which stated that the whole of Arunachala was a reserve forest and was thus the property of the Government of India. The temple authorities challenged the Government’s order in court, maintaining that the temple was the legitimate owner of 1,750 acres on the eastern side of the hill. This area included all the tanks and temples on the slope of the mountain that begins at the back of the Arunachaleswara Temple.

One of the temple trustees approached Bhagavan and requested him to give evidence to the court that would support the Arunachaleswara Temple’s claim to the land. Bhagavan agreed and in 1938 lawyers for the plaintiff and the defendant came to the ashram to hear his evidence and to cross-examine him on it. Bhagavan’s initial evidence took the form of a written deposition. A small part of this deposition was recorded in Talks with Sri Ramana Maharshi, talk no. 492. The full text is given below.

I came to Tiruvannamalai in the year 1896 and lived on the hill from 1899 to 1922. In that year this ashram was started, and since then I have been living here [at Sri Ramanashram]. From the time I first lived on the hill, all the hill areas have been in the possession of the Devasthanam [the Arunachaleswara Temple authorities]. The ashram on the hill where I used to live was started in 1902. The building which is there now was completed in the year 1916. This particular ashram was built with the permission and kindness of the Devasthanam. [The permission was oral, for no written Government order or permission was ever received]. From the year 1899 until a date a few years after I left Skandashram, the front side [the eastern slope] of the hill was never in the possession of the Government.

Having given his views on the ownership of the hill, Bhagavan then cited a few examples of how well the temple authorities had administered the hill during the period when he had been living on it.

[Many years ago] a man called Saraswathy Swami lived on the hill. That Swami advertised that he intended to perform a ceremonial worship of an image of Lord Subramania [on the hill]. The Devasthanam objected and stopped it. In an official notice they said that the hill itself is linga swarupa [God in the form of a lingam] and that to perform worship of another deity on it, and to celebrate a festival there, was against the tradition of the sastras. On another occasion, when my mother attained [samadhi], they raised a precautionary objection that her samadhi should not be on the hill. They feared that we might build her samadhi on the hill itself. On this occasion also their objection was that the hill was Iswara swarupa [God’s own physical form].

In those days the Devasthanam authorities gave out orders that the wood cutters should not cut the trees on the hill. Every year during the time I was on the hill the Devasthanam gave licences to various people to cut the grass and to collect the other forest products. Whenever there was a fire on the hill, it was put out at the expense of the Devasthanam. On one occasion when we happened to cut some of the cacti that were causing an inconvenience to the ashram, and then burned them, the Devasthanam objected, saying that we should not have a fire in that place. All these incidents took place on the eastern slope. This eastern slope has fixed boundaries.

Bhagavan then went on the describe why the hill was sacred and why, in his opinion, the temple authorities should be allowed to administer it.

There is an aitikya [tradition] that this hill is linga swarupa, that is to say, that this hill itself is God. This aitikya is not to be found anywhere else. That is the cause of the glory of this place. The tradition of this place is that this hill is the form of God and that in its real nature it is full of light. Every year the Deepam festival celebrates the real nature of the mountain as light itself. Authority for this is found in the Vedas, the Puranas and in the stotras [poems] of devotees. Because this tradition maintains that this hill is Siva swarupa, the practice of giri pradakshina, walking clockwise around the mountain as an act of reverence or worship, has arisen. I also have faith in giri pradakshina and have had experience of it.

There is no sastra to separate the hill from the temple. The inseparability of the hill and the temple can be observed during Kartikai Deepam when the festival [of kindling the light] is conducted simultaneously in the temple and on the summit of the hill. Further proof of the tradition that the hill is the form of God can be found in the bi-annual festivals in which the image of Arunachaleswara in the temple performs pradakshina of the hill.

In the account in Talks with Sri Ramana Maharshi Bhagavan is reported to have also said: 

‘Siva always remains in three forms: 1) as parabrahman; 2) as linga (here as the hill); and 3) as siddha.’ 

The third category refers to Siva in the form of Arunagiri Yogi whom Bhagavan said resides on the north slope of the hill. Although this quotation summarises views that Bhagavan had expressed on other occasions, there is no record of this remark in the court transcript.

The bare eastern slope of Arunachala around 1980. The trees midway up the photo on the left are the ones at Skandashram. The gopuram in the centre, near the bottom of the photo, is the entrance to Guhai Namasivaya Temple.

Bhagavan continued:

In accordance with the tradition that the hill is Iswara swarupa, the Devasthanam performs abhishekam to the top of the hill in the same way that it would do to a lingam. For the last ten to twelve years the cauldron that contains the Deepam light on the top of the hill is carried to the summit every year during the festival. Prior to this, for many, many years, the cauldron was left there throughout the year.

I am a devotee of Arunachaleswara. I have composed a poem in Tamil which says that the Arunachala hill is Iswara swarupa.

The Government’s lawyer objected to Bhagavan introducing this poem as evidence, but the objection was overruled. It seems that no one recorded the original Tamil verse. It now only exists in the following English translation:

Lord Arunachala appeared out of the hill and at the request of Brahma and Vishnu merged back in the hill. Simultaneously he manifested as the lingam at the bottom of the hill. The hill continues to represent the Lord.

A similar idea, which may be derived from this verse, can be found in the account in Talks with Sri Ramana Maharshi: 

‘Siva originally appeared as a column of light. On being prayed to, the light disappeared into the hill and manifested as [a] lingam. Both are Siva.’ 

After Bhagavan had submitted his verse, the case was adjourned for five days. On its resumption, Bhagavan added a few extra comments on the traditions and mythology of the hill.

Even after this [the time when Siva appeared to Brahma and Vishnu in the form of Light] Ishan [Iswara] appeared to Devi in the form of Light before disappearing graciously into the form of the hill.

There are many ancient tirthams [sacred tanks] that exist on the hill. Among them the Mulaipal Tirtham and the Pada Tirtham, are important. There is a tradition that these tirthams were created by Siva and Parvati for the sake of Guhai Namasivaya.

The Government’s lawyer then began his cross-examination of Bhagavan, questioning him in detail on some of the statements he had made. Only Bhagavan’s answers are recorded in the court transcript. I have separated the text into paragraphs in such a way that I hope each paragraph constitutes a different answer. I leave the reader to infer what the questions might have been.

I lived in Virupaksha Cave for sixteen years. I lived in Skandashram for six years. I have stayed at this place [Sri Ramanashram] since 1922.

I constructed a building at Virupaksha Cave. No written permission was obtained from anyone for the construction of the building.

Skandashram was started in 1902. The building was completed in the year 1916. Even after that date some construction work was carried on.

At first it [Skandashram] began as a tirtham. Later it developed into a place of residence. Before Skandashram came into existence, moisture was found in another location nearby. Its source was in a rock that was twenty yards away. This tirtham is now located between Skandashram and Virupaksha Cave. It was only later that the Skandashram tirtham came into being.

Because it [Skandashram] was built by a person called Kandan who lived in the ashram, by his own hands, it became known as Skandashram. That tirtham [I just spoke about] is attached to that ashram.

No order was received from anyone for building this ashram [Skandashram]. Because I was staying there, no one objected. On the contrary, they approved of it.

During the time I lived on the hill, no written order was ever obtained from anyone to make living facilities. Nor was any order obtained when repairs were carried out in some of these places.

They were not done on my authority; others did them as their own work. I did not tell them to build, nor did I prevent them. In this manner Skandashram, Virupaksha Cave and Sri Ramanasramam came into being. The other ashrams on the hill also came into existence in this way. No written orders were received for their construction.

I knew about the notice issued to Saraswathy Swami by the Devasthanam. But I do not remember the year in which it happened. I heard that the notice had been given.

During the period I was on the hill, a vel [spear] and a statue were in the temple [of Subramania]. They [the Devasthanam] did not object to the statue being kept in that place; their objection was to popularising it through public celebrations.

There are places to stay both at Virupaksha Cave and Guhai Namasivaya Temple. It is not known whether they contain the samadhis [of the two saints who founded them]. In Guhai Namasivaya there is a lingam. In Virupaksha Cave there is an altar. In Guhai Namasivaya puja and abhishekam are done to the lingam. At the altar in Virupaksha Cave, only puja is done. It is the popular belief that both of these places are samadhis.

The time when Virupaksha Deva and Guhai Namasivaya attained samadhi may be around 300 or 400 years ago. I do not know when the buildings were first started in those places.

It is stated in the Upanishads and in the Skanda, Linga and Siva Puranas that this hill is Iswara swarupa.

I cannot say without referring to the books in which Upanishad and in which place it is stated so.

There was a jadai swami [a swami with long matted locks] who used to live on the hill. He died there. His body was brought down to the foot of the hill and interred. The same thing happened to Palaniswami. A samadhi cannot be made on the hill for anyone who dies there. They can only be burned after bringing them to the foot of the hill. Once a person died near Seven Springs [two thirds of the way up the mountain]. His samadhi was also made at the foot of the hill.

Jadai Swami attained samadhi about four of five years ago. The others attained samadhi after 1901 and before 1920.

I had no thought of having my mother’s samadhi on the hill. I did not tell anyone that the samadhi should be made on the hill.

I have omitted several of Bhagavan’s answers. Some of them merely repeat what he said earlier while others pertain not to Arunachala but to rather mundane matters of ashram administration.

~ David Godman 

☀ ☀ ☀ Continues in “Bhagavan’s Deposition on Arunachala - II”

The path from Skandashram to Ramanasramam before it was reforested in the 1990s.

☀

[art-now-india]

SHIVA TANDAVAM- DANCING, Anand Manchiraju

SIVA TANDAVAM (DANCING) LARGE ACRYLIC PAINTING Lord Shiva is Parmeshwar, Supreme personality,Jagad Guru, Jagat Pita, after Lord Vishnu. He is the Master of all Graha Nakshtras and Bhoot Pret, Pisach and other Supernatural Powers. All are under his command. That is why, he is also named as Bhuteshwar and Nageshwar. He is also the king of all dancing knowledge & is an expert in the thandava dance. He is also named as Natraj. Story Behind Tandav Dance:- Once the King of demons of Lanka, proud Raavan conquered the entire earth and he even approached Mountain Kailas on top of which Lord Shiva resides with his consort Goddess Parvati. Raavan used to go to Kailash Parvat every day for the darshan of his Lord Shiva. Lord Shiva was also pleased with his Bhakta Raavan. So, Raavan reached Kailah and called Lord Shiva to come down. But Lord Shiva was busy in his meditation so, did not care at the word of Raavan. Enraged much at this attitude of Lord Shiva, Raavan uprooted the mountain Kailash with his twenty hands. When Mata Parvati watched this action of Raavan, she became raged. But Lord Shiva noticed this scenerio in his meditation and he pressed down the mountain with his right feet toe. At the pressing of little side of toe, Ravana hand was crushed by the weight of the mountain. Raavan immediately accepted his fault before Lord Shiva and began to sing Stotram in praise of Lord Shiva. At the Stuti of Raavan, Lord Shiva was pleased and pardoned the fault of his Bhakta. Raavan sang the song from Sama Veda and this great stotra composed by him is called Raavan Stotram also. At this, Lord Shiva began to dance that is called Tandavam. This is unique and vigorous style of dancing. When Lord Shiva was pleased or enraged, he danced in very strange situation is called Tandavam. When Lord Sri Ram worshiped him, at Rameshwaram, Lord Shiva was pleased and danced. When Sri Krishan reached the top of mountain and worshiped Lord Shiva, he danced in strange style is called Tandavam. Once he had danced in difficult situation for killing of demon. Such dance is not possible for any other god. /Jai Sri Ram/

https://www.saatchiart.com/art/Painting-SHIVA-TANDAVAM-DANCING/1092710/4363486/view

[shinymoonbird]

The Family - Ramana

2. The Family

Bhagavan's father, Sri Sundaram Iyer

THE family Deity was Sri Venkateswara. Sundaram Iyer's elder brother was named after him as Venkateswara Iyer — a fine person who used to offer half of his earnings to the goddess Sahayamba. He became disinterested in worldly affairs even by the time he was eighteen. Saying that he would pay a visit to Tirupparankundram near Madurai he left home for good. He lived as a renunciate at Chidambaram and spent his time cleaning up the pathways surrounding the temple, for the benefit of devotees. The new born was named Venkateswara after the paternal uncle and the family Deity.

One of Sundaram Iyer's paternal uncles was also a renunciate by name Sivananda Yogi, which was why when his father, Nagaswami Iyer passed away before the children came of age, the burden of the family fell on Sundaram Iyer. As a boy of sixteen he took up a job as a clerk on a monthly wage of two rupees. Intelligent, hardworking and popular he quickly learnt how to draft legal documents. He was tactful in his dealings with the officials as well as common people. Even without appearing for any tests he obtained a licence to be a pleader, a facility then available. He quickly established himself and became prosperous. He built a large house which had two portions — one to serve his domestic needs and the other to be a guest house. Officials who were posted to Tiruchuzhi stayed there until they secured their own accommodation.

Sundaram Iyer knew what hardship was and so his was an open house for the needy. Alagamma never turned away anyone who needed food. She was Goddess Annapoorna herself! The couple became well known for their goodness, generosity and appropriate conduct. In fact both the words Sundaram and Alagu mean the same — beauty!

In the house, regular worship of Siva, Vishnu, Ganesa, Surya and Sakti was carried out. As one of the village elders Sundaram Iyer helped in organizing purana-kalakshepas at the temple and was generally helpful in temple affairs also. He never went about exhibiting his devotion openly, possibly he had a preference for the jnana- marga. He was of a serious temperament and was not quite free with or very close to his wife, brothers or children. Alagamma, on the other hand was quite open about her devotion — she went about reciting the Dakshinamurti stotra and similar Vedantic hymns. She made it a point to learn as many devotional songs as possible and used to go to anybody's house in the village to learn a new song. She got initiated into the sakti-panchakshari japa. She was quite orthodox and performed Surya namaskaras regularly.

Sundaram Iyer's family belonged to the Dravida, Smarta, Brahacharana lineage. They followed the Yajus sakha, Apasthamba sutras. They belonged to the Parasara gotra with Vasista sakti Parasara rishis. Their family name was Tiruchuzhi.

Complete Set of: “The Life Of Sri Ramana Maharshi”

[cheranjeev]

shiv tandav, shiva tandava, shiva tandava stotram, shi tandav stotra, shiva, shiv, tandav, tandava, raavan, ravan, ravana, lanka, sanskrit, mantras, shlokas, slokas, slokam, mantra, siva, chants, chanting, stotram, full song, complete song, shivratri, shivaratri by cheranjeev kumar