MAHA SHIVARATRI DISCOURSE OF PARAMA PUJYA SRI SWAMIJI
5th night - 6th Morning of March 2008

Let us remember the name of Lord Shiva on this auspicious Maha Shivaratri festival. It was the will of Lord Shiva that Swamiji visited Nepal and worshipped Pashupati Natha in Kathmandu on 20th February 2008. On Sankranti festival (Jan 14th), Sri Swamiji had a vision of Shiva coming as a bull. With the vision in mind, “Vrushabha Shanti, Rudra Yaga, Vrusha Utsarjane (rituals) were performed in Peethapuram. Then on the full moon of Magha month, Sri Swamiji worshipped Pashupatinatha. This temple is in the valley of the beautiful Himalayas. It looks like a Pagoda architecture. The temple is on the banks of “Vaanmathi” river. Last rites are performed on the side of the temple, on the banks of this river. It is believed that the soul gets liberated if the rites are performed there.

Pashuunaam Pathim Paapa Naasham Paresham
Gajendrasya Kruttim Vasaanaam Varenyam
Jataa Juuta Madhye Sphurad Gaanga Vaarim
Mahadevamekam Smaaraami Samaaraami

As the lore goes, Lord Shiva felt singular happiness and peace in this place. He stayed there meditating for a long time. The celestial beings who missed Lord Shiva searched and found Him in this beautiful place. Lord Shiva, who was effulgent and full of aura, gave Darshana as Omkara. The animals in the valley and the forest were devotedly serving Him. The celestial beings were happy to see the powerful Shiva. They called this form Shiva who had five heads as “Pashupati Natha”.

Sri Swamiji sings new Bhajan “Pashupatinatha Paapa Vidara”

If one studies the story of Pashupatinatha story keenly, one understands the greatness of it. To understand Pashupatinatha is to understand the essence of Shiva Tattva. In Yajurveda’s Shata Rudreeya Mantras the word “Pashoonaam Pataye Namaha” comes. In another instance of Yajurveda also the word “Pashupati” comes. In Maha Bharata, the word Pashupati is explained thus

“Brahmaadyaaha Sthavaraanthaascha Pashavaha Parikeerthitaaha. Teshaam Patitvaat Vishvesho Bhavaha, Pashupati Smrutaha”

In Samaveda there is the argument between seers Jabali and Pippalada. They discuss the essence of the principle of Pashupati. A general reader may understand the word “Pashu Pati” as a caretaker of animals. Here Pashu does not stand for the four legged animals. Every living being from a insect to human is a “PASHU”. It is said in Linga Purana “Brahmaadi Sthambha Paryantaaha Pashavaha Parikeerthitaaha. Sarvadaa yah Pashoon Paati, Taischa Yadramate Punaha. Theshaam Adhipati Tvaascha, Shivaha Pashupati Smrutaha”.

From the universal soul to the blade of grass in your back yard is nothing but PASHUPATI. Because he is the giver and taker of these and he is at all times ecstatic, Shiva is honored as PASHUPATI.

In Shaiva tradition, the words Pashu, Pati and Paasha are very important words. All creatures in this creation are tied in the noose of “food, sleep, procreation, birth and death”. This is the noose called “Samsara”. To get liberation from this noose, one has to pray for PASHUPATI. One may wonder how all creations can be calle as PASHU. Here a reckless being is called as “PASHU”. Who is a reckless person? Who who only cares for material things and does not contemplate on the higher and haughtier thoughts of permanence and impermanence, what bonds you and what liberates you, What has Atma and what is Anatma? How to get qualified for these studies? One who does not get such thoughts and is comforted with food and sleep is a reckless person. Such person is comparable to an animal (PASHU).

Cows get up every morning, go to forests in search of food, rest a lot and return in the evening to villages. One who controls the cow is a “PASHU PALAKA” or a cow herder. The cows look for that person only to be led on the correct path. But for the cow herder, he has to be constantly vigil and keep an eye on the stray cow which may face danger. If needed he shouts at the erring cow and controls the herd and brings discipline. If the grass in a pasture depletes, he takes the cows to newer pastures. Likewise, Parameshvara too fixes up the lives of the beings. He counters the dangers for his creations. That’s why he is called as “Pashu Pati”. The temple of Pashupati Natha in Nepal reminds the visitors of this fact.

The temple of Pashupatinatha in Nepal is beautiful and feature rich. The citizenry of Nepal and the royalty of Nepal fully believe Pashupati Natha. The Lingam in the temple has five faces. The temple has four entrances from four directions. The western entrance is the important entrance. There is a giant statue of a bull facing east and looking at the Lingam. This is unlike the regular Shiva temples where the Lingam faces east and the Nandi bull faces west.

THE INNER MEANING OF VRUSHABHA VAHANA (BULL ANIMAL)
Nandi represents life. If Paramatma is the image, the Jeevatma is the mirror image. Nandi reminds the devotee to remember the main image of Paramatma. The bull statue in Nepal faces east. The bull is has an upwardly glance which reminds us to develop the interest to learn higher things in life like to escape from the bondage of life and death. That requires a mental state of uniting “Jeeva with Brahma”. It is a higher conscious feeling and the bull’s upwardly glance reminds us of that.

Nandi means one who has ANANDA. Nandi is also called as “Vrusha” and “Vrushabha”. It can also mean “Dharma” and drip. Nandi implies our wish to tread the path of Dharma and cautions against the stepping on to wrong paths. If we stand on the four feet called “Dharma, Artha, Kaama and Moksha, the higher consciousness evolves by itself.

IMPORTANCE OF FIVE FACES OF PARAMESHVARA

1. SADYOJATA - WEST FACE

West is called as “Paschima or Pratyak”. The soul is called as “Pratyagaatma”. Hence the west face of Shiva enters the Jeevi and causes JEEVANA (life) to be led. SADYOJATA is a compound of two words. “Sadyaha which means just now and Jataha means now born. Shiva makes his presence felt through the countless souls being born. Hence the apt name “SADYOJATA”. This shows the creative aspect of Parameshvara. The well known “Pancha Brahma Mantra in the Vedas contain five stanzas and the first stanza Is about SADYOJATA aspect of Lord Shiva. Since the very existence of any being starts from its birth, the SADYOJATA aspect of Lord Shiva is prayed first.

Probably because of this aspect that the tradition in Nepal’s Pashupatinatha temple is to show the western side of the Shiva Linga named as “SADYO JATA”. It is only during Abhisheka to the Shiva Lingam that the other three faces are allowed for Darshana.

The essence of the SADYO JATA Mantra is : O! Lord ! Sadyojaata, never give me desires which are the reason for this countless births and deaths. Please Bless me with the passion for liberation. My prayers to SADYO JAATA”.

This SADYOJATA aspect is correlated with the following

To “SHI” Beekakshara in Panchakshara Mantra
To “Mano Maya Kosha” amongst the five Koshas
To “AGNI” principle among five principles “Pancha Bhuta”.
To “MANIPURAKA CHAKRA” among six Chakras
To “PANCHAMA” Swara among the seven Swaras
To “MA” in OMKARA

Let us pray that SADYOJATA face of Lord Shiva.
SHIVAM SHAANTAM JAGANNATHAM
LOKAANUGRAHA KAARANAM
SHIVAM EKAM PARAM VANDE
SHIKAARAAYA NAMO NAMAHA

2.VAAMA DEVA – NORTH FACE

The term VAMA means Left or innocent. If we stand facing east, North direction is to our left. Hence the north facing Shiva is worshipped as “Vaama Deva”. The left of a person is representative of the Shakti aspect. It represents “Maya and the feminine strength and beauty”, Hence in ARDHA NAREESHWARA aspect, we find the goddess on the left side.

The beautiful VAAMA DEVA is more ancient that the world’s creation. Hence he is the eldest. Since he is more worthy than others, he is the best. In catastrophic times, he is Rudra. He is KAALA in creation and causes the erosion of one’s age.

“KAM” means Sukha or enjoyment. KALA means receiving the enjoyment. It means to receive enjoyment and be happy. Since VAAMA DEVA makes the life live-able by giving happiness, he is called as “KALA VIKARANA”

Since he un-energizes the demons, he is called as “BALA VIKARANA”
Since he is the essence of all energies, he is called as “BALA”
Since he exhibits his energy in all living beings, he is called as “BALA PRAMATHA"
Since he controls all living beings, he is called as “SARVA BHUTA DAMANA”
Since he cleanses and betters the mind, he is “MANONMANA”
He is also called as “UNMANI” meaning – one who causes SAMADHI state.
He removes demonic nature, give liberal and charity mind.

This VAAMA DEVA aspect is correlated with the following
To “VAA” Beekakshara in Panchakshara Mantra
To “VIJNAANA Maya Kosha” amongst the five Koshas
To “VAAYU” principle among five principles “Pancha Bhuta”
To “ANAHATA CHAKRA” among six Chakras
To “DAIVATA” Swara among the seven Swaras
To “BINDU” in OMKARA.
Let us offer prayers to such VAMADEVA
VAAHANAM VRUSHABHO YASYA
VASUKIHI KANTHA BHUSHANAM
VAAME SHATI DHARAM VANDE
VA KAARAAYA NAMO NAMAHA

3. AGHORA - SOUTH FACE

If we stand facing east, south is our right. Hence right side is called as “BALA”. As important as right hand is for humans, The South face is important to Lord Shiva. This is also famously known as “DAKSHINA MURTHY”. In Kathmandu’s Pashupatinatha Temple, This southern face of Shiva Lingam is decorated as Buddha, the Jnana Swarupa of Lord Narayana on every 14th day of fortnight. On full moon night, a heap of freshly cooked rice is poured on the southern side and decorated as a Shiva Linga. The minimally dressed temple staff enthusiastically do this even in dreaded winter chill.

To know about the essence of the AGHORA principle of Lord Shiva, one has to understand the meaning of the AGHORA MANTRA among the PANCHA BRAHMA MANTRA.

GHORA means dreaded. One gets dreaded because of Rajas and Tamas qualities. AGHORA means a raw state of being without the feelings of RAJAS and TAMAS qualities. This is raw energy. Pure knowledge is Pure energy. Hence Lord Shiva in the form of DAKSHINA MURTHY gives this pure knowledge to the seeker. But in Lord Shiva, along with this pure knowledge face exists the dreaded TAMAS and RAJAS forms. Lord Shiva displays the relevant nature of his being depending on the Karma cycle of a person. At the times of annihilation, Lord Shiva assumed the raw powers of nature and removes the living beings. Our prayers to that energy which assumes the form as needed.

Those who worshipped the AGHORA form of Shiva were called as “AGHORIS”. Their main belief is that there is no such thing called “inauspicious” in this world because all that exists if Shiva himself. They generally live in graveyards and are naked. They use those things which the world has branded as “inauspicious”. They perform harsh penance. Those who worship AGHORA form of Shiva are saved from natural catastrophe, water hardships and life threats.

This AGHORA aspect is correlated with the following

To “MA” Beekakshara in Panchakshara Mantra
To “Prana Maya Kosha” amongst the five Koshas
To “JALA” principle among five principles “Pancha Bhuta”
To “SVADHISHTHANA CHAKRA” among six Chakras
To “MADHMAYA” Swara among the seven Swaras
To “U” in OMKARA.

Our prayers to such AGHORA form of Shiva
Mahadevam Mahatmanam
Maha Paataka Nashanam
Maha Paapa Haram Vande
Makaaraaya Namo Namaha

4. TATPURUSHA – EAST FACE

The word “TAT” represents Paramatma. TATPURUSHA means Saguna filled Para Brahma form. This is a important face of Parama Shiva. The form of Shiva that is in meditation and Blessing the world – is this face. Hence this eastern face is considered as the first face. The word “TATPURUSHA” means “his person”. One who is always behind a person to protect is TATPURUSHA.

This TATPURUSHA aspect is correlated with the following
To “NA” Beekakshara in Panchakshara Mantra
To “Anna Maya Kosha” amongst the five Koshas
To “EARTH” principle among five principles “Pancha Bhuta”
To “MULADHARA CHAKRA” among six Chakras
To “SHADJA (sa), RUSHABHA (ri) AND GANDHARA (ga)” Swaras among the seven Swaras
To “A” in OMKARA.

Our prayers to this TATPURUSHA form of Lord Shiva
Namaste Deva Devesha
Namaste Parameshvara
Namaste Vrushabharuudha
Na Kaaraaya Namo Namaha

5. EESHANA - SKYWARD FACE

The word ISHVARA is form the root “IiSHA – AISHWARYE”. Total wealth means the total control and ownership of all the fourteen worlds. Such form of Shiva, who is the total owner of the fourteen worlds, is called as EESHANA.

This face is skywards. Which means it is on top of the other four faces which face the four directions. This fifth face of Shiva represents the creation – balance – annihilation energies and control and chaos energies. EESHANA face of Shiva which is skywards indicates the total encompassing energy of Lord Shiva. This EESHANA aspect is correlated with the following

To “YA” Beekakshara in Panchakshara Mantra
To “Ananda Maya Kosha” amongst the five Koshas
To “AAKASHA (ether)” principle among five principles “Pancha Bhuta”
To “VISHUDDHA, AJNA & SAHASRARA CHAKRA” among six Chakras
To “NISHADA (ni)” Swara among the seven Swaras
To Nada aspect in OMKARA.

Let us pray such EESHANA form of Lord Shiva.
Yatra Kutra Sthitam Devam
Sarva Vyaapi Namishvaram
Yallingam Puujayeennithyam
Ya Kaaraaya Namo Namaha

Some say that on the base of this PASHUPATINATHA Shiva Linga in Kathmandu is the bottom – nether world facing aspect of Lord Shiva called as “KAALA AGNI RUDRA” face. This face is known for Tantra practices. Because Nepal’s Pashupatinatha has this face, Tantra practices are still believed in Nepal.

I urge you all to single mindedly pray for the Blessings of this five faced Shiva aspects of Pashupatinatha on this auspicious MAHA SHIVARATRI night. Lord Shiva is called as “ASHUTOSHA” in North India. Ashu means quick, Tosha means “happy person”. Hence the term “BHOLENATH” for Lord Shiva.

Chant the Shiva Panchakshari – “OM NAMAH SHIVAAYA” *********

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