Meditation on Lord Shiva

SAGUNA MEDITATION: Saguna meditation is meditation on a form. An archer first aims at a gross, big object. Then he takes up a medium object. Finally, he shoots at very small and minute objects. Even so, one should take to Saguna meditation to start with, and when the mind is trained and disciplined well, he can have Nirakara, Nirguna meditation. Saguna meditation is meditation on a concrete object. Saguna meditation is peculiarly pleasing the Bhakta, who loves to gaze on the peculiar form of his Ishta. Saguna Upasana removes Vikshepa. For three or six months, practise Trataka on Siva’s picture.

Meditate on the mental picture of the Murti from half to two hours only in the Trikuti (space between the eyebrows). See and feel that the Lord is present in every object of the universe. When you meditate, mentally repeat the Mantra of the Devata, ‘Om Namah Sivaya’; think of the attributes of the Deity such as omnipresence, omnipotence and omniscience. Feel that Sattvic qualities from the Ishtam flow towards you. Feel that you possess these Sattvic qualities. This is Sattvic or Suddha Bhavana. You will have Darsana of your Ishtam in one or two years, if you are sincere in your Sadhana. Follow this plan. This will help concentration. Move the mind on the various parts of the Murti, the picture or idol of Lord Siva, and meditate. Sit upon your usual Asana. Repeat His name and think of His attributes like bliss, radiance, love, etc., gazing at His picture all the while. Then enthrone Him in the lotus of your heart or between your eyebrows amidst a blazing light. Now mentally think of His lotus-feet, offering your devout salutations. Take the mind to the elephant-skin worn round the waist, then to the necklace of Rudraksha beads, adorning His chest, and the beautiful blue hue of His throat (Nilakantha), serene countenance, radiating the majestic aura of profound meditations, the indrawn half-closed meditative eyes, the mysterious third eye in the centre of the forehead. Next take the mind up to the matted locks, the cool crescent moon, and the sacred Ganga sprouting from the Jata. Rotate your mind on the trident (Trisula) in one hand, and then, the Damaru, in the other. Run your mind over the whole form till you complete all the details. Then fix your mind either on the face or upon the starting point (feet). Repeat the entire process again and again, as many times as you can. By constant practice, you will ultimately be established in meditation and have communion with Siva.

Thank you:

source:http://sivanandaonline.org/newsupdates/siva-yoga-sadhana/

Shodashopachara (Sixteen fold worship)

In the last post we saw that the shivaling should be worshipped as per the Shiv Puran by performing the Shodashopachara. Shodashopachara means sixteenfold worship.There are sixteen(16) steps to it.They are explained below:

 

1. Dhyana, Aavaahana. It means 'to invite'. When we want an important person to visit our house, we extend a formal and respectful welcome. This is 'Avaahana'. While inviting, we remember his good qualities. This is called 'Dhyaana'.
2. Aasana. We offer a chair to our guest. This is called as Aasana Samarpana
3. Paadya. It is a tradition in India to offer water to wash the feet. (This practice may not be prevalent in cold regions. According to Yoga Shastra, the Nadis [nerves] terminate in the hands and the feet. It is therefore important to keep the hands and feet clean. Therefore, offering water to wash the legs and hands has been included in Pooja)
4. Arghya.  Arghya means water to wash the hands
5. Aachamana. Taking three gulps of water. This is an important practice among those who follow ancient tradition of Rishis. By drinking water three times, the throat and other parts pertaining to speech faculty become smooth and the speech also becomes soft.
6. Madhuparka. We then offer to the guest something to drink. Any drink sweetened with honey is called Madhuparka.
7. Snaana. We request the guest to bathe. In the case of an idol, we bathe it with different articles like milk, curd, ghee etc.. We can also bathe the idol with plain water.
8. Vastra, Upaveeta. We offer clothes to wear after the bath.
9. Gandha. It is an ancient tradition to apply sandal paste (gandha) on the forehead.
10. Pushpa. Nowadays only women use flowers. In ancient times even men used to wear flowers just like women. Symbolically, flower signifies our heart. In pooja, we offer different flowers while chanting the 108 or 1008 names of God.
11. Dhoopa. Dhoopa means fragrant smoke. According to Ayurveda, inhaling of smoke by burning certain herbs is considered to be good for health.
12. Deepa. Deepa means light. To acknowledge the fact that the Almighty is of the form of light, this particular aspect has been included in Pooja.
13. Naivedya. Naivedya means offering different kinds of dishes. The practice of offering something to eat is prevalent everywhere.
14. Taamblooa. 'Tamboola' means betel leaf. According to Ayurveda, chewing the betel leaf with other herbs after food is considered a healthy habit.
15. Aarati. We are nearing the end of Pooja. Aarati consists of showing a big flame of camphor light to the deity. This is to remind the person that the Almighty is of the form of light.
16. Mantrapushpa, Pradakshina. To experience the original nature of the Almighty i.e., His Mantra form is thepurpose of offering this service. By going round (pradakshina), we imply that the Almighty is present in all directions.

These are the sixteen services. Barring a few which have only spiritual meaning, the rest are very common things we do in our day to day life. Therefore, it is not difficult to mentally perform those while during Pooja. In order to help you understand the purpose and significance of Pooja, these aspects have been explained in common man's language. All these have still deeper meaning. But for our daily sadhana, this is sufficient. There is a secret in Upasana (act of worshipping). If we somehow climb the first step, the Divine will show us the remaining steps in some way. 

Aum Namah Shivaya!!

source: www.indiadivine.com.Thanks!!

RITUALS OF THE WORSHIP OF SHIVA as per Shiv Puran

On the request of the sages, Sutji describes about the methods of worshipping Shiva Linga. He says

"One should construct a Shivalinga either of mud, rock or metal and establish it in such a place where it can be worshipped daily without any hindrance."

"The 'Char' (mobile) Linga should be small in size and the Sthira (Fixed) linga should be large. The Linga should be constructed along with the pedestal. The rule for constructing a Shiva Linga has been specifically described. The breadth of thickness of the Linga should be twelve times the thickness of the devotees (one who is constructing the linga) finger, while the length should be twenty-five times. After establishing the linga in the above mentioned way, it should be worshipped after performing the Shodasopachar. The thumb also symbolise a Shiva linga and its worship can be done. While worshipping the Shiva Linga, the mantra OM NAMAH SHIVAY should be continuously chanted. Chanting this mantra for five crore times, helps a man in attaining to the abode of Shiva. Worship of Shiva done during the mid night is considered to be especially fructifying.

Aum Namah Shivaya
Thanks!!Source : Neelkanth Dham

Kamadeva:

The gods decided to follow Brahma's advice. But how could it be ensured that Shiva and Parvati fell in love with each other? The king of the gods was Indra and the god of love was Kandarpa or Madana.

Indra summoned Kandarpa. You have to help us, said Indra. There is no other way out. Shiva is performing tapasya in the Himalayas. Parvati is also in the region. Make sure that the two fall in love. That is your job.

Kandarpa went to the place where Shiva was meditating. And as soon as the god of love appeared, the place took on the traits of a spring which was pernnial. Flowers bloomed and bees buzzed among the flowes. Cuckoos sang and fragant breezes started to waft throught the forest. Shiva tried to concentrate on his meditation. But he kept getting distracted.

While all this was going on, who should arrive there but Parvati? She was so beautiful that Shiva was smitten with love for her. Parvati also seemed to like Shiva.

But life is never simple. Shiva was, after all, Shiva. He realized that something was wrong. How could his meditation have been disturbed? How was it that the season seemed to be spring although it had no business to be spring? When Shiva glanced around, his eyes fell on Kandarpa who was hiding. He realized that it was Kandarpa who was responsible for all this mischief.

Shiva was angered. He had a third eye in the middle of his forehead. From this third eye flames sprouted and these flames burnt Kandarpa to ashes.

Kandarpa's wife was Rati. When Rati saw that her husband had been burnt to ashes, her grief knew no bounds. At first she lost consciousness. When she recovered, she lamented, Woe is me. What is going to happen to me? My husband, my love, where have you gone?

The gods and Rati sought out Shiva. They explained that it had been no fault of Kandarpa's. He had been asked to disturb Shiva's tapasya because of the Tarakasua problem. What would happen to Rati now?

Shiva replied, What has happened has happened. Nothing can be done about kandarpa now. He will eventually be born in the city of Dvaraka as Krishna's son Pradyumna. Rati will then be reuntied with Kandarpa. But till such time, let her simply wait.

The gods dispersed, still despondent. The matter of Shiva and Parvati's marriage had not progressed at all.

Introduction to Shiv Puran

Sage Shaunak expressed his desire to Sutji about knowing the means, which could help a man in this era of Kali to attain lord Shiva, by cleansing all the impurities of his mind and rectifying his inherent demonic tendencies. Sutji then described  Shiv Mahapuran - the supreme of all the puranas, which was narrated by Lord Shiva himself and which was later retold by Sage Vyas with the permission of Maharshi Sanatkumar, for the benediction of common man.

 Sutji said, "By understanding the mysteries of Shivmahapuran and singing its praises, a man attains greater virtues than that which could be attained by being charitable or by the performance of all the `yagyas'. Contemplating on the subject matters of Shivmahapuran give auspicious fruits just like a 'Kalpa-taru' (A mythological tree which fulfills all the wishes).

 Shiv Mahapuran contains twenty-four thousand shlokas and seven samhitas which are:1) VIDYESHWAR SAMHITA,

2) RUDRA SAMHITA 

3) SHATRUDRA SAMHITA

4) KOTI RUDRA SAMHITA 

5) UMA SAMHITA

6) KAILASH SAMHITA 

7) VAYVIYA SAMHITA

Shivmahapuran is the best means for man's liberation.Aum namah shivaya