Panchanan, Ashtamurti and Ardhanarishwar — the Three Forms Without Which There Is No Creation

Which Ganapati is invoked before beginning the katha?

Shri Mahaganapati, who has ten arms and is the adhipati of the Ekadash Rudra Vinayaka and the fifty-six Vinayakas. Every avatar and every swaroop has its own separate tantric vigraha of Ganapati, and Mahaganapati is the king of them all; by his remembrance alone every Vinayaka becomes pleased and every inauspicious act turns auspicious.

Remembering Bhagwan Vighnaharta Shri Ganesha ji, the speaker begins the katha of the Shiv Mahapuran. He describes Bhagwan Shri Maha Ganapati ji as having ten arms, and as the adhipati of the Ekadash Rudra Vinayaka and of the fifty-six Vinayakas — all of them. In this entire world there are many vigrahas of Ganapati ji. With every avatar and with every swaroop there is a separate tantric vigraha of Bhagwan Ganapati, and the one who is adhipati and king of all of those is Shri Bhagwan Mahaganapati ji. By the mere remembrance of that Mahaganapati, he says, every Vinayaka becomes pleased and every inauspicious act becomes auspicious. It is those feet that are remembered here.

Who asks the question that opens the Rudra Samhita?

Shaunak ji asks Suta ji to tell of the various avatars of Bhagwan Shiva through which he did the welfare of many good people. Suta ji answers that one should hear these accounts with the senses subdued and the mind fixed in bhakti, and that he is repeating what Nandishwar ji had said when Sanat Kumar ji asked him this same question in an earlier age.

The first adhyaya of the Rudra Samhita is begun. Shaunak ji is asking Suta ji: we now wish to know about the various avatars of Bhagwan Shiva, the avatars by taking which Shiva ji did the welfare of many good persons. Tell us such a subject; recount all such stories. Suta ji says: bringing the indriyas under control and fixing the mind, hear these stories of Shiva ji and this description of the avatars with bhakti. And, he says, in an earlier age Sanat Kumar ji had asked this very subject of Nandishwar ji; what Nandishwar ji said then is what I am presenting before you.

How many kalpas are there, and which one are we in?

Nandishwar ji says the kalpas are various and many. We are at present in the Shwetavaraha kalpa. In such many kalpas Bhagwan Shiva took many kinds of avatars — countless avatars — and Nandishwar says he will describe some of them according to his own understanding.

Nandishwar ji says that the kalpas are various — there are many of them. At present we are in the Shwetavaraha kalpa. In such many kalpas Bhagwan Shiva took avatars of many kinds, countless avatars. Even so, out of them, he says, I am describing a few according to my own buddhi.

What is the shiv kshetra around a temple, and why does it matter?

The speaker refers listeners back to his previous live, in which he discussed the five tantric vigrahas and the shiv kshetra — the field that lies within a radius of a hundred dhanush from a shivling or a Shiva temple. Knowing it, he says, one understands at each step which field one is entering, whose gaze falls there and which swaroop is adhipati there.

Before taking up the five principal kalpas, the speaker asks that they be heard with great attention, and points to his previous live — which was not of the Shiv Mahapuran but is related to it. In that live, he says, the five tantric vigrahas were discussed, along with the shiv kshetra: the field of Shiva ji which lies within a radius of a hundred dhanush from near a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., from near a Shiva temple. He calls what was shared there divine tantric knowledge connected with the Mahakala Tantra. He says that hearing it will increase one's depth when going into a temple field. Ordinarily people go, ring the bell, pour water, say what is on their mind and come away. But once these subjects are known, he says, one will see that what stands in front may look like a temple of tiles or of stone or of clay — yet at each single step one will know which field one is entering, which swaroop of Bhagwan Shiva has its gaze there, and which swaroop is the adhipati there.

What is the panchakshari mantra actually made of?

The speaker says the five-lettered mantra people japa — whether one places "namah" after or before it, according to one's adhikara — is the sayujya form of the five principal avatars that occurred in five kalpas of Bhagwan. The Panchanan swaroop is the mool swaroop of Bhagwan Shiva, the form of the Parabrahma Parameshwar.

Coming to the first tantric vigraha of Bhagwan Shiva, the speaker says: the Panchakshari Mantra which you all do japa of — whether according to your adhikara you place 'namah' afterwards or before it — that mantra of five letters, of five varnas, is the sayujya form of the five principal avatars that took place in the five kalpas of Bhagwan. That is the Panchanana swaroop, which is the mool swaroop of Bhagwan Shiva. The most particular and the most fundamental swaroop, which is the swaroop of the Parabrahma Parameshwar — it is that tantric vigraha whose mantra you meditate upon. Therefore, he says, do not take that mantra to be an ordinary mantra. How it is reckoned and how it came into manifestation is what follows.

Which is the nineteenth kalpa and what happened in it?

The nineteenth kalpa is named Shwet Lohit. In it Bhagwan Shiva's first avatar took place, the Sadyojata avatar. In that kalpa Brahma ji had already come into being and was seated in the dhyana of Brahm.

Nandishwar ji speaks of the first of these kalpas — the nineteenth kalpa, whose name is Shwet Lohit. In that kalpa, one should know, the first avatar of Bhagwan Shiva took place: the Sadyojata avatar. In that kalpa Brahma ji has already been produced and is present, and that Brahma ji is established in the dhyana of Brahm.

What is the difference between Brahma ji and Brahm?

The speaker says that Parabrahma Parameshwar is Brahm; Brahma ji is his amsha, the swaroop to which the responsibility was entrusted of creating the srishti and bringing it forth.

The speaker pauses for those who are entirely untouched by these subjects and would ask what the difference is between Brahma ji and Brahm. Understand this subject, he says: Parabrahma Parameshwar is Brahm. Brahma ji is his amsha — the swaroop to which this responsibility was handed over, that you create the srishti, that you bring the srishti forth.

How did the Sadyojata form appear?

While Brahma ji was seated in the dhyana of Parabrahma, a kumar of white and lohit hue arose from his own shikha. Brahma ji recognised him at once as Brahm-swaroop Ishwar, folded his hands and bowed. The swaroop of Bhagwan Shiva that manifested in that kalpa bears the name Sadyojata.

At that time, when Brahma ji was established in the dhyana of the Parabrahma, from his very shikha a kumar of white and lohit hue was produced — from Brahma ji's shikha. Brahma ji, on seeing him, recognised at once that this is Brahm-swaroop Ishwar, and folding his hands he made pranam to him. The swaroop of Bhagwan Shiva that manifested in that kalpa has the name Sadyojata. Knowing the Sadyojata swaroop of Shiva, Bhagwan Brahma ji became greatly delighted and again and again made pranam to him with a good understanding.

With which mantra did Brahma praise Sadyojata Shiva?

With the mantra सद्योजात प्रपद्यामि and the rest, Brahma ji offered stuti to Bhagwan Shiva and did japa of it.

So here, for Sadyojata Shiva, Bhagwan Brahma made stuti of Bhagwan Shiva with the mantra सद्योजात प्रपद्यामि and the rest, and did its japa.

Where are the viniyoga and nyasa of the Panchanan mantras described?

The speaker says further description is found of how much japa was done and how the complete viniyoga and nyasa run; that is given independently in the tantras, in the Mahakala Tantra and the like.

There is further description available, the speaker says, in which it is told how much japa was done, and how its whole viniyoga and nyasa go. That is set out independently in the tantra — in the Mahakala Tantra and the rest there is such a description. That too exists.

Who were produced to help Brahma in the Shwet Lohit kalpa?

After Brahma ji worshipped and meditated on Sadyojata Shiva with the Sadyojata Prapadyami mantra, many kumars of white hue, of the form of the Parabrahma Parameshwar, were produced to assist him in the work of creation. Their names were Sunandan, Nandan, Vishwanandan and Upanandan.

When Bhagwan Brahma ji had done stuti and puja of Sadyojata Shiva by the सद्योजात प्रपद्यामि mantra and had meditated upon him, then — for cooperating in the work of srishti and for making him successful in the rachana of the srishti — many kumars of white hue, bearing the swaroop of the Parabrahma Parameshwar, were produced for Brahma ji's assistance. Their names were Sunandan, Nandan, Vishwanandan and Upanandan.

A whole kalpa passes for a single face of Panchanan, the Sadyojata form borne when Brahma could not create

In the nineteenth kalpa, named Shwet Lohit, when Brahma ji offered stuti and was not capable of creating the srishti, Bhagwan Shiva bore his first swaroop, that of Sadyojata. The speaker asks listeners to consider that the whole form of one entire kalpa stands within one single face of Bhagwan Panchanan.

This is the nineteenth kalpa that is being spoken of, the speaker repeats. In the kalpa named Shwet Lohit, on Brahma ji's making stuti and on his not being capable in the rachana of the srishti, Bhagwan Shiva assumed his first swaroop, that of Sadyojata; the description here is of that swaroop. So consider, he says: the entire form of one whole kalpa is situated in one single form of Bhagwan Panchanan.

The ganas and kumars produced became Shiva's shishyas in Brahmalok, and with their help Brahma was to bring forth the srishti

The chief ganas and kumars who had been produced all became Shiva's shishyas and were present in Brahmalok. With their cooperation Shiva ji gave Brahma ji the knowledge that he should bring forth the srishti with their help, and also gave him the capability to do so.

After that, the speaker says, these chief ganas who were produced, these kumars who were produced, all became his shishyas, and their presence came about in Brahmalok. With their cooperation Bhagwan Shiva ji gave Brahma ji this knowledge — that with their help you should produce the srishti — and gave him the samarthya to produce it as well. This, in one kalpa.

A stated measure of panchakshari japa is described as bringing one the post of Brahma ji

The speaker recalls the earlier discussion of the mahima of the panchakshari at the beginning of the Shiv Puran, where it was described how much japa of the panchakshari brings one the post of Brahma ji, and with it the responsibility of creating the srishti.

Before moving to the twentieth kalpa, the speaker recalls the discussion of the mahima of the panchakshari at the beginning of the Shiv Puran. If listeners heard it, he says, there came in it the description of how much japa of the panchakshari brings the attainment of the post of Brahma ji. And this responsibility is obtained too, that one should carry out the rachana of the srishti. That whole subject has been given there.

Which is the twentieth kalpa and how did Shiva appear in it?

The twentieth kalpa is named Rakta. In it Brahma ji bore the rakta hue, where in the previous Shwet Lohit kalpa he had borne the white form. Again he was not capable of creating the srishti, and the Parabrahma Parameshwar manifested once more, red-eyed, adorned with a mala of red hue and red garments.

When the next kalpa came, the twentieth kalpa, that kalpa's name was Rakta. In the kalpa named Rakta, Brahma ji bore the rakta hue. In the previous one, in the Shwet Lohit kalpa, he had borne the white form; in the Rakta kalpa that came, he bore the red hue. At that time too, when he was not capable in the rachana of the srishti, the Parabrahma Parameshwar manifested again — one with red eyes, arrayed with a mala of red hue and with red garments.

What colour should be meditated for Sadyojata and for Vamadeva?

When you sit in a place to do dhyana and pujan of the Sadyojata swaroop, the speaker says, you are to meditate Shiva ji of white hue. When you do dhyana of the swaroop named Vamadeva Shiva, he is of red hue — Bhagwan Shiva wearing a garment of red hue, with a mala of red hue, with red eyes and red ornaments, produced in such a kumar form.

This is the answer, the speaker says, to what was promised in the previous live: how the dhyana should be done. When you sit in whatever place to do dhyana and pujan of the Sadyojata swaroop, at that time you are to do the dhyana of Shiva ji of white hue. And when you do dhyana of that swaroop of Bhagwan Shiva whose name is Vamadeva Shiva, then this is of red hue. Bhagwan Shiva wears a garment of red hue, there is a mala of red hue, the eyes too are red, his ornaments too are red. In such a kumar form he was produced.

Who were born in the Rakta kalpa, and what did Vamadeva give?

Brahma ji folded his hands and bowed to the red-hued form, whose name is Vamadeva Shiva. After his grace, four sons were again produced — manasik sons of Brahma ji named Viraja, Vivaha, Vishoka and Vishwabhavan. Vamadeva Shiva gave Brahma ji knowledge there and again bestowed the shakti to bring forth the srishti.

Folding his hands, Brahma ji made pranam to him. This one's name is Vamadeva Shiva. After his bestowing grace, by the kripa of Bhagwan Shiva four sons were again produced — manasik sons of Brahma ji, whose names are Viraja, Vivaha, Vishoka and Vishwabhavan. And Bhagwan Vamadeva Shiva himself gave Brahma ji knowledge here, and again bestowed on him the shakti to bring forth the srishti. This was the matter of the Rakta hue, the Rakta kalpa, the twentieth kalpa.

Which is the twenty-first kalpa?

The twenty-first kalpa is named Pitavasa. In it Brahma ji is of pita hue and wears pita garments. At this time too he was not capable of creating the srishti, so he again meditated with this same desire, and Bhagwan Shiva descended in a Pitambara-clad, mahatejasvi, mahabahu form.

In the twenty-first kalpa, whose name is Pitavasa kalpa, in this kalpa too Brahma ji is of pita hue and bears pita garments. At this time also, when he has not become capable in the rachana of the srishti, he again did dhyana with this same desire. Then Bhagwan Shiva descended in a form clad in Pitambara garments, mahatejasvi and mahabahu.

Which form is meditated with the Shiva Gayatri?

The speaker says this Pitambara form is the Tatpurusha swaroop. Those who do japa of Bhagwan Shiva's Gayatri mantra तत्पुरुषाय विद्महे and the rest should at that time hold the dhyana of Tatpurusha Shiva: Shiva ji of pita hue, pita garments, pita mala — a yellow garment, a yellow mala, a form yellow and like gold — and do japa while meditating that form.

Now this swaroop, he says, is the Tatpurusha swaroop. Those who do japa of the Gayatri Mantra of Bhagwan Shiva, तत्पुरुषाय विद्महे and the rest, should at that time hold the dhyana that ought to be of Tatpurusha Shiva. In it, Shiva ji of pita hue: pita garments, a pita mala — that is, a yellow garment, a yellow mala, a form yellow and like unto gold. Meditating upon such a swaroop, you should then do your japa.

What did Tatpurusha Shiva grant in the Pitavasa kalpa?

Bhagwan Brahma ji did japa of this Shiva Gayatri mantra many times over. Pleased with him, Bhagwan Shiva manifested many divine kumars here as well, and Tatpurusha Shiva of that kalpa bestowed the capability for the rachana of the srishti.

At this time, when Bhagwan Shiva manifested in the Tatpurusha swaroop, Bhagwan Brahma ji again did japa of this Shiva Gayatri mantra many times over. By that Bhagwan Shiva became pleased with Brahma ji, and manifested many divine kumars here too. And Shiva ji — Tatpurusha Shiva ji of that kalpa — bestowed the samarthya for the rachana of the srishti.

Which mantras belonged to the Rakta and Shwet Lohit kalpas?

The speaker names them again. In the Rakta kalpa, the chief mantra of Brahma ji's tapasya was the mantra of Vamadeva Shiva: वामदेवाय नमः श्रेष्ठाय नमः जेष्ठाय नमः. Before that, when the swaroop of Bhagwan was Sadyojata, the mantra was सद्योजात प्रपद्यामि.

Going back over what has been covered, the speaker names the mantras. In the Rakta kalpa before this, in which Bhagwan Brahma ji performed tapasya, the chief mantra was the mantra of Vamadeva Shiva: वामदेवाय नमः श्रेष्ठाय नमः जेष्ठाय नमः. That is the one it was. And before that, when the swaroop of Bhagwan was Sadyojata, then सद्योजात प्रपद्यामि — that is the mantra it was.

What was the state of things in the Shiva kalpa?

The fourth in this sequence is the kalpa named Shiva. In it thousands of divine years passed and the whole world had become submerged in water. Brahma ji was not able to create, and grew sorrowful and began to think. The speaker first calls it the twenty-first and then corrects himself, saying it is the twenty-second kalpa.

In the fourth kalpa, after that kalpa had passed, when the next kalpa came, that kalpa's name was the kalpa named Shiva. The speaker first says of the kalpa named Shiva that this is the twenty-first kalpa, and then corrects himself in the same breath: it is the twenty-second kalpa. In the twenty-second kalpa too, thousands of years passed, thousands of divine years passed. The whole world had become submerged in water. And Brahma ji was not able to make the srishti. Becoming sorrowful, he began to think.

Why is caution urged before describing the Aghor swaroop?

Because, he says, this is the most prominent swaroop, and everyone's attraction towards it stays heightened. Many kinds of misconception exist about this swaroop, and people also make wrong use and misuse of it, and use it in an unauthorised manner — which, he says, should not be done.

Before naming the form, the speaker interposes a caution. The swaroop in which Bhagwan Shiva manifested at that time is the most prominent swaroop, he says — keep this in mind. Everyone's attraction towards this swaroop remains heightened, and about this swaroop there are also many kinds of misconception. People also make wrong use and misuse of it, and use it in an unauthorised manner — which, he says, ought not to be done.

How is the Aghor swaroop described?

In this swaroop both were of krishna varna: Brahma ji too bore a form of krishna varna, and Shiva ji here too is of krishna varna, exceedingly valorous, greatly valorous. He wears a black garment, the crown too is black, the yajnopavit too is black, the turban too is black, and he is anointed with fragrant chandan of krishna varna. This krishna-pingala hued wondrous form is the Aghor swaroop.

In this swaroop, the speaker says, they were of krishna varna. Brahma ji too has assumed a form of krishna varna; Shiva ji too here is of krishna varna, and is exceedingly valorous, greatly valorous. He wears a black garment; the crown too is black; the yajnopavit too is black; the turban too is black; and he has made an anointing with fragrant chandan of krishna varna itself. This wondrous form, endowed with krishna-pingala hue, is the Aghora swaroop of Bhagwan Shiva ji.

Which mantra was used for the Aghor form, and who was produced?

Seeing that form, Brahma ji did dhyana of the Aghor swaroop of the Parabrahma, and made stuti with the Aghor mantra अघोरेभ्योथ घोरेभ्यो अघोर अघोर तरेभ्य and the rest. By that tantric vigraha, the black-hued Bhagwan Shiva produced four mahatmas named Krishna, Krishna Sikh, Krishnasya and Krishna Kanthadrik.

Seeing this, Brahma ji did dhyana of the Aghor swaroop of the Parabrahma. The Aghor mantra is अघोरेभ्योथ घोरेभ्यो अघोर अघोर तरेभ्य and the rest; by this mantra Bhagwan Brahma ji again made stuti of Shiva ji. Then by that tantric vigraha, by that swaroop, the black-hued Bhagwan Shiva produced four mahatmas whose names are Krishna, Krishna Sikh, Krishnasya and Krishna Kanthadrik. With their cooperation Brahma ji again brought forth the srishti. This became the swaroop named Aghor.

Which forms should be meditated during panchakshari pujan?

When you do pujan of the panchakshari mantra, the speaker says, do the dhyana of all these five swaroops within it. Raise your own level gradually, he tells those who stay connected; those who are truly sadhaks and have been doing japa of the panchakshari until now, and who meditate the Panchanan swaroop, should take note.

Pay attention again whenever you perform pujan, the speaker says: of the panchakshari mantra — in it, do the dhyana of these five swaroops. Raise your own level a little at a time, gradually, those of you who are connected. Those who are in reality sadhaks and are keeping on, who until now have been doing Japa of the panchakshari and who meditate the Panchanan swaroop, should take note.

In what order are the four hues to be meditated?

First Bhagwan Sadyojata in white hue; after him the Vamadeva swaroop in red hue; then the third swaroop of Bhagwan Shiva, Tatpurusha, in which the Shiva Gayatri is done, of pita hue; and then the fourth, the Aghor swaroop, in which Shiva ji of krishna varna is meditated.

The speaker sets the sequence out plainly. Sadyojata Bhagwan in white hue. After that the Vamadeva swaroop in red hue. Then the third swaroop of Bhagwan Shiva, which is Tatpurusha — that in which the Shiva Gayatri is done; in it Shiva ji of pita hue. Then the fourth, which is the Aghor swaroop; in it you will do the dhyana of Shiva ji of krishna varna.

What happened in the Vishwarupa kalpa?

In the kalpa named Vishwarupa, Brahma ji again did dhyana and stuti of Shiva ji. In this kalpa Bhagwan Shiva ji first manifested Saraswati ji; and then the Parameshwar Bhagwan Shiva, of a radiance like crystal and adorned with all ornaments, manifested in the form of Ishana. Ishana produced four beautiful boys and also bestowed on Brahma ji the capability of bringing forth the srishti.

After that came the kalpa named Vishwarupa, and in that kalpa too Brahma ji again did dhyana of Shiva ji and made stuti. In this Vishwarupa kalpa, Bhagwan Shiva ji first manifested Saraswati ji. Saraswati ji was produced. And in the same manner the Parameshwar Bhagwan Shiva, of a radiance like unto crystal and adorned with all ornaments, manifested in the form of Ishana. Then Bhagwan, having manifested in the swaroop of Ishana, produced four beautiful boys and also bestowed on Brahma ji the samarthya of bringing forth the srishti.

What are the five forms, and who is entitled to the panchakshara?

The five principal swaroops are Ishana, Tatpurusha, Aghor, Vamadeva and Sadyojata. These five murtis are renowned in this world by the designation Brahm, and their gathering into one makes Panchanan Mahadev. One letter from each of these five swaroops makes up the panchakshari mantra — and for it, the speaker says, every person of every varna and every woman is authorised, keeping in mind only how "namah" is to be placed, which has been described many times.

So these are the five principal swaroops: Ishana, Tatpurusha, Aghor, Vamadeva and Sadyojata. These five murtis, the speaker says, are renowned in this world by the designation of Brahm. On the gathering together of these five swaroops, the Panchanan Mahadev is formed. Out of these five swaroops, with one letter belonging to each single swaroop, this panchakshari mantra is made — the mantra for which, he says, every person of every varna and every woman is authorised. Only this is to be kept in mind: how 'namah' is to be placed, a matter whose description has already been given many times.

How does the panchakshari compare with the Gayatri?

The speaker says this is no ordinary mantra and no ordinary subject. Its fruit is equal to that of the Gayatri; those who do not have the adhikara for doing Gayatri do japa of this very mantra.

So this is not an ordinary mantra and not an ordinary subject, the speaker says. The fruit is equal to the Gayatri. Those who do not have the adhikara for doing Gayatri — it is this very mantra that they do japa of.

What is the phala shruti of the Panchanan forms?

The phala shruti here is that any man who desires his own welfare should daily perform the vandana of these Panchanan swaroops of Shiva ji. By the mere vandana of these Panchanan forms alone, Bhagwan Shiva becomes pleased and grants every kind of bhoga and moksha. And whoever hears or reads the story of the origin of Sadyojata and the rest enjoys all the bhogas and attains param gati.

In this way these five swaroops have manifested, the speaker says, and here its phala shruti is given: whatever man desires his own welfare should daily perform the vandana of these Panchanan swaroops of Shiva ji. By the vandana of these Panchanan swaroops alone, Bhagwan Shiva becomes pleased and grants every kind of bhoga and moksha. And the katha itself has a phala shruti too: whoever hears or reads the story of the origin of Sadyojata and the rest enjoys the complete bhogas and attains the param gati.

Why does knowing the five swaroops change one's japa of the panchakshari?

Because people have heard the panchakshari from birth, in songs and bhajans, but do not know its real mahima — which swaroop is joined how, and how each single letter takes on a single form of Brahm. Once this is heard, the speaker says, one's intention becomes clearer and dedication grows; and when one then sits upon the asana and meditates these five forms, the mantra joins with the mind and assumes a still vaster form.

Ordinarily, the speaker says, people have been hearing the panchakshari mantra from birth — from its being sung, or from hearing bhajans, everyone knows that much. But in reality, what the mahima of that panchakshari is, which swaroop is joined in what way, how each single letter takes on each single swaroop of Brahm — that is not known. Now when you hear this, he says, and your intention regarding this matter becomes clearer, your dedication towards this swaroop will grow further. And when you now sit upon the asana and meditate these five swaroops, know in reality that your mantra, joining with your mind, will assume a still more vast form.

Why perfect Bhuteshwar himself rather than chase bhoot-pret siddhis?

He says listeners should see the difference: these five forms carry so great a mahima and so much capability that they have been giving the power to create the srishti — without them there is no rachana of the srishti at all — and for such a swaroop you are authorised. So why, he asks, are you wandering here and there after bhoots, prets and pishachs, telling each other to perfect this siddhi and that siddhi. Perfect the very Bhuteshwar himself, he says, and stay in his shelter; never run from what is written in the shastra.

You will see the difference, the speaker tells those listening: that these five swaroops carry so great a mahima and are so full of samarthya that they have been giving the capacity to bring forth the srishti — without them the rachana of the srishti does not happen at all. For such a swaroop, he says, you are authorised. Where are you wandering, here and there, for bhoots, prets and pishachs? Perfect this siddhi, perfect that siddhi — why, he says, do you not perfect the very Bhuteshwar himself and remain in his shelter. Why do you run from the subject written in the katha, in the shastra? Never run from this.

How are the eight murtis linked to Shukracharya and the Mahamrityunjay?

The speaker reminds listeners that a few days earlier in this Shravan month it was discussed how Shukracharya obtained the samarthya of the Mahamrityunjay mantra in the Abhimukta kshetra of Varanasi, in Kashi, and that at that time he made stuti of the eight swaroops. Complete success in the Mahamrityunjay, he says, is not possible without the grace of Shukracharya and of Ashtamurti Shiva — something which is skipped in the present day.

Nandishwar ji now tells the further story: the five principal swaroops are done with, and next come the eight murtis of Bhagwan Shiva, the Ashtamurti Shiva. The speaker recalls that only a few days earlier, in this month of Savan, it was discussed how Shukracharya obtained the samarthya of the Mahamrityunjay Mantra in the Abhimukta kshetra of Varanasi, in Kashi. At that time Shukracharya made the stuti of all eight swaroops. There, he says, only the stuti was discussed; now relate it from here — of what kind those eight swaroops are and what their names are. Understand from this how powerful in itself that stuti is: complete success in the Mahamrityunjay is not possible without the kripa of Shukracharya and of that Ashtamurti Shiva — which, he says, is skipped in the present time.

The katha runs only to prompt listeners to their own swadhyaya, and is not a katha of the Vyas gaddi

The speaker says this katha of the Shiv Mahapuran runs only in order to prompt listeners to do swadhyaya themselves. It is not a katha of the Vyas gaddi, he says — in it there are no such niti-niyam and that kind of maryada, which is why a Vyas gaddi katha cannot take place in the night at all. This one is only to make Sanatan Dharma awake, and he asks listeners to read the mahatmya of the eleventh adhyaya of the Bhagavad Gita to see why he takes so much trouble.

Leave the mandala aside, the speaker says; everyone knows what kind of puja happens today. When the intelligence comes to you and you carry out the study and swadhyaya of all these things yourself, that is the point. We always say it, he adds: this katha of the Shiv Mahapuran runs for the sake of prompting people to do swadhyaya. This is not any katha of the Vyas gaddi. In it there is no niti-niyam and no maryada of that kind — and so, he says, it cannot take place in the night at all. This is only for making Sanatan Dharma awake. Read the mahatmya of the eleventh adhyaya of the Bhagavad Gita, he says, and you will come to know why we make so much effort and why we have you do so much; and you will hear it in this phala shruti too.

What are the eight murtis of Bhagwan Shiva?

The eight principal murtis of Bhagwan Shiva, the Ashtamurti Shiva, are Sarva, Bhava, Rudra, Ugra, Bhima, Pashupati, Ishana and Mahadev.

The eight principal murtis of Bhagwan Shiva, the Ashtamurti Shiva, the speaker says, are Sarva, Bhava, Rudra, Ugra, Bhima, Pashupati, Ishana and Mahadev. These are the eight murtis.

Not being a dedicated kathakar, he asks listeners to take up their own swadhyaya rather than rely on his telling

He says that after all the many mantras, paths and japa and everything else that goes on, an unsteadiness remains — the worry that this or that should not be dropped. He is not a dedicated kathakar, he says, so a nineteen-twenty may occur from him; listeners should do swadhyaya and understand it better.

The speaker makes one subject clear, since it may be in many people's minds. After doing many, many mantras, paths and japa and everything else, and with all these things going on, an unsteadiness remains at this time — that this should not be dropped, that this should not be dropped. We are not a dedicated kathakar, he says, so a nineteen-twenty may occur from me. You should do swadhyaya and understand this well and further.

Which eight tattvas do the eight murtis represent?

The eight murtis represent eight tattvas: among them are bhumi, jal, agni, pavan and akash; besides these, the sixth swaroop is that of Pashupatinath, and the Pashupati swaroop is the kshetragya of all the kshetras of this whole world; the Ishana swaroop is of Surya; and Mahadev is of the Chandrama. Or, the speaker says, put it this way — they are themselves present in these forms.

These eight murtis of Bhagwan Shiva, the speaker says, somewhere or other represent eight Tattvas. Among those eight tattvas there are bhumi, jal, agni, pavan and akash. Apart from these, the sixth swaroop is that of Pashupatinath — and that Pashupati swaroop is the kshetragya of the entire kshetra of this whole world. The Ishana swaroop is of Surya, and Mahadev is of the Chandrama. They represent these swaroops too — or, he says, put it this way: it is they themselves who are present in these forms.

What does each of the first seven murtis do?

Sarva, the first of the Ashtamurti, holds the entire vishwa. Bhava gives life to the whole world. Rudra performs the bharan-poshan. Ugra, after the bharan-poshan, gives them samarthya. Bhima is the one who gives happiness to everyone, is present everywhere, gives avakash, and is the piercer of the pancha mahabhutas. Pashupati is the adhipati of all those who are the dwelling place of all kshetras. And Ishana illuminates the entire jagat.

The Sarva swaroop, the first of the Ashtamurti Shiva, holds the entire vishwa. Bhava grants life to the whole world. Rudra performs the bharan-poshan. Ugra, after the bharan-poshan, gives them samarthya. Bhima is the one who gives happiness to everyone; he remains present everywhere, so giving avakash and giving happiness; and he is the piercer of all those who are the mahabhutas, the pancha mahabhutas. The adhipati of all those who are the dwelling place of all the kshetras is Pashupati. And Ishana illuminates the entire jagat.

What is the eighth murti, Mahadev?

The eighth murti, Mahadev, is held to be the foremost swaroop of all: this eighth form is the atma itself. That portion within us, that particle of Bhagwan Shiva by reason of which we are able to speak and able to walk, is this eighth form. It is for this reason that the entire charachar jagat has been called the swaroop of Shiva.

After that comes the swaroop held to be the most prominent of all — the eighth swaroop of Bhagwan Shiva, the eighth murti, which is Mahadev. This eighth form, the speaker says, is the atma itself. That is to say, that portion within us and within you, that particle of Bhagwan Shiva by reason of which we are all able to speak and able to move — that is this, this eighth form. It is by this that it has been said that the entire charachar jagat is itself the swaroop of Shiva. These eight swaroops, inherent in the charachar jagat in eight forms within all the beings of the whole srishti, always do the welfare of the world. It is for this reason, by these eight forms, that the entire jagat has been held to be Shiva-swaroop.

What is the analogy of the tree and its root?

It is said here that just as when water is poured at the root of a tree and it is watered, its branches thereby become nourished — in the same way this entire world is the body of Ashtamurti Shiva. When we do their shivarjan, that is, when we give happiness in the world, Shiva ji becomes pleased by this very thing.

It is said here, the speaker relates, that just as the root of a tree — when water is poured at the root of the tree and it is watered — thereby its branches become nourished. In the same way, this whole world is the body-become world of Shiva; this entire world became the swaroop of Ashtamurti Shiva. When we perform their shivarjan, that is to say when we bring happiness in the world, then by this very thing Shiva ji becomes pleased.

As a father and grandfather are delighted at a son's good fortune, so Shiva is delighted when a being is made happy

Just as in this world, when a son or a grandson and the rest are pleased, the father becomes delighted. If you got a job, if your marriage went well, if you became happy, then your father and your grandfather will be greatly pleased that their child is happy, that their kutumb and their lineage is happy. In exactly the same way, when this world is pleased, Bhagwan Shiva is pleased.

How so, the speaker asks, and answers with an ordinary example. Just as in this world, when a son or a grandson and the rest become pleased, the father grows delighted. It happens, does it not — if you have a father, if you have a grandfather, and you got a job, your marriage went off well, you became happy: being their son or their grandson, your grandfather and your father will be greatly pleased that my child is happy, my kutumb is happy, my lineage is happy. In exactly the same manner, when this world becomes pleased, Bhagwan Shiva becomes pleased. Relate it in this way, he says.

What happens when any living being is given pain?

The speaker cites the line कृते यस्य कस्यापि देहिनो यदि निग्रह — if by anyone, to any embodied being at all, pain is given, then take it that harm has been done to Ashtamurti Shiva himself; in this there is no doubt. To give pain to an embodied being is to give pain to that Ashtamurti Shiva. And when you serve the beings of this whole world of embodied creatures, it is Ashtamurti Shiva who is pleased and satisfied by it.

If by anyone this is done, the speaker says, quoting the line as written: कृते यस्य कस्यापि देहिनो यदि निग्रह — if by anyone, to any embodied being whatsoever, pain is given, then take it that harm has been done to Ashtamurti Shiva himself. In this there is no doubt. To give pain to an embodied being is to give pain to that Ashtamurti Shiva. And when you perform seva of the beings of this whole world of embodied creatures, then by that it is Ashtamurti Shiva alone who becomes pleased and satisfied.

His stated aim is to present shastrokta matter simply, as seva of Bhagwan Shiva, without breaking anyone's morale

He says his own aim is that this too is service of you, and that when listeners message to say they did such a thing and this happened, all of it is service of Bhagwan Shiva itself. He says he is not a saint like others, not a siddha, not one of great capability, and error is possible from him as a man — but the effort is that matters be shastrokta and be put simply, so that morale is strengthened and listeners do not break.

My purpose too is this, the speaker says: that we are serving you in this manner. When you are pleased, when your messages come saying yes, we did this and this happened, all of this is the seva of Bhagwan Shiva itself. For this reason we make the attempt, he says. We are men and error can occur from us. We are not saints like other people, nor siddhas, nor possessed of great capability. But the effort is that the matters be shastrokta, and be put before you in a simple manner, so that your morale is strengthened and you do not break. In many ways, he says, so that when you are pleased and act rightly and try to keep your home and family happy, the seva that is happening pleases Ashtamurti Shiva himself.

Nandishwar ends by saying Rudra Shiva, pervading the universe as the Ashtamurti, is to be worshipped daily by all with every bhava

Do bhajan with every bhava, the speaker relates, of that Rudra Shiva who is the supreme cause, pervading the whole universe in the form of the Ashtamurti and situated in every way. Nandishwar says that he has described the eight swaroops of Bhagwan Shiva, and that their upasana should be done daily by all men.

Pervading the entire universe in the Ashtamurti form and situated in every way, the supreme cause Rudra Shiva — do his bhajan with every bhava. In this way Nandishwar says here that I have described the eight swaroops of Bhagwan Shiva. The upasana of these should be done by all men daily.

The mool shloka naming the eight forms is written out so that it may be committed to memory for daily pujan

The speaker says a PDF is being prepared in which the mool shloka of Bhagwan Shiva will be given: सर्वो भवस्तथा रुद्रो गो भीमा पशुपति ईशानश्च महादेवो मृत्याश्च विश्रुता. It is being written out so that listeners may commit it to memory and bring it into their daily pujan.

This whole PDF is being prepared, the speaker says, and in it the mool shloka of Bhagwan Shiva will be given: सर्वो भवस्तथा रुद्रो गो भीमा पशुपति ईशानश्च महादेवो मृत्याश्च विश्रुता. All of this mantra will be written out and given, so that in daily pujan you may commit it easily to memory and it may keep coming into the pujan. We are all moving forward doing swadhyaya of these things, he says. This subject is being placed before you so that you too may adopt all these things in daily upasana, gradually. This too will be put in; it is all being made into a PDF.

Beyond the five tantric vigrahas and the Ashtamurti stands the best swaroop, without which the srishti of the world cannot happen

After the five tantric vigrahas and the Ashtamurti Shiva, the speaker turns to one further, most prominent swaroop, without which the srishti of this world cannot happen. Nandishwar ji says he will now describe that best swaroop of Shiva ji which fulfils all the desires of Brahma ji, and the speaker says it shows how you are related to whichever deity you worship.

Now, after all of us have learnt of the five tantric vigrahas and of Ashtamurti Shiva, the speaker says, comes one more, the most prominent swaroop — without which the srishti of this world cannot take place. And if you are performing the upasana of any devi or devata whatsoever, this shows how their relation to it stands, and how your relation and ours stands. Understand it well, he says; Nandishwar ji is telling it further. Now, says Nandishwar, we shall describe that most excellent swaroop of Shiva ji which fulfils the complete desires of Brahma ji.

Why was the srishti not expanding?

Before this, the srishti Brahma ji had brought forth had produced the devatas and such divine forms, but the srishti of human beings had not happened. All the prajas produced by Brahma ji were not expanding, and he became greatly sorrowful and much distressed. Then an akashvani occurred, telling him to make the maithuni srishti.

Before this, the speaker says, in the srishti Brahma ji brought forth, the devatas came about and all such divine forms became present — but the srishti of human beings had not taken place. All the prajas produced by Brahma ji were not expanding, and from this great sorrow came to him. He became much distressed. Then an akashvani occurred: make the maithuni srishti.

Is the union described among the devatas the same as maithuni srishti?

No. The speaker says plainly that whatever one reads of the divine devatas concerning love for one another is sanketik — symbolic — and their srishti is not a maithuni srishti. Maithuni srishti is being brought into being only now, and it is for the sake of human beings. This, he says, is why it is told to hear, read and know these things in the presence of a guru; Bhagavati explains it very well in the Parvati Gita, and those deluded by maya level accusations against the devatas because they do not understand it.

This subject the speaker says he will state very plainly. Whatever you read of the whole matter of the divine devatas concerning love for one another — that, he says, is exactly why it is said to hear it, read it and know it in the presence of a guru. It remains sanketik. Their srishti is not a maithuni srishti. Maithuni srishti is being produced only now, and this is for the sake of human beings. Bhagavati has explained this very well in the Parvati Gita too. But when a person deluded by maya does not understand this subject, then accusations are levelled against the very devatas.

What was the state of the srishti before women existed?

Up to that time there was no participation of woman in the srishti — there were no women at all. When Brahma ji understood that for this reason the prajas were not increasing, he set himself to perform tapas, and began his tapasya meditating jointly upon Bhagwan Shiva and, along with him, Bhagavati Parvati.

Up to that time, the speaker says, there was no intervention of woman in the srishti. There were no women at all. Then, when Brahma ji understood this subject — that it is on account of this that the prajas are simply not increasing — Brahma ji set himself to perform tapas. And doing dhyana of Bhagwan Shiva, and along with him of Bhagavati Parvati, jointly, he began his tapasya.

In what form did Shiva appear to Brahma then?

Shiva ji became pleased with him in only a very short time. He manifested in such a swaroop that, entering into his own fully chaitanyamayi, aishwarya-shalini, sarva-kama-pradayini murti, he assumed the form of half woman and half man and went to Brahma ji — he manifested in the Ardhanarishwar swaroop.

In only a very short time Shiva ji became pleased with him. And he manifested in such a swaroop that, entering into his own fully chaitanyamayi, aishwarya-shalini and sarva-kama-pradayini murti, and assuming the form of half woman and half man, he went to Brahma ji. He manifested in the Ardhanarishwar swaroop.

What is the answer to those who ask what use the Devi serves?

To those who say what use is the Devi and what use are the sannyasis, the speaker points at this very form: here Bhagwan Shiva is Ardhanarishwar in person, and without him, without Shakti, can anything run at all. In the body, blood comes about because of the mother and the bones because of the father, he says; so if there be no mother, then what use is the Devi — how will it run?

What use is the Devi, what use are the sannyasis — the speaker takes up this saying directly. Look here, brother, he says: here Bhagwan Shiva is in person in the Ardhanarishwar swaroop. Without him, without Shakti, can anything at all keep going? In the body, blood comes about because of the mother; the bones, the asthi, come about because of the father. So if the mother be not there, then what use is the Devi — how will it run? It is a wondrous matter, he says; there is no knowing what kind of maya has surrounded such people.

What did Shiva say to Brahma in the Ardhanarishwar form?

When Brahma ji saw this swaroop of Bhagwan Shiva he made dandavat pranam and began his stuti. Bhagwan Shiva, the Maheshwar, being pleased, said to him: O Mahabhaga, O my son, I am the father; I have come to know all your desires as they truly are. For the increase of the prajas you have performed tapasya at this time; with this tapasya I am satisfied, and I am giving you the boon you wish.

When Brahma ji sees such a swaroop, the swaroop of Bhagwan Shiva, he makes dandavat pranam and begins to make his stuti. Then Bhagwan Shiva, the Maheshwar, being pleased, says to Brahma ji: O Mahabhaga, O my son, I am the father. I have come to know all your desires as they truly are. For the increase of the prajas you have at this time performed tapasya; with this tapasya I am satisfied, and I am giving you the desired boon.

How did Parvati become separate from Shiva?

Saying that, Bhagwan Shiva separates Devi Parvati from his own vaam bhaga, and now they manifest in two forms — Bhagwan Shiva on the one side, and on his left side Bhagavati Parvati, Shakti, becoming distinct and manifesting in her own direct form.

Having said this, Bhagwan Shiva separates Devi Parvati from his own vaam bhaga. Now they manifest in two forms. On the one side Bhagwan Shiva; and in his left portion Bhagavati Parvati, Shakti, becoming distinct in her direct form, manifests.

Can Krodh Bhairav be worshipped at home?

The speaker says the upasana of Krodh Bhairav does not happen sitting at home; brother, he says, we cannot even reach up to there. First do that for which every worldly jiva in the human birth has the adhikara. Become capable, and then go into the seva of Krodh Bhairav. And in any case, he adds, you will not accept it, so that is a different matter.

So brother, he says, we cannot even reach up to there. The upasana of Krodh Bhairava does not happen sitting at home. First do that for which there is the adhikara for every worldly jiva who is in the human birth. Become capable; then go into the seva of Krodh Bhairav. Though in any case you will not accept it, he says, and that is a different matter.

How does Brahma address Bhagavati?

When the two manifested separately, Brahma ji spoke to Bhagavati. Bhagwan Shiva is called Shiva and Bhagavati Parvati is called Shiva — Shive, Shiva. So Brahma ji says: O Shive, your husband, the Devadhi Deva Shiva ji, produced me at the beginning of the srishti, and that same Paramatma Shiva appointed all the prajas.

When they became separate from Bhagwan Shiva's swaroop and manifested in two forms, then Brahma ji spoke — Brahma ji is speaking to Bhagavati. Bhagwan Shiva is called Shiva, and Bhagavati Parvati is called Shiva — Shive, Shiva. So Brahma ji says: O Shive, your husband, the Devadhi Deva Shiva ji, produced me at the beginning of the srishti. And that same Paramatma Shiva appointed all the prajas.

What did Brahma say he lacked?

Brahma ji said that he too had made the srishti of all the devatas from his own mind — it is a manasi srishti — but even on creating again and again the prajas were not increasing; therefore he now wished to increase all his prajas by the srishti that comes from maithuna. But before her, the imperishable community of women had never arisen from Shiva ji's body, so he had remained incapable of the srishti of the nari kula. When the nari tattva itself is not with me, he says, how shall I create women?

I too have made the srishti of all the devatas from my mind, Brahma ji says — I made it from the mind, it is a manasi srishti. But even on making the srishti again and again, the prajas are not increasing. Therefore now, by making the srishti that comes from maithuna, I wish to increase all my prajas. Before you, the imperishable community of women never arose at all from Shiva ji's body; therefore I remained incapable of making the srishti of that nari kula. When the nari tattva itself is not with me, he says, how then shall I make the srishti of women?

What does Brahma say about Shakti in his prayer?

All the shaktis are produced from you alone, Brahma ji tells Bhagavati — without Shakti, Shiva too is a shava. Therefore, he says, I make this prayer to you, the Param Shakti Swaroopa, the Akhileshwari: for the increase of the charachar jagat of the srishti, bestow the capability for the rachana of the nari kula, O Shive; and salutations to you, O beloved one.

All the shaktis are produced from you alone, Brahma ji says to Bhagavati — without Shakti, Shiva too is a shava. Without Shakti, Shiva is a shava. So all the shaktis are produced from you. Therefore, he says, I make this prayer to you, the Param Shakti Swaroopa, the Akhileshwari: for the increase of the srishti, of the charachar jagat, bestow the capability of the rachana of the nari kula, O Shive. Salutations to you, O beloved one. Brahma ji, making stuti here to Bhagavati Parvati, does so for obtaining the capacity of bringing forth women.

What second boon did Brahma ask of Bhagavati?

Brahma ji asks a further boon: O Ambike, O Sarvage, for the increase of this charachar jagat, descend in your all-capable form as the daughter of my son Daksha.

And from you I make prayer for one further boon also, Brahma ji says; be gracious and grant me that too. Now, the speaker says, the most prominent subject begins, for our welfare and yours, and something still more particular. O Ambike, O Sarvage — for the increase of this charachar jagat, descend in your all-capable form as the daughter of my son Daksha.

Why is Bhagavati described as bali-priya?

He says that had Bhagavati not manifested as the daughter of Daksha, there would neither be so many Shakti Peeths in this world nor such balance. Consider, he says, that Jagadamba gave the bali of her own body. People say she is not bali-priya — but she who gave her own body as bali, so that the welfare of man may be, so as to be established at place after place. She established her own pind in person at place after place; it is not that she manifested at place after place in the form of stone. It is a very great sacrifice of hers for this world, and for this reason she is called the Jagat Mata of us all.

If Bhagavati had not manifested as the daughter of Daksha, the speaker says, then there would be neither so many Shakti Peeths in this world nor such balance. Consider, he says, that Jagadamba gave the Bali of her own body. People say that she is not bali-priya — but she who gave her own very body as bali, that the welfare of man may come about, so as to be established at place after place. In person she established her own pind at place after place. It is not that she manifested at place after place in the form of stone; it is her own swaroop, in person. So her sacrifice for this world is very great. This ought to be understood, he says. It is not for nothing that she is called the Jagat Mata of us all.

What shakti did Bhagavati create from between her brows?

On Brahma ji's petition, Bhagavati Parameshwari bestowed shakti on him, by which he became capable of the rachana of the srishti and capable of creating women. And the param shakti of Bhagwan Shiva, the Shiva Devi who is stri-purushatmika, created from the middle of her brows — that is, from the ajna chakra — a second shakti of a radiance like her own.

When Brahma ji makes such a petition, then Bhagavati Parameshwari bestowed shakti upon Brahma ji, by which he became capable in the rachana of the srishti — capable in the rachana of women. And in this way the param shakti of Bhagwan Shiva, the Shiva Devi who is stri-purushatmika, created from the middle of her brows — that is, from the Ajna Chakra — a second shakti of a radiance like unto her own.

Shiva told the newly emerged shakti that Brahma had worshipped her through tapasya, and asked her to fulfil his desires

Seeing that shakti, Bhagwan Shiva, smiling, said to the Jagan Mata: O Devi, Parameshthi Brahma has worshipped you through tapasya; therefore be pleased and lovingly fulfil all his desires. That Devi, accepting the command of Parameshwar Shiva ji, agreed, at Brahma ji's prayer, to become the daughter of Daksha.

Seeing that shakti, Bhagwan Shiva, smiling, began to say to the Jagan Mata: O Devi, Parameshthi Brahma has made your aradhana through tapasya. Therefore be pleased, and lovingly fulfil all his desires. Then that Devi, taking up the command of Parameshwar Shiva ji, accepted becoming the daughter of Daksha in accordance with Brahma ji's prayer.

Who is the one who emerged from between the brows?

She who manifested from between the brows of Bhagavati manifested from the very form of the Jagan Mata, and bearing a radiance like her own and her very swaroop and samarthya, she is Bhagavati Sati.

She who has manifested from between the eyebrows of Bhagavati, from the middle of her brows, manifested from the swaroop of the Jagan Mata herself. Bearing a radiance like unto hers and her very swaroop and samarthya, she is Bhagavati Sati.

How did the maithuni srishti finally come about?

The Bhagavati Parvati who had manifested in the original form there, that Shakti, having bestowed immeasurable shakti on Brahma ji, entered into the body of Shiva ji, and Prabhu Shiva too became invisible. From that time women obtained a share in the srishti karma of this world. Then Brahma ji, becoming pleased, began the rachana of the srishti — he made the maithuni srishti — and only then did this world expand.

And in this way, the Bhagavati Parvati who manifested in the original form there — that Shakti, having bestowed immeasurable shakti upon Brahma ji — entered into the body of Shiva ji, and Prabhu Shiva too became invisible. From that time, in the srishti karma of this world, women obtained a share. And then Brahma ji, becoming pleased, began the rachana of the srishti. He made the maithuni srishti. Only then did this world expand.

What is the phala shruti of the Ardhanari account?

Of this description of the exceedingly excellent Ardhanari and Ardhanar form of Shiva ji, which bestows supreme auspiciousness on the good: whoever reads or hears this sinless katha enjoys all the sukhas in this world and attains the param gati.

So the description that has been given of this exceedingly excellent Ardhanari and Ardhanar form of Shiva ji, which grants supreme mangal to the good — whoever reads or hears this sinless katha enjoys all the sukhas in this world and attains the param gati.

Three principal swaroops, without which no creation takes place, are situated in every particle of the world and within us

The speaker says three such principal swaroops have been discussed today, without which the srishti of this world cannot take place, and which are situated in every particle of the world — within us and you as well, and within every living being. He hopes that the daily seva-puja listeners now perform will carry greater samarpan and nishtha towards Bhagwan Shiva and Jagadamba, and that their dhyana will now be clearer.

Today, the speaker says, we have discussed three such principal swaroops without which the srishti of this world cannot take place, and which are situated in the very particles of the world. Within you and within us too, and within every living being. So he hopes that listeners have certainly understood this principal subject, and that in the seva and puja they now perform daily, the samarpan and the nishtha they hold towards Bhagwan Shiva and Jagadamba will grow further. Your dhyana will now be clearer. Gradually the practice will come. Those mantras too, he says, we shall gradually put out again, and put them out in a better and more detailed manner.

Who has the adhikara for Shiva-Shakti upasana?

The speaker says nothing can be attained without the upasana of Shiva — the upasana of Shiva and Shakti has to be done, and it is exactly that thing for which everyone has the adhikara. We will not go asking whether your diksha has happened or not, he says, or whether this or that of yours has been purified; but when the shastra has given the order that anyone at all can do it, those things will be placed before you in greater detail.

Without the upasana of Bhagwan Shiva, of Shiva, nothing can be attained, the speaker says. The upasana of Bhagwan Shiva and Shakti certainly has to be done. And it is exactly that thing for which everyone has the adhikara. We will not go about asking whether your Diksha has taken place or not, whether this or that of yours has been purified or not. But when the shastra has given the order that anyone at all can do it, then those things will be placed before you in greater detail.

The account turns next to the Vyasas and the Shiva avatars up to the twenty-eighth yuga, which will require memorising

The speaker says the three principal forms — Panchanan, Ashtamurti and Ardhanarishwar — were discussed today, and that what follows will be a little more intricate and will require memorising. In coming lives he will simplify and explain the Vyasas and Shiva avatars from the first to the ninth Dvapara of the Varaha kalpa — how many Shiva avatars there were and how many Vyasas — and which swaroop belongs to the twenty-eighth yuga of the present Shwetavaraha kalpa.

So the Panchanan swaroop, the Ashtamurti swaroop and the Ardhanarishwar — these three principal forms were discussed today. What comes next, the speaker says, will carry a little intricacy; there will be things to be remembered. Simplifying it, he will come in further lives to tell how the Vyasas and Shiva avatars run from the first to the ninth Dvapara of the Varaha kalpa — the whole description of Vyas ji, about whom so much clamour is raised: how many Shiva avatars there were and how many Vyas jis there were. Its complete and extensive description, and then, in the present Shwetavaraha kalpa, which swaroop belongs to the twenty-eighth yuga and how it stands — all of this will be described simply, further on.

What should be done with the shivling first thing in the morning?

Asked whether the shivling should be lifted from the arghi and wiped after abhishek, the speaker first sets out the morning order. Suppose the seva, puja and shringar were done today; then next morning at dawn, when you do pujan before sunrise or as your state allows, the very first thing is to take off the nirmalya and give the lingam one round of abhishek right there and then — bathing away all the chandan, bhasma and whatever shringar was applied — without any of the rest of the preparation.

Answering Anurag Chaubey ji, the speaker says that one may wipe it, but that he will state what he himself does; other learned people who are better may explain it better. Suppose that today the seva, puja and shringar of Shiva ji has been done. Then tomorrow morning at dawn, when you perform pujan before sunrise, or as your own state may be — at that time the very first thing to be done is this: take off the Nirmalya and the rest, and there and then give them one abhishek, bathing off all that was applied by way of shringar, the BhasmaSacred ash, used as a substitute for milk in a Shivling's abhishekam when milk isn't available. and the chandan and so on. One round, right there in that same moment, without the rest of the preparation.

Should water be sprinkled on all the devi-devatas?

No — the speaker says you are not to sprinkle water upon all the devatas and devi-devatas. He says he is saying this with particular reference to the rules of Shravan and the like; for simple ordinary people who do it by deva vidhan, the matter should be according to their own way, as they do it.

You are not to sprinkle water upon all the devatas and devi-devatas, the speaker says. He says this with particular reference to the rules concerning Savan and the rest. For simple, ordinary people who carry it out by deva vidhan, the matter should be according to their own way, as they do it.

What must be kept on the head of the shivling after bathing it?

After the nirmalya has been removed and the bath given, the crown must certainly remain upon the head. If you do not keep a crown, then place unbroken rice there again, or a washed bilva leaf or a new bilva leaf — certainly offer it upon their head. Do not keep it bare in that way.

So, having removed the nirmalya and given them a snan and the rest, the mukut should certainly be upon their head. If you do not keep a mukut, then place akhandit chaval, unbroken rice, there again. Or wash a bael leaf, or take a new bael leaf, and certainly offer it upon their head. Do not keep it like that, he says.

What is the order of pujan after the shivling's first bath?

After that, complete your entire crama of pujan — the Gauri-Ganapati pujan and the rest that follows, whatever you do. Then, when you again do the abhishek of Shiva ji, do the abhishek with milk, with curd, in whatever way you do abhishek, and perform the abhishek and shringar.

After that you complete your whole crama of pujan — the Gauri-Ganapati pujan and the rest that comes next, whatever it is that you do. And then, when you again perform the abhishek of Shiva ji, at that time do it with milk, with curd, in whatever way you do abhishek, and carry out the abhishek and the shringar.

Is it necessary to wipe the lingam before applying bhasma?

The speaker says that if after the snan you feel they should be wiped for the lepan of bhasma, then you may lift them and wipe them — but he does not have to wipe, and does not wipe. After abhishek, applying agar, gulab jal, itra and the like on those worshipped in the home makes them fragrant by itself and very well, and the bhasma and the tripundra then form nicely and they are beautifully adorned. If they are somewhat larger, it is easier still.

As for the matter of wiping: after the snan has been given, if it seems to you that for the lepan of bhasma and the rest they should be wiped, then lift them and wipe them — but we do not have to wipe, he says. We do not wipe. After abhishek and the rest, on those that are grih-pujit, the lepan of agar, gulab jal, itra and so on makes them fragrant just like that, very well. And in that the bhasma and the Tripundra also form nicely, and they become beautifully adorned. Yes, he adds, if they are a little larger, it is easier still to do this.

Wiping is permitted for the shringar, but his own heart does not accept lifting the lingam again once the abhishek is done

He says that if you feel wiping is necessary for the shringar you may wipe — but his own mind does not accept it. Once the abhishek of Shiva ji has been done, he says, we then see people taking them in hand and making the whole tripundra with a salaka and the rest, making various designs. That it should be done again — that they should be lifted again and placed on the arghi again after the abhishek has been done — does not please his heart. If you do it, do it, he says; we do not. This is a matter that stands differently for me and for you.

So you should do this too, he says, but if it seems that wiping is necessary in order to do the shringar, then you may wipe. But my mind does not accept, he says, that once the abhishek of Shiva ji has been done — then we see people taking them in hand and making their whole tripundra with a salaka and the like, making different designs. That somewhat does not please my heart: that when their abhishek and the rest has been done, now lift them again, and then place them on the arghi again. No, that does not seem good to me, brother. So if you do it, then do it; but we do not do it. This has become a separate matter for me and for you.

If Goraiya Baba is already worshipped, should a new pujan be started?

Answering Nagesh ji, who said there is much confusion about this, the speaker says Bandi Mata is separate, and Maa Banni — and that where Goraiya Baba is the one worshipped, then it is Goraiya Baba himself; do not now start some other new pujan separately.

On the question raised in the live about Bandi Mata, the speaker says Bandi Mata is separate; Maa Banni; Goraiya Baba is the one worshipped. He says to Nagesh ji that there tends to be great confusion about this. Where the one worshipped is Goraiya Baba, then it is Goraiya Baba himself — do not now begin some other new pujan for him separately.

Is it Maa Kali in the original form, or Bhadrakali?

The speaker says he has clarified this many times: it is the swaroop of Bhadrakali and of Virabhadra ji that is obtained.

Asked whether it is Maa Kali in the mool form or Bhadrakali, the speaker says: look, we have clarified this many times over. It is the swaroop of Bhadrakali and of Virabhadra ji that is obtained.

Should roli be offered on Shiva ji, and what must not be?

The speaker clarifies once more: roli can absolutely be offered upon Shiva ji, and haridra chandan can absolutely be offered upon Shiva ji. What should not be offered is sindoor. The sindoor that comes — the red, the katha, whatever sindoor it be — should not be offered upon Shiva ji, upon the shivling; offer that to Parvati ji. In his own view it should not be offered on the arghya either. But kumkum, roli and all these you may offer, and haridra chandan you may offer.

Asked whether roli should be offered on Shiva ji or not, the speaker clarifies it again. Upon Shiva ji, roli can absolutely be offered. Upon Shiva ji, haridra chandan can absolutely be offered. What should not be offered, then — SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess. should not be offered. The sindoor that comes, the red, the katha, whatever sindoor it may be, should not be offered upon Shiva ji, upon the shivling. Offer that to Parvati ji. In my view, he says, do not offer it upon the arghya either. But this kumkum, roli, all this you may offer; haridra chandan you may offer.

What is the pramaan for kumkum and chandan on the lingam?

The speaker cites कुमकुम चंदन लेपित लिंगम — a line listeners will have read in Adi Shankaracharya ji's Lingashtakam. The proof from the Shiv Mahapuran, he says, will come to us further on: when the discourse of Upamanyu ji is taken up and the Vayaviya Samhita is studied, all of this description will come in it too.

कुमकुम चंदन लेपित लिंगम — this, the speaker says, you will have read; it is Adi Shankaracharya ji's Lingashtakam. And the pramaan will come to us in the Shiv Mahapuran further on. When all this is discussed ahead, when the discourse of Upamanyu ji comes and we do swadhyaya of the Vayaviya Samhita, then all of this description too will come in it.

May one do Hanuman ji's Badvanal?

Asked about it, the speaker answers simply that yes, you should absolutely do Hanuman ji's Badvanal.

Taking up a listener's question in passing, the speaker says: absolutely, do Hanuman ji's Badvanal.

At which point of the sixteen upacharas does the abhishek fall?

Asked by Jignesh ji whether, after padya, arghya and achman, the abhishek happens in the place of the snan, the speaker says yes. One thing is that the sixteen upachara pujan is done first; but when you have a special abhishek to do, then at the time of the snan you will do the abhishek after the snan and then carry out the whole of what follows. Many people do this twice over, he says, but it is proper that the abhishek take place at the very time of the snan, and only then the further pujan.

Asked whether, after padya, arghya and achman, the abhishek will take place in the place of the snan, the speaker tells Jignesh ji: absolutely. One thing that happens is that the sixteen upachara pujan is done first. But at the time of the snan, when you have to do a special abhishek, then you will do the abhishek after the snan, and then carry out the entire subject that follows. Many people do this two times over. But it remains proper that the abhishek take place at the very time of the snan, and that only then the further pujan happen.

What should be offered daily at a Shivalaya in the simplest way?

Asked what should be offered daily in a Shivalaya temple in a simple way, the speaker says that first of all, if nothing else, after doing abhishek with water one should offer upon Shiva ji even a single bilva leaf, or a leaf of Shami ji, or a lotus flower — whichever you can obtain. And unbroken rice should be offered. That much; and if possible, along with it make their tripundra with bhasma, or make it with chandan. This should be done, and a lepan of chandan and the like should be made.

Asked what should be offered daily in a Shivalaya temple in a simple manner, the speaker answers: First of all, if nothing else, then after doing abhishek with water, one bael leaf even, or a leaf of Shami ji, or a lotus flower — whichever you may obtain — should be offered upon Shiva ji. And unbroken rice should be offered. That much; and if it is possible, then along with it make their tripundra with bhasma, or make it with chandan. This should be done. A lepan of chandan and the rest should be made.

What should be done for the pitrs on the Shravan Amavasya?

The speaker says many subjects concerning the pitrs are already present on the channel. If one wishes to do something particularly on the Shravan Amavasya, then the pitrs are certainly pleased by the pujan of Bhagwan Shiva. Do rudrabhishek with milk. Do the "satachan" of Bhagwan. And if you wish to do it separately and in an extensive form for the pitrs, then do panchbali.

Asked what should be done for the Pitrs on the Amavasya of the Shravan month, the speaker says that many subjects concerning the pitrs are present on the channel. If you wish to do something particularly on the Amavasya of Shravan month, then the pitrs certainly become pleased by the pujan of Bhagwan Shiva. Do Rudrabhishek with milk. Do the satachan of Bhagwan — the transcript gives the word as सताचन. And if you should wish to do it separately and in an extensive form for the sake of the pitrs, then do panchbali.

Can durva be offered on Shiva ji?

Asked whether durva can be offered on Shiva ji, the speaker answers that it absolutely can be offered.

Asked whether Durva GrassA sacred grass offered to deities — especially Ganesha — and included among the items used to formally invite a deity before moving to a new location. may be offered on Shiva ji, the speaker says it may absolutely be offered.