Lord Shiva as Nataraj, king of dancers, doing his Tandiva dance that facilitates the destruction of the universe. This deity is located in the Government Museum in Delhi.
How Shiva assists in the cosmic annihilation is described in the Puranas. This process of cyclical destruction at the end of each day of Brahma is explained in the Vishnu Purana (Book Six, Chapters Three & Four). It states that at the end of 1,000 cycles of the four yugas, which is known as one day of Brahma called a kalpa, the earth is almost exhausted. A great scarcity of food ensues, which lasts 1 00 years. Because of the lack of food, all beings become weak and slow, and finally perish entirely. Lord Vishnu then assumes the character of Rudra (a form of Lord Shiva), the destroyer, and descends to reunite all of His creatures within Himself. He enters into the seven rays of the sun, causing all moisture in the oceans, rivers, soil, and living bodies to evaporate. The whole earth is dried up. Thus fed with abundant moisture the seven rays dilate into seven suns, the radiance of which glows everywhere and sets the three planetary systems and the lower system of Patala on fire. The three planetary systems become rugged and deformed throughout their mountains, rivers, and seas as they are consumed by these suns. The earth alone remains, destitute of moisture, resembling the back of a turtle.
Then Lord Hari, in the form of Rudra, who is the fire of time, destroyer of all things, becomes the scorching breath of Ananta Sesha, Sankarshana, and reduces the lower planetary system of Patala to ashes. The great roaring fire makes its way up through the universe to earth and destroys it. A vast whirlpool of flame then spreads to the higher region of the demigods and puts them all to ruin. The three planetary systems appear like a frying pan surrounded by flames that consume all things. The inhabitants of the upper planetary systems then mystically move higher to Maharloka, and when that becomes too hot, those who desire final liberation depart for the higher regions of Janaloka.
Elsewhere in the Bhagavatam (5.25.3) it explains how Lord Shiva plays a significant role in the final and ultimate annihilation of the universe, which takes place at the end of Brahma's life of one hundred of his years. "At the time of devastation, when Lord Anantadeva [Ananta Sesha, Sankarshana] desires to destroy the entire creation, He becomes slightly angry. Then from between His two eyebrows appears three-eyed Rudra, carrying a trident. This Rudra, who is known as Sankarshana, is the embodiment of the eleven Rudras, or incarnations of Lord Shiva. He appears in order to devastate the entire creation."
The Brahma Purana (124.16) describes how it is the imperishable Lord Krishna who assumes the form of Rudra to bring all the elements and living beings back into Himself in the process of annihilation.
After Shiva appears in this way, he begins to do his dance of dissolution, dancing wildly to the beat of his drum. "At the time of dissolution, Lord Shiva's hair is scattered, and he pierces the rulers of the different directions with his trident. He laughs and dances proudly, scattering their hands like flags, as thunder scattered the clouds all over the world."17 Lord Shiva's dancing causes such a commotion that it brings in the clouds that cause the universe to become inundated with water, which is what happens next as the process of annihilation continues (which I have fully described in my book, The Vedic Prophecies).
LORD SHIVA'S ULTIMATE SPIRITUAL ADVICE
In the Sri Sanatkumara-samhita, from the ancient Skanda Purana, we find a conversation between the great sage Sri Narada and Lord Sadashiva, the master of the demigods. Starting at text number 26 to text 30, Narada Muni asks Lord Sadashiva, "O master please tell what method the people of Kali-yuga may adopt to easily attain the transcendental abode of Lord Hari [Krishna]. O Lord, what mantra will carry the people from this world of birth and death? So everyone may benefit, please tell it to me. O Lord, of all mantras what mantra needs no purashcharana, no nyasa, no yoga, no samskara [processes of purification or initiation], and no other thing? A single utterance of the Lord's holy name gives the highest result. O master of the demigods, if I am competent to hear it, please kindly tell me the Lord's holy name."
In texts 31-35, Lord Sadashiva gives his answer: "O fortunate one, your question is excellent. O you who wish for the welfare of all, I will tell you the secret chintamani [wish-fulfilling] jewel of all mantras. I will tell you the secret of secrets, the most confidential of all confidential things. I will tell you what I have not told either the goddess or your elder brothers. I will tell you two peerless Krishna mantras that are the crest-jewels of all mantras. One is:
"'Gopijana-vallabha-charanau sharanam prapadye.' (I take shelter of the feet of He who is the gopi's beloved, Krishna.) This mantra has three compound words, five individual words and sixteen syllables.
"The second mantra is: 'Namo gopijana-vallabhabhyam.' (Obeisances to the divine couple, Sri Sri Radha-Krishna, who are dear to the gopis.) This mantra has two words and ten syllables.
In texts 36-41, Lord Sadashiva continues: "One who either with faith or without faith once chants this five-word mantra resides among Lord Krishna's gopi-beloveds. Of this there is no doubt. In chanting these mantras there is no need of purshcharana, nyasa, ari-shuddhi, mitra-shuddhi, or other kinds of purification. In chanting these mantras there is no restriction of time or place. All, from the lowest outcaste to the greatest sage, are eligible to chant this mantra. Women, shudras, and all others are eligible. The paralyzed, mute, blind, and lame are eligible. The Andhras, Hunas, Kiratas, Pulindas, Pukkashas, Abhiras, Yavanas, Kankas, Khashas, and all others even if born from sinful wombs are also eligible. They who are overcome with pride and ego, who are intent on committing sins, who are killers of cows and brahmanas, and who are the greatest of sinners, are also eligible. They who have neither knowledge nor renunciation, they who have never studied the shruti-shastra and other scriptures, and all others, whoever they may be, are also eligible to chant these mantras."
Then in texts 42-48 Lord Sadashiva explains who is not eligible and who should not be told these sacred mantras or the purpose of them: "Anyone who has devotion to Lord Krishna, the master of all masters, is eligible to chant these mantras, but they who have no devotion, even if they may be the greatest of sages, are not eligible. They who have performed many yajnas (rituals), given charity, visited all holy places, been devoted to speaking the truth, accepted the renounced order, traveled to the farther shore of the Vedas and Vedangas, devotedly served the brahmanas, taken birth in good families, and performed austerities and vows, but are not devoted to Lord Krishna, are not eligible to chant these mantras. Therefore these mantras should not be spoken to one who is not devoted to Lord Hari, nor to one who is ungrateful, proud, or faithless, nor to an atheist or a blasphemer. One should not speak these mantras to one who does not wish to hear them, nor to one who has not stayed for one year in the speaker's ashrama. One should carefully give these mantras to one who is free from hypocrisy, greed, lust, anger, and other vices, and who is sincerely devoted to Lord Krishna. The sage of this mantra is Lord Sadashiva. The meter is Gayatri. The deity is Lord Krishna, the beloved of the gopis. The purpose is to attain service to dear Lord Hari."
The height of meditation, Sri Sri Radha and Krishna, as described by Lord Shiva. Here they share a swing in Their pastimes in Vrindavana.
In text 53 Lord Sadashiva says: "By once chanting this mantra one attains success. Of this there is no doubt. Still, for the purpose of chanting japa one should chant this mantra ten times daily."
In texts 54-77 of the Sri Sanatkumara-samhita, Lord Sadashiva describes the most nectarean meditation of the mantras, after which he continues with many additional topics in regard to the pastimes of Radha and Krishna and the importance of the land of Vrindavana:
"O best of brahmanas, now I will tell you the meditation of this mantra. I meditate on two-armed Lord Krishna, who is dark like a monsoon cloud, dressed in yellow garments, garlanded with forest flowers... crowned with a peacock feather, and garlanded with lotus whorls, whose face is splendid like ten million moons, whose eyes move restlessly... whose forehead is marked with the
tilaka of sandal paste and musk... who is splendid with earrings like two rising suns, whose perspiration-anointed cheeks are like two glistening mirrors... who with raised eyebrows playfully glances at His beloved's face, the tip of whose graceful raised nose is decorated with a glistening pearl... whose bimba-fruit lips are splendid in the moonlight of His teeth, whose hands are splendid with bracelets, armlets, and jewel rings... who holds a flute in His left lotus hand, whose waist is splendid with a graceful belt, whose feet are splendid with graceful anklets... whose eyes are restless with the nectar of amorous pastimes, who jokes with His beloved, making Her laugh again and again... and who stays with Her on a jewel throne under a kalpa-vriksha [wish-fulfilling] tree in Vrindavana forest. In this way one should meditate on Lord Krishna and His beloved."
"On the Lord's left side one should meditate on Sri Radha, who is dressed in blue garments, who is splendid like molten gold... who with the edge of Her garment covers Her graceful lotus smile, whose restless chakori-bird eyes dance on Her beloved's face... who with Her forefinger and thumb places betel nuts and crushed betel leaves in Her beloved's lotus mouth... whose full, raised breasts are decorated with a glistening pearl-necklace, whose waist is slender, whose broad hips are decorated with tinkling ornaments... who is decorated with jewel earrings, finger rings, toe rings, bracelets, armlets, and tinkling golden anklets... whose limbs are graceful with the best of beauty, who is always in the prime of youth, and who is always plunged in the nectar of bliss. O king of brahmanas, Her friends, whose age and qualities are like Hers, devotedly serve Her with chamaras, fans, and other articles."
"Please hear, O Narada, and I will tell you the meaning of these mantras. The material world is manifested by the Lord's maya potency and other external potencies. The spiritual world is manifested by the Lord's chit [spiritual knowledge] potency and other internal and everlasting spiritual potencies. The protector of these potencies is said to be the gopi Sri Radha, who is Lord Krishna's beloved. The transcendental goddess Sri Radha is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She is the pleasure potency of Lord Krishna. The wise say that She is the pleasure potency of Lord Krishna. Durga and the other goddesses in the world of the three modes are a million-millionth part of one of Her expansions. She is directly Goddess Maha-Lakshmi and Lord Krishna is Lord Narayana. O best of sages, there is not the slightest difference between Them. O best of sages, what more can I say? Nothing can exist without them. This universe made of spirit and matter together is Their potency. She is Durga and Lord Hari is Shiva. Lord Krishna is Indra and She is Shachi. She is Savitri and Lord Hari is Brahma. She is Dhumorna and Lord Hari is Yama. O Narada, please know that everything is Their potency. Even if I had many hundreds of years, I could not describe all Their glories." Thus, Lord Shiva encourages everyone in the most potent and practical way for making rapid spiritual development
CHAPTER NOTES
1.Srimad-Bhagavatam 4.24.22-28
2.Ibid., 4.24.29-30
3.Ibid., 4.30.10
4.Ibid., 4.7.50-54
5.Ibid., 8.12.43-44
6.Ibid., 10.71.8
7.Ibid., 10.88.3-5
8.Ibid., 10.88.12
9.Ibid., 10.22.4, pur.
10.Caitanya-caritamrita, Adi-lila, 5.58 & Madhya-lila, 20.271
11.Ibid., Cc.Adi-lila, 5.64-66
12.Ibid., Madhya-lila, 15.176
13.Ibid., Madhya-lila, 6.154-156
14.Ibid., Madhya-lila, 21.53
15.Ibid., Madhya-lila, 20.307-8
16.Srimad-Bhagavatam 3.2.21,pur.
17.Ibid., 4.5.10
CHAPTER SEVEN
The Goddesses
We have already discussed Goddess Durga and her many manifestations in the previous chapter. So, in this chapter we will turn our attention to the other main goddesses, such as Lakshmi, the goddess of fortune, and Sarasvati, the goddess of learning, and Srimati Radharani.
LAKSHMI
Goddess Lakshmi is the consort and shakti, or potency, of Lord Vishnu. Lakshmi, or Sri when she is especially known as the goddess of beauty (though sometimes considered to be separate entities), is the goddess of fortune, wealth, power, and loveliness. Wealth means not only money, but also the higher values and qualities of life. The power of the mind and intellect is also a must if one wants to be truly wealthy, which includes spiritual wealth. These are prerequisites to attaining spiritual knowledge. This is why Lakshmi is worshiped in the second set of three days during the Navaratri festival before the worship of Sarasvati, which is explained later.
As the spouse of Lord Vishnu, she appears whenever He does in each of His appearances, such as Vamana, Parashurama, Rama, or Krishna. In each of these appearances, she appeared as Padma or Kamala, Dharani, Sita, and Queen Rukmini respectively. They are inseparable.
Lakshmi is seen as exceptionally beautiful, standing (or sometimes sitting) on a lotus with four hands, two of which hold lotus flowers, and the lower right offering blessings of fortune, and the lower left held in the upright mudra or posture of benediction or blessings. The lotuses she carries in her hands represents that the realization of the Self is the supreme goal of life. They also indicate the various worlds and living beings in different states of development or evolution. Sometimes she may be holding a potted coconut in one hand, which is another representation of Lakshmi. However, when she is in the company of Lord Vishnu, she can be seen with either two or four hands. Her four hands indicate the four main blessings of human existence, namely dharma (acts of righteousness and duty), artha (wealth), kama (sensual pleasures), and moksha (final liberation). She always wears a lotus garland, and is often seen with elephants on either side of her offering items such as garlands or pouring pots of water over her, which in turn may be presented by celestial maidens. Her complexion is often dark, or white, pink, or golden yellow. When her complexion is dark, it represents her connection with Lord Vishnu. When she is seen as golden yellow, it represents her as the source of all fortune and wealth. When it is white, she is seen as the highest mode of nature from which the universe has sprung. And when seen as pinkish, it represents her mood of mercy or compassion toward all creatures since she is also the mother of all beings.
Occasionally you can see her in a temple of her own, rather than accompanying Lord Vishnu. When this is the case, she is seen sitting on a lotus throne with her four hands holding a padma (lotus), shankha (conch shell), amritakalasha (pot of nectar), and a bilva fruit. The pot of nectar indicates the blessings of immortality. The fruit that she holds represents the results of our labors or actions, which comes from her blessings. When such fruit is a coconut, it indicates that she is the source of the three levels of creation, namely the gross, subtle, and the imperceptible. If it is a pomegranate, it means that all the worlds are under her influence, which she is beyond. And if the fruit is the bilva, which is healthy but not very appetizing, then it means the blessings of moksha, liberation.
When she is shown with eight hands, she also holds a bow, arrow, mace, and disc. However, this is actually an aspect of Durga as Mahalakshmi.
There are not m any temples that are dedicated exclusively to Goddess Lakshmi. She is usually given a spot next to Lord Vishnu, or a small shrine in one of the temples. Yet, in some rare temples dedicated to Lakshmi you can see her on a central throne, and her eight other aspects or expansions as well, four on either side of her. These have different four hands holding various combinations of objects representing her different powers. The most popular of these is Gajalakshmi, shown with four arms, sitting or standing on an eight-petaled lotus. This aspect of her is most often seen when positioned above door frames of houses or temples. When seen with two hands, she is known as Samanyalakshmi and Indralakshmi.
Other names for Lakshmi include Hira (jewel), Indira (powerful one), Jaladhi-ja (ocean-born), and Lokamata (mother of the world). However, she is also called Chanchala, which means fickle or never in one place for long. This signifies
that fortune or wealth often does not stay with anyone for extended lengths of time. Only with the greatest of respect for Lakshmi will she stay in one's household. This means not only offering her worship, but also taking care of not letting her go too easily by spending money on unnecessary items or projects.
In some depictions of her, she is seen riding an owl, which in Sanskrit is uluka, another name for Indra, the king of heaven. Thus, she rides on the king of the devas, the holder of all the material wealth and power that a living being could want in this world, which is still not the spiritual world.
In her first incarnation, Lakshmi was the daughter of the sage Bhrigu and his wife Khyati. She was later born from the milk ocean when it had been churned by a cooperative effort of the devas (demigods) and asuras (demons). This can be read in the Bhagavata Purana in Canto Eight, Chapters Six, Seven and Eight. In summary, the demons and the demigods had been struggling with each other. Because the demigods had offended and been cursed by the sage Durvasa Muni, they had lost their heavenly kingdom when they were defeated by the demons. Thus, the demigods went to Lord Brahma to explain the situation. They all in turn went to offer prayers to Lord Vishnu, who, being pleased with them, advised them what they should do. Carrying out these instructions, the demigods made a truce with the demons so they would work together to churn the huge ocean of milk, by which the nectar of immortality would be produced, which they all naturally wanted. Many other things would also come from this churning, such as a powerful poison that Lord Shiva would ingest. Thereafter, among the other things, was Lakshmi, the goddess of fortune. She was worshiped by the great sages and demigods, but she could find no one to be her husband, so she selected Lord Vishnu who gave her a place to always stay.
Hindu Gods & Goddesses Page 17
