MAHESHWARA SHIVA MAHA GITA: MAHESHWARA SHIVA MAHA GITA

Chapter VI – Glory of God

Rāma said:
O Lord! (Having heard You declare that You are the Creator of the world) a
great wonder wells forth in me. You are the Lord with the moon on Your
crest, with three eyes and as radiant as pure crystal. ||1||

You have a form with limited stature bearing masculine appearance,
accompanied by Mother Pārvatī and sport here itself with Your entourage
of attendants. ||2||

How is it that You (create, protect and dissolve) the world made of five elements
and consisting of the animate and inanimate? Tell me, O Lord, the
beloved of Pārvatī, should You have concern for me. ||3||

The Lord said:
Listen, Rāma, the high-souled one and of noble observances! I will tell you
that which is difficult to comprehend even for the Gods, (and which can
be understood) only by continence and by effort, and through which you
will with ease cross to the other shore of the sea of births and deaths.
||4||

The five elements, all 33million god's and goddesses , all the worlds and dimensions , all the infinite universes and galaxies, the oceans, the mountains, the demons, All great and demi god's and goddesses,and the sages; those that are seen as unmoving, like trees, and
those that move (creatures), the Gandharvas, the Pramathas, the Nāgas,
all these are My glorious manifestations. ||5-6||

In God's and Goddesses in ancient days, the Gods like Brahmā, desirous to see My personal form, churned (the ocean) as a team, (using) the Mount Mandara, the dearest to Me. ||7||

MAHE$HWARA $HIVA SAID :

Among the Devas or God's
I am only none other than Supreme God Vishnu narayana , Bhramha , Mahabrramha , Mahavishnu , Vishnu , Rudra , Maharudra , Mahashiva , Parashiva, AadiShiva , Ganesha , Mahaganesha , Kumara Murugana , Maha Kumara Murugana , Krishna , Rama, Indra , Vayu , Agni , Pawan, Varuna , Narada , Yama , Virbhadra , Bhairava , Mahakaal , Bhubhaneshwar , Mahabhairava, Saptrishis , Narayana , 10 avatars and 68 Shiva Rudra avatars 11 maharudra's , The Marut's , Hanuman , MahaHanuman, Pranava , Omkara and 0m etc:-

And Among Devi's or Goddesses
I am only none other than Supreme and great mother goddesses Devi aadishakti Mahamaya , and other goddesses like Shakti, sati , durga , Mahadurga , Kali , Mahakali , Saraswati , Mahasarswati , Lakshmi , Mahalakshmi , parvathi , santoshi , riddhi , siddhi , kaushiki , Matrika's and 10 Mahavidya's , tripura sundari , Bhubahaneshwari and many more .

The Gods and goddesses and even , standing in front of Me, praised Me with folded palms. On seeing
Me thus, the Gods and goddesseswere deluded by Me, and the intelligence of Brahmā and
the other celestial beings was obscured. I am only the First primordial being and i will only always Remain as The One Supreme Being, I am the ParamShakti , MahaShakti , DivyaShakti , ParaShakti , the Most powerfullest Holy and Divine Supreme Power and Energy..I am only the Power and Energy and Power and Energy Of All ||8||

MAHESHWARA SHIVA REVEALING HIS VISHWAVIRAAT SWAROP TO SHAKTI AND GANESHA

Remaining ignorant, they repeatedly asked Me: “Who are You?” Then I told the
Gods: “I am that primordial and Dynamic Being. O Gods and goddesses ! I was the first of all! I am
so even at the present, and I will be so in the future too. There is
nothing other than I in this world. ||9-10||

O Leaders of Gods! There is nothing whatever other than Myself, either
permanent or impermanent. Faultless, I am the Lord of the Vedas and of
Brahmā. ||11||

O Leaders of Gods! I extend unto the south, unto the north, unto the east, and the west, above and below. I am the terminal and the intermediate directions. ||12||

I am the Sāvitrī and the Gāyatrī, I am woman, man, and neuter; the meters of Triṣṭup, Jagatī, Anuṣṭup, Paṅkti and the three Vedas. ||13||

I am the truth among all (the phenomena), the tranquil, the three
household fires, scriptural study and ritual, the Preceptor, the speech,
the secret, the heaven and the Lord of the world. ||14||

I am the foremost, the pre-eminent among all the Gods and goddesses, greatest of
knowers of truth, am the Lord of the waters, am the noblest, the supreme
One with infinite attributes, the Ruler (Īśa), the Light, and the first
cause of the all. ||15||

I am the Rg Veda, the Yajur Veda, the Sāma Veda, the Atharvaṇa, full of
sacred mantras, and similarly the distinguished Angiras all originate
from Me. ||16||

I am the Itihāsas, the Purāṇas, I am the kalpa (rituals), and the
performer of the rituals. I am the Narasamsi (hymn of Rudra); I am the
Gātha (hymn praising Vedic ritual). I am meditation and the secret
wisdom. ||17||

I am the Vedic verses, the aphorisms (Sūtras), the sub-commentaries; I am
the commentaries. Similarly, I am the sciences, the Vedic sacrifices,
the oblation and the substances offered. ||18||

I am the giver as well as the gift; I am this world and the world
hereafter; I am the imperishable and the perishable; I am control of
senses and of the mind; I am the indweller of the senses. ||19||

I am the hidden secret in all the Vedas; I am the forest and I am the
unborn. I am the nourisher and the pure; I am the middle and anything
beyond it. I am the exterior as well as the interior; I am the front and
the imperishable. ||20||

And

I am light as well as darkness. I am the subtle elements and the
senses. I am the intellect and the ego. Verily, I alone am all the
objects of experience. ||21||I am Brahmā, Viṣṇu and Maheśa. I am Umā, Skanda, and Vināyaka. I am Indra, Agni, and Yama. I am Nirṛiti, Varuṇa and Vāyu. ||22||

I am Kubera and Iśāna, the worlds of Bhu, Bhuva, Svaha, Maha, Jana, Tapa
and Satya. And I am the earth and I am the waters, the fire and air.
||23||

I am space; I am the sun, the moon and the stars. The planets, too, am I.
I am the vital breath (prāṇa) and time, similarly death and
immortality. I am the physical matter too. ||24||

I am the past and the future. I am the universe in its entirety. I am the
sum and substance of everything. For those who silently chant, I am the
Praṇava (OM) at the beginning. I am the vyahāritis: bhu, bhuva, svaha
in the middle; and then the Gāyatri at the end. I am of the form of the
extended universe. ||25||

I am the eaten and the drunk. I am, too the done and the undone. I am the
superior and the inferior. I am the Sun and the Refuge of all. ||26||I
am the good of the world; I am the Divine imperishable and the subtle. I
am the very self of Prajāpati (Brahmā). I am the sacred, the benign,
the ungraspable and the first. ||27||

I alone am the withdrawer. I am the container of the luminous fire of
deluge. I am established in the hearts of all as Divinity and vital
power. ||28||

I am the very Praṇava (Omkāra) consiting of three morae (a, u, m) whose
head is the north, feet the south and the middle is all that is in
between. ||29||

I am truly the Praṇava (Omkāra), one, eternal and ancient because I lead
(pious souls) upwards (to heaven) and send them down (when their merit
is exhausted). ||30||

I am called Praṇava because in the act of sacrifice I am Brahmā
(directing the sacrifice) make (the Rtviks) render obeisance to the
brāhmaṇas (or Rg, Yajus and Sāma Vedas). ||31||Just
as ghee pervades a piece of meat and makes the body (of the eater)
grow, I (pervade) similarly all the worlds; therefore, the Pervader of
all am I. ||32||

Because Brahmā and Viṣhṇu, and other Deities , god's and goddesses did not see the beginning or end to
My form (Jyotirliṅga), I am called the Infinite. ||33||Since
I save My devotee from the ocean of dread of being born in a womb, old
age, death and the cycle of births and deaths, I am called the Savior.
||34||

I dwell as the soul in the four kinds of bodies (born of womb, of egg, of
sweat and of the earth). Taking a subtle form I live in the heart.
Hence, I am called subtle. ||35||

I illuminate the devotees immersed in the primeval darkness (of
ignorance) with my incomparable light, like a flash of lightening.
Therefore, I am known as lightening. ||36||

Since I alone create and dissolve the worlds, make (the souls) go from one
world to another and bestow grace, I am the only supreme Lord. ||37||

Since there is no second to that transcendent Brahman, which withdraws all
the beings into itself, I (that Brahman) alone exist as Rudra. ||38||

Since I rule all the worlds with My wondrous powers, I am the Iśāna (Ruler)
of this world, the Lord and the witnessing eye. ||39||(The
scriptures extol Me) as Iśāna, as Indra, as Brahmā and the Lord of all
at all times, and the Lord of disciplines and knowledge. Hence, I am
called Iśāna. ||40||

I behold all beings; I teach the knowledge of the Self and the path (to
that knowledge). I pervade everything and all. Therefore, I am called Bhagavān.
||41||

I perpetually create, protect and dissolve all the worlds and enliven them all. And hence I am the great Lord. ||42||
He, that great Lord, glories by the stupendous powers and the yoga of
self-knowledge. He creates and protects all that exists. I am that
(Lord). ||43||

This Lord am I, present everywhere. I was prior to everything else. It is I
who is in the womb; it is I who is born and that which is to be born. I
have faces in every direction. I am the indwelling spirit in beings.
||44||

I have eyes everywhere; I have faces in all directions; My arms are everywhere; My feet everywhere.With my arms and feet I command the production, as one secondless Lord, of the earth and the heaven. ||45||

Those wise men who directly see Me as abiding in their own self, in the
center of their heart, of the size of a tip of the hair; as of the form
of the universe; as the source of the Vedas, and to be worshipped
always, for them alone there is peace eternal, and not others. ||46||

I alone stand as the basis of the world of māyā. All the fivefold
elements are fully pervaded by Me. One who enquires in this way about
Me, the Lord, the Supreme Person, and the Governor (of the universe)
attains peerless peace. ||47||

The marks of mind implicit in the vital airs are said to be hunger, thirst
and restlessness. Those who cut asunder the thirst which is responsible
for all the activities and fixing the mind in Me through reason, and
meditate on Me, get the peace eternal and not others. ||48||

Knowing Me as Brahman, the bliss, from where speech along with the mind recoil
unable to reach it, one does not fear anything whatsoever. ||49||

Hearing my words on the supreme knowledge as a means to release, chanting My names, giving themselves to meditating on me, the Gods – all of them –
at the end of their lives attained union with Me in days of yore. From
such a knowledge all the things are seen everywhere by them as
manifestations of My glory. ||50-51||

From Me alone everything is born. In Me, everything is established. In me,
everything is resolved. I am that Brahman which is secondless. ||52||

I alone am the subtler than the subtlest; similarly I am the greatest. I
am the world and am pure (unsullied by creation). I am the most ancient.
I am the complete being. I am the sovereign. I am the golden AND BLUE One and of
the very form of auspiciousness (Śivam). ||53||

I (grasp) without hands and (walk without) feet; I am that inestimable
power; I see without eyes; I hear without ears. I am every manifest form
and there is no one who knows Me. I am ever the consciousness. ||54||

I am alone the One who revealed by all the Vedas. I am the author of
Vedānta, and I am alone the knower of the Vedas. There is no merit or
demerit in Me; there is no destruction for Me; nor are there births,
bodies, senses and intellects for Me. ||55||

The earth, water, fire, air nor space (the five elements) find no place in
Me. Thus knowing the nature of the supreme Self indwelling in the cave
of the heart, partless and secondless, witness unto all, devoid of cause
and effect, one attains the pure supreme Self (that I am). I am Each And Everything ||56||

O Rāma of great intelligence! One who knows Me truly, he alone and none
else, in all the worlds attains the fruit of liberation.” ||57||

Thus ends the sixth chapter called the Glory of God in the Śiva-Gītā which
is an upaniṣad delivering Brahma-vīdyā and a yoga śāstra occurring as a
dialogue between Śiva and Rāma in the Padma Purāṇa.

OM NAMAH $HIVAY

HAR HAR MAHADEV

OM NAMAH MAHE$HWARAY.....!!!!!! ♥ ♥ ♥ ♥ ♥ ♥ ♥ :-) :-D

Chapter VII – Vision of the Cosmic Form

Rāma said:

What was asked by me, O all-pervasive Lord, that stands as such. Here, an answer was not received from You by me at all, O great Lord! 1

Your body, O Lord – being of limited measure – how is it the origination of all beings, their maintenance and dissolution? 2

How are the Deities bound to their respective duties stationed in You? How is it that all of them are one with You? How is it that the fourteen worlds (are one with You)? 3

O Lord! Even after hearing it from You, there is a great doubt in me. You must deign to dispel the doubt in my mind which suffers from incomprehension. 4

The Lord said:

Though the seed of the banyan tree is very tiny, the huge banyan tree always existed in it. Otherwise, how can that tree come out of that seed? 5

Similarly, O Rāma, the origination and dissolution of the beings take place in My body. Even a large mass of salt easily dissolves in water and is no more visible, but when (that water is) boiled that salt appears as before. 6

Just as light emanates every dawn from the solar sphere, similarly all the universe originates from Me, exists and then merges in Me. Everything is in Me. O Rāma of noble resolves! Know it thus. 7

Rāma said:

O great Lord! Just as for a person confused regarding directions, the confusion is not removed even when correctly informed, similar is my delusion. What shall I do? 8

The Lord said:

O Rāma! I will show you how all this, the moving and the unmoving beings of the world subsist in Me. But you will not be able to see this. O son of Daśaratha, I will endow you with divine vision. Through that, shedding all fears, behold the expanse of everlasting luminosity of Mine. 9-10

My majesty cannot be perceived through physical eyes either by human beings or by celestial beings without My grace. 11

Suta said:

Having said thus, the Lord blessed him (Rāma) with divine vision. Then he (Rāma) saw the form of the Lord resembling subterranean fire. Rama saw Lord's Universal Cosmic VishwaVirat Swaroop 12

Seeing that (form) luminous like millions of lightening flashes and striking intense terror even among the brave, Rāma in sheer fright, collapsed on his knees to the ground. Rāma, the dauntless hero, fell prostrate on the ground and again and again praising (the Lord) then rising, looked as far as he could. Rāma saw the form of the Lord, the Destroyer of Tripura, Destroyer of all Evil Asura's who Fought with Shiva , with sidereal universes inside it looking like she-sparrows, in constellations of luminous blaze. 13-15

He saw (within the form of the Lord) the mountains like Meru, Mandara and Vindhyā, the seven seas, the sun and the moon, all the Gods and Goddesses and All 33 Million god's and goddesses and the five elements. 16


MAHESHWARA SHIVA REVEALING HIS VISHWAVIRAAT SWAROOP TO GOD

The son of Daśaratha beheld the forests, the holy mountains, the fourteen worlds and the entire cosmic expanse. He saw the battles between the Devas and the Asuras; those born and yet to be born; the avatars of shakti ( durga ) and her acts , the ten incarnations of Viṣṇu and the His sports in those incarnations. 17

O dvijas, He saw the defeat of the Devas, the burning of Tripura and the extinction of all that is born and yet to be born. Beholding all this, Rāma filled with fear, prostrated again and again. (At this point) true wisdom dawned on Raghunandana (Rāma), and he extolled Śankara with meaningful hymns that contain the very essence of the Upanishads18-21

Rāma said:

O Lord! The Destroyer of distress of those who take refuge in You! Be gracious! Be gracious! O Lord of the universe! O, Thou worshipped by the Universe! Be gracious! Thou the Bearer of the Ganges, with moon adorning Your crest! Protect me, helpless as I am, from the fear of births and deaths. 22

O Lord! This world, indeed, is born only from You, in You alone the created beings live always, O Śambhu! Into You alone they undergo merger, just like trees and creepers into the earth. 23

O Wielder of the trident! Brahmā, Indra and Rudra, the Maruts, the Gandharvas, the Yakṣas, Asuras, the community of Siddhas, rivers like the Ganges, the oceans, all of them live in the midst of Your person. O Moon-crested One! Everything is illusorily projected by Your māyā. In You alone, the universe attains perceptibility. All this is perceived by the common people mistakenly (as real), just as silver is seen in a seashell or a rope is mistaken for a snake. 24-25

Filling the entire universe with Your splendour, manifesting things by Your own resplendence, O God of Gods and Goddesses , without Your light, this universe cannot be perceived even for a moment. 26

Great things do not rest on flimsy support. One single atom cannot support the Vindhyā mountains. This universe rests on Your person through Your māyā alone. I am convinced now about this. 27

Just as a fear-causing snake appearing in the rope has not really come into being, nor exists, nor undergoes destruction, similarly is the universe too taking shape in You, through that sheer māyā of Yours, O Nilakaṇṭha. 28

When it is enquired as to Your body assuming the nature of being, the very basis for the world of manifestation, that itself is seen to be certainly due to my ignorance. Thou art wholly the nature of Consciousness and Bliss. 29

O Destroyer of Tripura, Thou alone, being praised, bestow upon the enjoyers the fruits of the eminently meritorious acts, performance of Vedic sacrifices and charitable acts. But even this statement is not fully true because there is nothing different from You at all. 30

The Sages declare those as deluded by ignorance who mistakenly think that Śiva, Lord of the Himālayas, is pleased by external acts of worship and services. How can there be any desire for pleasure for one who is formless? 31

O Supreme Lord! Even the sovereignty of all the three worlds, You bestow as a reward on those people who offer You a leaf or a little water. I deem it all as the work of ignorance. 32

You pervade all the quarters and the intermediate directions. Thou art the universe, secondless, the infinite and the eternal. Even when this universe become extinct, there is no loss to You, just as there is no detriment to space (within a pot), when the pot is broken. 33

Just as the one, single Sun in the sky gets its many reflections in various vessels of water, so Thou, O Lord, art (variously) reflected in different minds. 34

There is nothing to be done by You even when the world is created, protected and dissolved. Even then, You bestow heaven etc. on the souls beginninglessly embodied according to their mortal fruits. It all happens as in a dream. 35

O Śambhu! For the two inert bodies, the subtle (sūkṣma) and the gross (sthūla) there could be no consciousness without the Self. Therefore, the scriptures, O enemy of Tripura, speak of pleasure and pain experienced through Your reflection in them. 36

Prostrations to Thee, O Swan in the ocean of Existence and Consciousness; prostrations to Thee, O Blue-Throated One, the very form of Time; prostrations to Thee, the Destroyer of all sins; prostrations to Thee, the one (witness) experiencer of the functions of the mind, which after all is illusory. 37

Suta said:

Prostrating thus before the Lord of the universe, standing with folded hands before Him, the over-awed Rāma praised the supreme Lord in so many words. 38

Rāma said:

O Self of the universe! Withdraw this cosmic form of Yours. By Thy grace, O Śambhu, the ocean of the world (of existence) has been seen (by me). 39

The Lord said:

O Rāma, the mighty-armed! There is nothing other than I.

Suta said:

Saying thus, the Lord withdrew the Gods and the other (forms) into His own form. 40

Closing his eyes in sheer delight, Rāma again opened his eyes and saw the Lord standing over the tiger-skin on the crest of the (Himālaya) mountain. Rāma saw Lord Nilakaṇṭha with three eyes and five faces, donning the tiger skin, His person adorned with sacred ash, wearing the serpents as His bracelets and sacred thread, wearing matted locks, blazing like lightening. (He saw) the One, the Lord of the universe, with moon on His crest, the supremely adorable, assuring freedom from fear, with four arms, holding a battle-axe, with a deer in one hand. 41-44

Then prostrating, Rāma, at the Lord’s command, sat in front of Him. Then, the God of Gods told Rāma, “Whatever you want to ask, O Rāma, you can ask of Me. There is no preceptor for you other than I.” 45

Thus ends the seventh chapter called the Vision of the Cosmic Form in the form of a dialogue between Śiva and Rāma in the Śiva-Gītā an upaniṣad delivering Brahma-vidyā, and a yoga śāstra occurring in the Padma Purāṇa.

According to another legend in the Shiva Purana, once the other two of the triads of Hindu Gods, Brahma,Vishnu,Shakti or goddess Durga and all other Gods and Goddesses were fighting over who was the superior of the them all. Horrified at the intensity of the battle, the other gods asked Shiva to intervene. To make them realize the futility of their fight, Shiva assumed the form of a huge column of fire in between Brahma,Vishnu,Durga and all other God's and Goddesses. Awestruck by its magnitude, they decided to find one end each to establish supremacy over the other. Brahma assumed the form of a swan and went upwards and Vishnu as Varaha went into the earth while Shakti or Great Mother Goddesses Durga knew that it was the SUPREME GOD LORD SHIVA MAHESHWARA so she surrendered before him. But light was having no limit and though they searched for thousands of miles, neither Brahmha nor Vishnu nor any other God's and Goddesses could find the end. On his journey upwards, Brahma came across a Ketaki flower wafting down slowly. When asked where she had come from, the Ketaki replied that she had been placed at the top of the fiery column as an offering. Unable to find the uppermost limit, Brahma decided to end his search and take the flower as a witness.
At this, the angry Shiva revealed his true form. He punished Brahma for telling a lie, and cursed him that no one would ever pray to him. The Ketaki flower too was banned from being used as an offering for any worship, as she had testified falsely. Since it was on the 14th day in the dark half of the month of Phalguna that Shiva first manifested himself in the form of a Linga, the day is especially auspicious and is celebrated as Mahashivaratri. Worshipping Shiva on this day is believed to bestow one with happiness and prosperity and supremacy and lordship...!!!!!!

A legend explains the all-night worship of Shiva on Shivratri. There was once a poor tribal man who was great devotee of Shiva. One day he went deep into the forest to collect firewood. However he lost his way and could not return home before nightfall. As darkness fell, he heard the growls of wild animals. Terrified, he climbed onto the nearest tree for shelter till day-break. Perched amongst the branches, he was afraid he would doze and fall off the tree. To stay awake, he decided to pluck a leaf at a time from the tree and drop it, while chanting the name of Shiva. At dawn, he realized that he had dropped a thousand leaves onto a Linga to keep himself awake, the tribal plucked one leaf at a time from the tree and dropped it below which he had not seen in the dark. The tree happened to be a wood apple or bel tree. This unwitting all-night worship pleased Shiva, by whose grace the tribal was rewarded with divine bliss. This story is also recited on Mahashivaratri by devotees on fast. After observing the all-night fast, devotees eat the Prasad offered to Shiva.

There's also a great story related to MAHASHIVARATRI...
There was a demon gajAsura in the form of an elephant. He did severe penance and got lots of powerful boons. His wicked mind did not try to use all those powers for the constructive things, but rather started to disturb, kill and loot others. The power he had got out of the penance made even the divines afraid of him. His crooked mind also brought him to the death trap, when he started to attack the devotees who were completely focused on the worship of God at the holy abode kAshi. His ego and mad rage made him not realize whom he is attacking. The Supreme Powerful God, the Protector of the devotees destroyed the demon ripping its body. The daemon screamed loud and lost the life.
Considered to be a very furious form of Lord Shiva, with the shakti Herself frightened by the act of the Lord. (However the Lord is in all smiles)

There is another possible reason for the origin of the all-night worship. Being a moonless night, people worshipped the god who wears the crescent moon as an adornment in his hair, Shiva. This was probably to ensure that the moon rose the next night. Immediately after Mahashivaratri, almost like a miracle, the trees are full of flowers as if to announce that after winter, the fertility of the earth has been rejuvenated. And this perhaps is the reason why the Linga is worshipped throughout India as a symbol of fertility.
The festivities differ in various parts of India. In southern Karnataka, for example, children are allowed to get into all kinds of mischief and asking for punishment is the rule of the day, probably originating from the mythological incident of Shiva punishing Brahma for lying.
TheVishvanatha Temple at Kashi inVaranasi celebrates the Linga (symbolic of the pillar of light) and the manifestation of Shiva as the light of supreme wisdom and Energy and Power.
Mahashivaratri is thus not only a ritual but also a cosmic definition of the Hindu universe. It dispels ignorance, emanates the light of knowledge, makes one aware of the universe and MAHESHWARA SHIVA, ushers in the spring after the cold and dry winter, and invokes the Supreme Power and Energy to take cognizance of the beings that were created by him and all GOOD things happen

SHIVA IS IN THE WORLD AND IN THE SAME TIME HE IS BEYOND THE WORLD

In the beginning nothing existed, neither the heaven nor the earth nor any space in between. So non-being, having decided to be, became spirit and said: "Let me become!". He warmed himself, and from this was born fire. He warmed himself further still and from this was born light.

He is the never-created creator of all: He knows all. He is pure consciousness, the creator of time, all-powerful and the most powerful and strongest, all-knowing, themaster and god of everything and all, the divine and supreme energy and power, the dynamic energy and force of everything . He is the Lord of the soul and of nature and of the three conditions of nature. From Him comes the transmigration of life and liberation, bondage in time and freedom in eternity.

Some know him as Shiva the Beneficent. Others praise him as the Destroyer. For some he is Shiva the Ascetic, wandering the world. And for others still he is the Great Lord, God of all creation.

But it is as Lord of the Dance that all his aspects come together in one horrifically significant form. Nowhere else in the human world is there a clearer symbol of what a god is and does.

He has a 1,008 names, including Mahadeva (the great god), Mahesh, Rudra, Neelkantha (the blue-throated one), and MahaIshwar or MAHESHWAR (The Supremest God). He is also called Mahayogi, or the great ascetic, who symbolises the highest form of austere penance and abstract meditation, which results in salvation.

Shiva has a thousand names, and a thousand faces of him as well as of all great god's and goddesses.he is the god of everything and all in this entire universe and world and is the god of all demi gods-goddesses and all great god's and goddesses. Shiva is the essence of the Vedas, and the source of the Word. He is inextricably woven into all that the eye can see.

All that is made, every generation of life, all the wondrous forms that fill our world, all flow from his dancing loins. He is not male, nor female. He is neither human nor inhuman. He has four arms, and he has none. Shiva's nature at once transcends and includes all the polarities of the living world.

AS SAID BY MAHESHWARA SHIVA IN MAHA SHIVA GITA

|| Jad Bhavat Jad Bhaavati ||
|| Jadev Bhavyamasti ||
|| Tesham Vilakshano ||
|| Sakshi Chinmatroham " SADASHIVAM " ||
MEANING :
That which is created in past , that is only present in Present
and that will only come again in Future
I am the Eternal Time ( MAHAKAAL ) and I am the Witness of All Times
Everything is Shivamayam ( SHIVA )
I am the Supremest & Greatest Of all , I will Manifest in All Yugas to Fulfill the Needs Of All and to Prevail Dharma, Truth and Goodness

I AM NONE OTHER THAN

" MAHA SADASHIVA MAHE$HWARA

ब्रह्माकृत शिव स्तोत्रम् :

परमपिता ब्रह्मा ने पर्मात्मा एवं परंब्रह्म शिव की उपासना की थी। इस स्तोत्र को ब्रह्मा कृत माना जाता है।

नमस्ते भगवान रुद्र भास्करामित तेजसे|
नमो भवाय देवाय रसायाम्बुमयात्मने||

ब्रह्माजी बोले कि हे भगवान! हे रुद्र! आपका तेज अनगिनत सूर्यों के तेज सा है| रसरूप, जलमय विग्रहवाले हे भवदेव! आपको नमस्कार है|

शर्वाय क्षितिरूपाय नंदीसुरभये नमः|
ईशाय वसवे सुभ्यं नमः स्पर्शमयात्मने||

नंदी और सुरभि कामधेनु भी आपके ही प्रतिरूप हैं| पृथ्वी को धारण करनेवाले हे शर्वदेव! आपको नमस्कार है| हे वायुरुपधारी, वसुरुपधारी आपको नमस्कार है|

पशूनां पतये चैव पावकायातितेजसे|
भीमाय व्योम रूपाय शब्द मात्राय ते नमः||

अग्निरुप तेज व पशुपति रूपवाले हे देव! आपको नमस्कार है| शब्द तन्मात्रा से युक्त आकाश रूपवाले हे भीमदेव! आपको नमस्कार है|

उग्रायोग्रास्वरूपाय यजमानात्मने नमः|
महाशिवाय सोमाय नमस्त्वमृत मूर्तये||

हे उग्ररूपधारी यजमान सदृश आपको नमस्कार है| सोमरूप अमृतमूर्ति हे महादेव! आपको नमस्कार है|

Shiva is not compassionate, He is Compassion itself

Shiva is not merciful, He is Mercy itself.

Shiva is not great, He is Greatness itself.

Shiva is not godly, He is God itself.

Shiva is not good, He is Goodness itself.

Shiva is not a creator, He is Creation itself.

Shiva is not a sustainer, He is Sustenance itself.

Shiva is not a destroyer, He is Destruction itself.

Shiva is not a concealer, He is Concealment itself.

Shiva is not a revealer, He is Revealment itself.

Shiva is not a pervader, He is Pervasion itself.

Shiva is not a supreme being, He is Supremacy itself.

Shiva is not a realized being, He is Realization itself.

Shiva is not a full being, He is Fullness itself.

Shiva is not a eternal being, He is Eternity itself.

Shiva is not an infinite being, He is Infinity itself.

Shiva is not a conscious being, He is Consciousness itself.

Shiva is not a existent being, He is Existence itself.

Shiva is not a blissful being, He is Bliss itself.

Shiva is not a knowledgeable being, He is Knowledge itself.

Shiva is not a transcendent being, He is Transcendence itself.

Shiva is not an immanent being, He is Immanence itself.

Shiva is not a true being, He is Truth itself.

Shiva is not an infinite being, He is Infinity itself.

Shiva is not a being, He is Being itself.

Shiva is not all-knowing, He is All-Knowingness itself.

Shiva is not all-powerful, He is All-Power itself.

Shiva is not omnipresent, He is Omnipresence itself.

Shiva is not a he, He is He-ness itself.

Shiva is not a she, He is She-ness itself.

Shiva is not a neuter, He is Neuter-ness itself.

Shiva is not beautiful, He is Beauty itself.

Shiva is not kind, He is Kindness itself.

Shiva is not easily pleased, He is Pleasure itself.

Shiva is not giving, He is Gift itself.

Shiva is not one, He is Oneness itself.

Shiva is not guru-like, He is Guruhood itself.

Shiva is not fatherly, He is Fatherhood itself.

Shiva is not motherly, He is Motherhood itself.

Shiva is not a Vedic god, He is the Veda itself.

Shiva is not an Agamic god, He is the Agama itself.

Shiva is not praise-worthy, He is Praise itself.

Innumerable - innumerable are the nouns with which we may hymn the Lord; innumerable as His forms and His names.

Shiva has no form, all forms are His.
Shiva has no names, all names are His.
Shiva has no praises, all praises are His

LORD MAHE$HWARA $HIVA - GOD Of ALL and EVERYTHING in this UNIVERSE
(Shaivam A Perspective)

Many of the asurAs worship Lord shiva and get boons as observed in the purANAs. Whereas very few of them worship the other divines. Why is it so ? Why should the God show grace to asurAs ?

LORD MAHE$HWARA $HIVA is the SUPREME$T , Which does not have any parents Which never takes birth Which is all alone without association with any of the creatures or creations enjoying in the Self. God is the only one Who is dependable for anybody / anything to surrender to as It is the only perennial Being. Hence God is the Lord of all creatures (lives/souls). For this reason the Lord is hailed as pashupati (Lord of living beings). Whether it is devas or asuras or humans or other creatures all are pashus. That being the case how could the Lord be partial to one section of pashus and withdrawing the Grace for the other ? So anybody who worships the Lord sincerely could get blessed with Its Grace irrespective of the caste, creed, race, power, status and qualities.Not only he is GOD of all creatures and Beings but also LORD of SUPREME Divine Energy , Supreme Power , All Qualities and Attributes of this Universe , all Energies , Energy and Powers , Love , Divinity , Holiness , Purity , All elements , this entire Universe and other universes and all Good things and GOD OF GOOD..!!!!!!! HE IS GOD OF ALL AND EACH AND EVERYTHING whether it is a living thing or non living thing..!!!!

It is in fact to be noted that Lord shiva is worshipped by the devas like viShNu, braHma, indra, Ganesha , Kumar Murugana, Krishna , Rama, and other gods and also even by the supreme great goddess Devi , Durga, Shakti , parvati , sati ,Mahakali , Bhubhaneshwari , Saraswati , Lakshmi , Kaushiki , 10 mahavidyas and other goddesses and god's by asuras like bANa, rAvaNa, tripura, sUrapadma, by humans like shaNkara bhagavatpAda, sambandhar, appar, by other creatures like jaTAyu, sampAdi (eagles), vAli (monkey) and the list goes on and on. One finds in the purANas the variety of people of different backgrounds and qualities worship the Lord shiva. There are many histories of temples which talk of the cranes, bees, elephants, spiders, snakes worshipping the Lord and getting blessed. So the Lord as the Supreme blesses anyone who worships in sincere devotion. There is no discrimination on who the seeker is. The Lord is so merciful that He showers the boons one look for when there is a determination to seek Him. It is evident from the history of asura bANa who attained a great fame of his valor and got the place in the abode of Lord shiva all due to his determined worship of the Lord.

But..., if the receiver of the boons does not use them in proper way and misuses to disturb others, in the Lord defined system of this universe they get punished for the misdeeds. A closer analysis would show that the devas are the divine elements of nature that are essential for all of us to survive (like air, sun, fire etc). Very often asuras are the one who disturb the nature as evident from purANas. So when the asuras misuse the boons got to disturb the other lives they get punished as evident from the histories of hiraNya, rAvaNa and others. When the misuse goes beyond a point by the powerful forces so as to question the existence of the whole system, the Lord the One Who is essential for all the essentials, Who has devised this whole Universe, takes the action to restore normalcy for example like tripura dahana.

Lord shiva is the God of all and everything. Like the Father and mother He showers the grace for all the children, but the misusing children get punished. This Supreme Lord better than a mother does not withhold the grace, He is our beloved pashupati.

Daemons, kinnaras, deva of death, deva of rain, mobile fire, air, sun and moon, illusionless tiger, monkey, snake, vasus, heavenly people and under the earth people - of all these, the ones who worship Your Holy Feet relentlessly - seeing the great glory out of Your grace they have attained, without any surprise I surrender to Your Holy Feet, Oh the GOD AND LORD of All and Everything MAHE$HWARA $HIVA...!!!!!!! :-D