Maha Shivratri

Tonight and tomorrow is Maha Shivratri.
http://www.komalkapur.blogspot.com/search/label/MahaShivratri
last year around this time, i have posted a few posts ranging from the meaning of Shivaratri to Kashmir Shaivism. Do go through those posts and leave your valuable comments.
today, i want to dedicate a post to the Devanagari: ॐ नमः शिवाय,mantra.
The book The Ancient Power of Sanskrit Mantra and Ceremony, Volume I defines Om Namah Shivaya as:
"This mantra has no approximate translation. The sounds related directly to the principles which govern each of the first six chakras on the spine...Earth, water, fire, air, ether. Notice that this does not refer to the chakras themselves which have a different set of seed sounds, but rather the principles which govern those chakras in their place. A very rough, non-literal translation could be something like, 'Om and salutations to that which I am capable of becoming.' This mantra will start one out on the path of subtle development of spiritual attainments. It is the beginning on the path of Siddha Yoga, or the Yoga of Perfection of the Divine Vehicle."
"Na" refers to the Gross Body (annamayakosa), "Ma" refers to Pranic Body (pranamayakosa), "Shi" or "Chi" refers to Mental Body (manonmayakosa), "Va" refers to Intellectual Body (vignanamayakosa) and "Ya" refers to Blissful Body (anandamayakosa) and "M" or the "silence" beyond these syllables refers to the Soul or Life within.
IN the expalnation of one of of the most renowned spiritual masters of this millenium, Sri Sri Ravishankar, Aum Namah Shivaya is a panchakosha mantra . When ever you are in doubt or in difficult times one must chat the whole japa. Om Namah Shivaya can be chanted 108 times cycle everyday. It not only affects the cosmic conciousness but also has an effect on the different parts of the human brain.
Adi Shankaracharya says that the name "Shiva" means "the one who purifies the one that repeats His name."
The Universe is said to be made up of vibrations. Vibrations give rise to form. As the name "Rama" gives rise to the form of Rama, similarly, the name "Shiva, in Aum Namah Shivaya" gives rise to the form of Shiva (Maheshwara). (Sivananda)
Namaḥ Shivaya is called Panchakshari (5 syllable mantra) whilst Aum Namah Shivaya is called Sadakshari (6 syllabled mantra). Namah Shivaya is recommended to be chanted by householders, whereas the prefix "Aum" is added to the mantra by those who have renounced the world. However, according to Sivananda, Aum Namaḥ Shivaya is also alright for practise by worldly people, as gradual repetition makes the mind proceed from the gross to the subtle.
Upamanyu said that if you practise this mantra enough so that it vibrates continuously in your heart, then you don't need to do any yoga or further practises like pranayam.
Brahmamuhurta, or the time at around 4 o'clock in the morning is the peak optimum time for spiritual practises like japa because at that time the whole world is asleep and the mind is like a blank sheet of paper on which any impressions to be made last long.
Variations of Panchakshari:
Namah Shivaya
Namaha Shiva
Shivaya Shiva
Shivaya Namah
Shiva Shambo.
Rudra Pooja:The Shri Rudram (Sanskrit श्रि रुद्रम्), to which the Chamakam (चमकम्) is added by scriptural tradition, is a Hindu stotra dedicated to Rudra (an epithet of Shiva), taken from the Yajurveda (TS 4.5, 4.7).[1][2]. Shri Rudram is also known as Sri Rudraprasna, Śatarudrīya, and Rudradhyaya. The text is important in Vedanta where Shiva is equated to the Universal Brahman. The hymn is an early example of enumerating the names of a deity,[3] a tradition developed extensively in the sahasranama literature of Hinduism. By the first few centuries CE, the recitation of the Śatarudrīya is claimed, in the Jābala Upanishad, to lead to immortality.[4] The hymn is referred to in the Shiva Purana.[5]
The text is also famous for its mention of the Shaivite Panchakshara ("five-syllable") mantra (Sanskrit: Namaḥ Śivāya), which appears in the text of the Śatarudrīya in the eighth anuvaka.[6] The text also contains the mantra Aum Namo Bhagavathe Rudraya.Through the chanting of Sri Rudram, Lord Siva's various attributes and aspects are invoked and worshipped. Chanting the Rudram is considered to be of great benefit. The Rudram chanting can be done with or without the accompaniment of a Vedic yagna ritual. When accompanied with the Vedic fire ritual, it is called the Rudra Yagnam. It is said that Lord Shiva after Bhasmasura was killed with the help of Lord Maha Vishnu performed the Tandava Dance and then Performed the "Rudra Yagna" for the Betterment of Humanity, this Place where the Rudra Yagna was performed is where the "Sri Kalahasti" Temple stands now, this temple also has one of the 12 Jyothirlingas of Parameshwara.
It consists of two texts from book four of the Taittiriya Samhita (TS 4.5, 4.7), which is a recension of the Black Yajurveda.
Shri Rudram or the Namakam (chapter five) describes the name or epithets of Rudra, which represent his aspects. Additionally, the devotee asks for the benevolent aspect of Shiva to be invoked rather than the terrible aspect and requests forgiveness of sins. The Chamakam (chapter seven) asks for the fulfilment of wishes. Each part consist of eleven anuvaka or hymns. Traditionally Rudra is assigned the number 11, and among the thirty three deities of the Vedic pantheon, eleven are considered forms of Rudra.
[edit]Shri Rudram
The anuvakas of Shri Rudram correspond to the eleven hymns of TS 4.5, with the final anuvaka extended by an additional eight verses, including the Mahamrityunjaya Mantra. The central Shaivite mantra, Aum Namah Sivaya is also derived from the Shri Rudram, it appears (without the aum) in TS 4.5.8.l.
[edit]Chamakam
The second part of the text, corresponding to TS 4.7, asks God for fulfillment of wishes. The repeated phrase, cha me literally means, "and to me [be this granted]", accompanied by a list of desirables which are primarily necessary appurtenances for Vedic sacrifices.
The original context of the Chamakam is the piling up of the fire-altar of the Vedic religion. The hymn invokes, apart from Agni and Vishnu at the beginning, a pantheon of Vedic deities that are successively linked with Indra to enable the yajamana or sacrificer/patron to successfully perform Vedic fire sacrifices or yagnyas, such as the Agnishthoma, Somayaga, and the Ashwamedha. The Chamakam can be interpreted both as a preparatory for a physical external sacrificial ritual, or the inner, possibly yogic sacrifice involving pranic control, since the yogic "vital airs" are explicitly mentioned as sacrificial adjuncts in anuvaka, or stanza 10.
The interpretations of the text commonly taught today are clearly Vedantic, while the Vedic texts at the time of their composition were probably intended for the context of ritual sacrifice.
The President of the Ramakrishna Mission, at Chennai, in commentating on the foreword to Swami Amritananda's translation of Sri Rudram and Purushasuktam, stated that "Rudra to whom these prayers are addressed is not a sectarian deity, but the Supreme Being who is omnipresent and manifests Himself in a myriad forms for the sake of the diverse spiritual aspirants." Sri Rudram occurs in the fourth Kanda of the Taittirya Samhita in the Yajur Veda.
Satguru Sivaya Subramuniyaswami explains in the lexicon section of his book, Dancing with Siva, that "Sri Rudram is a hymn to the wielder of awesome powers. It is a preeminent Vedic hymn to Lord Siva as the God of dissolution, chanted daily in Siva temples throughout India."
[edit]Smarta interpretation
The prayer is commonly interpreted to show that Vishnu is another aspect of Shiva and to accordingly hold that Vishnu and Shiva are one and the same God from an Advaitan or Smarta viewpoint. Interestingly, the Vishnu sahasranama, in a similar manner, states Shiva is an aspect of Vishnu.
Below is fantastic link i chanced upon, the rudra pooja with an english translation
http://www.scribd.com/doc/18663065/2601866-Rudram-and-Chamakam-With-English-Translation

Shiva

The Whole Creation,is the dance or play

of

SHIVA

(Shiva Tandav).,the dance of one conciousness.

Which manifested into a million species in the world.

Like the Mind, Memory and Intellect.

Shiva is also a tatva(element or principle in us).

Shivratri is when the Shiva Tatva and Shakti become one.

Shivratri is auspicious becaus ethe environment is more alive.

- H.H Sri Sri Ravishankarji.

(Mahashivratri is on 23rd feb. Do catch the celebrations live from 6 p.m onwards on Sanskar T.v.)

Kashmir Shaivism

Since Mahashivratri is just around the corner, i thought i'd do a few posts on this rich tradition. Here is a brief history of Kashmiri Shaivism:
The ancient tradition of Kashmir Shaivism is a non-dual (advaita) school of philosophy which takes as its source the ninety-two Tantras of Lord Shiva. This includes the sixty-four monastic Bhairava Tantras, the eighteen mono-dualistic Rudra Tantras, and the ten dualistic Shiva Tantras. This philosophical tradition is also known by its adherents as Trika. It is called Trika because it encompasses the threefold signs of man and his world. These three signs are Shiva, his Shakti (energy), and Jiva (individual ). Also signified are three primary energies: para (supreme) energy, para-para (combination of highest and lowest) energy. and apara (lowest) energy. These are also termed iccha Shakti, the energy of will, jnana Shakti, the energy of knowledge, and kriya Shakti, the energy of action. These three energies represent the threefold activities of the world: knower, knowing, and known. Kashmir Shaivism also known as the Trika tradition, encompasses four systems of philosophy: the Pratyabhijna system, the Kula system, the Krama system, and the Spanda system.
The teaching of Kashmir Saivism is so rich and detailed in its descriptions of what it reveals as the ascent of individual consciousness to universal God Consciousness (Parama Shiva) that it has been characterized as a mystical geography of awareness. It includes a highly developed system of spirituality that emphasizes not only the intellectual understanding of its concepts, but also the direct realization, the direct experience, of its truth. For the Kashmir Shaiva, the very nature of truth, its defining characteristic, is that it is unlimited and universal. The human intellect, on the other hand, is limited and individual. As such it cannot contain within its grasp that reality which transcends it. For the Kashmir Shaiva truth, as universal, is said to be anirvacaniya, unspeakable. Words cannot express or reveal it. Any attempt to define and contain it with the spoken word only limits it. If truth is to be known and understood, it must be experienced through direct realization. As the philosophy of Kaśmir Śaivism is deeply rooted in the Tantras, the lineage of Kaśmir Śaivism begins with Śhiva himself. According to tradition, as the knowledge of the Tantras were lost by the time of Kali Yuga, Shiva took the form of Śrikanthanath at Mt Kailaśha, where he fully initiated Durvasa Ṛiṣhi, into all forms of the Tantrika knowledge, including abheda (without differentiation), bhedabheda (with and without differentiation), and bheda (differentiated), as described in the Bhairava Tantras, Rudra Tantras, and Śiva Tantras, respectively. Durvasa Ṛṣi intensely meditated in the hope of finding an adequate pupil to initiate, but failed to do so. Instead, he created three "mind-born" sons, and initiated the first son, Tryambaka fully into the monistic abheda philosophy of the Bhairava Tantras; this is known as Kaśmir Śaivism.
Concepts in KashmirShaivism:Anuttara is the ultimate principle in Kashmir Shaivism, and as such, it is the fundamental reality underneath the whole Universe. Among the multiple interpretations of anuttara are: "supreme", "above all" and "unsurpassed reality". In the Sanskrit alphabet anuttara is associated to the first letter - "A" (in devanagari "अ"). As the ultimate principle, anuttara is identified with Śiva, Śhakti (as Śakti is identical to Śiva), the supreme consciousness (chit), uncreated light (prakāśa), supreme subject (aham) and atemporal vibration (spanda). The practitioner who realized anuttara is considered to be above the need for gradual practice, in possession of an instantaneous realization and perfect freedom (svātantrya). Anuttara is different from the notion of transcendence in that, even though it is above all, it does not imply a state of separation from the universe. Aham, the Heart of Śhiva,Aham is the concept of supreme reality as heart. It is considered to be a non-dual interior space of Śiva, support for the entire manifestation, supreme mantra and identical to Śhakti.
Kula, the spiritual group
Kula is a complex notion primarily translated as family or group. On various levels there exist such structures formed of many parts, interconnected and complementary. They are called families on account of having a common unifying bond, which is ultimately the Supreme Lord, Śhiva. The practices related to Kaula are very obscure and mystical and the focus is away from much philosophical tinkering and more into immediate experimentation. In essence, Kaula is a form of body alchemy where the lower aspects of one's being are dissolved into the higher ones, as they all are considered to form a unified group (a kula) which relies on Śhiva as ultimate support.

Mahashivratri

This year, Mahashivratri falls on 23rd February. " MahaShivrartri " or the "Great Night of Shiva" is a Hindu festival celebrated every year on the 13th night/14th day in the Krishna

Paksha (waning moon) of the month of Maagha (as per Shalivahana) or Phalguna

(as per Vikrama) in the Hindu Calendar (that is, the night before and day of the new moon). The festival is principally celebrated by offerings of Bael (Bilva) leaves to the Lord Shiva, all day fasting and an all night long vigil.Observing Mahasivrathri is transforming as we awaken to whom we truly are. Lord Siva, the dissolver of ego enables clearance of past karmic negatives that have blocked us from our true potentials. Proximity of the mind with Source does align our thoughts to be empowered as we are in touch with our inner wisdom of calm, serenity, inspiration, abundance and knowing. Shaivism,names the oldest of the four sects of Hinduism. Followers of Shaivism, called "Shaivas," and also "Saivas" or "Saivites," revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Notable areas of the practice of Shaivism also include parts of Southeast Asia like Malaysia, Singapore, and Indonesia. Maha Shivratri is not only celebrated by Shaivites today but also by Vaishnavites and other Hindus.