🤯KAALI MAATHA MYSTERY | Why Is Shiva Under Kali Maa's Feet? | Telugu Podcast | VOM

🤯KAALI MAATHA MYSTERY | Why Is Shiva Under Kali Maa's Feet? | Telugu Podcast | VOM

Author Name:Voice of Mogasala | Telugu Minds

Youtube Channel Url:https://www.youtube.com/@voiceofmogasala

Youtube Video URL:https://www.youtube.com/watch?v=PkiJdXHhhxI





Title: 🤯KAALI MAATHA MYSTERY | Why Is Shiva Under Kali Maa's Feet? | Telugu Podcast | VOM

Author Name: Voice of Mogasala | Telugu Minds

Description: Who is Kalabhairava? Why is Lord Shiva called Mahakala, Kalakala, and Mrityunjaya? What is the true meaning of Shiva Tattva, Shiva Lingam, Shiva Tandavam, and the divine relationship between Shiva and Shakti?

In this special episode of Voice of Mogasala, Raghu Shivam joins Siva Kalyan Mogasala for an in-depth Telugu conversation exploring the philosophy, symbolism, and spiritual significance of Lord Shiva, Kalabhairava, and Shiva Tattva. Moving beyond mythology, this discussion explains the timeless wisdom of Sanatana Dharma through the deeper meanings behind Shiva's forms, stories, mantras, and cosmic principles.

This episode explores why Lord Shiva is known as Mahakala, Kalakala, and Mrityunjaya, the symbolism of the Shiva Lingam, the relationship between Shiva and Shakti, the significance of Shiva Tandavam, and the stories of Daksha Yajna, Sati Devi, Veerabhadra Swamy, Markandeya, Bhakta Kannappa, and the Twelve Jyotirlingas. The conversation also examines Aghori traditions, Kundalini, Beejakshara Mantras, Kailasa, Manmatha Dahanam, and the spiritual meaning behind Shiva's many forms.

Whether you are a devotee of Lord Shiva, a student of Hindu philosophy, or simply curious about Indian spiritual traditions, this podcast offers a thoughtful exploration of the ideas, stories, and symbolism that continue to inspire millions across generations.

Chapters

00:00 – Goosebumps Trailer

02:46 – Introduction & The Hidden Meaning Behind Shiva's Form

08:42 – Shiva & Shakti Explained

12:01 – Why Is Shiva Called the Destroyer?

16:18 – Shiva, Parvati & The Story of Manmatha

23:06 – Shiva's Third Eye & Manmatha Dahanam

29:09 – Daksha Yajna, Sati Devi & Veerabhadra Swamy

39:05 – Shiva Lingam Explained

44:00 – The Story of Markandeya

48:44 – Who Are the Aghoris?

51:33 – Shiva Tandavam Explained

53:14 – Shiva Mantras & Their Spiritual Power

55:32 – Kailasa Explained

59:43 – Shiva Lingam Worship & Beliefs

01:01:41 – The Most Powerful Form of Shiva Lingam

01:03:40 – Bhakta Kannappa's Devotion

01:10:10 – Kundalini, Chakras & Spiritual Energy

01:16:44 – Beejakshara Mantras & Guru Guidance

01:21:29 – Mrityunjaya Mantra Explained

01:24:46 – Conclusion

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If you found this conversation meaningful, like, Share, and subscribe to Voice of Mogasala for more Telugu podcasts on Sanatana Dharma, Lord Shiva, Hindu philosophy, Indian spirituality, and timeless wisdom.

Share your thoughts in the comments:
Which teaching of Lord Shiva or Kalabhairava resonated with you the most, and why? We'd love to hear your perspective.



Kalabhairava, Lord Shiva, Shiva Tattva, Shiva Lingam, Shiva Tandavam, Mahakala, Kalakala, Mrityunjaya, Shiva Shakti, Daksha Yajna, Sati Devi, Veerabhadra Swamy, Markandeya, Bhakta Kannappa, Aghori, Kundalini, Beejakshara Mantras, Kailasa, Jyotirlinga, Sanatana Dharma, Hindu Philosophy, Hindu Mythology, Telugu Podcast, Spiritual Podcast, Voice of Mogasala, Raghu Shivam, Siva Kalyan Mogasala, Om Namah Shivaya

Transcript:
(00:02) Crossing villages, towns, cities, and borders, traversing forests and mountains, we encounter Veerabhadra, Mrityunjaya, the poison-throated, the benevolent Shankara, and Ishwara. Why do we worship a figure with so many names in the form of a Linga, and why is there no temple featuring his human form to this day? That which reminds one of Ishwara is called a Linga.
(00:23) Comparing such a powerful Shiva Linga to male anatomy—what kind of baseless talk is this? In the form of a seed, we exist within the very womb of the Father. The perspective of the Mother, who is the cause of this entire universe, is different. They say this universe began with the sound of Om. Kala Bhairava, what is his power? What is his story? My father-in-law holds a grudge in his heart, thinking that I, his son-in-law, did not show him respect when I arrived.
(00:54) He harbors anger and hatred toward Shiva. Narada conveys this matter to the Mother. Then the Mother arrives; she departs for the Yagna in a chariot pulled by five lions . At that moment, looking toward the south with righteous indignation, Sati Devi says, "Oh, what wisdom!""Did you think I came to eat your scrap meal, hoping for the attention of the destroyer of cities?""Are you looking at Shiva, who permeates the entire Brahma-created universe beyond time and space, in such a manner?" Filled with terrible rage, she strikes her foot
(01:25) against the ground, ignites a great fire, and jumps into it to sacrifice herself. As soon as he hears the news of the Mother's death, Shiva, who had been calm until then, rises in a fierce , terrifying form. Becoming the terrifying Yogi, the victorious Veerabhadra, the raging Rudra, he pulls a lock of hair from his matted locks and strikes it against the ground.
(01:55) From the spark that emerges, Veerabhadra is born—Veerabhadra, who becomes the terror of the three worlds, with fiery teeth and a garland of skulls, the embodiment of destruction—a sudden manifestation. Not wanting his head to lie in this burial ground, he takes it and wears it as a garland. The horrific and the non-horrific, both are him.
(02:19) From that Omkara sound, Lord Maha Vishnu emerges. Brahma is born from the lotus in the navel of Lord Maha Vishnu. When he first opens his eyes and looks around, he sees no one else and thinks he is the first and only one. Then, he hears a sound. Namah Shivaya, Namah Shivaya, Hara Hare Namah. This podcast is pure Shiva Tandava.
(02:49) This is Shiva Kalyan Mogasala, welcome to Voice of Mogasala. Let's get started . Om Namah Shivaya, Om Namah Shivaya. Shiva is called the Lord of the Five Elements. He is surrounded by his Pramada Ganas. Around his neck is a garland of skulls, and snakes coil around him. When I see a person or a force in such a terrifying form, how should I serve him? How should I understand him? You are right, Shiva wears a garland of skulls.
(03:19) But if we understand the philosophy behind the garland of skulls, we will understand the true form of Shiva. Only then can we get a little closer to Shiva. The meaning of the garland of skulls, its ultimate truth, is that these skulls belong to Lord Brahma—even the Brahma who writes the destiny of us all has a lifespan.
(03:39) One day, even his time will end, and he will perish. Not wanting his head to lie in this burial ground, he takes his head and wears it as a garland. See how large that garland is; look here, there are no beads on it. It means, as the elders say, many such Brahmas have come and gone. They say that in previous births, after thousands of cycles and cosmic ages, even those who held the position of Brahma forgot their own names—let alone recognizing mere mortals like us.
(04:06) It means Brahmas with lifespans of millions of billions of years have perished in this infinite, eternal universe. "Not recognizing mere mortals "—it means our human lives are like the insects that emerge during the rainy season, attracted to light, only to perish instantly. Our lives are that insignificant.
(04:27) Yet, even a Brahma with such a long lifespan dies one day. Many such Brahmas have passed away; that is why he is called " Brahma-mastaka-vali-nibaddhata," meaning one who wears the skulls of Brahmas. "Brahma-mastaka-vali" means he wears the skulls of Brahmas as a garland. It signifies that while everything is subject to time, he is the master of time itself.
(04:49) He is the one who controls Time, which controls everyone else. That is why he is named Kalakaludu and Mahakaludu. As a symbol of this, he wears a garland of skulls. Next, the serpent. A serpent represents death. We are all bound by death; we are all subject to the inevitable end. But he is Mrityunjaya, the conqueror of death.
(05:11) As a symbol of that form, he wears a serpent around his neck. They are not ordinary snakes; they are divine serpents. Elders say that merely remembering the names of these serpents can burn away many of our sins. Furthermore, he smears his body with funeral ashes. The word ' Bhasma'(ash) signifies supreme prosperity.
(05:31) Whatever material exists in this world, if you burn any substance, what is the only thing that remains? Only the ash remains. It means that after this entire world vanishes, after it dissolves completely, whatever remains—this world, burned to ash in the fire of cosmic dissolution—he smears that ash upon himself. It signifies that he exists beyond all these things; that is his true essence.
(05:55) Whoever understands this Shiva-tattva ( essence of Shiva) and whoever moves closer to this reality, the Lord always protects them. Because......since he sees the Lord in everything, the Lord protects him from every direction. Pardon me. As a layman, I am going to ask a few questions, even though I know it is wrong to question Shiva like this, because there are many ignorant people who do not understand this.
(06:23) It is for those who do not know; they need to understand. When we talk about Shiva, he is always depicted with a garland of skulls, serpents, and sacred ash. Such a person has no wealth and no home. Yet, we pray to him for homes and ask him for money. Is it truly right to ask Shiva for such things? A great soul once had the same doubt.
(06:47) He thought just like you—that since Shiva has no material possessions, what could he possibly grant us? For those who think this way, they simply do not know him. For our sake, he explains: "Karasthe Hemadrau Girisha Nikatasthe Dhanapathau ..." meaning, one might think of giving gold to Shiva.
(07:10) "Karasthe Hemadrau"—he holds the golden mountain, Mount Meru, in his hand. In the destruction of the Tripurasuras, it was Mount Meru that Shiva used as his bow! So, we cannot give him gold. Suppose we want to give him money, "Girisha Nikatasthe Dhanapathau." Kubera, the lord of wealth who grants riches to the entire world, stands at his doorstep, waiting to see if Shiva needs anything.
(07:34) Okay, perhaps we want to offer him something he asks for, or provide whatever he desires, but "Svar-bhūja surabhi mani chintamani..." It means he possesses things that fulfill any wish; whatever he desires simply manifests instantly for him. Those are: Chintamani is the first, Kalpavriksha is the second, and Kamadhenu is the third.
(07:55) Meaning, if you go under the Kalpavriksha tree and ask for anything, whatever desire you ask for, it will be fulfilled. They are in abundance in Shiva's house. Chintamanis, Kalpavrikshas, and Kamadhenus are all over his house. Well, if we think, " Let's do a favor for Shiva, let's do something good," all the auspicious things in this world are found in the dust of his feet.
(08:19) What else can you give him? Hey, what else shall we give him? What else can I give? I can't give him anything, can I? He is so wealthy, so endowed! Then he thought, "What shall we give him?" Ah, found it! I found one thing that I have which Shiva does not have. What is that? My mind. My mind is the only thing he doesn't have.
(08:42) So he said, "I will give my mind, take it." But we see such a great Shiva at the feet of Goddess Kali, right? Hmm . And what is the truth behind that? Right, everyone knows the story of Goddess Kali mentioned in the Puranas. I will just tell you briefly. To destroy the demons, Kali took a fierce form and annihilated them all.
(09:04) But even after killing the demons, she was uncontrollable in her rage and began dancing fiercely in the cremation ground. The worlds trembled because of that dance. The entire universe was shaken; she was dancing so fiercely. When the gods couldn't stop that fierce dance, they all went and fell at Shiva's feet.
(09:27) "The Mother is dancing so fearfully after killing the demons, the worlds are trembling, the oceans are churning. Please come and calm the Mother down," they pleaded, so Shiva came and laid down in that cremation ground. The feet of the Mother, who was dancing so fiercely, touched Shiva. As soon as she realized that her foot touched Shiva, after all, he is her husband! Out of the virtue of a devoted wife, she sheds her fierceness and calms down.
(09:54) This is a story known to all, but let us reflect on the philosophy here. In the scriptures, Shiva is the motionless one, Shiva is Sthanu. Shakti moves based on Shiva. Let me give you an example: a lamp, a lamp placed in a dark room. The light of the lamp spreads throughout the room , but the lamp does not move; the light moves.
(10:17) The moving light is supported by the motionless lamp, right? Similarly, Kali, the great energy that has spread across this entire universe, is based on the motionless Parameshwara. That is why in our Sanatana Dharma, if there is a deity, there is a secret of universal creation behind that form that no one knows.
(10:39) We must always grasp the essence behind the mystery. Some critics might ask, "Why would anyone put their husband under their feet?" Understand the essence, my dear man. Look at him, look at the Mother. Look at why the Mother is like that. Skulls become her garland, actions become her ornaments, she is the embodiment of infinite time, the one who resides in the heart of Anandanatha is Kali.
(11:04) Based on Anandanatha, she spreads throughout the world; she is Kali. Hold on, hold on to her feet; what will you get? What is her power like? There is a song in the climax of the movie 'Devi'. It was written supernaturally in the movie ' Devi': "The husband is the conqueror of death, the servant is Yama, the one who writes the fate is the devotee of Brahma.
(11:28) " Oh Kalika, who dances with star spheres as ankle bells, can you not hear the anguish? Oh Chandika, who roams with planetary orbits as silver bracelets, will you not offer your support? What does the primordial energy, Adishakti, who creates and fulfills the cosmic spheres with a mere thought, do? "Oh Bhadrakali, destroy the dark and treacherous forces that arise.
(11:52) " The Mother is such a form of Kali. What is she like? Kali is the playful cosmic manifestation of the Lord of the Five Acts, who takes a form suitable to Shiva and His body. We must understand the nature of Kali. When we talk about Brahma, Vishnu, and Shiva, the creator is here, the sustainer is here, and the dissolver is here.
(12:11) We portray Shiva as the destroyer. If we portray Shiva as the destroyer, why does every god go back to Him whenever a problem arises? If we go to the one who destroys to solve a problem, where is the justice in that? The first thing to understand here is that Shiva is not a destroyer; Shiva is a merger.
(12:32) Shiva is the dissolver. Dissolver does not mean one who destroys. The dissolver is one who absorbs everything into Himself and resides within everything. You mentioned earlier that He is the one who causes dissolution (pralaya). Pralaya is of three types for us. Nitya Pralaya, what is Nitya Pralaya? Sleep.
(12:52) Sleep is Nitya Pralaya, it happens to us every day. After we work hard all day and come home exhausted, isn't it He who gives vigor back to our senses in the form of sleep? What happens if we don't sleep for two days? What is our condition if we don't sleep for two days? What is our state? Can we survive without sleep? Sleep is Nitya Pralaya.
(13:20) Because you sleep, your senses regain power, and you are able to work again the next day. If you didn't have sleep, where would the energy come from? Where from? He is the one giving you that energy. The second is Maha Pralaya. Even in Maha Pralaya, He absorbs this entire universe into Himself and rests; He absorbs it into Himself and rests.
(13:45) Then, when creating the world, He manifests creation from within Himself; that is Maha Pralaya. Apart from these two, there is another dissolution called Atyantika Pralaya, which occurs when a yogi pierces all chakras in meditation and reaches the state of Brahmananda, known as the state of Samadhi.
(14:06) Whoever enters that Samadhi state and experiences the Brahmananda therein, that is called ultimate bliss; it is a state of supreme joy where nothing exists, and no worldly illusions remain. Whoever experiences that peaceful, pure, and non-dual supreme bliss, that yogi will never fall back into rebirth; that is Atyantika Pralaya.
(14:29) The Lord causes these three dissolutions. Now, would you still call Shiva a destroyer? Does Shiva become one who destroys? He is protecting the world. What is the reason for such a powerful Shiva to beg for alms in a skull? First, think about why Shiva ate alms from a skull. Keep the skull and all that aside for a moment.
(14:53) First of all, Shiva is called the primordial beggar (Adi Bhikshu). Have you seen the form of Goddess Annapurna? In it, the Mother is serving , and Shiva is holding a begging bowl. Look at the symbolism here; decode this icon. What is Shiva asking the Mother? He is asking, "Oh Annapurna, ever-full, beloved of Shankara, grant me alms for the sake of knowledge and renunciation, oh Parvati.
(15:16) " What is he asking for? Is he asking to be fed? What kind of alms is he asking for? For the sake of knowledge and detachment. He is asking for detachment, knowledge, and wisdom, specifically the wisdom to see the reality of this world. We don't even know how to ask the Goddess properly, do we? We only ever ask for " my son's marriage" or "my daughter's wedding," or other worldly things.
(15:35) No, there is something else we should ask for. There is something we must ask that Great Power, that Parashakti. You don't know how to ask; come, stand behind me, stand right behind me. Whatever I ask for, you ask for the same. Ask exactly what I am asking for. She is Annapurna, the Eternal Provider; she can give anything.
(15:53) "Bhiksham Dehi cha Parvati"—what is this alms? For the sake of knowledge and detachment. We must seek knowledge and detachment; that is what we should ask for first. That is the ultimate goal for everyone, the true purpose of life. The Mother who can give that can provide anything else.
(16:08) She can grant you all worldly desires and riches, but she can give you that supreme wisdom as well. But that is what you should ask for; Shiva himself is teaching us this. Because we are ignorant, because we don't know what to ask, we keep chasing worldly desires, don't we? When we talk about the burning of Manmatha, we hear that Shiva burned him out of anger.
(16:29) When hearing this story, are we supposed to think that Shiva got angry because a person who caused desire disturbed him? Or should I relate this story to myself, and is the philosophy that I should suppress these desires within me? What is the true philosophy? The story of Manmatha actually carries a profound philosophy. In this story, Goddess Parvati is born as the daughter of Himavanta.
(16:57) At that time, Shiva and Parvati were not yet married. Meaning, their wedding had not yet taken place. This doesn't mean they are separate; Shiva and Parvati are always one. Elders tell these Puranic stories to illustrate a divine play. However, at that time, Parvati was not yet married to Shiva, though she possessed intense devotion and love for Him.
(17:17) So, Himavanta takes Parvati to Sthanashrama, the place in the Himalayas where Shiva meditates. He says, "Lord, my daughter Parvati has great devotion and love for you; she will serve you and provide everything needed for your penance." He asks Shiva to accept his daughter’s service, leading to a profound conversation between Shiva and Parvati after some discussion.
(17:45) After that conversation, Shiva is ultimately convinced and agrees to it. Then, the daily routine of the Goddess begins: waking up in the Brahma Muhurta, gathering everything needed for Shiva's penance, and after He begins, meditating upon Him. Now, the gods are gripped by a fear. Because , the union of Shiva and Parvati would lead to the birth of their child, known as Kumara Sambhava.
(18:18) Through that child, Subrahmanyeswara Swami, the destruction of the demon Tarakasura must take place . Because that is the boon Tarakasura had obtained. "Only a son born to Shiva and Parvati can kill me; otherwise, I should never face death." For Shiva and Parvati Devi, days are passing, months are passing, and years are passing.
(18:35) Both of them are immersed in their penance. She finds joy in worshipping Shiva, and he is happily and joyfully performing his penance. However, the desires of the gods remain unfulfilled. Now, all the gods are gripped by fear —how to make Shiva feel affection and love for Parvati Devi? Then, they call Manmadha and hold a meeting together.
(18:56) Manmadha enters that meeting. When Manmadha is called, Indra says, "No, Manmadha, our powers are not working here.""You must somehow make Shiva feel affection and love for Parvati Devi with your power." Because remember here , every deity, all the gods in Sanatana Dharma, are the forces that run this universe.
(19:20) "A deity is equal to a force that runs this universe." Then, Manmadha becomes filled with pride. " Even Devendra is begging me, so fine, I will disrupt Shiva's penance," he says and goes home. He goes home and starts gathering all his weapons. He is busy packing his weapons to set out against Shiva when Rati Devi arrives.
(19:44) Rati Devi , who is Manmadha's wife, comes and asks where he is going. When asked, he explains what happened. "In the meeting , Devendra praised me, and giving me a task—to disrupt Shiva's penance."" Since he called me the greatest, I am going to disrupt Shiva's penance," he says. She says, "Wait, stop for a second, cross-check the weapons Shiva has against the weapons you have.
(20:09) ""What are the weapons Shiva possesses?""His bow is Mount Meru, and his arrows are eternal.""What is your bow?""It's a sugarcane bow, something even children would play with.""You have such a bow, and he is...""He is the destroyer of cities (Purapahari), while you are the one who disturbs the hearts of those in longing.
(20:30) ""Purapahari means Lord Shiva, who made the Tripuras tremble.""And what are you?""You are one who finds joy in shooting arrows at young men and women who are weak in their youth.""The difference between you and him is like the difference between an ant and an elephant.""How can you go to war against him?" That is what she says. Then Manmadha thinks for a moment and says, "No, Devendra praised me; I will achieve this victory at any cost," and he leaves.
(21:01) While he goes, let us understand the philosophy—who is Manmadha, who is Rati Devi, and let us think about what connection this story has to us. Manmadha means Kamudu; he represents desire. Desire is Kamudu, Manmadha is desire—that's all. We are fine until a desire arises in our minds ; then, it is all over.
(21:22) Whether we eat or drink, desire churns the mind. ' Madanam' means disturbance; desire leaves the mind in chaos. That is why he is called 'Manmatha'—the one who churns the mind. Is it enough to just have a desire? No, there must be interest. If there is only desire, it is nothing much; there must be a craving to obtain it somehow.
(21:47) Now, there is interest. Now, let us think about Manmadha's weapons. What are his weapons? The sugarcane bow; here, the sugarcane bow is a symbol of the mind. Think of the sugarcane bow's string; to shoot an arrow, you need a string, right? Those strings are bumblebees. Do bumblebees stand still in one place? They don't, but here they do.
(22:05) What are these bumblebees? They represent the 72,000 nerves in our body. When the life force in our 72,000 nerves aligns with the mind, desires are born through five channels. These five are called the Panchatanmatras—sound, touch, form, taste, and smell. That’s what they are. What are sound, touch, form, taste, and smell? They are our only desires; there is nothing beyond them.
(22:35) No matter who in this universe desires anything, it must be fulfilled through these five. Either one wants to hear a sweet sound, taste something good, smell a nice fragrance, or experience a pleasant touch. These are the things everyone wants, and the cause of all this, don't forget, is desire.
(22:54) Who is this? Manmatha. So, he took his five arrows and went to the place where Lord Shiva was meditating, found a spot behind a tree, took out his weapons, aimed, and set his sights on the target . Seeing Lord Shiva, that embodiment of penance, Manmatha is suddenly struck by both wonder and fear.
(23:14) Let us look at how that form of Shiva was. With his large, golden matted hair loose, adorned with serpents tightly wound as his headgear, wearing a beautiful black antelope skin that matched his dark throat, his long eyelids motionless without a flicker, his intense gaze fixed on the tip of his nose—looking at the Lord who was deep in meditation like a waveless ocean or a massive, silent rain cloud—the god of desire was filled with extreme fear.
(23:44) How was he? "Large golden matted hair loose"— "Penu-papa" means a huge matted braid. How is that large matted hair? It is golden in color. "Kenjada" means golden , "Kempu" refers to that golden hue. The hair, tied up with serpents so it wouldn't come loose, the beautiful black antelope skin, and his throat, which turned blue and glowed after he swallowed the poison—it shone like a dark gemstone.
(24:19) His eyelids were long and motionless, he sat in such a peaceful, meditative state. Sitting there, there was no twitching of his eyebrows; he was steady and a picture of tranquility. How was Shiva sitting? "Asana sthira bandhanam"—he was seated in a steady, perfect yogic posture. Looking at the Lord, he appeared as profound as a waveless ocean or a massive, silent rain cloud that covers the sky without thunder or a single sound; that is how majestic Shiva looked.
(25:04) Seeing such a majestic and immensely powerful Shiva, he let go of all his weapons, struck with terror. "Manmatha was filled with fear"—he was terrified, thinking, "I came here for this mission, but how can I shoot an arrow at such a divine being? How can I disturb his penance?" he wondered , consumed by fear.
(25:27) As he trembled in fear, the gods above watched and thought, "We sent him here, but why is he so afraid?""How will the union of Parvati and Parameshwara happen now?" They held their heads in despair. Then, the Goddess arrives. How is the Goddess ? She who can effortlessly create thousands of Manmathas with just a glance of her playful eyes, the Goddess
(25:50) approaches...she, the supreme energy, the primordial power, walks towards Shiva. Now he thinks, "Okay, my job will be easier now.""Because the Goddess is coming!" The Goddess arrives . The Goddess arrived and, as always, performed her duties for Shiva; she offered flowers and placed them at his feet. Speaking of flowers, the poet Srinatha composed a beautiful verse: how the Goddess, in her grace, leaned forward to offer a handful of flowers, her braid swaying, as Manmatha (Cupid) bent his bow, and Shiva, the wearer of the crescent moon, leaned forward to
(26:34) receive the offering. As the Goddess leaned forward to offer the flowers, she bent down in a graceful posture. When she bent, the bow of the god of love, Ananga, also bent as he aimed his arrow. He aimed to strike Shiva, and his bow bent in preparation. Someone else also leaned forward—but who was it? It was Balendu Dharudu, the one who wears the crescent moon.
(26:53) To receive the flowers the Goddess was offering, even Shiva leaned forward. How did she lean forward? She leaned forward while he, Shiva, sat completely still and upright . He leaned forward ever so slightly, ready to accept the flowers from the Goddess. That is when it happened; how was the first arrow launched? The bow of Ananga bent swiftly.
(27:14) Everyone, look closely: the Goddess leaned forward to offer the flowers. Shiva leaned forward , upright as he was, to accept the flowers she offered. Seizing this opening, the bow of Ananga bent; he struck with the first arrow, named Navamallika, and as it hit Shiva, the Lord, who had been in a state of absolute, unshakable peace, suddenly felt love for the Goddess.
(27:49) Immediately sensing this, he looked around to find the cause, spotting Manmatha hiding behind a tree, readying his second arrow; in a fit of rage for disturbing his meditation, Shiva opened his third eye and reduced Manmatha to ashes, despite the cries of the gods to stop. Watching this, Rati Devi fainted and collapsed.
(28:18) Before the gods could finish their plea for mercy, Manmatha was reduced to ashes, and Shiva rose from his seat, glanced around, and vanished. Parvati Devi was bewildered; until then , she had been able to look upon Shiva and worship him with her own hands. Now that Shiva had vanished, Parvati Devi fainted in despair.
(28:38) Later, when the gods went to Kailasa and fell at Shiva's feet, pleading for him to revive Manmatha and restore him to Rati Devi, Shiva agreed, saying, "Because you disrupted my meditation, you shall remain invisible to the world, seen only by your wife." That is how that part of the story concludes. The story following the union of Shiva and Parvati is considered a standard narrative.
(29:16) There is another legend: the Daksha Yajna. It is from this Daksha Yajna that Veerabhadra is born. It is said that the 18 Shakti Peethas originate from Veerabhadra; each point is interconnected. So, let's discuss each of these points with more clarity. What exactly happened in this story? What happened? Okay, Shiva is married to Goddess Parvati, but the story
(29:40) before this...what happens before this is, before the goddess was born as Parvati, this same Parashakti was born as Sati Devi, the daughter of Daksha Prajapati. Before all this, first of all, that Parashakti, Parashakti is never separate from Shiva. Shiva, there has never been a time when the Goddess was apart from Shiva.
(30:01) They only appear separate in mythological legends, but in essence, both are one. She is then born as the daughter of Daksha Prajapati, and her name is Sati Devi. After Lord Shiva marries Sati Devi, what happens one day is, what does Shiva become to Daksha Prajapati then? He becomes his son-in-law. However, all the gods hold a grand assembly.
(30:24) When an assembly is held, just as we have board meetings in offices, the divine powers that run the universe also have their own assemblies, we just don't know about them. When those assemblies occur , everyone attends, and Daksha Prajapati also comes. Because Shiva became his son-in-law, Brahma gives Daksha Prajapati a promotion, meaning he makes him the chief of all Prajapatis.
(30:48) At that assembly, with all the gods present, the presiding heads are the Trinity—Brahma, Vishnu, and Rudra— who are the lords of all gods. While they are all there, Daksha Prajapati, out of arrogance, arrives a little late to the assembly. When he arrives late, because he is the leader of everyone, all the gods stand up and bow to Daksha Prajapati.
(31:12) When they bow, Shiva remains seated in a meditative state. This is because he is always in a state of meditation on his own true self. Rejoicing in himself. He dwells within himself. Daksha sees Shiva in that meditative state, enjoying supreme bliss, and because Shiva didn't rise the moment he looked at him, he felt insulted.
(31:32) Shiva, however, had no intention to insult his father-in-law. He was just in his own state; he was in his state of bliss. Before Shiva was even Daksha Prajapati's son-in-law, he was the Transcendent One, the Lord of the Universe. So, he just remained seated in meditation. Shiva did not stand up. Daksha took it to heart that his son-in-law did not show him respect when he, the father-in-law, arrived.
(31:58) He harbored anger and hatred toward Shiva. After the assembly concludes, he goes to his kingdom. Back there, that arrogance keeps pricking his mind, saying, "Shiva insulted me." Actually, Shiva didn't insult him; he just felt that way. Even Brahma and Vishnu didn't stand up, but since Brahma is his creator and Vishnu is the father of Brahma, he didn't feel offended by them ; but he saw Shiva only as his son-in-law.
(32:27) "He is just my son-in-law, what is his greatness? Is he really that powerful?" That is how some people think, right? He looked down on him like that. Feeling insulted, he decided that he must insult Shiva as well, and so he performed a yajna, which is called the Daksha Yajna. Usually, in a yajna, offerings are made— "Svaha to Indra,""Svaha to Varuna"—offering oblations to everyone.
(32:57) Just as we eat food, the gods consume the offerings made during the yajna. Now, what he decided was to perform a yajna where there would be no offering for Shiva. He wanted to perform a yajna that would insult Shiva, meaning there would be no 'Svaha' for Shiva in that ritual. He decided to invite everyone, all the gods, but not Shiva.
(33:21) He intends to insult Shiva in that way. He decides to begin the yajna. Everyone warns him, " Hey, you! You are not dealing with an ordinary person; he is Lord Shiva, the Rudra of dissolution. Do not insult him unnecessarily," despite the gods warning him, Daksha Prajapati says, "No , what will happen? Shiva is my son-in-law, that is nothing, I will see what he can do," and he starts the yajna.
(33:44) He performs the yajna and all the gods arrive. To that yajna. When they arrive, Narada tells the Mother Goddess about this. "Mother, your... Your father is performing a yajna. He has invited everyone, it is like a grand festival. Did your father not invite you to your maternal home?" He asks. When asked, Sati Devi says she was not invited, and after saying more, Narada leaves and goes to Lord Shiva.
(34:06) " Lord, my father has invited everyone and is performing a very grand yajna. He hasn't invited us, but I feel like going, I want to go," she says. "He didn't invite us, Sati, no, do not go. Going to a place where you are not invited is like courting death, remember that, do not go," he says. "No , no, I will go, I will go, I will tell you why I want to go to my father, I will tell you later.
(34:32) He is performing a yajna without an offering for Shiva, if I go he will be insulted," Shiva says, "Do not go to that," she replies, "I will teach him a lesson for the insult, I will go." Then Shiva cannot stop her anymore, he says, "Fine, as you wish, you go." Then the Mother Goddess arrives. She departs on a chariot pulled by five lions.
(34:50) As soon as she reaches the yajna, she gets down in anger and walks briskly and firmly into the sacrificial arena. All the gods are terrified seeing the Mother's anger. " Why is she so angry?" they wonder. There is a large throne, a grand seat. She sits on that throne in a heroic posture, looking at everyone with fiery red eyes.
(35:11) Then Prajapati comes, her father Daksha comes and says, "Oh, you have come? You did a good thing. You didn't bring Shiva, right? He wanders around holding a skull, wearing elephant skin, surrounded by ghosts and spirits. I don't understand how I even made him my son-in-law. If I invited you, that man would come with you, and that is a prize to me.
(35:32) That is why I didn't invite you, and he didn't come. I am happy you came alone. Go, take these golden clothes, wear these woven silk garments and sit in the yajna. We will perform the yajna without an offering for Shiva." Then, looking at Daksha with anger, Sati Devi says: "Ah, what wisdom! Do you think Purahara ( Shiva) is waiting for your 'Swaha'? Do you think he is waiting with cupped hands for your 'Swaha' to Shiva?""Did I come here to eat begging-bowl alms at your sacrifice, leaving behind the Lord Shiva?""Do you think I came to eat your
(36:10) beggarly food at a yajna where you have forgotten Shiva?" That is what she says . Prajapati has provoked exactly the person he should not have belittled or disrespected. If anyone belittles Shiva in front of Mother Parvati, she reveals the true nature of Shiva, to whom? To Daksha.
(36:34) "Who do you think he really is? Who do you think Shiva is? Do you think he is just your son-in-law? Do you think he is just someone who wears skull garlands, smears ash, and wanders around covered in funeral remains?" He says: "He is to be contemplated upon, he is to be reflected upon, he is to be listened to, and he is to be seen.
(36:49) ""He is the Rudra who sustains the worlds by performing the acts of creation, preservation, dissolution, concealment, and liberation; he is the supreme beyond the universe, as declared and repeated in the scriptures." How is he? "Brahman is eternal, pure, wise, infinite, peaceful, indivisible, non-dual, inconceivable, blissful, beginningless, unknowable, and beyond the limitations of time and space.
(37:12) ""The knowers of the great Vedantic statements contemplate this universe through spiritual yoga." With terrifying anger, seeing such a Shiva insulted, she says, "I cannot remain as your daughter after you have insulted Shiva.""No one should look at me as Daksha's daughter, nor should anyone see me as Shiva's wife with this body," she says, rubbing her foot on the ground to create a great fire, and jumps into it to die.
(37:41) She sacrifices herself. The Bhadra-ganas who came with the Goddess see this, run to Shiva, and tell him that Sati Devi is no more, and that she died to avenge the insult he suffered from Daksha. As soon as he hears the news that the Goddess has died, Shiva, who was peaceful until then, suddenly rises as a fierce form, and Potana recites a verse.
(38:05) It is recited so magnificently: "With his tall body reaching the skies, flaming hair shining like intense fire, thousands of hands wielding weapons, eyes that survey the three worlds and are terrible to behold, sharp tusks, and wearing garlands of skulls, Virabhadra rises in his terrifying Rudra form to conquer.
(38:31) " He rises at once, pulls a lock from his matted hair , and strikes it against a rock; from the spark born there, Virabhadra emerges, beheads Daksha—the cause of Sati Devi's death—scatters the sacrificial hall of the gods, and stands there after taking everyone's life. That is how Sati Devi's death happens.
(38:55) Why do we worship Virabhadra, Mrityunjaya, Garalakantudu, Bhola Shankara, and Ishwara—a deity with so many names—only in the form of a Linga today? Why is there no temple for him in a physical form? In our Sanatana Dharma, Linga worship is what takes a devotee, a practitioner, to the next level. Because we all worship deities with hands and feet, but the essence of Parabrahman is formless.
(39:23) He is Parabrahman; we call him Shiva, Vishnu, or the Goddess—whoever calls him by any name, the power is one. This Linga worship is the path closest to that Parabrahman essence; that is why they perform Abhishekam to the Shiva Linga. Do you remember? We recite a mantra in the Rudram during that time.
(39:46) Which mantra is that? That mantra is: "May the Linga, which shines like a radiant crystal spreading from the depths of the netherworld to the heavens, bathed in the nectar of the full moon, grant me auspiciousness. May the Lord, whose body pervades the universe, who wears snakes as ornaments , who has the crescent moon on his matted hair, and who holds the bow in his hand, as described in the Sri Rudra Suktam, grant us happiness.
(40:16) " The Rudram says...that which is beyond your sight. From the netherworlds unseen by your eyes to the higher realms beyond your imagination, the great power that pervades the entire universe is the Linga. Have you seen that power in the form of a Linga? We say we perform Abhishekam to the Shiva Linga daily; when we perform Abhishekam, it is not a stone Linga or a gold Linga.
(40:38) What kind of Linga is that? That "entirety from the feet" means the great energy that pervades from the unseen lower realms to the higher realms beyond your imagination—that great energy is the Lingam. When you perform Abhishekam, you are doing it to that very great energy, right! That is what a Lingam means.
(40:55) That is why our elders have instituted Linga worship for us. How can we even talk about such lowly people who compare the powerful Shiva Lingam to the male organ? Actually, there is a correlation for this in the scriptures too, it's not that there isn't. Just as the entire creation of the world remains dissolved in Parameshwara in the form of a seed before it is created, that is what we call the Lingam.
(41:17) Likewise, us; where were we before we were born? Where were we before we came to this earth? We were in the mother's womb. Before we were in the mother's womb, where were we? We were in the father's essence in the form of a seed. We are born only when the father's energy enters the mother's womb; so, where is all this— the elements responsible for this birth —they are in the father's organ, aren't they? The elders provided a correlation for this as well.
(41:48) However, one thing to note here is that there is a scene in the movie 'Annamayya', where Venkateswara Swamy, disguised as a Brahmin, takes Annamayya—our Nagarjuna—to a temple. When they go to the temple, Nagarjuna points to the sexual idols on the temple and asks, " Lord, what do you feel when you look at these?" Then, the Brahmin, who is Venkateswara Swamy in form, looks at them and says, "It feels like I am looking at the parents who performed the sacrificial act of creation, which is the cause of this entire universe."
(42:20) It is just a difference in perspective. While some see the essence of our parents who are the true cause of our birth, there are some low-minded people who insult it; but there is definitely a correlation in the scriptures for this too. Because before we entered this world, before we landed on this earth, we resided in the form of a seed within the father's generative organ.
(42:41) Hmm. It is correlated in that manner. Reminds me of a story while I am saying this; when someone was holding onto the Shiva Lingam and Yama arrived to cast his noose, Markandeya... Shiva was angry that Yama could not kill him at that time; I will tell that story once. Actually, there was a sage named Mrikandu Maharshi.
(43:04) He had no children, so he performed penance, and Ishwara appeared and granted him a boon. See, even here, Shiva grants something based on the result of one's karma. He gives the result only to the extent of the penance you have performed. He asks, " For the fruits of your penance, do you want a wise son with a short life of 16 years, or an ignorant son with a full life of 100 years?" They are sages, right? They always choose knowledge.
(43:33) So , he asks, "Give me a son who lives for 16 years, even if he has a short life." Ishwara grants the boon, the son is born and grows up well; and what does he do? From the moment the boy can speak, he makes him chant only the name of Shiva. He makes him perform only Shiva worship, continuously.
(43:56) Keep in mind what he used to do whenever any elders visited their home. It used to be a custom in our India once, that whenever elders visited home, we were told to offer salutations to their feet . There is a method for that, they do it by reciting their lineage (Pravara). Now, none of that exists; just offer salutations to the feet.
(44:10) In that way, he used to fall at everyone's feet and offer salutations—who? Markandeya. Because he is the son of Mrikandu Maharshi, he got the name Markandeya. And who visits the homes of sages? Only other sages visit. Whenever sages visited, the boy would go and prostrate before them to receive their blessings. People would usually say, "Be wise, be knowledgeable," but no one would say, " May you live long.
(44:39) " If it’s not destined, the words won't come from a sage's mouth. Sage Mrikandu felt deeply anxious about this. He wondered, "Will my son really die at sixteen? How can this be?" This anxiety haunted him. Then one day, the Saptarishis (the seven sages) visited their home. After they accepted the hospitality offered to them, Markandeya went and fell at their feet.
(45:03) The Saptarishis collectively said, "Dirghayushman Bhava "(May you live long). Mrikandu felt relieved, thinking his son was safe now , because a sage’s word is never wrong; a sage’s word is as truthful as Brahma’s word. Thinking his son would live, he was content, but then Narada appeared and asked, "Are you sure? A sage’s word is about to be proven wrong for the first time.
(45:33) " When asked why, he explained that the boy had a short life of only sixteen years, so how could he live long? They decided to go and consult Lord Brahma about this. When they approached Brahma, he initiated the boy with the Panchakshari Mantra, emphasizing that even now, a Guru provides the initiation, and told him to perform intense penance.
(45:55) He received the Panchakshari Mantra and practiced it devotedly until he turned sixteen. The moment he turned sixteen, the time for his death arrived. Remember, it was his destined time to depart. Now, the time had come to take his life. Yama never comes himself; he sends his messengers.
(46:17) The messengers arrived, but seeing the divine Shiva radiance emanating from the boy’s body, they were overwhelmed and fled, saying, "We can't do this; the boy is glowing with such intense, infinite power." Since they couldn't take his soul, Yama himself arrived. When Yama came to take his life, Markandeya bowed at his feet. Yama exclaimed, "Oh, can you see me?" —for Yama is not visible to everyone.
(46:45) Markandeya replied, "Yes, I see you." Yama then said, "Your time is up; come with me." Then, Markandeya recited, " Chandrashekhara Mashrayet, Mama Kim Karishyati Vaiyamah." He meant, "I have taken refuge in Chandrashekhara (Shiva), the conqueror of death; what can Yama do to me?" Saying this, he started to run.
(47:05) He ran toward the Shiva Linga, chanting, " Refuge in Chandrashekhara, who bears the crescent moon and destroyed the three cities; what can Yama do to me?" and clung tightly to the Shiva Linga. When Yama threw his noose, it caught the boy’s neck and also wrapped around the Shiva Linga he was clutching .
(47:31) Yama pulled the rope with all his might. At that moment, from within the blinding, brilliant light of the Shiva Linga, Lord Parameshwara appeared with Parvati, and said, "Do you dare take his life while he is holding on to me?" He kicked Yama with his left foot. He kicked Yama with his left foot. There is symbolism here, too, regarding the left side.
(47:52) Why did he kick him with his left foot? Couldn't he have kicked him with his right? The left side is where Goddess Parvati resides. It signifies that if anyone bothers Shiva's devotees , the Mother Goddess is the first to punish them. He kicked Yama. Yama perished. Then all the gods appeared and pleaded with Shiva, who eventually brought Yama back to life.
(48:07) He then declared, "No one should approach my devotees or those who chant the name of Shiva without my permission." Are those who have understood the essence of Shiva what we call Aghoris? Who are the real Aghoris, after all? When we see Aghoris looking fearsome, applying sacred ash, eating meat, and dining from skulls—living among corpses, seeing a corpse as equal to Shiva— does all this feel like it belongs to a fantasy world? No, they are realistic and existing among us.
(48:47) Alright, let's set them aside for a moment. First, when we hear "Aghora," what comes to mind are fearsome forms, oh my god, they look terrifying, people with long matted hair, and their eating habits. First of all, let’s talk about the meaning of the name "Aghora," as stated in the Rudram: "Aghorebhyo, Athagorebhyo, Ghora Aghora-tharebhyah Sarvebhyah Sarva Sarvebhyah Namaste Astu Rudrarupebhyah.
(49:12) " Look at how it is used there; both Ghora and Aghora are Him. The meaning of the word Aghora is "that which is not terrible," meaning a peaceful soul, someone calm. Now, what about us and the Aghoras? What are they like in the Aghora state? Try to understand their mindset for once. When we talk about Aghoris, we always focus on them drinking urine, consuming alcohol or intoxicants, or eating meat; this is not the state we need to understand, we must first understand the Aghora mindset.
(49:39) We should not look at what they eat or their rituals. What are they, actually? What do they think about? How do they really see this world? Why do they live away from this world? Their state of mind is described in the Shiva Tandava Stotram: " Drushadvichitra talpayor bhujanga mukti kasrajor garitralashoshtayor surudvipaksha pakshayor trunaravinda chakshushor prajamahi mahindrayor.
(50:02) " It means that they see the hard ground and a luxurious bed in the same way. That is, they see a clod of dirt and the costliest diamond as the same; they see no difference between them. They do not have concepts of high or low, good or bad, great or base; they live beyond all these, and those who live in that state of supreme bliss are called Aghoris.
(50:32) Therefore, just by growing matted hair, walking around naked, or smearing funeral ash on their bodies, one does not become an Aghora. Aghora means peace, auspiciousness, comfort, and purity. This is the meaning of Aghora, this is the definition of Aghoris. Aghora means peace. That which is not terrible is Aghora; it is peace.
(50:50) They are always in that state of peace, lost in the bliss of the ultimate divine. How is that state? It cannot be explained. It is known only through experience. We cannot explain what that state of theirs is like. It is very much a self-experience. It cannot be expressed in words.
(51:10) They reside in such a state of supreme bliss. They are called Aghoris, they are called Siddha Purushas, they are called Yogis. But we should not form a wrong opinion about them based solely on the forms that appear to us. Everyone describes Shiva's Tandava as something that looks like an apocalypse or a great destruction.
(51:33) When does the Shiva Tandava actually happen, how does it happen, and is there a need for it to happen? Could you explain Shiva Tandava in your own words? Have you heard of the "Asura Sandhya" time? Our elders call the evening time the ' Asura Sandhyavela'. Asura Sandhyavela is the time when Asuras—meaning demonic qualities—spread extensively across this world.
(51:59) It is the time when they emerge and become most active. Elders say that Lord Parameshwara comes down from Kailasam to Srisailam mountain to perform the Rudra Tandava, or Shiva Tandava. Regarding the Shiva Tandava he performs, how is it when he performs it? Jatatavi galajala pravaha pavitasthale galevalambyalambitam bhujanga tungamalikam damaddamadammadammadannadavadamarvayam chakarachanda tandavam tanutuna shivashivam akarva sarvamangala kalakadambha manjari rasapravaha madhuri vijrimbhana madhuvratam smarantakam purantakam bhavantakam
(52:35) makantakam gajantakantakantakam tamantakantakam bhaje. He dances with such speed and intensity that the Asura Ganas and evil forces, seeing that dance, are stunned and unable to attack the villages, stopping in their tracks as they are pardoned; this Shiva Tandava happens daily during the Asura Sandhyavela.
(53:03) Regardless of anything else, Shiva performs this Tandava solely to suppress Asuric forces. That Tandava is performed along with Goddess Parvati, as the Divine is subject to Mantras. They say every mantra has power; how to attain that power and how to know what power a mantra holds—the meaning of a mantra is a specific sound that makes a deity respond.
(53:27) This is the first definition of what a mantra is. Meaning, the sound through which a deity responds is called a mantra. Now, Shiva himself teaches this to the gods. Once, what happens is that all the gods go to Kailasam. When they go, they pray to Shiva. They all beg him, asking, " What is the easiest path for Shiva worship and meditation? Please teach us that path and that mantra.
(53:55) " Then Shiva disappears from the place where he was, from Kailasam. That is, he vanishes. After vanishing, a great solar orb emerges in Kailasam, a sun-mandala appears before them. Seeing that powerful and radiant sun-mandala, Lord Shiva appears in the center of that orb along with Parvati. Then, from the center of the sun-mandala, he teaches the gods. Anyone can chant this mantra.
(54:24) The power this mantra holds is not ordinary. This mantra is: "Namah Shivaya Sambhaya Saganaya Adihetave Rudraya Vishnavetubhyam Brahmane Suryamurtaye Namah." One must meditate on the Rudra who is Brahma, Vishnu, and Shiva, and the Supreme Lord with Parvati, in the center of the sun-mandala—the sun-mandala is round like a circle, and one should meditate on them in the center, either in the heart space or the space between the eyebrows.
(54:58) For those who meditate like this, what happens is that the solar energy, the power of the sun's rays, spreads through the 72,000 nadis in the body, transforming the human body— which body? It transforms the flesh-and-blood human body into a divine, radiant mantra body. That is why it is called such a powerful mantra . The Power of Shiva.
(55:21) When we speak about Shiva, three or four things mainly come to mind. The first is Kailasam, the second is Mount Kailash, the third is Lake Manasarovar, and the Himalayas; we are always hearing about these. We keep hearing about them, either someone telling us or hearing it somewhere. Among such things, the most important is Mount Kailash; there are those who have climbed Mount Everest, but there is no one who has climbed Mount Kailash and survived.
(55:48) If we have to talk about such a Mount Kailash, how can we relate it to Lord Shiva? Actually, this is a big myth. Because many people think Mount Kailash itself is Kailasa. Nowadays, seeing Mount Kailash everywhere on YouTube and other places, they think Shiva resides in Kailasa, meaning he lives on Mount Kailash, or they create videos showing Shiva standing with a trident and say, "Look, Shiva is on Kailasa," so Mount Kailash is not Shiva's, it is not actually Mount Kailash.
(56:17) This is a big myth. Mount Kailash in the Himalayas is one of the manifestations, a manifestation of the Lord. I am not saying it lacks power; it truly possesses a magnificent, divine power. But it is not the actual Kailasa. The word 'Kailasa' as used in the scriptures has a completely different meaning.
(56:41) Kailasa means 'Kailasya Lasyam iti Kailasam'. That means it is a realm of bliss. It means there is only happiness, bliss, and the state of Brahmananda there. Whenever a Yogi reaches...the meaning of the word 'Kam' refers to the Brahmarandra position, which is the spot above the Sahasrara Chakra, known as 'Kam'. 'Lasya' there means Shiva and Parvati; in that blissful state, in that state of Brahman, the Yogi witnesses the Lasya, meaning the dance, of Shiva and Parvati as it occurs there.
(57:15) To that Yogi, that is Kailasa; that is what Kailasa means. Alright, let us talk about the Kailasa described in the Shiva Purana and Padma Purana. Kailasa is described as being beyond this universe, beyond all these universes, and beyond the vast cosmic spheres. Kailasa is structured in such a way that as soon as you enter it, there are five enclosures.
(57:42) Those five enclosures are Sadyojata, Vamadeva, Ishana, Tatpurusha, and Aghora; Kailasa consists of these five. Each enclosure —an enclosure is nothing but a stage —is something one passes through. Just as we pass through one hill after another when climbing seven hills, similarly, after passing through each
(58:03) enclosure...after crossing five enclosures, there are five halls inside . These are huge, vast halls where Shiva resides in his manifest form in each of these five halls as Nataraja, Parvati-Parameshwara, Dakshinamurti, or in various other forms. Meaning he exists there with a physical form. And beyond that, the true Shiva Kailasa, where the ultimate eternal bliss lies, is found after crossing the five halls; there in the main hall, He appears only as a form of light, as pure consciousness, as the embodiment of Sat-Chit-Ananda, and that Linga
(58:38) provides the vision—that Linga which is the embodiment of Sat-Chit-Ananda is Kailasa. The meaning of the word Kailasa is... " Kelinam samuhum iti Kailam, Kailasya avasam iti Kailasam." Meaning, the realm of bliss where the Supreme Lord sits and plays the games of this world is called Kailasa.
(59:02) He who pervades this entire world, by whom all living beings in this world survive, and who conducts this world as a play (Leelas means games, Keli means game), that realm is called Kailasa. How is that Kailasa? It is pure, it is completely a realm of bliss. That's it, it is the embodiment of Sat-Chit-Ananda, and that is what they call Kailasa.
(59:28) Kailash Mountain is a manifestation of Shiva; the divine power exists there, it is not false, but it is not the only Kailasa. We worship the great Lord Shiva in the form of a Linga. Regarding the Shiva Linga we worship, people say, "It shouldn't be this height, it shouldn't be that size." Are these things true or just talk? No, no! It is true.
(59:49) According to the Dharma Shastras, when we want to worship a Shiva Linga at home, it is said to be "Angustha Matram ." Angustha Matram means it is best to worship a Shiva Linga that is the size of one's thumb. If it grows larger than that, since we are worshipping a power, does it affect us? When the dimension of the Linga increases, the intensity of that power also increases; can a human being handle that? In that context, elders advise that any deity, not just a Shiva Linga, should be worshipped in the size of the thumb.
(1:00:25) What about the saying that pregnant women should not worship Shiva and women should not touch the Linga at all ? That is not true; women can touch a Linga, but only a Chara Linga (movable Linga). A Chara Linga is a portable Linga. We can happily worship the Shiva Lingas in our homes, observe purity, and perform Abhishekam.
(1:00:54) However, they say one should not touch Sthavara Lingas—these are immovable, consecrated Lingas located in the inner sanctum of temples. Even ordinary men are not supposed to touch those; only Brahmins who have learned the Vedas and perform the three daily prayers are permitted to touch those powerful Lingas.
(1:01:20) However, there are certain Jyotirlingas. In some Jyotirlingas, like in Srisailam, everyone—men and women—can go and touch the Shiva Linga. One should only touch those that allow it according to the temple's Agama Shastra rules. It is said that one should not touch the others. Which of the twelve Jyotirlingas is the most powerful? Which Linga is the most favorite to Lord Shiva? We say the Linga is Shiva himself; is there any difference between Shiva and the Linga? Goddess Parvati once asked Shiva this same question in the Shiva Purana.
(1:01:55) Shiva revealed this secret to Parvati herself. Parvati asks, "Lord, there are many types of Jyotirlingas and various types of Lingas on this earth.""There are Jyotirlingas, Lingas made of different materials, sand Lingas, gold Lingas, mercury Lingas, and silver Lingas.""There are so many types of Lingas with so many variations; which Shiva Linga is your most favorite?" She asks.
(1:02:28) It is not that Parvati did not know, but she asked for our sake so that we could learn. Then Shiva tells Parvati, "The Shiva Linga I love most of all is the Adhyatma Linga, also known as the Atma Linga." Adhyatma Linga means that a seeker who meditates on a Linga form in their mind, either at the point between their eyebrows or in their heart, and visualizes it with their inner eye—that visualized Linga is called the Adhyatma Linga.
(1:03:07) That same Linga, the one that can be seen within, is the Maha Linga, the Atma Linga. Look at how many people, and for how long, and how intensely they view that Lingam ! See, it is just...if we perceive with the mind, it is feeling; if we hold that feeling, it becomes meditation. When we contemplate a Lingam and visualize it in our mind, either in the center of the forehead or in the heart, that envisioned form is the spiritual Lingam.
(1:03:36) They say that once the meditation on that Lingam stabilizes, our own physical body becomes filled with Shiva. That is why the great Goddess asks the Lord that question. There are many such devotees, but what is the heart of Bhakta Kannappa? What is Bhakta Kannappa's devotion? We must reflect on his state of mind, shouldn't we? Let us get into his story.
(1:04:15) Actually , his name was Thinnadu; he is also known as Kannappa. They belonged to a tribal settlement, a community of forest dwellers. They were people living in a remote settlement. They had a leader among them. There was a leader for them, and Thinnadu was that leader's son. According to the traditions of their tribe, they performed his coronation.
(1:04:36) He was declared the crown prince. Their profession was only to hunt animals and feed themselves; that was their livelihood. Apart from that, he knew nothing else. So, one day they go out for a hunt. Thinnadu, along with his friends, goes hunting, kills game, and they eat. This happens every single day .
(1:04:59) But one day, Kannappa could not find any animal to hunt and was starving. They were exhausted and went to sleep hungry. They felt sleepy and drifted off into a deep slumber. However, a wild boar appeared; only Kannappa saw the wild boar in the middle of the night. Thinking, "Oh, we have found meat, we have found prey today," he chased the boar, which ran deep into the forest and disappeared right where the Shiva Lingam was.
(1:05:25) That was the first time Kannappa saw the Shiva Lingam. The moment he saw the Lingam, he did not see a stone; for him, it was Shiva himself. He is Shiva to him now. What do we think? We think it's a Lingam brought from Srisailam or Kashi or somewhere else. But for him, it was not that; it was Shiva himself. Then what did he do? With love, he offered exactly what he ate; he offered meat, just as he consumed.
(1:05:51) But Shiva did not eat; Shiva did not consume the meat, he just accepted it. Why? Because of his devotion and love, he worshiped daily, offered meat every day, performed all rituals, and stayed right there. No matter how much his friends called, " Your mother is calling, your mother is anxious, your father is pining for you, come back, come to our village, come to our kingdom," he would not come.
(1:06:12) He said, "I will stay with Shiva; if I live, I live with him, and if I die, I die with him," and he remained there. One day, as he was happily performing his worship and spending time with Shiva, something happened—blood started oozing from Shiva's eye. Seeing blood in Shiva's eye, he was shattered and wondered, "Oh Lord, why is there blood in your eye? What should I do for this? How can I heal your pain?"—an idea occurred to him.
(1:06:39) An eye for an eye is the only cure. He was a hunter, after all; what else would he know? Thinking that an eye is the cure for an eye, and that if your eye is bleeding, my eye might set it right, the moment he realized the principle that an eye is the only remedy, he swiftly drew an arrow from his quiver. He took it, aimed the tip at the blood-filled eye, plucked it out with the arrow, and placed it on the Lord's bleeding eye.
(1:07:17) The moment he placed it, the bleeding stopped. Now, blood started flowing from the second eye. He had no tension or pain, because he thought he could just give his second eye as well. See, he wasn't worried about losing his sight; he was just happy that he could heal Shiva.
(1:07:33) As he took the arrow again to pluck his second eye, he realized that after plucking it, he wouldn't be able to see where to place it. So, he marked the spot on the Shiva Linga with his toe, and just as he was about to pluck it out with the arrow in his hand , a doubt crossed his mind. I will pluck and place my second eye.
(1:07:52) But what if blood starts flowing from the third eye? After all, you have three eyes! Everyone says you have three eyes, right! If blood flows from the third eye, then I will offer my own life, the source of my inner vision, to you—he was about to pluck his own eye when a great light emerged from the Shiva Linga, and from that radiant beam, Shiva appeared with Parvati and caught the hand of Kannappa, who was about to pluck his second eye.
(1:08:24) Kannappa’s urgency was to heal Shiva by placing his second eye; Shiva’s urgency was to save his devotee from losing his second eye and to grant him a vision. He was with Mother Parvati; with one hand he held Kannappa’s hand, and with the other, he held the Mother’s hand, because whenever he appears, he comes with Parvati.
(1:08:47) Granting him a vision alongside Parvati, he merged Kannappa into himself. Now, look at the difference between Kannappa, who was willing to give his own eye and life because Shiva had a small wound, and our own escapism. Let's see if you can offer that. If you can love Shiva that much, then you too.
(1:09:03) He accepts whatever is offered to him, right! He offered what he knew; it’s not as if he didn't know any better! He offered exactly what he knew, what he ate, and what his livelihood depended on. Is that your livelihood? You don't survive solely by hunting meat every day, do you! You are just like everyone else, cooking and eating all sorts of food.
(1:09:19) Everyone has their own rules; devotion is what’s important here. Look at his devotion and his heart toward Shiva. Nowadays, in the name of worshipping the Shiva Linga, people throw thorny flowers on it, dump stale food, burn camphor that scorched the Linga, and smear turmeric and vermilion all over
(1:09:40) its face...is this devotion? How much difference is there between this " devotion" and Kannappa’s devotion? That is what we need to learn. Unwavering devotion and love for Shiva is what we truly need. Only those who have that will attain the realization of the Divine. This is not for those who think that life is just about getting by, surviving somehow, just going through the motions, or just eating to live.
(1:09:58) Kundalini Shakti. Let's talk in modern terms about activating all the chakras in the human body. The power that flows from a person when every chakra in their body is activated , and reaches my head—that is, my crown—is what we call Kundalini Shakti, and the state attained then is called the Kundalini state.
(1:10:23) Can everyone really attain this Kundalini state? If so, how should one attain it, and through how many chakras should the power flow? Whenever you take up the subject of Yoga, it has become such that on every YouTube channel and everywhere, everyone talks about it without any Guru’s guidance or practice in a Guru’s presence, just following whatever someone says.
(1:10:49) That is completely wrong and should not be done; if even a small mistake happens while practicing this Kundalini awakening, it will affect your life. But no one talks about that; just for views, it's all about "Kundalini awakening"—open YouTube and you see " Kundalini awakening,""awaken your Kundalini.
(1:11:07) " What is it, how does it happen? If you struggle through nights and dedicate your life, a lifetime is not enough to just activate the Kundalini. I mean, a whole lifetime is not enough to just activate the Muladhara chakra. And yet, in today's modern world, there is no one who has done all of that. The only one who activated all the chakras was the Kanchi Kamakoti Peethadhipati, Chandrashekarendra Saraswati Mahaswamigal.
(1:11:32) He awakened the Kundalini Shakti and was truly like the Almighty himself. Whatever is happening now is all wrong. Actually, awakening the Kundalini is a deep, vast yogic subject . One must practice the eight limbs of Ashtanga Yoga, awaken each chakra, awaken the divine energy within each one, and from there, it travels up the spine—that is the Kundalini Shakti.
(1:11:54) We have three Nadis: Ida, Pingala, and Sushumna. The Sushumna Nadi is in the center, and the Kundalini Shakti awakens through that Sushumna Nadi. Kundalini Shakti is not a snake. It is actually just a form of energy located at the Muladhara at the base. It is snake-like; it is coiled like a snake and rises upwards.
(1:12:14) When you reach a state of Yoga, meditation, and Samadhi, and awaken that Kundalini Shakti, it travels through every chakra. Starting from Muladhara, it goes to Swadhisthana , Manipura, Anahata, Vishuddha, Ajna, and finally the Sahasrara chakra. When it pierces through the Sahasrara chakra , you see the true form of the Parabrahman.
(1:12:35) A stream of nectar pours down from there. A stream of nectar pours down from there; once you transcend the Sahasrara chakra, the Yogi enjoys that stream of nectar—the drinking of nectar. "Panam" means drinking; that is how he enjoys the nectar. The yogi who has enjoyed this once again enters the cycle of birth, and from there, attains liberation.
(1:12:54) Kundalini is that powerful. But the Kundalini described on YouTube channels or by others today—is that really Kundalini? You should never do that. It must strictly be learned through guru-upadesha (initiation by a master), in the presence of a guru, and only after perfectly understanding the mantra sadhana and yoga sadhana.
(1:13:12) Otherwise, you should not go near it at all. They say many people have gone insane trying to attain this Kundalini energy. Yes, that happens. Why does it happen? Because it damages your life force. Chanting these seed mantras ( bijaksharas) or doing Kundalini practice in any way you like is wrong, because every Kundalini energy has seven chakras—Muladhara, Svadhisthana , Manipura, Anahata, Vishuddha, Ajna, and Sahasrara.
(1:13:38) There is a sound for each of these seven chakras. What these ignorant people do is give that sound as an initiation to others. "Oh, if you want to activate your Muladhara, practice with this sound." How do you do it? First, who is that individual? What is their state? First of all, are they even qualified for it or not? Can they even hold the mantra in the first place? Does their mind stay focused? Or is their body in the right condition? Without knowing any of this, they just give out the mantra directly.
(1:14:05) "Take care of that Kundalini." That is very wrong. It damages our life force 100%. It is because of such damage that all the imbalances in the body occur. So, you shouldn't do that. You might ask, " How do you know all this? Where do these parameters and rules for practice come from?" The scriptures, Patanjali.
(1:14:21) Now, in which Vedas or Puranas is this Kundalini awakening mentioned? He himself set the clauses: this must be done this way, this must stay this way, this must be like this—the rules and regulations. Take this microphone; whoever manufactures it writes the rules for it, right? Use it this way, don't use it the other way, speak like this, it works if it's at this distance , it works if it's this close, it won't work if it's too far.
(1:14:45) Who set all these ? It's the same with this. Kundalini, Kundalini awakening—first of all, this is called Yoga. All these are called Yoga. To attain that Yoga, one must first follow the Yama, Niyama, Dharana, Pratyahara, and Asana rules. Only those who practice these Ashtanga Yogas and master them can move to the first step of Kundalini.
(1:15:08) But remember one thing: for devotees who constantly meditate on Shiva, or those who constantly meditate on their chosen deity as described in the Vedas...Those who meditate on and bow to the deities proposed in the Vedas—be it Shiva, Vishnu, or the Goddess—in their heart space or between their eyebrows, experience Kundalini awakening without even knowing it.
(1:15:33) The Kundalini awakening happens to them without their knowledge. It is a gift from God; it is not something that happens just because we go chasing after it. After attaining this Kundalini energy......I mean, why do we attain it, and what kind of changes do we undergo after attaining it? I mean, powers will come, we might get something, but that is a big subject, my dear.
(1:15:56) For example, I will tell you simply, after piercing every chakra, some powers will definitely come, but we shouldn't try for these powers. It is difficult in our current physical and mental state, our family life, and this civilized society. All of that won't happen; to do all that, one must completely dedicate day and night and work hard on it.
(1:16:16) When we talk about the Panchakshari Mantra or Bijaksharas, changes will certainly occur in the human body. Using them without proper knowledge or awareness is considered wrong. They say so, but don't we have to use Bijaksharas to attain that power? Isn't that right? Shouldn't I attain Tantra or Siddhi through Mantra? Is that not it? What if I don't use this Mantra? How can it be used? Sages and Gurus have given us many Stotras, haven't they? We have Lalita Sahasranama, Shiva Sahasranama, Vishnu Sahasranama; all of
(1:16:51) these have equal power. But what we did is, we want quick results, we want instant results, thinking Bijakshara is more powerful than these. It is not more powerful than these, my dear! It has power, but does your body have the strength to receive it? Does your mind have it? No, right! So, not everyone should chant Bijakshara Mantras.
(1:17:12) Bijakshara Mantra chanting should only be done as per Guru's initiation. It shouldn't be given by just anyone; that Guru must have attained Siddhi in that Bijakshara chanting before giving it to disciples. Only if he has mastery and devotion towards that deity...Now, if we have some illness, do we search on the internet and take some medicine, whichever we like? We take a doctor's prescription, don't we? It is exactly the same here too.
(1:17:38) The Guru is the doctor here; the disciple is our soul, we are the patients. What does he do? He gives it only based on their eligibility. What does this soul actually have? Only he can know that. What is the level of this soul? Where is the soul currently? Should this mantra be given to this person or not? He checks the extent of their Siddhi and then gives it.
(1:18:01) Only after serving the Guru for 11 years day and night, practicing the small names and mantras he gave, and mastering the mind, is the Bijakshara Mantra given. Not just by watching someone on the internet, on YouTube, saying "to get married..."—I shouldn't say it out loud. Those mantras, to get married, chant
(1:18:19) Bijaksharas...one shouldn't do that at all. If you do that, it puts your life force in danger. It damages the human life force. It might not show results immediately. When you spoke about Bijakshara Mantra practice, what did you say? You said it is not right to talk about it, and it is not correct for those who are unqualified to speak about it.
(1:18:37) How to attain eligibility? Is it just by pronouncing them? First, it's not about pronouncing Bijaksharas. A Bijakshara is a Mantra. Mantra means ' manana trayate'—it is something to be contemplated. Bijakshara is a sound, a sound is a Mantra; it is a specific sound that resonates with the deity, and that is called a Mantra.
(1:18:58) Okay, only when that Mantra is chanted does the deity within you get activated . Such divine energy has been condensed and power-packed into Beejaksharas. One must first question if the seeker has the level of competence to receive it. You should not do it just because someone gave you Beejaksharas; they are a method to be taught by a Guru based solely on the seeker's level and intensity of practice, and must be received only through a Guru.
(1:19:28) No one else should receive them. For those who watched them on YouTube or anywhere else, there is nothing more to be said. Setting the Gayatri Mantra as a ringtone or the Maha Mrityunjaya Mantra as a caller tune causes distress to the 'Prana' or life force. Even if it doesn't happen instantly, it will definitely cause trouble at some point.
(1:19:46) "Why so? It is a deity, right?""It is a deity, so shouldn't it do good?" Yes, there is power. Wherever there is power , there must be a rule. Wherever there is energy, there is a rule. The electricity in your house powers your AC, fan, and fridge; do you go and touch the live wire? How would you handle it? Can you drink it without proper knowledge? What happens if you drink it? If you kiss the flame of your own lamp, your lips will burn.
(1:20:08) This is the same; without enough practice, one should never do such things. Many people ask, "Brother, what are Beejaksharas?""What does that mean?" That is what they ask. But, I shouldn't say it directly. But, but, but...I feel compelled to speak for all of them. Om, Hreem, Kleem, Sreem, Hreem—these are single-letter words.
(1:20:26) Those are Beejaksharas; they are very powerful. Therefore, they should not be practiced . Then, what is the situation for those who want to use Beejaksharas? How should they handle it? Did this question not occur to the sages? Is this same question you asked, one the sages didn't consider? They have given Stotras, Ashtottarams, and Lalita Sahasranamas; they have equal power to those.
(1:20:50) The point is how intensely, with what purity, with a peaceful mind, and with how much devotion and love you hold onto it. The Name also has the same power; you can use it, no problem. One can attain salvation by chanting any Name. That is why Ramadasu says, "I sought the Taraka Mantra and found it, I am blessed, O brother, the Taraka, the Taraka Mantra, the Name of Rama is the Taraka Mantra"—use that.
(1:21:13) The same deity you would attain through Rama or Shiva Beejaksharas, you will attain through these mantras. The power is the same, only the method of practice differs. Okay, in the conversation earlier, it was said not to use the Mrityunjaya Mantra; but we hear of many people escaping 'Apamrityu'(untimely death) by using it, and we hear how people survived or escaped accidents due to this mantra practice.
(1:21:41) So, if we don't chant the Mrityunjaya Mantra... Then what? Whom does the Mrityunjaya Mantra represent? It represents Lord Shiva. Since we call Shiva 'Mrityunjaya ', there is symbolism behind it related to his form; now let us reflect on Shiva's form. Let us reflect on the One whom that Mrityunjaya represents. How is Shiva's Mrityunjaya form? This is very important.
(1:22:03) Whoever meditates on this form and keeps this form in their mind will have their 'Apamrityu'( untimely death) doshas removed. This means, in some people's lives or families, there are sudden deaths. They are called Apamrityu doshas or Akala mrityu doshas, meaning life is lost suddenly due to minor mishaps. Ishwara protects us from falling into such situations.
(1:22:22) His form meditation is so powerful; let's see how he looks, starting with his eight arms. In the four upper hands, he holds pots of nectar (Amrita kalashas). With the lower two hands, in one hand, he holds the Mrigi mudra, and in the other, he holds a rosary (Akshamala). Akshamala means the letters from 'A' to 'Ksha'; it symbolizes the power of all mantras held together in a garland.
(1:22:48) In another hand, he holds the Mrigi mudra. The Mrigi mudra is a symbol of the mind. You've seen a deer, haven't you? One should reflect on its meaning. What is this form, anyway? What is it? We shouldn't jump directly into the mantra without understanding this. First, we must look at the mantra and the nature of the deity, right? What did he do? He holds the Mrigi mudra.
(1:23:05) The Mrigi mudra symbolizes the mind. Our unsteady mind runs around like a deer; it doesn't stay in one place, does it? How can one steady such a mind? Through mantra sadhana. For one who steadies the mind through mantra practice, he pours nectar from above. He remains drenched in those streams of nectar, while holding two more nectar pots in his lower two hands .
(1:23:30) Whenever these become empty, they move upward, and he remains eternally drenched in nectar. That is the nature of Mrityunjaya. Whoever meditates on this form will be free from Akala mrityu doshas, and sudden deaths will be averted. Now, the mantra for this Mrityunjaya is "Mrityunjayaya Namah Shivaya." This is indeed a great mantra .
(1:23:49) It should not be chanted aloud; it can be contemplated internally. That too, only if initiated by a guru; one should not chant it aloud. What is that mantra? Let’s first look at the mantra: "Tryambakam Yajamahe Sugandhim Pushti-vardhanam, Urvarukamiva Bandhanan Mrityor Mukshiya Maamritat." It means Tryambaka, he who has three eyes.
(1:24:08) Yajamahe, the one who is worshipped. Tryambakam means the three-eyed one, Yajamahe. Meaning, he is the Lord, the soul force residing within. Sugandhim Pushti-vardhanam, what does he do? Urvarukamiva bandhanan means he removes the bondage of death and leads you into immortality. That is the meaning of the mantra. It is a great mantra, and as you mentioned earlier, many have been cured by the Mrityunjaya Mahamantra, but there are proper methods of practice for everything.
(1:24:39) I am just saying one should not do it haphazardly. And thank you, thank you so much, brother. I learned a lot about Shiva today. First of all, when we planned this podcast, we wanted to talk about Shiva and ensure people understand who Shiva really is. Thank you, thank you.