ब्रह्ममुरारिसुरार्चितलिङ्गं निर्मलभासितशोभितलिङ्गम्।
जन्मजदुःखविनाशकलिङ्गं तत्प्रणमामि सदाशिवलिङ्गम्॥

Brahmamurārisurārchitalingam nirmalabhāsitashobhitalingam ।
Janmajaduḥkhavināśakalingam tatpranamāmi sadāśivalingam ॥

I bow to the pristine form of the Śivaliṅga, adored by Lord Brahmā, the Devas, and the demons. It gleams with immaculate brilliance, symbolising the transcendence of all impurities. It dispels the sorrows born of worldly existence, embodying eternal bliss. (Liṅgāṣṭakam)

The Śivaliṅga represents the underlying unity of all existence. It embodies the inseparable nature of Śiva (the formless supreme consciousness) and Śakti (the divine creative energy), illustrating the harmony and interdependence of male and female energies in the universe.

Worshipping the Śivaliṅga enables seekers to transcend the physical world's limitations and experience a profound connection with the divine. It serves as a focal point for meditation and devotion, leading to spiritual growth, inner transformation, and realising one's true nature.

The Śivaliṅga signifies the eternal and formless nature of Śiva. It reminds devotees that the ultimate reality transcends material appearances and can be found within oneself. By contemplating the Śivaliṅga, one is encouraged to go beyond superficial distinctions and perceive the divinity that pervades all creation.

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Dhanteras

Dhanvantari Trayodaśī, also known as Dhanatrayodaśī, is celebrated on the Trayodaśī Tithi (the thirteenth day) of the dark fortnight (Kŕśña pakśa), in the month of Kārtika (November-December) this year. signifying the commencement of the five-day Dīpāvalī festival. Lord Dhanvantarī, the incarnation of Lord Vișñu, is the progenitor and preceptor of Āyurveda, and the eternal Physician of the Gods.

According to scriptural texts, Lord Dhanvantarī, depicted with four hands holding the elixir pot, conch shell, herbs, and disc, emerged from the sea during the churning of the milky ocean. On this day, people perform Lakśmī Pūjā to invoke wealth and prosperity. It is customary to welcome the Goddess of wealth into their homes by cleaning their houses or workplaces and acquiring gold, silver, and other precious jewelry.

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Rāma Ekādaśī, regarded as one of the auspicious and significant of all Ekādaśīs, is observed on the eleventh day (ekādaśī) during Kṛṣṇa Pakṣa (waning moon period) in the month of Kārtika (October-November). According to Uttara-Khaṇḍa sections of Padma Purāṇa, Yudhiṣṭhira, the eldest Pandava, seeks knowledge from Lord Śrī Kṛṣṇa about the Ekādaśī falling in the dark half of Kārtika. Śrī Kṛṣṇa proceeds to narrate the significance of Rāma Ekādaśī. A King named Mucukunda, known for his devotion to Lord Viṣṇu, adhered to every Ekādaśī with utmost devotion. The pious King got her daughter Candrabhāgā married to Śobhana, the son of his friend Candrasenā.

As the auspicious Rāma Ekādaśī approaches, Candrabhāgā realizes that her husband, Śobhana, is not physically strong enough to observe the fasting and vows of Ekādaśī, which involve abstaining from food and water. She becomes concerned about how her husband will manage to fast and seeks his advice.

Śobhana decides to observe the Rāma Ekādaśī vow despite his weakness and hunger. He endures the fast, but it becomes increasingly painful for him. As the night passes and the day dawns, Śobhana eventually succumbs to hunger and passes away. His body is cremated with royal honours. Due to the power of the Rāma Ekādaśī vow, Śobhana ascends to a divine city on the peak of the Mandara, where he is crowned king and experiences divine pleasures.

A brāhmaṇa named Somaśarman, who encounters Śobhana on the peak of the Mandara, learns of the city's instability and the need for Candrabhāgā to stabilize it. Somaśarman conveys the message to Candrabhāgā, who, with the help of Rāma Ekādaśī vow, transforms into a divine being and joins her husband. The divine couple united on the peak of Mandara mountain, enjoys divine pleasures and ensures the city's stability through the power of the Rāma Ekādaśī vow.

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Unity in Diversity: The Supreme Within All

Within the vast mosaic of human existence, there exists a timeless wisdom that transcends the boundaries of species and castes, revealing a world where distinctions fade into insignificance. In this realm, an enlightened transcendentalist perceives the presence of the Supreme Lord, Paramātman, within every being. This profound insight, as echoed in the sacred verses of the Bhagavad Gītā, invites us to embrace unity and equality, regardless of one's social or biological identity.

A person with profound consciousness sees no distinctions among species or castes, as these categories lose significance in his eyes. This is because the Supreme Lord, through his absolute portion as Paramātman, resides within everyone.

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि | शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||

The wise see with equal vision – a brāhmana, who is equipped with knowledge and humility, a cow, an elephant, a dog or dog–eater. (Bhagavad Gītā Chap 5, V 18)

Ādi Śañkarācārya, the eminent proponent of non-dualistic philosophy, initially perceived duality. It was when Lord Śiva, in the guise of a butcher carrying meat on his back, revealed the Supreme Truth to him that Ādi Śañkarā underwent a transformative experience, becoming Jagadguru Ādi Śañkarācārya.

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Emergence of Rākṣasas

Asuras are beings mentioned across scriptural texts, such as the Purāṇas and Itihāsas, who compete for power and materialistic gains against the Suras (devas). They are described as powerful beings with either good or bad qualities and possess mystical powers.

Daityas, Dānavas, and Rākṣasas belong to the Asura clans. Dānavas are Danu's sons, and Daityas are Diti's sons. Together, they are known as Asuras. In the churning of the milky ocean for amṛta (nectar) during Samudra Manthana emerged Vāruṇī, Goddess of wine and Varuṇa's wife. Those who embraced her were called suras (devas), and those who didn't were called Asuras. Asuras are not inherently evil.

Lord Brahmā, born from the primal waters and a lotus, created living beings. The creatures, tormented by thirst, hunger, and fear, approached the creator humbly, asking, 'What shall be our course?' The benevolent creator advised, 'Protect and sustain.' Those who had eaten pledged, 'We shall protect,' and those who hadn't declared, 'We shall eat.' In this manner, Lord Brahmā spoke –

May those of you who responded, “We shall protect,” become rākṣasas and may those of you who responded, “We shall eat,” become yakṣas.(Vālmīki Rāmāyāṇa, Uttara Kāṇḍa, Ch - 4)

Subsequently, in their respective lineages, Kubera, born to Maharṣi Viśravā and Devavarṇinī, assumed rulership as the Lord of yakṣas, while Rāvaṇa, born to Viśravā and Kaikasī, became the Lord of the rākṣasas. Despite being erroneously branded as malevolent, it is crucial to recognize that great Kings like Mahābalī and Prahlāda were among these powerful beings. Born amidst the Asuras, they displayed nobility and righteousness, reigning over the seven realms below, collectively known as the Sapta Pātālas (the seven realms of the netherworld).

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