Śiva Purāṇa tells the story of the origin of Jyotirliṅgas (ज्मोतितर िङ्ग)

Copyright Veeraswamy Krishnaraj

सौयाष्ट्रे सोभनाथं च श्रीशै रे भतिकार्ज नभ्

ि । saurāṣṭre somanāthaṁ ca śrīśaile mallikārjunam|

ऊज्ज्मै नमां भहाकारभोंकाये ऩयभे श्वयभ् ।। ūjjyainyāṁ mahākālamoṁkāre parameśvaraṁ ||

केदायं हहभवत्ऩृष्ठे डातकनमां बीभशङ्कयभ् । kedāraṁ himavatpṛṣṭhe ḍākinyāṁ bhimaśaṅkaram |

वायाणस्मं च तवश्वे शं त्र्मम्फकं गौिभीिटे ।। vārāṇasyaṁ ca viśveśaṁ tryambhakaṁ gautamītaṭe ||

वै ध्मनाथं तचिाबू भौ नागे शं दारुकावने । vaidhyanāthaṁ citābhūmau nāgeśaṁ dārukāvane |

से िजफंधे च याभे शं घज श्भे शं च शशवारमे ।। setubaṁdhe ca rāmeśaṁ ghuśmeśaṁ ca śivālaye ||

द्वादशै िातन नाभातन प्रिरुत्थाम म् ऩठे ि् । dvādaśaitāni nāmāni prātarutthāya yah paṭhet |

शव ि ऩाऩतवतनभज क्त
ि सवतसशि
ि परं रबे ि् ।। sarva pāpavinirmukhta sarvasiddhi phalaṁ labhet ||

Source: http://www.shreemaa.org

In Saurāṣṭra, somanāthaṁ and in Śrīśailam, Mallikārjunam;

In Ujjain, Mahākālam; in Parameśvaraṁ, Oṁkāre;
In the back of Himalayas, Kedāraṁ; In the south, Bhimaśaṅkaram ;
In Vārāṇasi, Viśveśaṁ; in Gautami, Tryambhakaṁ;
In the land of Citta (consciousness), Vaidhyanāthaṁ; In Dārukā forest, Nāgeśaṁ;
In the area of the bridge, Rāmeśaṁ; in Śivālaya, Ghuśmeśaṁ ;
Whosoever reads these twelve names at daybreak
would be released from all sins and attain fruits of all siddhis

Śiva is worshipped as Jyotirliṅgas (Light-Lingam) in twelve shrines scattered across India. The devotees singing the
dvādaśa liṅga Stotram will attain enlightenment, liberation and Sāyujya (सायुज्य) mukti, which (सायुज्य) is the state of final
extinction wherein the individual is completely merged in the universal Soul. By eating Prasadam, all sins become extinct.

Jyotirliṅgas Place Jyotirliṅgas Place

1. Somanātha Sauraṣtra Gujarat 2. Mallikārjuna Mountain Śriśaila AP
3. Mahākāla Ujjayinī MP 4A. Amareśvara Oṁkāra. Mandhata hill
4B. Omkareśvar
5. Māndhatā (?) Mandhata hill 6. Kedāra Himalaya. Uttarkhand,
Kedarnath
7. Bhīmaśaṅkara city of Dākinī 8. Viśveśvara Vārāṇasī
9. Tryambaka / banks of Gautamī 10. Nāgeśa Forest of Dārukā
9. Vaidyanatha Deogarah Behar
11. Rāmeśvara Setubandha: 12. Ghuśmeśvara Devagiri near Ellora
 Ramesvaram TN

The origin of the First Jyotirliṅga, Somanātha

Dakṣa gave Aśvinī and others (27 daughters in all) in marriage to the Moon. Of the 27 wives, The Moon loved Rohiṇī the
most. The other wives ran to their father Dakṣa in distress and complained about their predicament and rejection by the
Moon. Dakṣa with broken heart went to The Moon and appealed to his better nature to treat all his wives equally and that
otherwise his discriminating behavior and treatment of his wives would earn him a place in hell. The Moon assured Dakṣa
of his proposed evenness of love to all his wives. Being under the influence of Śiva's Māyā, the Moon did not carry out his
promise. He continued his odd behavior, loved Rohinī exclusively and precipitated distress in other wives and Dakṣa, who
came back to the Moon and advised him to be equal in his love for his 27 wives. With so many pleadings to mend his
ways going unheeded, Brahma laid a curse on him, which brought on a wasting disease on The Moon instantaneously.
The Moon shocked and shaken, was wasting away like the digits of the waning the Moon. On receiving soulful complaint
from the Moon, Vasiṣṭha, Indra and other gods went to Brahma, who demanded to hear the Moon's rap sheet read to him
loud. The wayward Moon went to Bṛhaspati's house, abducted his wife Tārā, and made a treaty of alliance with the anti-
gods, the Daityas. Father-in-law Brahma advised the Moon not to fight with the gods and return Tārā back to Bṛhaspati,
which the Moon did. Bṛhaspati was happy to see his wife return but rejected her because she was pregnant with the child
of the Moon. Brahma persuaded Bṛhaspati to take his pregnant wife back, which he did unwillingly. On enquiry, Tārā said
that the seed of the Moon is growing in her womb. Brahma immediately terminated the pregnancy and was glad to see
Bṛhaspati accept Tārā back into his hearth and home.
Brahma said that the Moon would not give up his evil ways because of innumerable evil deeds in the past. He had no
remorse and no willingness to mend his ways.

Mṛtyuñjaya Mantra
महा मृतयुुंजय मन्त्र
ॐ रयम्बकुं यजामहे सुगन्न्त्िं पुष्टिविंधनम्
उवाधरुकष्टमव बन्त्िंनान् मृतयोमुधक्षीय मा मृतात्
Mahā Mṛtyuñjaya Mantra
Om Tryambakam yajāmahe sugandhim puṣṭi-vardhanam
Urvārukamiva bandhanān mṛtyormukṣīya mā mṛtāt

The Great Death-conquering Mantra

ॐ रयम्बकुं यजामहे सुगन्न्त्िं पुष्टिविंधनम्
उवाधरुकष्टमव बन्त्िंनान् मृतयोमुधक्षीय मा मृतात्

ॐ = Om = Om; रयम्बकुं = Tryambakam = Three-eyed Lord ; यजामहे = yajāmahe = we worship; सुगन्न्त्िं =

sugandhim = sweet fragrance; पुष्टिविंधनम् = puṣṭi-vardhanam = wealth augmenter; उवाधरुकष्टमव =
Urvārukam-iva = like disease; बन्त्िंनात् = bandhanāt = from attachment मृतयोमुधक्षीय = मृतयो: मुक्षीय = mṛtyoḥ
mukṣiya = from death liberate us; (but) मा मृतात्= mā mṛtāt = not (from) immortality.
Om, Three-Eyed Lord, We worship You. You are sweet fragrance. You augment our wellbeing.
Release us from attachment, disease and death but not from Immortality.
Dakṣa's curse resulting in a wasting disease could not be undone. The only recourse left was The Moon had to go to the
auspicious shrine at Prabhāsa accompanied by gods and propitiate Lord Śiva according to Mṛtyuñjaya rites. Pleased Śiva
will cure him of his consumption. The gods, sages and Dakṣa took The Moon to Prabhāsa, left him there and returned
home.
The Moon chanted the Mantra a hundred million times with a steady tranquil mind. Lord Mṛtyuñjaya (Śiva) appeared
before him and said, "I am pleased with you; ask Me any boon you want."
The Moon said, "I am wasting away from the curse. Please forgive all my faults and show me benevolence."
Siva said, " Let you wane in one fortnight and wax in the next fortnight." All the gods, sages and the Moon were ecstatic
and joined their palms together in reverence to Śiva. The Moon praised the Lord in His Nirguna and Saguna aspects. All
the assembled gods and sages begged Śiva to stay there along with Umā. That is how Śiva received the name of
Someśvara (Soma + Īśvara = Moon + Lord = Lord of the Moon). Worship of Śiva helps remove suffering and diseases like
consumption, leprosy.... A pond, named Moon Pond, was dug in the very spot and used by Brahma and Śiva. Anyone
taking a dip in the Moon Pond is absolved of all sins. After death, heavenly gods honor him. The image of Śiva in the form
of Somaliñga upon sight and worship removes all sins and assures heaven after death.
Copyright Veeraswamy Krishnaraj
The origin of the second Jyotirliṅga, Mallikārjuna.
Mallikārjuna = Mallika + Arjuna are the other names for Pārvatī and Śiva. Both of them wanted their sons Kumāra and
Gaṇeśvara married. The proposal was whosoever circumambulates the world first would marry first. Kumāra took off on
his Mayilvāhana (Peacock) to go around the world, while Gaṇeśa circumambulated his parents saying that they are the
world for him.
Kumāra came back to Kailāsa after his long flight around the globe. Nārada the tale-bearing sage told the tired
globetrotting Kumāra that Gaṇesa was married already and the circumstances surrounding the decision. Kumāra offered
his obeisance to his parents and left in anger to Kruñca Mountain against the advice of his parents. Pārvatī was heart-
broken and consoled by Śiva that Kumāra would return to Kailāsa one day. Pārvatī was in grief and so Śiva sent Nārada,
gods and sages to bring Kumāra back. Nārada's persuasion did not work and he returned home empty-handed. Kumāra
was too proud to accept his defeat. The distressed Śiva and Pārvatī went to where Kumāra was. Coming to know of their
arrival, Kārttika moved thirty-six km further away. Śiva and Pārvatī stayed there in their fiery form on the hills. The legend
says that Śiva went there every new moon day and Pārvatī every full moon day. Thus the Śiva liṅgam became a fixture on
the hills. The devotee who sees and worships the Mallikārjuna Liṅgam will remove all his sins, fulfill all his desires,
become wealthy, attain supreme happiness and never suffer rebirth gain.

The Origin of the Jyotirliṅga Mahākāla (3)

There was a glorious city by name Avanti (modern Ujjain), the favorite of Śiva, giving liberation to all souls. A Brahmana by
name Vedapriya, scholarly in Vedas and proficient in Vedic rites, lived there. He maintained the sacrificial fires and
worshipped the idol of Śiva. He attained Mokṣa, the abode of the good. His four sons, Devapriya, Priyamedha, Sukṛta, and
Dharmavāhin, no less than their father in the devotion to Śiva, continued the tradition. Happiness suffused the earth and
its beings and the city delighted in Brahmanical effulgence. Then a misfortune fell on the city. Daitya Asura Dūṣaṇa living
on the Ratnamāla hill was not a supporter of Vedic rites and rituals, hated virtue in all forms, defeated and expelled the
gods from their place and portfolios. Vedic rites fell into disuse all over the globe. Temples became victim to his ordinance
to abolish all Vedic rites. Thus, Dharma suffered exile from the land. Avanti lost its splendor. The Asura with a sizable
army marched on the Brahmanas in the temples and places of Vedic rituals. Dūṣaṇa picked four stout and muscular
Daityas and sent them to the Brahmanas with a message: "You wicked Brahmanas, do what I say. Otherwise, you will
suffer the consequences. Cease and desist from performing the Vedic rites and rituals. The gods and kings suffered
defeat in my hands. Why should I leave the Brahmanas alone? Give up all rites and rituals glorifying Śiva. It is very much
in doubt the Brahmanas will live if they do not follow my injunctions."
The four Daityas seized the four corners of the city. The Brahmanas, not afraid of the Daitya king, continued meditation,
and the Vedic rituals and rites, placing their trust in Śiva. In the mean time, the Daitya army marched on the town and the
Brahmanas. The four brothers, the sons of Vedapriya, comforted the people saying, "We have no army to fight the wicked
Daitya king and his army. The insults piled on us by him are directed to omnipotent Śiva Himself. We will take refuge in
Śiva, who is kind and benignant to His devotees."

The four brothers continued their meditation on the earthen Śiva idol, unable to listen to the shouts of the king and his
army. The king approached the meditating Brahmanas with the intent to kill them. The area around the Pārthiva idol caved
in with a loud noise and from the cavernous hole came up Śiva with a terrible form. That was Mahākāla, The Great Time,
the killer of the wicked and the savior of the good.
Mahākāla said, " I am Mahākāla the Great Time and the god of death. I rose to protect the Brahmanas and punish the
wicked like you. Leave the Brahmanas alone." No sooner than Śiva uttered the sound HUM, Dūṣaṇa and part of the army
came down in a pile of dust. The rest of the army took to their heels. As darkness dissipates at sunrise, so did the army
on rise of Śiva. The skies pealed with the sound of drums. An avalanche of flowers poured from the sky. Viṣṇu and
Brahmā arrived in time to participate in the celebration. All joined and raised their joined palms to Śiva in reverence and
eulogized Him.
Śiva the destroyer of the wicked in His benignant mood addressed the Brahmanas and offered to give them a boon. They
begged Śiva to stay there for ever for the protection of the people and added, "O Śiva, take us away from this miserable
world and give us liberation."
The Brahmanas obtained salvation. The base of the Liṅga extended 3 Km in each direction. There in that moment, Śiva
became the Mahākāleśvara -- The Lord of Great Time. Anyone seeing it, will not suffer misery even in their dreams and
attain salvation thereafter.
The greatness of Jyotirliṅga Mahākāla continues. In Ujjainī there was a devotee of Śiva king Candrasena well-versed in
Sastras and well-controlled in his sense-organs. He was the friend of Maṇibhadra, the chief Śiva's Gaṇas, who once gave
the king a gift, an exquisite jewel, Cintāmaṇi, which shone like Kaustubha of Kṛṣṇa. It offered blessings to the ones, who
meditated on, saw, and heard it. Any metal or stone that came into contact with it became gold. The bejeweled king
Candrasena shone like a sun in the midst of gods. The kings were jealous of Candrasena for his possession of Cintāmaṇi.
Unable to persuade Candrasena to part with his jewel became infuriated. The jealous kings supported by four kinds of
armies (elephant, chariot, cavalry and infantry divisions) seized the four main gates of Candrasena's kingdom.
Candrasena, turning away from defending the city, took refuge in Mahākāla and worshipped Him day and night without
taking even a morsel of food or drink. Lord Śiva took notice of devotion of the king, decided to raise a real life phantasm to
save the king.
A lost cowherd woman accidentally came in the presence of Mahākāla, saw the king worship Śiva and later found her way
back to her camp. Her five-year-old son stayed back, picked up a pebble, installed it as Śiva Liṅga and worshipped it. As
his imagination ran rampant, things appeared in his imagination before the pebble Liṅga in the form of sweets, fruits,
incense.... He danced before the Liṅga, worshipping Him with great reverence and dedication. His mother called out for
him to come and eat meals. Having not heard any response, the mother went looking for him and found him worshipping
the Liṅga. She pulled him away from worship, beat and dragged her reluctant son back to her camp. He cried and cried
uttering the name of Śiva. Soon, he lost his consciousness for some time and woke up to find a beautiful temple of
Mahākāla with all accouterments and regalia fit for a rich temple. Everywhere the doors, the floors, the walls, the columns
and the rest of the temple were replete with diamonds, gold.... The Liṅga was studded with diamonds, jewels.... He stood
up, prayed to munificent Śiva and enjoyed spiritual bliss. He saw his mother sleeping in corner looking like a celestial, all
decked in jewels. He woke his mother up. She on seeing the richness of the place hugged her son, immersed herself in
bliss and sent the word to the king, who came with his retinue and dove into a ocean of bliss. A wave of boldness,
confidence and reverence to Śiva came upon him. The news spread to the kings hellbent to wreak a devastation to the city
in the morning.
The kings had a conference and pondered on the pros and cons of attacking the city. They concluded that Candrasena
was a great devotee of Śiva, whom they dared not offend. They decided to make peace with the king and thus placate Śiva.
They abandoned their weapons, shed their jealousy and greed, regained the purity of mind, and accepted the invitation of
Candrasena to enter the city in peace and reverence to Śiva. They visited with the cowherd and her son, who raised a
beautiful temple just by his imagination. The erstwhile jealous kings piled praise and gifts upon the cowherd boy and
thanked him for saving them from ruin. They made him the chief of all cowherds in their kingdoms.
Out of thin air, appeared the effulgent Lord of monkeys, Hanumat, who bewildered the kings by the suddeness of his
appearance. They paid homage to Hanumat, who embraced the boy and addressed the assembled kings. O kings, best
wishes to you all. This shepherd boy witnessed worship of Śiva and himself performed worship without the aid of Mantras
and attained bliss with guarantee of salvation. Nanda a future Cowherd king will be born eight generations from now and
he will be the father of Kṛṣṇa. From now on, the boy will be known all over the world as Śrīkara. The son of Añjanā
(அஞ்ஜனா) looked at all the kings showering grace and initiated the boy according to the rites of Śiva. No sooner, Hanumat
vanished into thin air. Copyright: Veeraswamy Krishnaraj
Añjanā, the daughter of Kuñjara and wife of Kesarin was sitting on the summit of a mountain. The wind god passed by,
displaced her garment slightly, noticed her beauty, anthropomorphized into a man, asked her to fulfill his desire, consented
not to violate her chastity, made her conceive without union and thus sired a son, Hanūmat (= Large jaw as in a simian).
The erstwhile hostile kings became sattvic and went home in peace. Śrīkara and Candrasena worshipped Śiva in the form
of Mahākāla and eventually attained the world of Śiva.

The Greatness of Jyotirliṅga Oṁkāreśvara, the fourth Jyotirliṅga (4)

Liṅga of Śiva named parameśa manifested from Oṁkāra. Nārada worshipped Gokaṛna Liṅga. Vindhya mountain separates
the North from the South and is the source of Narmadā river. Vindhya Mountain took on the form of man, worshipped and
addressed Nārada, "Everything is in me and I am not deficient in anything." Thus saying, he took his seat before Nārada,
who on knowing his arrogance, told Vindhya, "If you are the repository of everything, how is it that Mount Meru is taller,
loftier and divine (unlike you)? Vindya was upset and decided to pray to Lord Śiva and perform penance. He went to
Oṁkāra, made an earthen idol of Śiva, did meditation, penance and propitiation of Śiva continuously for six months.
Śiva appeared before Vindya in His real form not seen even by the Yogis and offered to fulfill his wish. Vindhya without any
hesitations, said, "O Lord of gods, please confer on me the intellect necessary to obtain any object. You are well-known to
confer boons on your devotees." Śiva knowing that Vindhya may use the boon to hurt others decided to give an auspicious
boon, which would not harm others. Śiva told Vindhya," I am pleased to confer on you the boon of your desires."
The assembled gods and sages begged Śiva to stay there forever and grace the place. Śiva decided to stay there to make
all the three worlds happy. The Jyotirliṅga image of Oṁkāra is towfold: the earthen idol of Parameśvara and Oṁkāra
(Sadaśiva in Oṁkāra). These images confer fruits of their desires and salvation. The sages and sages attained many
boons, having worshipped Śiva. The gods went back to their abodes. Vindhya realized his desires and gave up his distress
and despair. Śiva's devotees attain all their desires and will not be born again in this world again, thus attaining to Śiva.
The Greatness of the fifth Jyotirliṅga Kedareśvara (5)
Nara and Nārāyaṇa, the incarnations of Viṣṇu, were doing penance in the hermitage of Badrikāśrama in the Bhārata
Khāṇḍa. Since Śiva is subservient to His devotees, He came there every day to infuse the Liṅga with His presence. The
worship of the spiritual sons of Śiva went on for ages and one day Śiva said to them to ask for any boons from Him. Nara
and Nārāyaṇa, being munificent and benignant to the world, asked Śiva to stay there in Kedāra on the Himavat in the form
of Jyotirliṅga Kedāreśvara in Badrikāśrama. By His benign appearance and worship, he confers fulfillment of desires.
Devotees worshipping Jyotirliṅga Kedāreśvara earnestly will not suffer any miseries even in dreams. Once the Paṇḍavas
saw Śiva; the latter morphed into a bull, ran and buried His head in the earth showing only his tail and rump to the
Paṇḍavas, who pursued Śiva to Kedāra to ask for forgiveness for killing their cousins in the war. Śiva appeared before
them, absolved them of all their sins and asked the Paṇḍavas to worship Him in that form. Śiva remained in that form in the
name of Bhaktavatsala in the city of Nayapāla. Any one who worships Śiva in Kedāra, assumes the form of Śiva. He
expunges all his sins and attains Jīvan Mukti (liberation while living --Corporeal liberation. On seeing Nara, Nārāyaṇa and
Kedāreśvara, one can attain liberation without any doubt. Anyone who dies on his way to see Kedāreśvara will attain Mukti.
Sūta says all people should worship Nara, Nārāyaṇśvara and Kedāreśvara. Copyright: Veeraswamy Krishnaraj

The greatness of Jyotirliṅga Bhīmeśvara (The Lord of Bhīma), the sixth one. (6)

Śiva, the repository of happiness and benignity for the welfare of people, took incarnation as Kāmarūpa, the sacred
Mahāpīṭha. Bhīma was a strong Rākṣasa who harassed all beings and disrupted the sacred rites and rituals. He born of
Karakaṭi and Kumbhakarṇa lived with his mother in Sahya mountain (in the northern part of Western Ghats, the source of
Kāverī, Kṛṣṇā, Nirvindhyā rivers). Kumbhakarṇa died in the hands of Rāma. Bhīma once asked his mother where his father
was and why she is living alone. Karakaṭi told her son that he was the product of rape by Kumbhakarṇa, who along with his
brother Ravanā the abductor of mother Sīta was killed by Rāma. Bhīma became very angry at Viṣṇu/Rāma for killing his
father and leaving his mother and him alone on the mountain. Bhīma to reap vengeance on Viṣṇu performed penance for
a thousand years with Brahmā as his goal. With his eyes looking at the sun, standing one foot, and raising one hand high
up in the air, he did the penance. His head sprang a fiery effulgent column of fire scorching the gods, who promptly went to
supplicate Brahmā. The gods begged Brahmā to grant Bhīma his boon so that he would break his penance and stop his
fiery ruinous emanation. Brahmā appeared before Bhīma and said to him, "I am pleased with you; what boon do you want
me to grant you." Bhīma asked Brahmā to confer on him the greatest strength".

Brahmā, having conferred the boon, went back to his abode. Bhīma went back to his mother, flexed his muscles and
showed her his immense strength. He promised her that he would draw the gods and Indra to a fight and that would draw
Viṣṇu and that he would conquer them all. He went to fight all of them; all including Viṣṇu came to a defeat. He conquered
the earth and the devotee of Śiva, Sudakṣiṇa, the mighty king of Kāmarūpa, whom he threw in the jail, where the king
made a Liṅga out of earth and worshipped Śiva. He and his wife chanted five-syllable Mantra, Om Namasivāya before the
earthen idol. Bhīma in his arrogance and wanton exercise of power, disrupted the rites and rituals, interrupted the
devotional chanting of the Śiva Mantra and commanded the royal couple to make the offerings and prayer to him. The
gods, the sages and the Brahmanas were harassed. All gods, sages, Indra, Viṣṇu... rushed to seek refuge with Śiva on the
banks of Mahākośī. They set up a camp and made an earthen Liṅga idol for worship.

Śiva told them that He was pleased with them and they can ask for a boon. All of them chorused," O our Lord, You know
the minds of all beings. There is nothing that you don't know. Please bestow mercy on us. Bhīma with immense strength
exercises his boon given by Brahmā to harass the gods. Śiva, in a show mercy and compassion, assured the gods, "I
would kill him. King Kāmarūpa is my excellent devotee. I cannot bear to see him suffer in the hands of the Rākṣasa Bhīma.
I will make it possible for Kāmarūpa to continue his devotion to Me." The gods, pleased by Śiva's assurances, went to king
Kāmarūpa and told him of the good news.

Kāmarūpa continued doing meditation on Śiva. Someone went to Bhīma and told him that the jailed king was performing
black magic against him. Without hesitation or forethought, the Rākṣasa grabbed a sword and rushed towards the king
Kāmarūpa. Bhīma saw the earthen idol of Linga and furiously asked the king to tell the truth. The king replied, O Rākṣasa, I
am meditating on Śiva. He protects all His devotees unfailingly without any doubt. Bhīma spoke very disparagingly about
Śiva being a servant of Brahmā. He promised that he would destroy Lord Śiva once he saw Him. The king continued to
speak of his devotion to Śiva, while Bhīma called Śiva a beggar, a drunk and a dope, and added that a Yogi cannot offer
protection to his devotee (like the king). Thus insulted by the Rākṣasa, the king continued to offer worship to the earthen
Liṅga. The Rākṣasa Bhīma laughed in the midst of other Rākṣasas and struck the Liṅga with his sword. No sooner he
smote the idol, Śiva rose from the idol and said, "I am Bhīmeśvara, revealing myself before all of you to protect my devotee
at all times." Thus saying, Śiva split the sword into two pieces with his Pināka (bow). Rākṣasa threw a spear, which was
broken into a hundred pieces by Śiva, who also broke a lance into one hundred thousand pieces with his arrow. Rākṣasa
threw a huge iron club which was broken to zillion pieces, each one the size of sesame seed with His Trident.

A fight ensued between the Ganas of Śiva and the attendants of the Rākṣasa. The gods and sages expressed
disappointment at asking Śiva for help. Nārada came along and asked Śiva to do away with the Rākṣasa soon and put an
end to the conflict. Śiva uttered the word Huṁ and reduced the Rākṣasa to ashes. The heap of ash grew as other
Rākṣasas were reduced to rubble. The forest caught the fire, which soon died down; later the ash of Rākṣasas spread on
the forest floor, letting herbs grow in the forest. The people begged Śiva to stay in Ayodhyā for their welfare and named
Him Bhīmaśaṅkara for worship. The Liṅga would prevent devastation to the people. Śiva agreed to stay there for worship.

The greatness of Viśveśvara, The Lord of the universe, the 7th one. (7)

Śiva split into Male and Female, Śiva and Śakti or Cit and Ānanda. Cit gave rise to Puruṣa and Ānanda to Prakṛti. Puruṣa
and Prakṛti entertained doubt as to their ability to create progeny. A voice came from Nirguna Brahman (Śiva without
attributes) asking them to perform penance for starting the creation. Puruṣa and Prakṛti complained to Śiva as to where
they can sit and do the penance. Śiva created a town with all amenities. Vishnu started meditating with a desire for creation
and as a result, water started flowing in streams. A jewel fell from his ear and that area became the holy place,
Maṇikarṇikā measuring five Krośas (pañcakrośī; Krośa = क्रोश = 2 miles), which started floating and later supported on the
Trident by Nirguṇa Śiva. (Śiva supported the center with His trident.) With His consort Prakṛti, Viṣṇu slept there, sporting a
navel-lotus, wherein Brahma was born. By the order of Śiva, fourteen worlds were created in the cosmic egg. The
dimension of the Egg was 500 million (50 crores) Yojanas ( = योजन = 4-9 miles) across. Siva questioned how these beings
bound by actions (and Karma) would be released so they could attain Me. Śiva created Kāśī, saying that it was the
destroyer of action and Karma, the bestower of auspiciousness, bestower of knowledge and illuminator of salvation. The
city (Kāśīkā) was His favorite. The Liṅga image Avimukta (A form of Śiva Liṅga) was installed by Śiva himself in the city.
Thus saying, Śiva released the city Kāśīkā from His Trident to the mortal world. When the world comes to destruction, the
city once again is held by the Trident of Śiva. When the world is recreated, Śiva releases the city from His Trident and calls
it Kāśī because it drags out or destroys our actions (and Karma). A city that destroys actions (karma) does not come to
destruction during Pralaya, because Śiva Himself holds the city up by His trident. The Liṅga called Avimukteśvara stays in
Kāśī always at all times irrespective of any cosmic events, giving salvation to all people including the sinners. Kāśī is the
only place that offers Sāyujya (सायुज्य) the best kind of salvation. There are four kinds of salvation: 1) सलोक्य Sālokya =
residence in the same heaven with the deity; 2) सामीप्य = Proximity or nearness to the deity; 3) सारूपय = likeness or
similarity to the deity; 4) सायुज्य = complete absorption into the divine essence. The last (सायुज्य) is the state of final
extinction wherein the individual is completely merged in the universal Soul. Footnote: Page 1341 Siva Purana, Motilal
Banarsidass Publishers.

Even gods desire death in Kāśī. Brahmā, Viṣṇu, Siddhas, Yogis... praise the city. The Lord of Kailāsa, Sattvic inside and
Tamasic outside, is known as Kālāgni, the Supreme Being, Nirguṇa and Saguṇa Brahman. Rudra Sūta and Avimukta
praised Śiva and begged Him to stay in Kāśī.

Kedarnath Vishwanath Someshwara Mahakaleswar Omkareswar Rameshwar

Temple Varanasi Somnath Ujjain Ujjain Rameswaram

Mallikarjuna Tryambakeshwar Bhimashankar Nageshwar Baijanath Grishneshwar

Srisailam Temple Pune Gujarat Bihar Near Ellora caves

http://www.jyotirlingatemples.com/

The greatness of the Jyotirliṅga Kāśi-Viśvesvara (The Lord of the Universe in Kasi) Continued

Goddess Pārvatī requested Śiva to explain to Her the greatness of The two Avimuktas --Kāsī and Viśveśvara. Śiva in His
munificence uttered the following to Pārvatī.

Vārāṇasī, my mysterious shrine offers salvation to the people. The Siddhas living here and worshipping various Liṅgas
always want to come to My world. Pāśupata Yogis have brought their sense organs under control, thus acquiring not only
Bhoga but also Moksa. My devotee and Jñāna Yogi deserve liberation based on the observance of the Dos and the Don'ts
(Niyama and Yama). I firmly assert that they must attain salvation irrespective of the place of their death. People of all
ages, all castes and all stages of life (Asramas) attain liberation upon their death in Vārāṇasī. Pure and impure ones,
virgins and married women, widow and the barren, postpartum women, and women with menstrual disorders attain
liberation when they die here. Even the bugs, birds, fauna and flora do not gain liberation elsewhere but they do here.
There are no preconditions such as perfect spiritual knowledge, devotion, holy rites or charitable gifts to earn salvation in
this city. There is no dependence on culture, meditation, chanting of names and mantras or adoration to attain liberation.
My beloved Pārvatī, This divine city of mine is such that Brahmā and others do not know its mystery and greatness. For
that reason, the city is Avimukta, greater than Naimiṣa and the rest of the holy places that offer salvation to the deceased.
Truth is the essence of Dharma; equanimity is essence of salvation. Avimukta is the esoteric doctrine of all shrines and
holy places. Bhogis, Yogis, and all people pursuing different life styles attain liberation, when they shuffle their mortal coil in
Avimukta. Sinners coming as ghosts and staying in Kāsī are much better off than the ones performing a thousand
sacrifices and not going to Kāsī. Hence the people try hard to come to Kāsī. The sages meditate on Liṅga form of Śiva. My
dear Pārvatī, I dispense different fruits on the ones who perform penance. Everyone who dies here attains complete
identity with Me. Brahmā, Viṣṇu, the sun, the gods, the sages and other noble souls worship Me. People who are out and
out Bhogis and eschewed virtue are not reborn when they die in Kāśī. Sinless men attain salvation immediately. Karma is
of three kinds: Sañcita, Krīyamāṇa and Prārabdha. Copyright: Veeraswamy Krishnaraj
Sañcita karma, Tolvinai = सञ्चिि (த ால்வினன--ancient karma; Storehouse seed karma, the silos)

Kriyamāṇa Karma = तिमभाण are the actions done in this birth waiting for fruits in the next birth.

Prārabdha Karma, = प्रायब्ध Nukarvinai, = (நுகர்வினன--eating karma at present) Actively sprouting seed karma)

Prārabdha has no cure and has to be suffered. There is a cure for Sañcita and Krīyamāṇa Karma by worship of Śiva. All
three actions can be expunged in Kāśī. Ceremonial bath in Gañga, the current and the accumulated (Krīyamāṇa and
Sañcita) karma are destroyed. Prārabdha has to be experienced. After that, it is destroyed. if a person goes to Kāśī and
later commits sins, he will be taken back to Kāśī and his sins are reduced to ashes. If a person dies in Kāśī, he is free from
rebirth. If a man dies in Prayāga Bhoga and Mokṣa (भोऺ) are attained. That is the greatness of Kāśī and Viśveśvara.
Prayāga gives Bhoga and Mokṣa, while Kāsī gives only Mokṣa.

The Greatness of Gautama, the eighth Jyotirliṅga: Tryambhaka (8)

Sage Gautama and his wife Ahalyā were virtuous couple. Gautama performed penance for ten thousand years on the
Brahmagiri mountain near Godavari river in the present. A drought struck that area. No sprout to see, to pluck or to eat: it
was that bad. Everybody moved out of there including the sages, the birds, the bees, the beasts.... The sages and the
Brahmanas began meditating and observing Prāṇāyāma (breath control). Gutagama, the best among the sages decided to
invoke the god of rain Varuna by observing Varuna Vrata for six months. Varuna appeared before Gautama and told him to
ask for any boon. Gautama asked for rain. Varuna told him that the drought was the wish of the gods and that he could not
countermand their orders. Gautama insisted on obtaining water to quench the thirsts of men, birds and beasts. "Who else
can give water if not for the Lord of waters", so said Gautama. Varuna struck on an idea without breaking the divine
injunction. He asked Gautama to dig a ditch at the spot he was standing. This reminds me of Moses (Numbers 20.8-11)
smiting the rock twice on the order of god to get water.

And the LORD spoke to Moses, saying,

8 Take the rod, and gather you the assembly together, you
and Aaron your brother, and speak you to the rock before
their eyes; and it shall give forth his water, and you shall
bring forth to them water out of the rock: so you shall
give the congregation and their beasts drink.
9 And Moses took the rod from before the LORD, as he
commanded him.
10 And Moses and Aaron gathered the congregation
together before the rock, and he said to them, Hear now,
you rebels; must we fetch you water out of this rock?
11 And Moses lifted up his hand, and with his rod he smote
 the rock twice: and the water came out abundantly, and
the congregation drank, and their beasts also.

The only difference between god of waters Varuna and the god of Moses is it is more likely to get water from the earth than
from the rock. I understand it is the faith you place in the word of god. Getting water from the rock demands complete trust
in the word of God and speaks of God's ability to do the impossible, according to Bible. Copyright: Veeraswamy Krishnaraj

Varuna said, "Let there be perennial supply of water from this ditch." The sages and the Brahmanas performed penance,
rituals and rites, and Śrāddha to the ancestors. God of water Varuna, the recipient of eulogy from all, vanished from there.
The sages and the Brahmanas resumed their ceremonial rites and rituals. The earth blossomed with flowers, the plants
appeared after plowing and seeding, the birds were chirping, the barren fruit trees started yielding, the whole place was a
verdant oasis. The mountain came alive with abundance of life. Everywhere there were green fields of grains....

Not everything was dandy in the land of Sage Gautama. Gautama's disciples went to the watery ditch to obtain water. The
wives of other sages prevented them to draw water and advised them to take their turn. The disciples returned back home
and took Ahalyā, wife of Gautama to fetch water. Ahalyā pacified the women, and took the water back to the hermitage so
that Gautama could perform the rites, wherein water was essential. The other wives waiting, ranting and raving decided to
take vengeance and made a beeline dart to their respective sage-husbands, who in a show of Rishi power and
haughtiness invoked the god of obstruction and remover of obstacles, Gaṇeśvara. The god promptly appeared before the
supplicating evil sages. (Can you imagine that sages can be evil? It is an oxymoron and yet it so.) Vighneśvara gave them
sage advice, "When you were all dying of thirst, Gautama rescued you from death by thirst. You should not do any harm to
him at all." He added, "Wicked men claiming to be sages can never be saints. Saints never show perversion in their
pursuits. My advice would help only Gautama and not you, the evil sages." The evil sages paid no attention and insisted
on getting their wish fulfilled. The god of obstruction and the Lord of beginnings saw no good in their intention and being
subservient to them, granted their wish, knowing well that their destructive behavior would backfire on them. He vanished
giving them their wish. (In modern days as in olden days, the criminal has more rights than the victim.)

Gautama and his wife were completely out of the loop about the conspiracy of the evil sages.

The conspiracy is taking shape and runs its course.

A starving feeble cow staggered into green grain fields owned by Sage Gautama and started eating the plants. Gautama
was making a casual visit to his fields and noticing the weak marauding cow, Gautama offered a few blades of grass. As
soon as the grass touched the muzzle of the cow, it just simply fell and died instantly. Seeing the shock on the face of
Gautama, the evil sages and their rishipatnis yelled out, "See, what Gautama did to the sacred cow."

Gautama made a dash to his wife with a broken heart and wondered aloud, "The sin of killing a cow has befallen me. Why
did it happen? What should I do? Where should we go?

The brahmins and their wives gathered around them like snapping wolves around a fallen animal. The evil wives leveled
threats against Ahalyā. They cast aspersions on Gautama, "Fie on you Gautama, the cow killer. Take your face out of
here. We will take a bath to wash off the sins for having seen the face of a cow killer. We will neither offer you gifts nor
accept gifts from you. Get out soon with your disciples."

As soon as they delivered vituperation, the stones were landing on Sage Gautama. Insults were piling high on Ahalyā.
Gautama in the spirit of a man of peace told the evil sages that he would leave forthwith with his wife. They allotted him a
modest hermitage with the stipulation that he should not perform any rites, as long as the curse in force. Gautama sat in
the hermitage for a couple of weeks moping and sulking. Then he gathered up courage; standing far away, meekly asked
the evil sages individually and collectively what he should do. Thus, the noble soul was pining for a resolution. The evil
sages told him, " Go around the earth three times and after that perform holy Vrata (penance) for a month. (The holy one is
getting the runaround.) For the proper performance of Vrata, you should go around the Brahmagiri mountain one hundred
and one times. You should bring fresh water from Gaṅgā river and perform ceremonial ablution. You should make ten
million earthen Liṅga images of Śiva to propitiate Him. In the beginning of Vrata, you should go around this mountain
eleven times. You should take a bath in Gaṅgā to become pure. You should perform ablution of Liṅga with a hundred pots
of water." Sage Gautama followed the instructions by the letter. Ahalyā and his disciples were of great help in the
observation of the conditions of the expiation rites.

Once the tasks were complete, pleased Śiva appeared before Gautama with a troop of Gaṇas and uttered the following
words, "O great Gautama, I am pleased with your devotion. Ask for a boon. The evil brahmins cooked up the evil plot
against you."

Gautama said, "If it is not for them, I would not have had the opportunity to see you. I wish you get Gaṅga here before me
so that all my sins are expunged. Śiva said, "You have been sinless all the time." At the wish of Gautama, Gaṅga came
there, cleansed Gautama, and thus earned the name Gautami. Gautama begged Śiva and Parvatī to stay there for

worship by devotees. The Liṅga, worshipped by Gautama, became Tryambakam (= त्र्मम्फकभ् = three-eyed)
Gaṅga returned to Her place. This is the origin of Jyotirliṅga Tryambaka, which offers all desires and confers liberation.

The glory and greatness of the Jyotirliṅga Tryambakeśvara (The Lord with Three Eyes) (8; continued)

Gaṅgā descended from Gaṅgādvāra in Brahmagiri hill (, which is in the south and not in the North as Haridvāra which is the
famous town of pilgrimage). Gautama and his disciples took their bath in Gaṅgā. (Gaṅgādvāra in Brahmagiri hill is a
mythological entity.) When the evil sages came there to take bath, Gaṅgā vanished at their sight and scent. Gautama was
disappointed and wanted to help the very evil sages who did harm to him. He pleaded with Gaṅgā to appear again. A
booming voice said, "O Gautama, these evil sages should do circumambulation of Brahmagiri hill under your guidance."
Hearing these words the penitent sages agreed. After doing the circumambulation, a ditch by name Kuśāvarta appeared
below the Gaṅgādvāra, from where Gaṅgā flowed. Taking bath in Gaṅgā after eschewing sins help liberate the soul. The
erstwhile ungrateful and evil sages expressed regret, thanked Gautama and took their bath in the river.

The glory and greatness of Jyotirliṅga Vaidyanātheśvara (9)

The wicked Rāvaṇa, the scion of the family of Pulastiya worshipped Śiva on Kailāsa for a very long time. He was rebuffed
by Śiva many times. Then during his worship, he started cutting off one head at a time until only one head alone was on his
shoulders. Śiva, pleased by his act, appeared before him. Śiva put all his severed heads back in their places. Rāvaṇa asked
for and obtained great strength and sought refuge in Him. He obtained permission to take Liṅga to Laṅka . Śiva told him
that Liṅga would become stationary and fixed in the place he first put it down. With that warning, Rāvana, went to Laṅka.
On his way he felt the urge to pass urine and so gave the Liṅga to a shepherd who was standing there by happenstance.
Since Rāvana did not return for hours, the shepherd put the Linga down. Soon the gods came visiting to pay homage and
offer worship to Liṅga. The gods worried that Śiva's boon to the wicked Rāvana is bad news and thus, a devastation to the
gods. They were afraid Rāvana would conquer and subjugate them. Nārada intervened and assured the gods that he
would take care of the problem on hand. He went to Rāvana and told him to check the validity of the boon by lifting Kailāsa
mountain, because Śiva might have given the worthless boon in a state of mental aberration. Rāvana, deluded by the
words of Nārada, lifted the mountain and turned upside down everything on the mountain. Śiva became very angry and laid
a curse on him, saying that someone would come in the future to destroy the arrogance of his mighty arms and
unparalleled strength. Unknowing of Śiva's curse, Rāvana went back to his abode in a glow of happiness. He conquered all
his enemies on the boon of Śiva and ruled his kingdom. The Liṅga left on the ground by the shepherd became the
Vaidyanātha. Copyright: Veeraswamy Krishnaraj

Devastation caused by Rākṣasas of Dārukāvana. The origin of Jyotirliṅga Nāgeśa . (10)

This episode explains the origin of Nāgeśa. Ogre Dārukā obtained a boon from Pārvatī. Her husband Dāruka was also very
powerful. He tormented the good and destroyed their sacrifices. His forest was on the west coast. The terrified people went
to Aurva the grandson of Bhṛgu Muni. Sage Aurva said, 'the Rākṣasas would die if they torture any living being on the
earth. For every person killed, the Rākṣasas will die.' Realizing the vulnerability of Rākṣasas, the gods with Indra came
down to fight the demons. The demons assembled and worried that they were dying while fighting; the enemies were
living. Dārukā remembered the boon she received from Pārvatī. That boon said of the survival if the demons left the place
and moved to an island in the ocean. The whole colony of demons moved like the flying mountains. In ancient days the
mountains had wings and demanded gifts from towns and villages (Protection Racket), threatening to destroy them if they
did not come forth with gifts. Indra clipped their wings and permanently grounded them. For fear of losing life, the demons
did not set foot on earth. They harassed the sea-faring people, abducted them, hijacked their vessels, killed some of them.
The terror went unpunished. They hijacked one ship and imprisoned the inmates. One of the prisoners was a Śiva devotee
by name Supriya, who taught other inmates to make the Liṅgas and offer worship to them. The inmates unfamiliar with the
rites, meditated on Śiva with Śiva mantra, Om Namasivāya. on seeing a beautiful Liṅga, the servants informed Dāruka, who
promptly came to him and asked to reveal the words he was using in the recitation. Dāruka said he did not know the words.
The Demon in Chief got very angry and decided to return with armed demons. In the meantime Supriya ( a Vaiśya) began
chanting the name of Śiva and sought His help. Śiva appeared from out of a crevice and landed before Supriya, who went
about killing the Rākṣasas. Seeing the decimation of the Rākṣasas, Dārukā went to Pārvatī seeking protection of her race
from the attendants of Śiva. Pārvatī guaranteed protection of Rākṣasas and went to Śiva and quarreled with Him for his
protection of the people who were against the Rākṣasas. Pārvatī told that Rākṣasī Dārukā was Her own Śakti and that
She cannot work against Herself and Dārukā would rule her kingdom in the forest. Śiva acceded to her request that the
Rākṣasas would be back on the forest and Śiva would protect His devotees. Śiva told Pārvatī, that in the future, a king
(Vīrsena) would come along and rule the people. Thus, Śiva and Śivā remained there as Nāgeśvara and Nāgeśvarī, both of
whom became the favorites of the devotees.

There was a king in the land of Niṣadha by name Vīrasena, son of Mahāsena. He worshipped Śiva for twelve years and
Śiva appeared before him, asked him to go on a sea voyage to the west of the country to an island, worship Nāgeśvara,
acquire missile Pāśupata and destroy the Rākṣasī and others. Vīrasena followed the instructions of Śiva. Mlecchas of the
forest became pious. This is how the worship of Nāgeśvara and Nāgeśvarī came about.

The Origin and greatness of Rāmeśvara, The Lord of Rāma) (11) place Rameśvaram.

Viṣṇu the favorite of Sattvic people took an incarnation as Rāma, whose wife Sītā was abducted by Rāvana and taken to
Laṅkā. While Rāma was searching for her, he came to Kiṣkindhā the kingdom of monkeys, established alliance with
Sugrīva and killed Bāli or Vāli as a favor to Sugrīva. (Kiṣkindhā is the present Raichur-Bellary area of Mysore and
surrounding regions.) Rāma sent Hanumat, the chief of monkeys to find Sītā, who was given a crest jewel known to Sītā so
as to tell her that Hanumat was the emissary of Rāma to find her. Hanumat came back to Rāma and informed him of her
location. Rāma along with Hanumān, Lakṣmaṇa, Sugrīva and the great army of 18 thousand billion monkeys reached the
southern shores of the salt ocean. Rāma sat down and performed worship of Śiva with the water brought by a monkey.
Rāma addressed Śiva and wondered how he was going to cross the deep ocean with the army of fickle monkeys, who may
not measure up to fighting Rāvaṇa who received boons from Śiva Himself that he would remain the strongest king in the
world. Śiva, pleased with the entreaties and eulogies, appeared with His attendants before Rāma. Śiva assured Rāma that
victory was His. Rāma pleaded with Śiva to stay there so His devotees can worship Him. That is how Śiva-Liṇga called
Rāmeśvara came to be installed. It destroys the sins and gives Bhoga and Mokṣa to His devotees.

The greatness of Jyotiliṅga Ghuśmeśa (12)

A Brahmana Sudharmā of Bhāradvāja lineage of Śiva cult lived near Devagiri with is excellent but barren wife Sudehā and
was the best among the Knowers of Brahman. Sudharmā an expert in Vedas and Śāstras maintained sacrificial fires.
Sudharmā did not worry about not having a child, but his wife was very much distressed. She went visiting with the
neighbor's wife, who had a son of her own. The neighbor's wife made her miserable saying that her property for lack of a
son would be taken away by the king. This episode became a conversation piece between the couple almost every day.
One day Sudharma during his prayer session told his wife the right-side flower between the two, which would yield her a
son. She picked the wrong flower and thus both were dejected. Sudehā begged her husband to take his younger sister as
the second wife and have a son by her, because she was convinced she would not bear a son. She promised she would
not become jealous of her sister. After strenuous persuasion, he took a second wife, Ghuśma, who made 101 earthen idols
and threw them in the local lake as offerings to the Lord. This ceremonial immersion of idols in the lake was the wish-
yielding worship of Śiva. After immersion of 100,000 images, she managed to beget a son. The first wife, erstwhile cool and
collected, became jealous of her sister. In due course of time, the son came of age and married a suitable bride. The
sister's son and the bride considered Sudehā as the mother and mother- in-law. But Sudehā did not reciprocate their
kindness and had in heart to somehow inflict injury to the son of her sister. She cut off the limbs of the son of her sister,
while he was sleeping in the bed and cast them in the nearby lake. Ghuśma coming to know of this in the morning, being a
devotee of Śiva, telling herself that Śiva would take care of everything, continued her Siva worship on the banks of the lake
and threw the Liṅga image of Śiva into the lake. Suddenly, Ghuśma found her son standing before her. She was neither
elated nor depressed at his appearance, because she was even-minded always. Śiva appeared before her and promised
to kill her evil sister with his trident. Ghuśma pleaded with Śiva not to do it because His very sight would expunge the sins
of her sister, Sudhehā. Ghuśma begged Śiva to stay there for the benefit of His devotees, to which He agreed. Śiva
conferred the boon of a lineage of sons with wealth and auspiciousness. The lake is now known as Śivālaya in
Aurangabad near Devagiri; Śivaliṅga is known as Ghuśmeśa. The evil sister on seeing the son of her sister, was ashamed,
changed her ways, performed expiatory rites and asked for forgiveness.
Useful sites:

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