I am Shiva [Archive] - Hindu Dharma Forums

sarabhanga

06 April 2006, 01:01 AM

आत्मषटक
|| ātmashataka ||

मनोबुध्यहंकारचित्तानि नाहं
manobuddhyahankāracittāni nāham

न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
na ca śrotrajihve na ca ghrānanetre |

न च व्योमभूमिः न तेजो न वायुः
na ca vyomabhūmih na tejo na vāyuh

चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।१।
cidānandarūpah śivo'ham śivo'ham |1|

न च प्राणसञ्ज्ञो न वै पञ्चवायुः
na ca prānasa�j�o na vai pa�cavāyuh

न वा सप्तधातुर्न वा पञ्चकोशः ।
na vā saptadhāturna vā pa�cakośah |

न वाक्पाणिपादौ न चोपस्थपायू
na vākpānipādau na copasthapāyū

चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।२।
cidānandarūpah śivo'ham śivo'ham |2|

न मे द्वेषरागौ न मे लोभमोहौ
na me dvesharāgau na me lobhamohau

मदो नैव मे नैव मात्सर्यभावः ।
mado naiva me naiva mātsaryabhāvah |

न धर्मो न चार्थो न कामो न मोक्षः
na dharmo na cārtho na kāmo na mokshah

चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।३।
cidānandarūpah śivo'ham śivo'ham |3|

न पुण्यं न पापं न सौख्यं न दुःखं
na punyam na pāpam na saukhyam na duhkham

न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
na mantro na tīrtham na vedā na yaj�āh |

अहं भोजनं नैव भोज्यं न भोक्ता
aham bhojanam naiva bhojyam na bhoktā

चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।४।
cidānandarūpah śivo'ham śivo'ham |4|

न मे मृत्युशंका न मे जातिभेदः
na me mrityuśamkā na me jātibhedah

पिता नैव मे नैव माता न जन्म ।
pitā naiva me naiva mātā na janma |

न बन्धुर्न मित्रं गुरुर्नैव शिष्यः
na bandhurna mitram gururnaiva śishyah

चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।५।
cidānandarūpah śivo'ham śivo'ham |5|

अहं निर्विकल्पो निराकाररूपो
aham nirvikalpo nirākārarūpo

विभुर्व्याप्य सर्वत्र सर्वेन्द्रियाणाम् ।
vibhurvyāpya sarvatra sarvendriyānām |

सदा मे समत्वं न मुक्तिर्न बन्धः
sadā me samatvam na muktirna bandhah

चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।६।
cidānandarūpah śivo'ham śivo'ham |6|

satay

11 April 2006, 10:53 AM

Shiva is a personal God to me who bestows on his devotees compassion and dispenses both spritual and material blessings.

Shiva is Yoganat - lord of Yoga
Shiva is Bolenath - kind and easy to please
Shiva is Mahesh
Shiva is Neelakanth
Shiva is Shambhu Kailasheswar
Shiva is Umanath
Shiva is Nataraj

Shiva is the Jagad Guru
Shiva is the Eternal Time - as manifested in the form of Lingum

Shiva is 'That'

I bow to shiva forever and ever for eternity...

Shivom Shivom Shivom

satay

satay

11 April 2006, 10:59 AM

In wild and lonely places, at any time, one may chance upon the Great God, for such are His most favoured haunts. Once seen, there is no mistaking Him. Yet He has no look of being rich or powerful. His skin is covered with white wood-ashes. His clothing is but the religious wanderer's yellow cloth. The coils of matted hair are piled on the top of His head. In one hand He carries the begging bowl, and in the other His tall staff, crowned with the trident. And sometimes He goes from door to door at midday, asking alms.

High amongst the Himalayas tower the great snow-mountains, and here, on the still, cold heights, is Shiva throned. Silent � nay, rapt in silence � does He sit there, absorbed and lost in one eternal meditation. When the new moon shines over the mountain-tops, standing above the brow of the Great God, it appears to worshipping souls as if the light shone through, instead of all about Him. For He is full of radiance, and can cast no shadow.

Wrapped thus into hushed intensity lies Kailas, above Lake Manasarovara, the mountain home of Mahadeva, and there, with mind hidden deep under fold upon fold of thought, rests He. With each breath of His, outward and in, worlds, it is said, are created and destroyed. Yet He, the Great God, has nothing of His own; for in all these that He has created there is nothing � not kingship, nor fatherhood, nor wealth, nor power � that could for one moment tempt Him to claim it. One desire, and one alone, has He, to destroy ignorance of souls, and let light come. Once it is said, His meditation grew so deep, that when He awoke He was standing alone, poised on the Heart's centre of all things, and the universe had vanished. Then, knowing that all darkness was dispelled, that nowhere more, in all the worlds, was there blindness or sin, He danced forward with uplifted hands, into the nothingness of that uttermost withdrawnness, singing, in His joy, "Bom! Bom!" And this dance of the Great God is the Indian Dance of Death, and for its sake is He worshipped with the words "Bom! Bom! Hara! Hara!"

It is, however, by the face of the Great God that we may know Him once and for all, beyond the possibility of doubt. One look is enough, out of that radiance of knowledge, one glance from the pity and tenderness in His benign eyes, and never more are we able to forget that this whom we saw was Shiva Himself. It is impossible to think of the Great God as being angry. He "whose form is like unto a silver mountain" sees only two things, insight and want of insight, amongst men. Whatever be our sin or error, He longs only to reveal to us its cause, that we may not be left to wander in the dark. His is the infinite compassion, without one shadow or stain upon it.

In matters of the world, He is but simple, asking almost nothing in worship, and strangely easy to mislead. His offerings are only bael-leaves and water, and far less than a handful of rice. And He will accept these in any form. The tears of the sorrowful, for instance, have often seemed to Him like the pure water of His offering. Once He was guarding a royal camp at night, when the enemy fell upon Him, and tried to kill Him. But these wicked men were armed with sticks of bael-wood, and as they beat Him again and again with these, He, smiling and taking the blows for worship, put out His hand, and blessed them on their heads!

He keeps for Himself only those who would otherwise wander unclaimed and masterless. He has but one servant, the devoted Nandi. He rides, not on horse or elephant, but on a shabby old bull. Because the serpents were rejected by all others, did He allow them to twine about His neck. And amongst human beings, all the crooked and hunchbacked, and lame and squint-eyed, He regards a His very own. For loneliness and deformity and poverty are passwords sufficient to the heart of the Great God, and He, who asks nothing from any one, who bestows all, and takes nothing in return, He, the Lord of the Animals, who refuses none that come to Him sincerely, He will give His very Self, with all its sweetness and illumination, merely on the plea of our longing or our need!

From the 'Cradle Tales of Hinduism'
By Sister Nivedita

atanu

13 April 2006, 02:40 PM

Shiva

[Reprinted from THE THEOSOPHICAL MOVEMENT, February 1962]

Who is Shiva, the destroyer-god, who with Brahma, the creator, and Vishnu, the preserver, forms the Hindu Trimurti? What relationship exists between this god and humanity? Is he to be prayed to, to be worshipped, to be feared, to be appeased? He is said to be Rudra, the terrible, the destroyer, the regenerator, the frequenter of the burning-ground, the Cosmic dancer, the eternal Contemplator, the Mahayogi, the patron of all the yogis. Is he entirely a Hindu concept? Or do we find him as Phtah, Typhon and Set in the Egyptian, as Saturn-Kronos in the Greek, as Jehovah in the Jewish, as Baal in the Chaldean teachings? Does not his vehicle, Nandi, the Bull, have its counterpart in Apis, the Egyptian sacred bull? And is not his symbol, the lingam, that of every creative god in every nation? The fundamental idea needs to be grasped that Shiva is a great god in Nature, a power in the Cosmos, the Sound, the Word, or Vach, that stirs all into activity. It is his drum that is the origin of Sanskrit, the language of the gods, Panini says. It is Nature's call, the rhythm of the Universe, the Song of Life, the sound of the waves, the rumbling of the thunderclap, the vast sounds emitted by every aspect of Nature, from the bursting of the bud to the earthquake, the "silvery buzzing of the golden fire-fly" to the trumpeting of the elephant. Shiva is Motion, which is positive and negative, present eternally in every atom during this Manvantara. He is within every atom; every atom is part of him; he is within every man and every man is part of him. There is that aspect of Shiva which we do not yet perceive, for it is without the sphere of our consciousness, and that aspect which is in us and which we are dimly beginning to recognize as the perceiver through sorrow and joy. Evolution is the process of becoming one with the eternal perceiver-contemplator. Briefly put, Shiva is the All. He is the universal spiritual essence of Nature. We degrade him by our anthropomorphic conceptions of him. Nature alone can incarnate the delusions which the illusions of Nature produce in us. It is because destruction is necessary for all changed and progress that man fears him and he has become the dreaded god of the burning-ground. Unfortunately for us, his regenerative aspect has been lost sight of. But, when this is seen, then destruction is welcomed, for it is only through destruction resulting in regeneration that we progress. This recognition marks a stage in human awakening and brings to mind H.P.B.'s statement: "Woe to those who live without suffering."

atanu

13 April 2006, 02:41 PM

Reprinted from THE THEOSOPHICAL MOVEMENT, February 1962]

Not all decay and destruction need to be feared. The seed dies to live as a plant; the passions and sensuous thoughts of man must die to live as a conscious entity in Eternity. Once this is recognized, all destruction is seen not merely as inevitable, but as beautiful, for it reveals the sacrificial aspect of life, unconscious in the lower kingdoms, to be consciously recognized and used by the human being.
Shiva is the patron of all the yogis. His drum rhythmically sounds through the cycle of decay and rebirth. As Krishna's flute calls on all men to see the beauty in life, the harmony of all Nature with the divine, so Shiva's drum calls the one who sees beneath the beauty the agony of destruction. As the Buddha first saw the beauty of life and later saw that each species lived on the other, that nothing came to birth save by suffering and struggle, and began to search for the unifying factor in life, finally reaching the glorious vision of the rhythmic movement of the stars, of the cyclic motion of the waters, and of the link between the milk of the mother and the poison of the snake�so a knowledge of Shiva brings us, in however small a degree, nearer this understanding. In time we, too, can see that there is "a Power divine which moves to good."
How shall we learn to look for Shiva in the battle of life? Even if he is the power in Nature that causes decay, he is the regenerator, the deliverer, the healer, the ever-auspicious, the friend of all beings. Did he not, at the "churning of the ocean of milk," drink up, with overflowing compassion, the terrible poison called Halahala, that was threatening all living creatures with extinction, so that nectar could be secured from the ocean and the world could be saved? The poison could not harm him but left a blue stain on his throat; hence his name Nilakantha. This story from the Bhagavata Purana is a reminder to us, not only of what Shiva has done, but of what we have to do with the poison around us.
There is also the allegory of Shiva transforming lumps of flesh into boys, and calling them Maruts, to show the transformation of senseless men into rational beings; the Maruts, in esoteric teachings, are identical with some of the Agnishwatta Pitris, the human intelligent Egos.
Shiva is portrayed as the wielder of the thunderbolt and the possessor of hundreds of bows and arrows. He protects the worthy with drawn bow, is the Lord of those that fight against wickedness, and makes the evil-doers suffer. There is no place where Shiva is not. A story tells us of Brahma and Vishnu discussing who was the greater of the two, when they suddenly saw before them a column of light, seemingly without beginning or end, which came through the earth and proceeded upwards to the sky. They decided to go, the one upwards to the end and the other downwards to the beginning and meet again in the middle to tell each other of what they had found. They went and returned, but had found neither beginning nor end. Then they saw Shiva before them and he told them that all three�creation, preservation, destruction-regeneration�were equally important.
But Shiva is most commonly depicted as the contemplator and the dancer. As the eternal contemplator he sits in meditation in his abode on Mount Kailasa, surrounded by the eternal snows. Around him is peace and happiness. At times his third eye roves over the world to see where there may be the shining light of a devotee. But he himself sits in motionless, withdrawn, divine contemplation.
There are times when this contemplation is disturbed, and two stories show us what disturbs it. In the one he is shown carrying the dead body of his wife Sati over his shoulder and stamping through the world in such an agony of grief that all life begins to wither and desolation begins to reign over all. At last Vishnu, in order to preserve what remained of life, had to destroy the dead body so that Shiva, no longer encumbered, might return to Kailasa to resume his contemplation. In another story it was playfulness, action without knowledge of results, that brought near-tragedy. One day Parvati with her attendants came up to the Lord Shiva when he was deep in contemplation. She was in a gay mood. All around were devas and rishis filled with ecstasy in the wonderful presence of the Divine Contemplator. All Nature herself was at peace. Parvati, slipping behind him, placed her hands over his eyes. At once the light of the world went out and fire began to destroy all life. Filled with fear, Parvati begged him to return to his contemplation, and once again peace was restored. Trouble comes to the world through foolish actions as much as by wrong actions!
The picture of Shiva as the divine dancer of three different dances symbolizes different aspects of him. First we have the Cosmic dance. He danced before the gods and the heavenly dwellers in the beginning, and it was the sound of his drum that changed chaos into cosmos and made rhythm pulsate throughout the world. The other gods also helped, forming the chorus and playing the various instruments.
In the second dance, the Tandava, he dances in the burning-ground, a terrible place of death and decay feared by all. This dance symbolizes the destruction of evil, of our bad desires and emotions, our wrong thoughts and actions. Our lower nature which harbours the evil tendencies becomes the burning-ground, and if we would dance with the Dancer then we will see the relationship between the eternal and unchanging and that which changes. Our Karma is heavy and unpleasant because of our evil deeds and desires, and Shiva's rhythmic dance helps us to learn how to handle ourselves so as to purify our nature more quickly.
The third dance, the Nadanta, the dance of Nataraja, shows him as the centre of the universe. He has four arms; in one right hand he holds the drum, standing for creative sound; with the other he makes the sign, "Do not fear"; one left hand holds fire, the fire of destruction or change, and the other points to his triumph over the dwarf. Around him is the circle of fire. It is Shiva's eternal dance of creation, maintenance, destruction and deliverance. The macrocosmic dance on the vast stage of the firmament has its counterpart in the microcosm, in the heart of the individual.
During the Vigil Night of Shiva, Mahashivaratri, we are brought to the moment of interval between destruction and regeneration; it symbolizes the night when we must contemplate on that which watches the growth out of the decay. Just as the mediaeval European knight spent the night before his investiture in the Church alone with his sword, so during Mahashivaratri we have to be alone with our sword, the Shiva in us. We have to look behind and before, to see what evil needs eradicating from our heart, what growth of virtue we need to encourage. Such a dark night of the soul comes to all of us; it is a time when desolation lies before and behind us, and in the burning-ground of the heart there seems no life. No one escapes this dark night. Even the Christ suffered in the Garden of Gethsemane. To keep before us the memory of Shiva's dance will save us from despair and give us the courage to pass on.
Shiva is not only outside of us but within us. He is the creator and the saviour of spiritual man, as he is the good gardener of Nature. He weeds out the plants, human and cosmic, and kills the passions of the physical to call to life the perceptions of the spiritual man. To unite ourselves with the One Self is to recognize the Shiva in us.
How can we do this? By austerities. Only by austerities can his powers be attained, as many stories point out. Nothing is given; all must be fought for and won. Beauty of form will not win him; Uma with all the perfection of form and character was unable to make him notice her. But when she began her austerities, her body covered with the customary ashes, her hair unkempt, then did he notice her. Austerities must be thought of not as physical postures but as efforts towards the destruction of all evil in us through devotion and contemplation.
To endeavour to see Shiva in our heart is to practise his contemplation and to perform his dance; seeing joy in suffering, freeing ourselves from limitations, will in time make us sense the Universe in us, the Shiva in us, the Motion in us, and make us see ourselves as part of Nature's sound. Life is a song, Light on the Path tells us. "Learn from it the lesson of harmony."
Further, if we can "personify" without "materializing" the concept of Shiva, we gain some thought-provoking knowledge. We are told that Rudra-Shiva, the great Yogi, is the forefather of all the Adepts. And, connecting this with the wonderful description given in The Secret Doctrine of those spiritual Beings who helped in the initial stage of human evolution, we learn that in Esotericism Shiva is one of the greatest Kings of the Divine Dynasties. He is the Patron of the Third, Fourth and Fifth Root-Races.

As recorded by one of the Great Masters:
Absorbed in the absolute self-unconsciousness of physical Self, plunged in the depths of true Being, which is no being but eternal, universal Life, his whole form as immovable and white as the eternal summits of snow in Kailasa where he sits, above care, above sorrow, above sin and worldliness, a mendicant, a sage, a healer, the King of Kings, the Yogi of Yogis, such is the ideal Shiva of Yoga Shastras, the culmination of Spiritual Wisdom.

atanu

13 April 2006, 02:43 PM

By Robert Kovsky

He shreds the Absolute. He is the finality of accident.

His name cannot be uttered. Every description is a wrong description. Each of us has to find him in a personal way. Hinduism's most ancient scripture, Rg Veda, has a hymn to the "Rowdy God" (raudra brahman). He is called "Rudra." Rudra means "The Howler."

In the hymn, Creation springs from Rudra's hand. He interrupts a crime.

He who is becoming Father takes shape from the mist. His own virgin daughter stands before him. Father sexually violates his daughter, violating also the integrity of the universe. As he reaches climax, an arrow strikes Father. Wounded, he recoils. His semen spills to Earth, collecting into a lake where life is born.

Sharva is the archer and it is his arrow that strikes Father. Sharva is fierce and cruel. Rudra is Sharva. Sharva serves King Bhava, lord of heaven and earth. Rudra is Bhava. Bhava uses Sharva to sustain right by punishing wrong.

When Sharva wounded Father, something right was sustained, but everything else was forever changed. The integrity of the universe had been irrevocably violated. Life was born from the violation.

We first met the wild god in personal experience through the pain and punishment of childhood. As adults, we face harsh truths, courts of law, financial ruin and loneliness. Some of us are struck down by violence or afflicted with disease. We know that by the end of life, pain will probably prevail.

"I am food, food, food, and I am eater, eater, eater! I, who am food, eat the eater of food!"

Rudra is hunger and predation. He grabs and exploits. Those who fear him and fight him take on his form. He is a conscious person consuming and using others -- and realizing he too will be used and consumed.

Rudra is Bhairava who takes pleasure in destruction. He is Agni, Fire, here comforting, there the holocaust. He is Time that sustains and overthrows all things.
Rg Veda sings of Long-Hair, the sage, who wore the faded yellow of wisdom. He was called Sun's Light. Rudra seized him and Long-Hair rode with the rush of the storm. Embraced by the god, he soared in the gale. Lightning poured the poison; the wind stirred it. Sharing with Rudra, Long-Hair drank poison from a cup.

The legendary Tristan and Isolde drank from the cup that held passion and poison. They betrayed the king, Tristan's master, Isolde's spouse. Renegades from the Day, they took refuge in Night. They consummated their lust under the moon and were themselves betrayed. They drank voluptuous abandonment, love and death.

Modern longhairs are rock stars intoxicated to the edge of oblivion. Torrid tales of the rich and famous decorate our supermarkets. What is the attraction? And why do we focus on images of wild emotions on our televisions and in our movies? Is it Rudra in us answering his call?

He masquerades as righteousness. He wears dark garments and presents a confessional demeanor. He is humiliated. Or is it self-humiliation? Humiliation and self-humiliation give Rudra his power. Those with desolated lives address him. They seek him and welcome his presence. He rubs their wounds.

Rudra is contrary. Rudra is defiance. He rebels against his own nature and strikes his darkness against himself. He ignites in radiance.

Rudra becomes Siva. Siva is quick and bright. Rudra and Siva are two names of one god. They emerge together from an unnameable source.

Siva is the dancer, he is always a-twirl. He spins things around, turns them upside-down and inside-out. His rhythms are Real.

Siva is playful. He appears as a man. He is a conqueror, a prophet, a peddler, a bum. He picks your pocket while you marvel at his glory.

He is the wanderer. His hair is long and braided. He mocks those who work in cities. He seduces the wives of priests.

He is everywhere and hidden, inexorable and capricious. He shreds the Absolute. He is the finality of accident.

To those he guides, he reveals the ways. He is Mahadeva, incomprehensible truth dwelling in the seed of consciousness. He is Sadasiva, discernment, originator of subject and object. He is Mahesvara, empathic wisdom that lies where differences cease. He is Isana, embodiment and master of all learning. He is Hara, displayer of wonders.

His is the finger that spindles the vortex, his the eye that sees itself seeing. His hands cradle those that spend themselves fully: soldiers charging into fire, an artist consumed in creation, the mother feeding her body to her child. He is possibility that he weaves and unravels. Next-momentary and eternal, he has never simply been. He is the sea against rock, wilfulness against fate, the copulation of contraries. He is my other self from whom I was estranged. He is me dancing with my demon. He sings a song of silence in my heart. He shines at the center of my outward searching mind.

atanu

13 April 2006, 02:54 PM

atanu

16 April 2006, 05:18 AM

Shiva

He is my other self from whom I was estranged. He is me dancing with my demon. He sings a song of silence in my heart. He shines at the center of my outward searching mind.

He says I in me and in every one else. He is hidden -- as butter is in milk -- in this universe pervading all.

Om Namah Shivayya

Meenakshi�s Husband

The princess of Madurai, Meenakshi, was born with three breasts and a very masculine temperament. She could ride horses, tame elephants, wrestle with bulls and hunt lions.

She led her army to conquer the four corners of the world, defeating many kings and warlords who foolishly tried to block her march. She finally arrived at the foothills of the Himalayas and learnt of a hermit who refused to acknowledge anyone�s suzerainty.

She challenged the hermit to a duel. But no sooner did she cast her eyes on this man than she lost the will to fight. Her extra breast disappeared and she became a coy maiden.

The handsome hermit called Sundareshvar was none other than Shiva. Meenakshi married him in presence of the gods. The shrine of the princess and her hermit husband still exists at Madurai, Tamil Nadu. Each year the anniversary of the wedding is an event every bhakta looks forward to.

Punyakshi�s Groom

The gods did not want Punyakshi to marry. Only as a virgin did she possess the power to kill demons. Punyakshi, however, longed to be like other girls: to have a husband and a home. The men in her village refused to marry her, out of reverence to the will of the gods. So she prayed to Shiva to be her husband. He agreed. �What�s the bridal price?� he asked other gods. �A sugarcane without rings, a betel leaf without veins and a coconut without eyes,� said the gods. Shiva conjured up these unnatural gifts. �Here is the bridal price. Now, when can we get married?� asked Shiva.

The gods were angry with Shiva; they were determined to stop the marriage. So they said: �You must get married before the roosters crow at dawn tomorrow, otherwise you must wait till the end of this aeon.�

This condition was a real obstacle, for Punyakshi�s village was at the southern tip of Jambudvipa, while Shiva lived on the hills that bordered its northern frontiers. It was a distance that nobody could traverse in one day, not even the gods.

�Fear not, Punyakshi, I will fly through the air and be there on time to make you my wife,� promised Shiva. Reassured, Punyakshi bedecked herself as a bride. Her father invited the whole village to the wedding. The priests set up the marriage pandal, the cooks prepared the food. Everything was ready.

At the appointed hour, however, Shiva did not arrive. Everybody was disappointed. The sun rose and the priests departed. So did the guests. There would be no marriage, no banquet.

Hurt and humiliated, the girl kicked the pots of food cooked for the marriage feast and threw away her ornaments. The demons looked at the frustrated girl and mocked her. �Why don�t you marry us instead?� they screeched. In rage, she picked up a sickle and killed them all.

Punyaksi stood on the tip of India and decided to wait there until the end of the aeon when she was destined to be united with her lord. She became the Goddess Kanyakumari. The food prepared for the wedding mixed with the sand forever colouring the beach at Kanyakumari.

As for Shiva, he did come, flying through air, as promised. But on the way he heard roosters crow. The gods had played a cruel trick: they had duped Shiva by making the roosters crow much before the daybreak. Shiva still waits for Punyakshi at Sudindram, Tamil Nadu.

Lord and the Universe

The Universe, a creation of Lord�s consort, is full of grief like in a state of separation, a divorce; from the Lord, who waits lovingly for his wayward consort to come back to Him. It is the mind, the consort of the Lord, who is wayward and disobedient. Like Punyakshi, it has to kill its demons (desires) before it can see and unite with the Lord. Minakshi however, has killed her ego and has united with Him.

The pain of this universe is like the pain of separation from the beloved --- the pain of separation from the Lord. Most are ignorant of the separation. Unlike terrestrial separations, which are full of bitterness, the Lord however, keeps waiting very near, just beneath the mind. Wayward mind can easily see Him -- the refulgent, single, good and peaceful -- if even for a moment it stops its monkey dance and egoistic rebellion. Lord�s consort is truly unruly but He does not take offence as the consort is Lord�s creation only.

Let the consort know that Lord is waiting patiently with a smile in the very middle of the mind as true 'I' of all existence. Ego with its false I and all its dark desires do not go well with the pure effulgence of the real I.

satay

17 April 2006, 10:17 PM

I am shiva

Shivom Shivom Shivom

satay

18 April 2006, 01:21 AM

"lord of songs, the lord of sacrifices, who heals remedies, is brilliant as the sun, the best and the most bountiful of gods, who grants prosperity and welfare to horses and sheep, men, women, and cows; the lord of nourishment, who drives away diseases, dispenses remedies, and removes sin; but, on the other hand he is the wielder of the thunderbolt, the bearer of bow and arrows, and mounted on his chariot is terrible as a wild beast, destructive and fierce."

Rg-Veda

satay

20 April 2006, 11:56 AM

This thread is for shiv mahima so therefore, I have moved other posts to a new thread.

thanks,

atanu

21 April 2006, 12:51 PM

SIVA-MAHIMNAH STOTRAM

HYMN TO THE GLORY OF SHIVA

Om namah parvati pataye
Hara hara hara Mahadev

Gajananam bhuta-ganadhi-sevitam
Kapittha-jambu-phalacaru-bhaksanam
Umasutam soka-vinasa-karakam
Namami vighne-svara-pada-pankajam

0M! SaIutations to Parvati's consort, Hara, Hara, Hara, Great God (Shiva).
O Elephant-faced (Ganesh), served by ghosts and other attendants, Eating sweet wood-apples and blackberries, Uma's son, the destroyer of sorrows,
O remover of obstacles, I how to your lotus feet.

Sri puspadanta uvaca.

1. Mahimnah param te
parama viduso yadyasadrsi
Stutir brahma dinam
api tadava sanna stvayi girah,
Atha vacyah sarvah
svamati parina mavadhi grnan
Mama-pyesah stotre

hara nirapavadah parikarah

Sri Pushpadanta said:

If it is unseemly to praise You when ignorant of the extent of' Your greatness, then even the praises of Brahma and others are inadequate. If no one can be blamed when they praise You according to their intellectual powers, then my attempt to compose a hymn cannot be reproached.

2. Atitah panthanam
tava ca mahima vanmanasayor
Atad vyavrttya yam
cakita mabhi dhatte srutirapi,
Sa kasya stotavyah
katividha gunah kasya visayah
Pade tvarvacine
patati na manah kasya na vacah.

Your greatness is beyond the reach of mind and speech. Who can properly praise that which even the Vedas describe with trepidation, by means of' 'not this, not this'? How many qualities does He possess? By whom can He be perceived? Yet whose mind and speech do not turn to the form later taken by Him (saguna) ?

3. Madu sphita vacah
paramam amrtam nirmitavatas
Tava brahman kim vag
api suraguror vismaya padam,
Mama tvetam vanim
guna kathana punyena bhavatah
Punam ityarthe'smin
puramathana buddhir vyavasita.

O Brahman! Do even Brihaspati's praises cause wonder to You, the author of the nectarlike sweet Vedas? 0 destroyer of the three cities, the thought that by praising Your glories I shall purify my speech has prompted me to undertake this work.

4. Tavaisvaryam yat taj
jagadudaya raksa pralayakrt
Trayivastu vyastam
tisrsu guna-bhinnasu tanusu,
Abhavyanam asmin
varada ramaniyama ramanim
Vihantum vyakrosim
vidadhata ihaike jadadhiyah.

O Giver of boons! Some ****** people produce arguments—pleasing to the ignorant but in fact hateful— to refute Your Divinity, which creates, preserves and destroys the world, which is divided into three bodies (Brahma, Vishnu and Shiva) according to the three gunas, and which is described in the three Vedas.

5. Kimihah kinkayah
sa khalu kimupaya stribhuvanam
Kimadharo dhata
srjati kimupadana iti ca,
Atarkyais varye tvay
yanavasara duhstho hatadhiyah
Kutarko’yam kanscin
mukharayati mohaya jagatah.

To fulfil what desire, assuming what form, with what instruments, support and material does that Creator create the three worlds?…. This kind of futile argumentation about You whose divine nature is beyond the reach of intellect, makes the perverted vociferous, and brings delusion to men.

6. Ajanmano lokah
kimavayava vanto'pi jagatam
Adhisthataram kim
bhavavidhir-anadrtya bhavati,
Aniso va kuryad
bhuvana janane kah parikaro
Yato mandastvam prat—
yamaravara sanserata ime.

O Lord of gods! Can the worlds be without origin, though they have bodies? Is their creation possible without a creator? Who else but God can initiate the creation of the worlds? Because they are fools they raise doubts about Your existence.

7. Trayi sankhyam yogah
pasupati matam vaisnavamiti
Prabhinne prasthane
paramidamadah pathyamiti ca,
Rucinam vaicitryad-
rju kutila nana pathajusam
Nrnam eko gamyas-
tvamsasi payasa marnava iva.

Different paths (to realisation) arc enjoined by the three Vedas, by Sankhya, Yoga, Pashupata (Shaiva) (doctrine and Vaishnava Shastras. People follow different paths, straight or crooked. according to their temperament, depending on which they consider best, or most appropriate—and reach You alone just as rivers enter the ocean.

8. Mahoksah khatvangam
parasu rajinam bhasma phaninah
Kapalam cetiyat
tava varada tanto pakaranam,
Surastam tamrddhim
dadhati tu bhavad bhru pranihitam
Na hi svatma ramam
visaya mrga trsna bhramayati.

O Giver of boons! A great bull, a wooden handrest, an axe, a tiger skin, ashes, serpents, a human skull and other such things—these are all You own, though simply by casting Your eyes on gods You gave them great treasures which they enjoy. Indeed one whose delight is in the Self cannot be deluded by the mirage of sense objects.

9. Dhruvam kascit sarvam
sakala mapara stva dhruva midam
Paro dhrau vyadhrauvye
jagati gadati vyasta visaye,
Samaste’pye tasmin

puramathana tair vismita iva
Stuvan jihremi tvam
na khalu nanu dhrsta mukharata.

O Destroyer of the demon Pura, some say that the whole universe is eternal while others say that all is transitory. Others still, hold that it is eternal and non-eternal — having different characteristics. Bewildered by all this, I do not feel ashamed to praise You; indeed my loquacity is an indication of my boldness.

10. Tavaisvaryam yatnad
yadupari virincir-hari-radhah
Paricchettum yatav
anala manala skandha vapusah,
Tato bhakti sraddha
bhara-guru-,grnad-bhyam girisa yat
Svayam tasthe tabhyam
tava kim anuvrttir na phalati.

0 Girisha, when You took the form of a pillar of fire, Brahma trying from above and Vishnu trying from below failed to measure You. Afterwards, when they praised You with great faith and devotion, You revealed yourself to them of Your own accord; does not surrender to You bear fruit?

11. Ayatnad apadya
tribhuvana mavaira vyatikaram
Dasasyo yadbahun
abhrta ranakandu paravasan,
Sirah padmasreni
racita caranam bhoruhabaleh
Sthiraya stvad bhaktes
tripurahara visphur jitamidam.

0 Destroyer of Tripura, it was because of that great devotion, which prompted him to offer his heads as lotuses to Your feet, that the ten-headed Ravana was still with arms and eager for fresh war after he had effortlessly rid the three worlds of all traces of enemies.

12. Amusya tvatseva
samadhigata saram bhujavanam
Balat kailase'pi
tvadadhi vasatau vikramayatah,
Alabhya patale
'pyalasa calitangustha sirasi
Pratistha tvayyasid
dhruva mupacito muhyati khalah
But when he (Ravana) extended the valour of his arms-whose strength was obtained by worshipping You- to Kailas, Your abode, You moved the tip of Your toe, and he did not find a resting place even in the nether world. Truly, when affluent the wicked become deluded.

13. Yadrddhim sutramno
varada paramo ccairapi satim-
Adhas cakre banah
parijana vidheya tribhuvanah,
Na taccitram tasmin
varivasitari tvac caranayor
Na kasya unnatyai
Bhavati srirasas tvay yavanati.

0 Giver of boons, since Bana was the worshipper of Your feet is it to be wondered at that he had the three worlds at his command and put to shame the wealth of Indra? What prosperity does not come from bowing down the head to You?

14. Akanda brahmanda
ksaya cakita devasura krpa
Vidheya syasidyas
trinayana visam sanhrta vatah,
Sa kalmasah kanthe
tava na kurute na sriya maho
vikaro’pi slaghyo
bhuvana bhaya bhanga vyasaninah.

0 Three-Eyed One, who drank poison out of compassion for gods and demons when they were distraught at the sudden prospect of the destruction of the universe, surely the dark blue stain on Your throat has beautified You. Even deformity is to be admired in one who is given to freeing the world of fear.

15. Asiddhartha naiva
kvacid api sadeva suranare
Nivartante nityam,
Jagati jayino yasya visikhah,
Sa pasyann isa tvam
Itara surasadharana mabhut
Smarah smarta vyatma
Na hi vasisu pathyah paribhavah

O Lord, the god of love, whose arrows never fail in the world of gods and men, become nothing but an object of memory because he looked on You as an ordinary god (his body being burnt by Your look of wrath). An insult to the self-controlled is not conducive to good.

ramkish42

21 April 2006, 12:52 PM

There are some similar lines in Atharvana Veda which talks about Sambu.

Request Satay to post those

atanu

21 April 2006, 12:53 PM

SIVA-MAHIMNAH STOTRAM (Contd.)

16. Mahi pada ghatad
vrajati sahasa sansaya padam
Padam visnor bhramyad
bhujaparigha rugna graha ganam,
Muhur dyaur dausthyam yat-yanibhrta jata taditatata
Jagad raksayai tvam
natasi nanu vamaiva vibhuta.

When You danced to save the world, the earth was suddenly thrown into a precarious state at the striking of Your feet; the spatial regions and the hosts of stars felt oppressed by the movement of Your massive club-like arms; and the heavens became miserable as their sides were constantly struck by Your waving matted hair. Indeed it is Your very mightiness which is the cause of the trouble.

17. Viyad vyapi tara
gana gunita phenod gama rucih
Pravaho varam yah
prsata laghu drstah sirasi te,
Jagad dvipakaram
jaladhivalayam tena krtami-
Tyane naivon neyam
dhrta mahima divyam tava vapuh.

The river which pervades the sky and whose foam crests look all the more beautiful because of stars and planets, seems no more than a drop of water when on Your head. That same river has turned the world into islands surrounded by waters. From this can be judged the vastness of Your divine body.

18. Rathah ksoni yanta
sata dhrti ragendro dhanur atho
Rathange candrarkau
rathacarana panih sara iti,
Didhaksoste ko’yam
tripura trna madambara vidhir
Vidheyaih kridantyo
na khalu paratantrah prabhu dhiyah.

When You wanted to burn the three cities of the demons - which were but a piece of straw to You—the earth was Your chariot, Brahma Your charioteer, the great mountain Meru Your bow, the sun and the moon the wheels of Your chariot, Vishnu Your arrow. Why all this paraphernalia? The Lord is not dependent on others. He was only playing with things at His command.

19. Hariste sahasram
kamala balima dhaya padayor
Yadekone tasmin
nija mudaharan netra kamalam,
Gato bhaktyu drekah
parinatim asau cakra vapusa
Trayanam raksayai
tripura hara jagarti jagatam.

0 Destroyer of the three cities, Hari rooted out His own lotus-eye to make up the difference when one flowerwas missing in His offering of 1,000 lotuses to Your feet. For this great devotion You awarded the discus (Sudarshan Chakra) ~ with which Hari protects the three worlds.

20. Kratau supte jagrat
tvamasi phalayoge kratumatam
Kva karma pradhvastam
phalati purusa radhana mrte,
Atas tvam sam preksya
kratusu phala dana pratibhuvam
Srutau sraddham baddhva
drdha parikarah karmasu janah.

When a sacrifice has ended, You ever keep awake to bestow its fruit on the sacrificer. How can any action bear fruit if not accompanied by worship of You, 0 Lord? Therefore, knowing You to be the Giver of fruits of sacrifices and putting faith in the Vedas, people become resolute about the performance of sacrificial acts.

21. Kriyadakso daksah
kratupati radhisa stanubhrtam
Rsinam artvijyam
saranada sadasyah suraganah,
Kratu bhramsas tvattah
kratuphala vidhana vyasanino
Dhruvam kartuh sraddha
vidhura mabhicaraya hi makhah.

0 Giver of refuge, even that sacrifice where Daksha, the Lord of creation and expert in sacrifices, was the sacrificer, rishis were priests, gods participants, was destroyed by You who are habitually the Giver of fruits of sacrifices. Surely sacrifices cause injury to the sacrificers in the absence of faith and devotion.

22. Praja natham natha
prasabha mabhikam svam duhitaram
Gatam rohid bhutam
rira mayisu mrsyasya vapusa,
Dhanus paner yatam
divamapi sapatra krtamamum
Trasantam te'dyapi
tyajati na mrga vyadha rabhasah.

0 Lord, the fury of You who became a hunter with a bow in hand has not as yet left Brahma-who, overcome by incestuous lust and finding his own daughter transforming herself into a hind, desired to ravish her in the body of a stag-and keenly pierced by Your arrows, he (Brahma) has fled to the sky.

23. Sva lavanya sansa
dhrta dhanusa mahnnaya trnavat
Purah p1ustam drstva
Pura mathana puspa yudhamapi,
Yadi strninam devi
Yama nirata dehardha ghatana
Davaiti tvam addha
Bata varada mugdha yuvatayah.

O Destroyer of the three cities, 0 Giver of boons, is Parvati who saw the god of love, bow in hand, burnt like a piece of straw in a minute by You, still proud of her beauty and believing that You are fascinated by her, because she was allowed to occupy half Your body because of her austerities? ... Ah, surely all women are under delusion. You have completely conquered Your senses.

24 . Smasanesvai krida
smarahara pisacah sahacaras
Cita bhasma lepah
sragapi nrkaroti parikarah.
Amangalyam silam
tava bhavatu namaiva makhilam
Tathapi smartrnam
varada paramam mangalamasi.

O Destroyer of the god of love, 0 Giver of boons, Your play is in cremation grounds, Your companions are ghosts, You smear Your body with the ashes of burnt bodies, human skulls are Your garland-all Your conduct is indeed inauspicious. But You promote the greatest good of those who remember You.

25. Manah pratyak citte
savidha mavadhayatta marutah
Prahrsyad romanah
pramada salilot sangitadrsah
Yada lokyah ladam
hrada iva nimajya mrtamaye
Dadhat yantas tattvam
Kimapi yaminas tat kila bhavan.

You are indeed that inexpressible Truth which the yogis realise within through concentrating their minds on the Self and controlling the breath according to the directions laid down in the scriptures, and realising which Truth they experience rapturous thrills and shed profuse tears of joy; swimming as it were in a pool of nectar they enjoy inner bliss.

26. Tvamarkas tvam somas
tvamasi pavanas tvam hutavahas
Tvamapas tvam vyoma
tvamu dharanir atma tvamiti ca,
Paricchinnam evam
tvayi parinata bibhratu giram
Na vidmas tat tattvam
vayamiha tu yat tvam na bhavasi.

The wise hold this limiting view of You: You are the sun, You are the moon, You are fire, You are air, You are water, You are space, You are the earth and You are the Self. But we do not know the things which You are not.

27. Trayim tisro vrttis
tribhuvana matho trinapi sura
Nakaradyair varnais
tribhir abhi dadhat tirnavikrti,
Turiyam te dhama
dhvanibhi rava rundhana manubhih
Samastam vyastam tvam
Saranada grnat yomiti padam.

0 Giver of refuge, with the three letters A, U, M, indicating the three Vedas, three states, three worlds and the three gods, the word AUM(Om) describes You separately. By its subtle sound the word Om collectively denotes You - Your absolute transcendental state which is free from change.

28. Bhavah sarvo rudrah
pasupati rathograh sahamahan
-Statha bhime sanav
iti yadabhi dhana stakam idam,
Amusmin pratyekam
pravicarati deva srutirapi
Priyayasmai dhamne
pravihita namasyo'smi bhavate.

O Lord! Bhava, Sharva, Rudra, Pashupati, Ugra, Mahadeva, Bhima, and Ishana-these eight names of Yours are each treated in detail in the Vedas. To You, most beloved Lord Shankara, of resplendent form, I offer salutations.

29. Namo nedisthaya
priyadava davistaya ca namo
Namah ksodisthaya
smarahara mahisthaya ca namah
Namo varsisthaya
Trinayana yavisthaya ca namo
Namah sarvasmai te
tadida matisarvaya ca namah.

0 Lover of solitude, my salutations to You who are the nearest and the farthest. 0 Destroyer of the god of love, my salutations to You who are the minutest and also the largest. 0 Three-eyed one, my salutations to You who are the oldest and also the youngest. My salutations to You again and again who are all and also transcending all.

30. Bahala rajase visvot pattau
bhavaya namo namah
Prabala tamase tat sanhare
haraya namo namah,
Jana sukhakrte sattvo driktau
mrdaya namo namah
Pramahasi pade nis traigunye
sivaya namo namah.

Salutations to You as Brahma in whom rajas prevails for the creation of the universe. Salutations to You as Rudra in whom tamas prevails for its destruction. Salutations to You as Vishnu in whom sattva prevails for giving happiness to the people. Salutations to You, 0 Shiva, who are effulgent and beyond the three attributes.

atanu

21 April 2006, 12:54 PM

SIVA-MAHIMNAH STOTRAM (Contd.)

30. Bahala rajase visvot pattau
bhavaya namo namah
Prabala tamase tat sanhare
haraya namo namah,
Jana sukhakrte sattvo driktau
mrdaya namo namah
Pramahasi pade nis traigunye
sivaya namo namah.

Salutations to You as Brahma in whom rajas prevails for the creation of the universe. Salutations to You as Rudra in whom tamas prevails for its destruction. Salutations to You as Vishnu in whom sattva prevails for giving happiness to the people. Salutations to You, 0 Shiva, who are effulgent and beyond the three attributes.

31. Krsa parinati cetah klesa vasyam kva cedam
Kva ca tava gunasimollanghini sasva drddhih,
Iti cakita mamandi krtya mam bhakti radhad
Varada caranayo ste vakya puspo paharam.

0 Giver of boons, how poor is my ill-developed mind, subject to afflictions, and how boundless Your divinity- Eternal and possessing infinite virtues. Though terror—stricken because of this, I am inspired by my devotion to offer this hymnal garland at Your feet.

32. Asita giri samam syat kajjalam sindhu patre
Sura taruvara sakha lekhani patra murvi,
Likhati yadi grhitva sarada sarva kalam
Tadapi tava gunanam isa paramit na yati.

0 Lord, if the black mountain be ink, the ocean the inkpot, the branch of the stout wish-fulfilling tree a pen, the earth the writing leaf, and if taking these the Goddess ofLearning writes for eternity, even then the limit of Your virtues will not be reached.

33. Asura sura munindrair arcita syendu mauler
Grathita guna mahimno nirguna syesvarasya,
Sakala gana varisthah puspa danta bhidhano
Rucira malaghu vrttaih stotra metac cakara.

The best of Gandharvas, Pushpadanta by name, composed in great devotion this beautiful hymn to the Lord, who is worshipped by demons, gods, and the best of sages, whose praises have been sung, who has the moon on His forehead, and who is attributeless.

34. Ahara harana vadyam dhurjateh stotra metat
Pathati paramabhaktya suddhacittah pumanyah.
Sa bhavati sivaloke rudra tulya stathatra
Pracuratara dhanayuh putravan kirtimansca.

The person who with purified heart and in great devotion always reads this beautiful and elevating hymn to Shiva, becomes like Shiva (after death) in the abode of Shiva, and while in this world gets abundant wealth, long life, progeny and fame.

35. Mahesan naparo devo
mahimno napara stutih,
Aghoran naparo mantro
nasti tattvam guroh param.

There is no God higher than Shiva, there is no hymn better than the hymn on the greatness of Shiva, there is no mantra more powerful than the name of Shiva, there is nothing higher to be known than the real nature of the Guru.

36. Diksa danam tapas tirtham
yoga yaga dikah kriyah,
Mahimnah stava pathasya
kalam narhanti sodasim

Initiation into spiritual life, charities, austerities, pilgrimages, practice of yoga, performance of sacrificial rites - none of these give even a sixteenth part of the merit that one gets by reciting the hymn on the greatness of Shiva.

37. Kusuma dasana nama sarva gandharva rajah
Sisu sasadhara mauler deva devasya dasah

Sa khalu nija mahimno bhrasta evasya rosat

Stavanamidamakarsid divya divyam mahimnah.

The Lord of Gandharvas, Pushpadanta by name, is the servant of the God of gods who has the crescent moon on his forehead. Fallen from his glory due to the wrath of the Lord, he composed this very beautiful uplifting hymn on the greatness of Shiva to regain His favour.

38. Suravaramuni pujyam svargamoksaikahetum
Pathati yadi manusyah pranjalir nanyacetah,
Vrajati siva samipam kinnaraih stuyamanah
Stavanamidamamogham puspadanta pranitam.

If one with single-minded devotion and folded palms reads this unfailing hymn composed by Pushpadanta, which is adored by great gods and the best of sages and which grants heaven and liberation, one goes to Shiva and is worshipped by Kinnaras (celestial beings).

39. Asamapta midam stotram
punya gandharva bhasitam,
Anaupamyam manohari
siva misvara varnanam.

Thus ends this unparalleled sacred hymn composed by Pushpadanta and describing the glory of God Shiva in a most fascinating manner.

40. Ityesa vanmayi puja
Srimac chankara padayoh,
Arpita tena dcvesah,
Priyatam me sadasivah.

This hymnal worship is offered at the feet of Shiva. May the ever beneficent Lord of gods be pleased with me at this!

41. Tav tatva na janami
Kidrasdasi maheswar

Yadrashosi mahadev
Tadrashay namo namah

42. Eak kalam dwikalam wa
Trikalam yah pathennarah
Sarva papa vinirmuktah
Shivloke mahiyate

43 . Sri puspadanta mukha parikaja nirgatena
Stotrena kilbisa harena hara priyena,
Kanthas thitena pathitena samahitena
Suprinito bhavati bhutapatir mahesah.

If a person learns by heart and recites this hymn, which flowed from the lotus mouth of Pushpadanta, which destroys sins and is dear to Shiva and which equally promotes the good of all, Shiva, the Lord of creation, becomes very pleased.

43. Om Mahadeva Shiva Shankara Shambho
Umakanta Hara Tripurare
Mrituewnjaya vrishabhadhwaja shoolina Gangadhar mrud madanare
Hara Shiva Shankar Gaurisham
Kalaye Kaashipuri naatham

Jaya Shambho, Jaya Shambho
Shiva Gauri Shankar Jaya Shambho

Om namah paarvati pataye Hara Hara Mahadeva

Karpoora Gauram Karunaavtaaram
Sansar saaram Bhujagendra Haaram
Sadaa Vasantam Hridayaarvinde
Bhavam Bhawani Sahitam Namami

satay

21 April 2006, 01:39 PM

There are some similar lines in Atharvana Veda which talks about Sambu.

Request Satay to post those
namaste,

why me?

ramkish42

22 April 2006, 08:12 AM

namaste,

why me?
Why not you Satayji?

atanu

22 April 2006, 02:52 PM

Mahanarayana Upanishad (ekavi.nsho.anuvaakaH)
.
iishaanaH sarvavidyaanaamiishvaraH sarvabhuutaanaaM
brahmaadhipatirbrahmaNo.adhipatirbrahmaa shivo me astu sadaashivom.h

XXI-1: May the Supreme Lord who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be auspicious to me. I am the Sadasiva described thus and denoted by Pranava.

.
�Yajur Veda iv. 4. 8.

(Thou �I� art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies.�

YV iv. 4. 9.

(Thou art) Prajapati in mind, when come to the Soma;
the creator in the consecration; Savitr in the bearing;
Pusan in the cow for the purchase of the Soma;
Varuna when bound (in the cloth); Asura in the being bought;
Mitra when purchased; �ipivista when put in place;
delighter of men when being drawn forward; the overlord on arrival;
Prajapati being led on; Agni at the Agnidh�s altar;
Brhaspati on being led from the Agnidh�s altar;
Indra at the oblation-holder; Aditi when put in place;
Visnu when being taken down; Atharvan when made wet;
Yama when pressed out; drinker of unpurified (Soma) when being cleansed;
Vayu when purifying; Mitra as mixed with milk;
the Manthin when mixed with groats; that of the All-gods when taken out;
Rudra when offered;
Vayu when covered up; the gazer on men when revealed;
the food when it comes; the famed of the fathers;
life when taken; the river when going to the final bath;
the ocean when gone; the water when dipped;
the heaven when arrived at completion.

atanu

22 April 2006, 03:12 PM

Staem<? vae A/* �/�ay/ izKv?se ]/y�I?ray/ nm?sa idid�n ,
yei->? iz/v> Svva?@v/yav?i-r� id/v> is;?i/ Svy?za/ inka?mi-> . 10- 092- 09

te ih �/jaya/ A-?rNt/ iv �vae/ b&h/Spit?r� v&;/-> saem?jamy> ,
y/}Er� Aw?vaR �w/mae iv xa?ryd� de/va d]E/r� -&g?v>/ s< ic?iki�re . 10 -092 -10

te ih *ava?p&iw/vI -Uir?retsa/ nra/z&lts/z! ctu?r�ae y/mae =?idit> , de/vs! Tv�a? �iv[ae/da \?-u/][>/ � rae?d/sI m/�tae/ iv:[u?r� AihRre . 10 -092 -11

10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes, (who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he, Shiva, possessing kinsmen, besprinkles (the worshippers) from heaven.

10.092.10 Inasmuch as (te ih) Br.haspati, the showerer (of benefits) and the kindred of Soma (the Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle).

10.092.11 Inasmuch as (te ih) the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the Maruts, and Vis.n.u are worshipped (by us).

satay

22 April 2006, 10:34 PM

Why not you Satayji?

I have no idea why you mentioned my name to begin with and what you are talking about now...:cool:

atanu

23 April 2006, 02:48 AM

Some do not comprehend what Lord Krishna means by Anya Devata. Such proclaim haughtily �My love for God is correct and others are at fault�. Without first knowing the ONE who is capable of saying �I exist�. Do we know the one who cognizes others? Do we know the one without whom one cannot say �I� or �I love God�?

BRIHADARANYAKA-UPANISHAD Part 1
FOURTH BRAHMANA.
10.
-------
Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant; how much more when many are taken! Therefore it is not pleasant to the Devas that men should know this.

End of citation.

So, higher devotees worship and meditate with their mind on the Self. If �I am Atanu� knowledge is not there then �I love Lord� cannot arise. Love is non-existent then. If �I Exist� knowledge does not exist then �I am Atanu� does not exist. Then who loves whom? Further, if the Pragnya that is aware �I exist� is not there then existence itself vanishes.

And finally, if the Turiya-Self does not exist then the Pragnya is not there.

Mandukya Upanishad
sarvaM hyetad.h brahmaayamAtmA brahma so.ayamaatmaa chatushhpaat.h .. 2..
yatra supto na kaJNchana kaamaM kaamayate na kaJNchana svapnaM pashyati tat.h sushhuptam.h . sushhuptasthaana ekiibhuutaH praGYaanaghana evaanandamayo hyaanandabhuk.h cheto mukhaH praaGYastR^itiiyaH paadaH .. 5.. eshha sarveshvaraH eshha sarvaGYa eshho.antaryaamyeshha yoniH sarvasyaprabhavaapyayau hi bhuutaanaam.h .. 6..
naantaHpraGYaM na bahishhpraGYaM nobhayataHpraGYaM na praGYAnaghanaMna praGYaM naapraGYam.h | adR^ishhTamavyavahaaryamagraahyamalakshaNaMachintyamavyapadeshyamekaatmapratyayasaaraM prapaJNchopashamaMshaantaM shivamadvaitaM chaturthaM manyante sa aatmaa sa viGYeyaH .. 7..
amaatrashchaturtho.avyavahaaryaH prapaJNchopashamaH shivo.advaitaevamoN^kaara Atmaiva saMvishatyAtmanA.a.atmAnaM ya evaM veda .. 12..
2. All this is verily, Brahman. This self is Brahman. This same self has four quarters

5. Where one, being fast asleep, does not desire any desire whatsoever and does not see any dream whatsoever, that is deep sleep. The third quarter is prajna, whose sphere is the state of deep sleep, who has become one, who is verily, a mass of cognition, who is full of bliss and who experiences bliss, whose face is thought.

6. This is the lord of all, this is the knower of all, this is the inner controller; this is the source of all; this is the beginning and the end of beings.

7. Turiya is not that which cognises the internal, not that which cognises the external, not what cognises both of them, not a mass of cognition, not cognitive, not non-cognitive. It is unseen, incapable of being spoken of, unnameable, the essence of the knowledge of the one self, that into which the world is resolved, the peaceful, the benign, the non-dual, such, they think, is the fourth quarter. He is the self; He is to be known.

12. The fourth is that which has no elements, which cannot be spoken of, into which the world is resolved, benign, non-dual. Thus the syllable aum is the very self. He who knows it thus enters the self with his self.

So, without the shivoadvaitam Turiya - the indivisible Self, which has Pragnya, who cognizes �I am�, no love is possible. He is the source of my �I�. How can my �This Atanu� love a third object and say �I love God?�.

The Self is the Yoni of Brahman who is Param. But the Self is beyond understanding and beyond the definition of Param. Pragnya is Brahman and Pragnya is Sarvesvara. But shivoadvaitam is the Self --- one whole.

Pragnya is rooted in Turiya and Mind has sphurana from Sarvesvara Pragnya but the mind is not him. And limited mind thinks �I am something�, Although Mind has no intelligence apart from the ONE to effect cognition, it says �I am something�; �I love Lord�; �I am only correct�; �Others are deluded�.

And funny that the mind does not know the �I�.

Rishi Yajnvalkya taught Maitreyi: It is for the love of Self that one loves one's wife and everything else. How does one understand the love of 16,000 gopis for the Lord and Lord�s love for them? Gopi�s surely do not indulge in illicit relationship by leaving their husbands at home and engaging in amorous past times with the Lord. All love Self only, through whatever manifestation.

Shiva burnt Manmath who appeared as lust. But He re-installed Manmath as love in everyone�s heart. And He is everyone�s heart. So, Krishna resides in Shiva�s heart. But well, Shiva is the ONE heart (Atman) everywhere.

All this is for explanation. There are no two individuals. When the lust is burnt through wisdom, it resides in heart as love, as Lord. He then sings from within. In summary, without knowing the Self which empowers one with awareness of �I am�, love to an imaginary external God is that only � an imagination that I am worshipping.

BRIHADARANYAKA-UPANISHAD Part 1

FOURTH BRAHMANA.
10.
-------
Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant; how much more when many are taken! Therefore it is not pleasant to the Devas that men should know this.

I am Shiva. Shiva alone is.

atanu

25 April 2006, 01:44 PM

Shiva Touch

iz/v
A/ym! me/ hStae/ -g?van! A/ym! me/ -g?v�r> ,
A/ym! me? iv/�-e?;jae =/y< iz/vai-?mzRn> .

10.060.12 (The r.s.is speak). This my hand is fortunate; this my (other hand) is (still) more fortunate; this my (hand) has all medicaments; this has a blessed touch.

ip/tu< nu Stae?;m! m/hae x/maR[</ tiv?;Im! ,
ySy? i�/tae Vy! Aaej?sa v&/�< ivp?vRm! A/dRy?t! . 1-187-01
Svadae? iptae/ mxae? iptae v/y< Tva? vv&mhe ,
A/Smak?m! Aiv/ta -?v . 1-187-02
%p? n> ipt/v! Aa c?r iz/v> iz/vai-?rœ ^/iti->? ,
m/yae/-urœ A?i�;e/{y> soa? su/zevae/ A�?ya> . 1-187-03
yt! te? saem/ gva?izrae/ yva?izrae/ -ja?mhe ,
vata?pe/ pIv/ #dœ -?v . 1-187-09

1.187.01 I glorify Pitu, the great, the upholder, the strong, by whose invigorating power Trita slew themutilated Vr.tra. [Anna-devata_ = anna, the divinity presiding over food, or merely food; pitu = pa_lakam, that which nourishes; Trita = Indra; he whose fame is spread through the three worlds; or, tr.stha_na-indraha, the three-stationed Indra: Yajurveda 34.7].
1.187.02 Savoury Pita_; sweet pita_; we worship you; become our protector.
1.187.03 Come to us, Pita_, auspicious with auspicious aids; a source of delight; not unpalatable; a friend well respected, and having none (but agreeable properties).
1.187.09 And since we enjoy, Soma, your mixture with boiled milk or boiled barley; therefore, Body, do you grow fat.

Aa nae? gih s/Oyei->? iz/vei-?rœ m/han! m/hIi-?rœ ^/iti->? sr/{yn! ,
A/Sme r/iym! b?�/l< s&ltt?��< su/vac?m! -a/g< y/zs<? k�xI n> . 3 -001 -19

3.001.19 Come to us with friendly, auspicious, and mighty aids, you who are great and all-pervading; bestow upon us ample riches, safe from injury, well-spoken of, desirable, and renowned.

pit?rœ -v v&�hn! sU/n&ta?na< ig/r� iv/�ayu?rœ v&;/-ae v?yae/xa> ,
Aa nae? gih s/Oyei->? iz/vei-?rœ m/han! m/hIi-?rœ ^/iti->? sr/{yn! . 3- 031- 18

3.031.18 Slayer of Vr.tra, do you, who is long lived the showerer (of benefits), the giver of food, be the lord of our true praises, repairing (to the sacrifice), come to us great, with great, friendly, and auspicious protections.

pu/ra/[m! Aaek>? s/Oy< iz/v< va<? yu/vaerœ n?ra/ �iv?[< j/�aVya?m! ,
pun>? k�{va/na> s/Oya iz/vain/ mXva? mdem s/h nU s?ma/na> . 3- 058- 06
3.058.06 Your ancient friendship is desirable and auspicious; your wealth, leaders (of rites), is in the family of Jahnu; renewing that auspicious friendship, may we, your associates, delight you with the sweet (Soma).

iv/-U;?�! A� %/-ya/Anu? �/ta �/tae de/vana</ rj?sI/ sm! $?yse ,
yt! te? xI/it< su?m/itm! Aa?v&[I/mhe =?x Sma ns! i�/v�?w> iz/vae -?v . 6 -015 -09
6.015.09 Showing grace, Agni, to both (gods and men), and at each sacred rite the messenger of the gods, you traverse earth and heaven; inasmuch as we offer you worship and praise, therefore do you, who are the guardian of the three (regions), be auspicious to us.

yae v>? iz/vt?mae/ rs/s! tSy? -ajyte/h n>? ,
%/z/tIrœ #?v ma/tr>? . 10 -009 -02

10.009.02 Give us to partake in this world of your most auspicious Soma, like affectionate mothers.

atanu

25 April 2006, 01:45 PM

Shiva Touch

Tv< nae? v&�hNt/meN�?SyeNdae iz/v> soa? ,
yt! sI/ hv?Nte sim/we iv vae/ mde/ yuXy?manas! tae/ksa?taE/ ivv?]se . 10 -025 -09

10.025.09 Utter destroyer of enemies, Soma, who are the auspicious friend of Indra, (protect us), when hostile warriors everywhere call us to the combat that bestows offsprin; by your exhilration (preserve us); for you are mighty.

s/jUrœ de/vei-?rœ A/pa< npa?t</ soa?y< k�Xv< iz/vae nae? AStu . 7- 034- 15

7.034.15 Glorify along with the gods our friend, the grandson of the waters; may he be propitious to us.

Staem<? vae A/* �/�ay/ izKv?se ]/y�I?ray/ nm?sa idid�n ,
yei->? iz/v> Svva?@v/yav?i-rœ id/v> is;?i/ Svy?za/ inka?mi-> . 10- 092- 09
te ih �/jaya/ A-?rNt/ iv �vae/ b&h/Spit?rœ v&;/-> saem?jamy> ,
y/}Erœ Aw?vaR �w/mae iv xa?rydœ de/va d]E/rœ -&g?v>/ s< ic?iki�re . 10 -092 -10
te ih *ava?p&iw/vI -Uir?retsa/ nra/z&lts/z! ctu?r�ae y/mae =?idit> ,
de/vs! Tv�a? �iv[ae/da \?-u/][>/ � rae?d/sI m/�tae/ iv:[u?rœ AihRre . 10 -092 -11

10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes, (who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he, Shiva, possessing kinsmen, besprinkles (the worshippers) from heaven.

10.092.10 Inasmuch as (te ih) Br.haspati, the showerer (of benefits) and the kindred of Soma (the Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle).

10.092.11 Inasmuch as (te ih) the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the Maruts, and Vis.n.u are worshipped (by us).

Om Namah Shivayya

atanu

28 April 2006, 02:06 PM

Om Namah Shivayya

I noticed a plastic cup rotating at a huge speed over water in the bucket, impelled by falling water on it from the tap. The mug was my mind � whirring and spinning uncontrollably, causing giddiness and retching. The air inside the mug was me. Only, if the air inside the mug realizes that it is not the mug, then only it could gain freedom from misery.

Urva Rukam Iva Bandhanat

Om, Tryambakam yajamahe
Sugandhim, pushtibardhanam
Urva rukam iva bandhanat
Mrituyor muksia
Ma-mrtt

Oh, three eyed all knowing God, knower of the eternity, the source of all fragrance and energy, I bow and pray that: similar to a fruit naturally maturing and detaching painlessly from the physical bondage of the tree (or creeper), liberate me naturally and painlessly from the illusory physical attachments (like many creepers that cover the fruit) and from the attachment to body and ego (similar to one single real attachment) and make me realize the eternal Shiva within me that is immortal and unchanging and thus free me from death and make me immortal.

YV ii. 1. 3.

The gods and the Asuras strove for these worlds; Visnu saw this dwarf, he offered it to its own deity; then he conquered these worlds. One who is engaged in a struggle should offer the dwarf (beast) to Visnu; then he becomes like Visnu and conquers these worlds.

Brahma Samhita
Book 1 TEXT 8

niyatih sa rama devi
tat-priya tad-vasam tada
tal-lingam bhagavan sambhur
jyoti-rupah sanatanah
ya yonih sapara saktih
kamo bijam mahad hareh

Niyati -- the Goddess, the controller is the desire, the seed, and the faculty of cognition of Hareh and she is under the control of sanatanah eternal Bhagawan Shambhu. She is the potency of mahat Hareh.

Pray Bhagwan Shambhu accept this dwarf.

atanu

28 April 2006, 11:46 PM

Some hold that Sat-Chit-Anand (Existence-Consciousness-Bliss) is God. I have had a nagging doubt about this. If God is Sat-Chit-Anand, then where was the need for this differentiated universe? Although fleeting and temporary, sense of this differentiated universe is at the source of all pains; this all religions agree. The sense of separateness gives rise to pain of defeat, pain of loss, pain of longing, pain of separation, pain of cancer, and pain of death. Why should God be source of these if He was pure Sat-Chit-Anand. Or should mortal man take all guilt for the pains, leaving God in pure Existence-Consciousness-Bliss state.

Everything in this universe may exist in one of the four possible states. First, a state of waking wherein one perceives the differentiated universe as real. Sages know this to be Maya or illusion. This does not mean that the objects of the waking state are unreal. It only means that waking state objects are not permanent vis-�-vis the permanent substratum that gives rise to these objects. Actually clinging to such non-permanent objects is the fundamental cause of all pains. The second state is of dreaming wherein again objects are not permanent. The only difference between the waking and the dream state is in the scale of time related to permanence of objects. In both waking and dream state mind is externalized and active and sense of the universe is real. And only when one comes out of the state that one knows about the dream. By the way, this moment of waking is ruled so well by Shiva � my master. The third state is of deep sleep wherein mind is internalized � put to rest to cool down, and lo there is no external universe although the physical body exists. Sages realized that the whole universe is in the externalized mind, which of course is an instrument of God. The fourth state is Turiya state. This state is special and attained only by diligent meditations. If you, while waking, can stop all thoughts of the mind � put it to rest like in deep sleep state or in other words, absorb the mind in the substratum that underlies it, then you will lose the sense of differentiated universe. You will only know presence of an unchanging effulgence without any form or shape in it and associated with the effulgence there will be a knowledge of �I-I� or �I am�. This knowledge of �I am� is different from the knowledge of �I am this�, since there will be no body and egoity in this state. Since all pains reside in body and mind, you will feel no pain and the sensation is indeed one of bliss. This sensation is Sat-Chit-Anand � knowledge of a pure blissful existence.

But if Shiva was Sat-Chit-Anand only, then why would he create a painful differentiated world. Shiva is like 0 and 1of binary number system. The entire differentiated world of computational technology with different states (different memory systems of differing permanence and knowledge residing in these memory systems) arise from the binary system. The 2 opposing tendencies -- physicisicts may prefer to call these forces, are tendency to undifferentiated union (universalism) and the tendency to differentiation (individualism). Each of these tendencies has inbuilt in it the seed for the opposite tendency. Sat-Chit-Anand may be bliss but being undifferentiated bliss is boring and has the seed of lust (need) for variety � lust for form, fame, taste, touch etc. This gives rise to differentiated forms to satisfy the needs. On the other hand, when different forms exist and are rampant, the pains associated with such temporary existence become overwhelming and a need is felt to go back to undifferentiated existence.

The tendency to oneness is characterized by Devas and the tendency to differentiation is characterized by Asuras. Both the Devas (demi gods) and Asuras (demons) are forms of God. Here it is appropriate to relate a puranic story.

Gods and Demons

A little boy asked his father: "Daddy, what is the difference between gods and demons?"

The father said to the little boy: "Son, I will organise a big banquet at our residence here I will invite both the gods and the demons. At the end of the banquet you will get your answer."

And the father sent out invitations to both the gods and the demons. On the appointed day, a most lavish banquet was organised and hundreds of gods and hundreds of demons arrived at the house.

The demons were an impatient lot, disorganised and noisy. They asked the host that they wanted VIP (very important person) treatment, and therefore wanted to have their food served first to the demons and the gods must eat last.

The host agreed to their request on one condition that the demons tie wooden planks to both hands when eating. The demons said that if the same condition was also applied to the gods as well then they had no objection to tying the wooden planks on both their hands when eating.

All the demons had wooden planks tied to both their hands and they immediately sat on the floor, seating one next to the other in one straight line. They were all very eager to be served with delicious food.

The first course of food arrived. It was the best smelling soup in a bowl with spoon. Now when the demons got spoons filled with the soup, they realised that they could not bend their hands to bring the spoons to their mouths. They tried to lift their hands over their heads and tilt the spoons with their mouths wide open. They got the soup falling in their eyes and all over the face and also on their expensive garments.

The demons got noisier, became angry and started swearing at the host. Some of the demons wanted to beat up the host. Some demons tried to restrain the other demons and they started fighting among themselves. The demons agreed that it was totally useless for them to remain at this banquet as it was not possible to eat the food without bending their hands. It was impossible to eat the food without messing up their beautiful and expensive garments. With angry words the demons left the banquet.

Now it was the turn of the gods to eat. The gods were of a peaceful nature. They also sat in a line on the floor. Both their hands were also tied with wooden planks. When the first course of food was served, which was the delicious soup, the gods first recited the food prayer. The gods realised that they could not bend their hands, and therefore it was impossible to eat the soup.

Each of the gods thought: "Never mind if I cannot eat the soup, but let me be of help to my fellow brother who is seated next to me."

The gods turned towards each other and started feeding each other. They thus enjoyed the most delicious soup. Then the next course of meal was served and they enjoyed that delicious meal. They went through five course meals and ate to their hearts content. They thanked the host; presented the host with gifts they had brought, and peacefully went back to their homes.

The son was observing all that happened. The father told him that a major difference between the gods and the demons was the difference in their attitude of �Giving� and the attitude of �Taking.� The demons thought only about their individual self-interest (individualism) whereas the gods thought about selflessly serving others (universalism). When you open your heart and give selflessly, you receive also much more than you give.

Asuric and Devic qualities reside in primordial state of Shiva and are not absolutely bad or good inherently but are tendencies only. They are bad or good to differentiated objects in relative terms. The Tao concepts �what is going is coming� and �what is growing is decaying�, encompass the idea of the play of opposing tendencies.

An individual is free of guilt and pain when he knows that both the tendencies that cause conflict are emanating from God. Every individual, depending on his state of evolution, has a mix of both the tendencies in varying proportion. An individual may be moving towards the pinnacle of Asuric qualities only to oscillate back towards his Devic odyssey. The law of cause and effect relates to these tendencies only and not to Atma. One, who through contemplation and meditation, has learnt to balance the Asura and Deva tendencies has attained peace.

Shiva tells �Know this to be the ultimate truth. This was always known, but man forgets again and again. A man on Asuric trail has to sweat to earn name, taste, touch, and possess and bind different forms as objects of sensual enjoyments, only to attain pain but a man on Deva odyssey has only to meditate on Sat-Chit-Anand. For such a man all attainments and possessions and tastes are temporary and unreal�.

Surrender all karma to Him and be at peace.

atanu

30 April 2006, 03:42 AM

Thou art I

“Yajur Veda iv. 4. 8.

(Thou “I” art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies.”
YV iv. 4. 9.
(Thou art) Prajapati in mind, when come to the Soma; the creator in the consecration; Savitr in the bearing; Pusan in the cow for the purchase of the Soma; Varuna when bound (in the cloth); Asura in the being bought; Mitra when purchased; �ipivista when put in place; delighter of men when being drawn forward; the overlord on arrival; Prajapati being led on; Agni at the Agnidh’s altar; Brhaspati on being led from the Agnidh’s altar; Indra at the oblation-holder; Aditi when put in place; Visnu when being taken down; Atharvan when made wet; Yama when pressed out; drinker of unpurified (Soma) when being cleansed; Vayu when purifying; Mitra as mixed with milk; the Manthin when mixed with groats; that of the All-gods when taken out; Rudra when offered; Vayu when covered up; the gazer on men when revealed; the food when it comes; the famed of the fathers; life when taken; the river when going to the final bath; the ocean when gone; the water when dipped; the heaven when arrived at completion.

Mahanarayana Upanishad
ekavi.nsho.anuvaakaH .

iishaanaH sarvavidyaanaamiishvaraH sarvabhuutaanaaMbrahmaadhipatirbrahmaNo.adhipatirbrahmaa shivo me astu sadaashivom.h

XXI-1: May the Supreme Lord who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be auspicious to me. I am the Sadasiva described thus and denoted by Pranava.

atanu

30 April 2006, 11:29 AM

Atma

Chandogya Upanishad

III-xiv-4: He, whose creation is all that exists, whose are all the pure desires, who possesses all the agreeable odours and all the pleasant tastes, who exists pervading all this, who is without speech (and other senses), who is free from agitation and eagerness, He is my Atman residing in (the lotus of) the heart; He is Brahman. On departing hence I shall attain to His being. He alone who possesses this faith and has no doubt about it (will obtain the result). Thus declared Sandilya � yea, Sandilya.
VII-xxv-1: �That infinite alone is below. That is above. That is behind. That is in front. That is to the south. That is to the north. That alone is all this. So next is the teaching in regard to the self-sense. I alone am below. I am above. I am behind. I am in front. I am to the south. I am to the north. I alone am all this.
VII-xxv-2: �So now is the teaching through Atman. Atman alone is below. Atman is above. Atman is behind. Atman is in front. Atman is to the south. Atman is to the north. Atman alone is all this. Verily, he it is who sees thus, and understands thus, has pleasure in Atman, delight in Atman, union in Atman, joy in Atman. He becomes Self-sovereign; he becomes free to act as he wishes in all the worlds. But those who know otherwise than this are ruled by others and live in perishable worlds; they are not free to act as they wish in all the worlds.

VII-xxvi-1: Verily, for him alone, who sees thus, reflects thus and understands thus, Prana springs from Atman, aspiration from Atman, memory from Atman, Akasa from Atman, fire from Atman, water from Atman, appearance and disappearances from Atman, food from Atman, strength from Atman, understanding from Atman, contemplation from Atman, intelligence from Atman, will from Atman, mind from Atman, speech from Atman, name from Atman, hymns from Atman, rites from Atman, all this (springs) from Atman

atanu

30 April 2006, 11:34 AM

Namah Shivaya cha Shivataraya cha

Salutations to Him the auspicious one, who is more auspicious than all others.

Namah paryaya chavaryaya cha

Salutations to Him who is in the other shore and on this shore.

Namah prataranaya chottaranaya cha

Salutations to Him who ferries men over the sins and evils of Samsara (the Illusions of the world), and who by the grant of knowledge ferries them over Samsara altogether.

Nama ataryaya chaladyaya cha

Salutations to Him who is born again and again in Samsara and who tastes the fruits of Karmas in the form of Jiva.

Namo hridayyaya cha niveshpya ya cha

Salutations to Him who is in hridayyaya and in the grace.

Namo vah kirikebhyo devanam hrudayou bhyo

Salutations to you who shower wealth and who dwell in the hearts of the Gods.

yo rudro agnau yo apsu ya oshhadhIshhu
yo rudro vishvA bhuvanA.a.avivesha
tasmai rudrAya namo astu

Prostrations to that Rudra who exists in fire, water, and air, herbs and all the worlds

atanu

10 May 2006, 01:41 PM

SIV�PAR�DHA-KSHAM�PANA - STOTRAM

In the beginning, owing to the effect of Karma, as I lie in the mother's womb, kalusa (the sin) takes hold of me (kalayati). The gastric fire heats me intensely in the midst of filthy refuse and unclean things. Who can describe the variety of afflictions that causes intense pain there?

In boyhood, there is excessive grief; the body rolls in filth; there is the desire to drink the mother's milk; but there is no power over the organs; creatures which are naturally associated with worldly life torment. Owing to many kinds of diseases and pains I seek relief in crying and have no time to think about Sankara.

Having grown up, in the state of youthfulness, I am bitten at the vital joints by the five venomous serpents in the form of the objects of sense (Visaya); then all discrimination is lost; I am engrossed in the pleasure of tasting the happiness associated with sons, wealth and young women; Alas! my heart, puffed up with self-conceit and arrogance is bereft of any thought pertaining to Siva

And in old age, my organs lose their respective powers of acting and sensing. My body becomes emaciated with worries caused by afflictions mental, physical etc., by sins, diseases and separation. My mind, devoid of power and pitiable, wanders restlessly impelled by vain delusion and desires without any thought of Dh�rjs�ti

I am not able to perform the duty prescribed in the Sm�tis since it is beset at every step with abstruse expiatory rites. Much less is my ability to perform the duty prescribed for the twice-born by the Srutis leading to the essential path of the realisation of Brahman. There is no desire (in me) for dharma. Nor have I any idea about listening to the import to the Vedas from the Guru and reflection on it. What (object) remains there for me to meditate upon leading to Self-realisation?

Having bathed early in the morning, I did not fetch the water of the Ganges for your ablution. Nor were the leaves of bilva brought from many a wood for your worship. I did not bring the cluster of fresh lotus-blossoms from the lake along with other scented flowers .

Abhiseka, worshipping with bilva-leaves, lotuses and other flowers, decorating with sandal-paste and offering fragrant incense are items of Siva's worship.

Your li�ga-form was not bathed in milk along with honey, ghee, curd and candied sugar; it was not decked (smeared) with sandal-paste and similar (fragrant) things; it was not worshipped with golden flowers, with profuse incense, with camphor-lamps and with offerings of food of different delicious tastes.

Contemplating Siva in mind, immense wealth was not given (as d�man) to the twice-born, oblations in lakhs along with the utterance of the mystical syllables of mantras meant for you were not offered in the mouth of Agni (the oblation-bearer); austerities consisting of vows, japa and restraints along with the chanting of the Rudra-mantras and of the Vedas-were not done (sitting) on the bank of the Ganges.

Sitting in various yogic postures, I have not controlled my mind and meditated upon Lord Siva. Remaining in the lotus-pose, the subtle path (susumn�-n��i) being filled with the air in the form of the syllable ``OM'', the quiescent mind lying dormant in the Supreme Effulgence of manifest power, the Witness of the subtle body and the import of the Vedas (Brahman) - I don't contemplate on Sa�kara, immanent in the bodies of all things.

I have never visualised Lord Siva in His yogic posture; nor have I longed for it. You were never seen by me - the naked sky-clad God (Digambara), unattached and pure, unaffected by three gunas, free from the darkness of delusion, absorbed in meditation with the gaze fixed on the tips of the nose and fully aware of the nature of worldly existence. Owing to the absence of mental activity I don't think about Sa�kara (the auspicious god) the destroyer of sin.

I do not think about Sa�kara. He is in the heart, to be realised through Ved�nta, self-luminous in the lotus of the heart, the truly existent, the embodiment of peace, to be realised in the mind-lotuses of all Sages, transcending the states of waking dream and deep sleep and beyond the three gunas.

Concentrating the mind with unflinching devotion on God (Hara), is the only effective means to Salvation.

Of what use are other activities? For salvation, direct (all) your steady (pure) thoughts on Hara (Siva) whose head is illumined by the Moon who is the destroyer of Cupid, the bearer of the Ganges and the (auspicious) bestower of happiness, whose neck and (pair of) ears are decked with serpents, from whose eyes shot forth the Fire (for burning K�ma) who wears the beautiful dress consisting of the elephant's hide and who is the essence (strength) of the three worlds.

What is the use of all this wealth (vehicle) elephants and horses, of a kingdom acquired, of children, wives, friends, and cattle, of a (beautiful) body or a house? Realising all this to be perishable in a moment the mind is to be turned away from them. For realising your own-Self, following the Guru's advice, repeatedly worship the Lord of P�rvat�

God is the sole and enduring refuge to be sought for peace. Day by day, life ebbs away before our very eyes ; youthfulness declines; days passed do never return. Time devours the worlds. Fortune is fickle like the ripple on the wavelets of water; life is fleeting like lightning. Therefore, O Lord, Giver of Protection, protect me now (with your Grace) seeking refuge in you.

I bow to Siva the Bestower of Bliss, the Lord of Um�, the Lord of the gods, the original Source of the universe, the god adorned with serpents, the holder of the deer , the Lord of creatures, the god having the Sun, Moon and Fire as His (three) eyes, the god dear to Visnu, the refuge of the devotees and the bestower of desired boons.

May the all-white God grant that power that always destroys sins! White is the body with ashes. Likewise are His laughter, the skull and the club (in His hand) the bull (on which he rides), the ear-rings in His ears, and the foam-white Ganges, the matted hair and the Moon on His head.

Hail, Hail, Mah�deva, Shambhu, the Ocean of mercy! Forgive me all this fault-done and yet to be done - committed by hands, feet or done vocally, physically and by actions through the faculties of hearing, seeing and thinking.

Faults may also arise from not doing prescribed duties (vihita) and by doing prohibited actions

My Self is Shambhu (yourself); my intellect is Girij� (P�rvat�); my vital breaths are your attendants, my body is your temple of residence; my enjoying the objects of the senses is your worship; my sleep is the state of meditation all movement with the pair of feet is doing pradaksina (circumambulation) to you and all my words are your praises. O, `Shambhu, whatever I do is entirely an act of worshipping you.

atanu

23 May 2006, 07:38 AM

My Self is Shambhu (yourself); my intellect is Girij� (P�rvat�); my vital breaths are your attendants, my body is your temple of residence; my enjoying the objects of the senses is your worship; my sleep is the state of meditation all movement with the pair of feet is doing pradaksina (circumambulation) to you and all my words are your praises. O, `Shambhu, whatever I do is entirely an act of worshipping you.

Om Namah Bhagavate Shri Ramanaya

Lord, the intellect knows that you exist unchanged in waking, dreaming, and sleeping states as ONE unchanged Turiya, but it is bewildered and tired with the thought that it is the Self. It gets bruised daily, fighting and coping with innumerable egos created by itself.

Intellect associates the waking state tribulations with the body-mind 'I', forgetting that the I of waking state cannot be the same body less blissful I of the deep sleep. You have instructed to enquire: whether the same I exists in waking and in deep sleep states or not? Enquiry has revealed that the 'I' that is troubled with samsara is not the real blissful I of deep sleep. Intellect understands the mistake but it forgets every morning. It forgets daily that I am formless, body less pure bliss.

Lord. make the jnana permanent. Let no ego arise on waking. Let the ego be wiped away forever in your light. Pray let Shivo Advaitam alone exist as I, in union with Girija.

Om Namah Shivayya

satay

07 June 2006, 09:36 PM

Him do I cherish, the Lord of living creatures,
the Almighty One, the Slayer of sin,
Who is adored by all,
Within whose matted locks the Ganges wanders murmuring;
Him do I cherish - Siva, the Great God,
the One without a second, the Destroyer of lust.

satay

07 June 2006, 09:41 PM

O shiva, forgive all the sins that I have committed
With hands or feet, with ears or eyes, with words or body, with mind or heart;
Forgive my sinds, those past and those that are yet to come.
Victory unto shiva, the Ocean of Compassion, the Great God, the Abode of Blessednes!

satay

07 June 2006, 09:44 PM

atanu

12 June 2006, 08:38 AM

I salute the self-effulgent Guru of the gods,
the Lord or Uma;
I salute the Cause of the universe;
I salute the Lord of beasts, adorned with snakes;
I salute Siva, whose three eyes shine like the sun, the moon and fire;
I salute the Beloved of Krishna; I salute Sankara, He who bestows boons on his devotees and gives the shelter;
I salute the auspicious Siva.

Shivam Shivam Shivam

Om. I am neither the mind,
Intelligence, ego nor chitta.
Neither the ears, the tongue,
Nor the senses of smell and sight.
Neither ether nor air.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Atanu is not Shiva and neither is Satay. One who says I in every one is Shiva.

Shiva is not in the declaration "I am Shiva". Shiva is in the effortless but firm realisation that I am not this body or mind but I am formless, ego-less, worriless, tranquil unchangeable Atma, revealed when thoughts are nought. Shiva reveals Himself at the juncture of sleep and waking (especially at brahma muhurta), at the juncture of two thoughts, at the moment of extreme joy or shock. Shiva reveals Himself in a fraction of a moment when mind grasps the body at one end and a distant flying bird at another end. The indescribable lightness and indescribable bliss that we experience in such moments is the ever present reality of I -- Shiva.

But we miss Him. We work hard to attain Shiva consciousness when it is our true nature. How funny. We argue and argue and keep Him away. We dwell in mind and do not just rest in that peace, which is Shiva, which ensues after AUM (and which always is).

This body (and this brain) is not I. The body does not not say I when life ebbs away. I appear to be solid in waking state. But I appear to be of subtle form in dreams. However, I am formless and ego-less in deep sleep. In thoughtless consciouss sleep, I am non-dual light. Then what I am?

Bhagawan Shiva pray grace me with peace.

atanu

12 June 2006, 08:56 AM

Om.
This body (and this brain) is not I. The body does not not say I when life ebbs away. I appear to be solid in waking state. But I appear to be of subtle form in dreams. However, I am formless and ego-less in deep sleep. In thoughtless consciouss sleep, I am non-dual light. Then what I am?

Bhagawan Shiva pray grace me with peace.

Lord, even after knowing the scripture that atma alone exists for its own enjoyment, why the wretched mind fabricates another I as the body or as the minute (or large) Jiva? Whose karma it is?

Pray Lord, free this mind from illusory obligatory sense of doership and karma -- Is there anything which is beyond you?

Om.:sleeping:

Singhi Kaya

12 June 2006, 09:16 AM

atanu

12 June 2006, 09:31 AM

Shiva is the 'body of peace' of this universe.

Singhi has a body of 5 elements, in which he walks
Singhi has a body of prana, in which which he feels
Singhi has a body of mind, in which he thinks
Singhi has a body of chitta or memories, in which he dreams
Singhi has a body of peace or shanti, in which he sleeps

- alas if he could be awake in sleep, he could have seen shiva. :sleeping:

Very nice Singhi. "Singhi has a body of 5 elements, in which he walks."

Who is this he?

"- alas if he could be awake in sleep, he could have seen shiva."

Excellent again. Turiya is that waking sleep.

atanu

17 June 2006, 06:58 AM

Very nice Singhi. "Singhi has a body of 5 elements, in which he walks."

Who is this he?

"- alas if he could be awake in sleep, he could have seen shiva."

Excellent again. Turiya is that waking sleep.

I-10: No person ever grasped by his understanding the upward limit of this Paramatman, nor His limit across, nor His middle portion. His name is �great glory� for no one limits His nature by definition.
I-11: His form is not to be beheld; none whosoever beholds Him with the eye. Those who meditate on Him with their minds undistracted and fixed in the heart know Him; they become immortal.
[Paramatma-sukta or Hiranyagarbha-sukta � from Yajur-Veda-Samhita:
1. The universe arose from Visvakarman through water, earth, fire and other elements. He excelled Aditya, Indra and other gods. The sun called Tvasta rises in the morning embodying His brilliance. In the beginning of creation the mortal world enveloped in gloom received its divine brilliance from the sun shining in the glory of Paramatman.
2. I know this Great Person who is beyond ignorance and darkness and whose splendour is comparable to that of the sun. Knowing Him thus in this life itself, one transcends death. There is no other path leading to the attainment of liberation.
3. The sun who is the Lord of creatures moves about in the space between heaven and earth causing day and night. Although He is unborn, being the Self of all, He manifests Himself as the manifold universe. Wise men realize the source of the universe, the all-pervading Paramatman. Prajapati, the first patriarchs, sought the position, which Marichi and other sages attained.
4. Salutation to the resplendent Sun-God who is the son of Para-Brahman, who shines for the benefit of gods, who is invoked as the beneficent leader of the gods, and who was born as the eldest among the gods.
5. When the gods instituted the Knowledge of Brahman they declared thus teaching about the Supreme reality. � That sage who knows the Supreme as described before will have sovereignty over gods, for he has become the Inmost Self of all.
6. O Sun, Hri and Lakshmi are Thy consorts, Thyself being Brahma, Vishnu and Siva. Day and night are Thy two sides. Asterisms in the sky are Thine own form. The Ashvins are Thy mouth. Being such, grant me whatever I desire, spiritual illumination, happiness here and other objects of desire.]

Om Namoh Narayaana

atanu

17 June 2006, 07:00 AM

Hirayanagarbha Sun you are.

I-10: No person ever grasped by his understanding the upward limit of this Paramatman, nor His limit across, nor His middle portion. His name is �great glory� for no one limits His nature by definition.
I-11: His form is not to be beheld; none whosoever beholds Him with the eye. Those who meditate on Him with their minds undistracted and fixed in the heart know Him; they become immortal.
[Paramatma-sukta or Hiranyagarbha-sukta � from Yajur-Veda-Samhita:
1. The universe arose from Visvakarman through water, earth, fire and other elements. He excelled Aditya, Indra and other gods. The sun called Tvasta rises in the morning embodying His brilliance. In the beginning of creation the mortal world enveloped in gloom received its divine brilliance from the sun shining in the glory of Paramatman.
2. I know this Great Person who is beyond ignorance and darkness and whose splendour is comparable to that of the sun. Knowing Him thus in this life itself, one transcends death. There is no other path leading to the attainment of liberation.
3. The sun who is the Lord of creatures moves about in the space between heaven and earth causing day and night. Although He is unborn, being the Self of all, He manifests Himself as the manifold universe. Wise men realize the source of the universe, the all-pervading Paramatman. Prajapati, the first patriarchs, sought the position, which Marichi and other sages attained.
4. Salutation to the resplendent Sun-God who is the son of Para-Brahman, who shines for the benefit of gods, who is invoked as the beneficent leader of the gods, and who was born as the eldest among the gods.
5. When the gods instituted the Knowledge of Brahman they declared thus teaching about the Supreme reality. � That sage who knows the Supreme as described before will have sovereignty over gods, for he has become the Inmost Self of all.
6. O Sun, Hri and Lakshmi are Thy consorts, Thyself being Brahma, Vishnu and Siva. Day and night are Thy two sides. Asterisms in the sky are Thine own form. The Ashvins are Thy mouth. Being such, grant me whatever I desire, spiritual illumination, happiness here and other objects of desire.]

Namo Narayana

atanu

17 June 2006, 07:12 AM

You are Lord of Shakti -- mother of Agni

II-2: I take refuge in Her, the Goddess Durga, who is fiery in lustre and radiant with ardency, who is the Power belonging to the Supreme who manifests Himself manifoldly, who is the Power residing in actions and their fruits rendering them efficacious (or the Power that is supplicated to by the devotees for the fruition of their work). O Thou Goddess skilled in saving. Thou takest us across difficulties excellently well. Our salutations to Thee.
II-3: O Fire, thou art worthy of praise. With happy methods take us beyond all difficulties. May our home town and home land become extensive and may the plot of earth (for growing the crops) also be ample. Further be thou pleased to join our children and their children with joy.
II-4: O Jatavedas, Thou who art the destroyer of all sins takest us beyond all troubles and protectest us just as one is taken across the sea by a boat. O Fire, guard our bodies and be mindful (of its safety) like the sage Atri who always repeats mentally (‘May everyone be whole and happy’).

Anadamayi Chaitanyamayi Satyamayi Parame Namoh Namo

atanu

17 June 2006, 07:15 AM

Giver of knowledge, father of OM, father of Hirayanagarbha, Rudro param vriksha Mahesvara you are

XII-9: May we always repeat in our contemplative sacrifices the designation Om which has for its cause the Self-luminous Reality and may we also hold Him in our hearts with salutations. The four-horned white Bull has expressed this Supreme Brahman praised by us in the hearing of co-seekers.
XII-10: The syllable Om conceived as the Bull possesses four horns, three feet and two heads. He has seven hands. This Bull connected in a threefold manner, eloquently declares the Supreme. The Self-luminous Deity has entered the mortals everywhere.
XII-11: God-like sages attained in the order (of their spiritual practices) the Self-luminous Reality laid in the three states of consciousness and secretly held by the teachers who praise it by chants in the Vedic speech (the great formulas such as �Thou art That�). Indra or Virat, the regent of the visible universe and the waking consciousness created one, the visible world. Surya representing Taijasa and Hiranyagarbha created one, namely, the world of dream, and from Vena came the remaining one, the dreamless sleep. By the self-supporting Paramatman all these threefold categories were fashioned.

XII-12: May He, the Lord Rudra , who is the first among the gods and who is born before all the rest, join us with beneficial remembrance � He who is superior to all, who has been revealed in the Vedas, who is the Supreme Seer and who sees Hiranyagarbha being born.

XII-13: Other than whom there is nothing higher, nothing minuter, nothing greater, by that Purusha � the One who stands still like a tree established in heaven � all this is filled.

XII-17: He is the Supreme Lord mahesvara who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation.

Om Namoh Bhagavate Shri Rudraya Namoh

atanu

17 June 2006, 07:18 AM

The divine Puruhasha who is this world Narayana you are

XIII-1-3: This universe is truly the Divine Person only. Therefore it subsists on Him � the self-effulgent Divine Being � who has many heads and many eyes, who is the producer of joy for the universe, who exists in the form of the universe, who is the master and the cause of humanity, whose forms are the various gods, who is imperishable, who is the all-surpassing ruler and saviour, who is superior to the world, who is endless and omniform, who is the goal of humanity, who is the destroyer of sin and ignorance, who is the protector of the universe and the ruler of individual souls, who is permanent, supremely auspicious and unchanging, who has embodied Himself in man as his support (being the indwelling Spirit), who is supremely worthy of being known by the creatures, who is embodied in the universe and who is the supreme goal.
XIII-4: Narayana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self. [Narayana is the most excellent meditator and meditation.]
XIII-5: Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without.

Om Namo Narayana

atanu

17 June 2006, 07:20 AM

Your form is not known and can never be known. We worship you in indicatory symbol only.

XVI-1: � the Linga which is representative of soma and Surya, and holding which in the hand holy formulas are repeated and which purifies all:
Nidhanapataye Namah ! [Salutations to the Lord of the dissolution of the universe !]
Nidhanapataantikaya Namah ! [Salutations to the end-maker ]
Urdhvaya Namah ! [Salutations to the Most High standing at the head of the categories which evolve into the universe !]
Urdhva-Lingaya Namah ! [Salutations to the principle of Sadasiva embodying the power of Intelligence !]
Hiranyaya Namah ! [Salutations to Him, He who is beneficial and charming to creatures !]
Hiranya-Lingaya Namah ! [Salutations to Him, He who is visualized as the Linga made of gold !]
Suvarnaya Namah ! [Salutations to Him, He who is endowed with attractive splendour !]
Suvarna-Lingaya Namah ! [Salutations to Him, He who is of the form of Linga made of suvarna (silver) !]
Divyaya Namah ! [Salutations to Him, He who is the source of bliss in heaven !]
Divya-Lingaya Namah ! [Salutations to Him, He who is worshipped as the divine emblem !]
Bhavaya Namah ! [Salutations to Him, He who is the source of the cycle of birth and death !]
Bhava-Lingaya Namah ! [Salutations to Him, He who is worshipped as the Linga by human beings !]
Sarvaya Namah ! [Salutations to Him, He who is the suppresser of the universe at the time of final dissolution !]
Sarva-Lingaya Namah ! [Salutations to Him, He who has the shape of the Linga emblem of Sarva, who gives bliss !]
Shivaya Namah ! [Salutations to Him, He who is most auspicious !]
Shiva-Lingaya Namah ! [Salutations to Him, He who has the form of Sivalinga !]
Jvalaya Namah ! [Salutations to Him, He who has the form of a flaming splendour !]
Jvala-Lingaya Namah ! [Salutations to Him, He who has the form of the brilliant Linga !]
Atmaya Namah ! [Salutations to Him, He who is the Spirit - Atman - dwelling in all creatures !]
Atma-Lingaya Namah ! [Salutations to Him, He who is concealed in the heart of all creatures being their inmost Self !]
Paramaya Namah ! [Salutations to Him, He who is unsurpassed !]
Parama Lingaya Namah ! [Salutations to Him, He who is the Supreme Lord of bliss and liberation indicated by the Linga emblem !]

Paramaya Namah. Paramaya Namah. [B]Paramaya Namah

atanu

17 June 2006, 07:23 AM

Thou art I. You are Sadashiva

You are the seer, cogniser, enjoyer permitter and ruler in me. You only own the I awareness in this body.

XXI-1: May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava.

atanu

17 June 2006, 07:26 AM

You become krishnapingalam Umamahesvara

XXIII-1: Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe.

atanu

17 June 2006, 07:28 AM

You are Eko. You are ALL. Sarva Rudra

XXIV-1: All this verily is Rudra. To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the light and the Soul of creatures. The material universe the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such.

XXV-1: We sing a hymn that confers on us happiness in the highest degree to Rudra who is worthy of praise, who is endowed with the highest knowledge, who rains objects to the worshippers most excellently, who is more powerful and who is dwelling in the heart. Indeed all this is Rudra. Salutations be to Rudra who is such.

atanu

17 June 2006, 07:33 AM

You are closest to me. You are the true I everywhere.

XXI-1: May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava.

Om Namah Shivayya

atanu

17 June 2006, 07:35 AM

You are closest to me. You are the true I everywhere timelessly.

ekavi.nsho.anuvaakaH

iishaanaH sarvavidyaanaamiishvaraH sarvabhuutaanaaMbrahmaadhipatirbrahmaNo.adhipatirbrahmaa shivo me astu sadaashivom.h.. 1..

XXI-1: May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava.

Om Namah Shivayya

atanu

18 June 2006, 12:10 PM

Nrisinhatapini Upanishad

naapraj~na.n na praj~naanaghana madR^ishhTamavyavahaaryamagraahyamalakshaNa\-
machintyamachintyamavyapadeshyamaikaatmyapratyayasaaraM
prapa~nchopashama.n shiva.n shaantamadvaita.n chaturthaM
manyante sa aatmaa sa vij~neya iishvaragraasasturiiyasturiiyaH

eshha sarveshvara eshha sarvaj~na eshho.antaryaamyeshha
yoniH sarvasya prabhavaapyayau hi bhuutaanaa.n
naantaHpraj~na.n na bahiHpraj~na.n nobhayataHpraj~na.n
na praj~na.n naapraj~na.n na praj~naanaghanamadR^ishhTa\-
mavyavahaaryamagraahyamalakshaNamachintyamavyapadeshya\-
maikaatmyapratyayasaaraM prapa~nchopashama.n shaanta.n
shivamadvaita.n chaturthaM manyante sa aatmaa sa vij~neyaH

Om Namah Shivayya

atanu

19 June 2006, 03:38 AM

Lord, You are the Param Briksha, of Shata Rudriya, Upanishads and Gita. You are ONE yet all beings as well. Untainted seer yet controller and doer of all that happens. Let this jiva know it firmly and enter into peace.

Svetasvatara Upanishad

III-2: He who protects and controls the worlds by His own powers, He – Rudra – is indeed one only. There is no one beside Him who can make Him the second. O men, He is present inside the hearts of all beings. After projecting and maintaining all the worlds, He finally withdraws them into Himself.

III-4: May Heaven, who created the gods and supports them; who is the origin also of the cosmic soul (Hiryanyagarbha); who confers bliss and wisdom on the devotes, destroying their sins and sorrows, and punishing all breaches of law – may Heaven, the great seer and the lord of all, endow us with good thoughts.

III-9: There is naught higher than or different from Him; naught greater or more minute than Him. Rooted in His own glory He stands like a tree, one without a second and immovable. By that Being the whole universe is filled. (Compare Mahanarayaana Upanishad).

III-12: This Self is indeed the mighty Lord. He is the imperishable (internal) light that controls everything. He guides the intellect of all beings so as to enable them to gain that extremely pure state (of Mukti).

IV-6: Two birds of beautiful plumage, who are inseparable friends, reside on the self-same tree. Of these, one eats the fruits of the tree with relish while the other looks on without eating.

IV-7: Sitting on the same tree the individual soul gets entangled and feels miserable, being deluded on account of his forgetting his divine nature. When he sees the other, the Lord of all, whom all devotees worship, and realizes that all greatness is His, then he is relieved of his misery.

IV-18: When ignorance is dispelled, there is neither day nor night, neither being nor non-being. There is only that Shiva who is imperishable, and who is worthy of being adored by the creator. From Him has proceeded the ancient wisdom (Pragnya).

IV-21: Some, being afraid, approach Thee, thinking that Thou art the unborn. O Rudra, deign to protect me with that benevolent face of Thine.

VI-6: Knowing Him who is the origin and dissolution of the universe – the source of all virtue, the destroyer of all sins, the master of all good qualities, the immortal, and the abode of the universe – as seated in one’s own self, He is perceived as different from, and transcending, the tree of Samsara as well as time and form.

VI-7: May we realize Him – the transcendent and adorable master of the universe – who is the supreme lord over all the lords, the supreme God above all the gods, and the supreme ruler over all the rulers.

VI-23: These truths, when taught, shine forth only in that high-souled one who has supreme devotion to God, and an equal degree of devotion to the spiritual teacher. They shine forth in that high-souled one only.

Om Namah Shivayya

atanu

19 June 2006, 03:54 AM

atanu

29 June 2006, 06:16 AM

Mahanaraayana Upanishad

XXIV-1: All this verily is Rudra. To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the light and the Soul of creatures. The material universe the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such.

XXV-1: We sing a hymn that confers on us happiness in the highest degree to Rudra who is worthy of praise, who is endowed with the highest knowledge, who rains objects to the worshippers most excellently, who is more powerful and who is dwelling in the heart. Indeed all this is Rudra. Salutations be to Rudra who is such.

Om Namah Shivayya

This univers, all that I see -- sun, moon, stars, others, and this so-called body of mine -- constitute my universe. It is there since I perceive it. These are there since I am there. If someone, such as Sudarshan comes and tells me: Universe exists, that also is possible since I exist and perceive. I only perceive Sudarshan existing.

Now what is this I? It is the pure intelligence that perceives and interprets and cognizes. Further, since nothing can be out of this awareness, all things of this universe also exist in this awareness only.

This I is absolutely alone. All other things that appear to exist, exist only because this lonely I exists. If one can perceive this much then Vichara can proceed very fruitfully for him.

This unlimited I, which has arisen in the truth as AHAM has considered the body (which is just another object of this universe) as I. This is the only ignorance resident in mind, which is a conglomeration of thoughts and not real. The substratum, from which the AHAM arises, has no feeing of qualified I and is ever free.

This is the prasad of Shiva given to me in his infinite mercy, through my Guru.

Om

atanu

19 July 2006, 04:08 AM

Svet. Upanishad

maayaa.n tu prakR^iti.n vidyaanmaayina.n cha maheshvaram.h .
tasyavayavabhuutaistu vyaapta.n sarvamida.n jagat.h .. 10..

yo yoni.n yonimadhitishhThatyeko
yasminnida.m sa.n cha vichaiti sarvam.h .
tamiishaana.n varada.n devamiiDya.n
nichaayyemaa.n shaantimatyantameti .. 11..

yo devaanaaM prabhavashchodbhavashcha
vishvaadhipo rudro maharshhiH .
hiraNyagarbhaM pashyata jaayamaana.n
sa no buddhyaa shubhayaa sa.nyunaktu .. 12..

yo devaanaamadhipo
yasminllokaa adhishritaaH .
ya iishe asya dvipadashchatushhpadaH
kasmai devaaya havishhaa vidhema .. 13..

suuxmaatisuuxma.n kalilasya madhye
vishvasya srashhThaaramanekaruupam.h .
vishvasyaikaM pariveshhTitaara.n
GYaatvaa shiva.n shaantimatyantameti .. 14..

---------
tamiishvaraaNaaM paramaM maheshvara.n
ta.n devataanaaM parama.n cha daivatam.h .
patiM patiinaaM paramaM parastaad.h\-
vidaama devaM bhuvaneshamiiDyam.h .. 7..

Om Namah Shivayya

sarabhanga

20 July 2006, 03:35 AM

आत्मषट्कम्
|| ātmaṣaṭkam ||

मनोबुद्ध्यहंकारचित्तानि नाहं न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योमभूमिः न तेजो न वायुः चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥१॥

manobuddhyahaṁkāracittāni nāhaṁ na ca śrotrajihve na ca ghrāṇanetre |
na ca vyomabhūmiḥ na tejo na vāyuḥ cidānandarūpaḥ śivo'haṁ śivo'ham ||1||

न च प्राणसंज्ञो न वै पञ्चवायुः न वा सप्तधातुर्न वा पञ्चकोशः ।
न वाक्पाणिपादौ न चोपस्थपायू चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥२॥

na ca prāṇasaṁj�o na vai pa�cavāyuḥ na vā saptadhāturna vā pa�cakośaḥ |
na vākpāṇipādau na copasthapāyū cidānandarūpaḥ śivo'haṁ śivo'ham ||2||

न मे द्वेषरागौ न मे लोभमोहौ मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्शः चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥३॥

na me dveṣarāgau na me lobhamohau mado naiva me naiva mātsaryabhāvaḥ |
na dharmo na cārtho na kāmo na mokśaḥ cidānandarūpaḥ śivo'haṁ śivo'ham ||3||

न पुण्यं न पापं न सौख्यं न दुःखं न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
अहं भोजनं नैव भोज्यं न भोक्ता चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥४॥

na puṇyaṁ na pāpaṁ na saukhyaṁ na duḥkhaṁ na mantro na tīrthaṁ na vedā na yaj�āḥ |
ahaṁ bhojanaṁ naiva bhojyaṁ na bhoktā cidānandarūpaḥ śivo'haṁ śivo'ham ||4||

न मे मृत्युशङ्का न मे जातिभेदः पिता नैव मे नैव माता न जन्म ।
न बन्धुर्न मित्रं गुरुर्नैव शिष्यः चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥५॥

na me mṛtyuśaṅkā na me jātibhedaḥ pitā naiva me naiva mātā na janma |
na bandhurna mitraṁ gururnaiva śiṣyaḥ cidānandarūpaḥ śivo'haṁ śivo'ham ||5||

अहं निर्विकल्पो निराकाररूपो विभुव्यार्प्य सर्वत्र सर्वेन्द्रियाणाम् ।
सदा मे समत्वं न मुक्तिर्न बन्धः चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥६॥

ahaṁ nirvikalpo nirākārarūpo vibhuvyārpya sarvatra sarvendriyāṇām |
sadā me samatvaṁ na muktirna bandhaḥ cidānandarūpaḥ śivo'haṁ śivo'ham ||6||

॥ इति श्रीमच्छङ्कराचार्यविरचितं आत्मषट्कं सम्पूर्णम् ॥
|| iti śrīmacchaṅkarācāryaviracitaṁ ātmaṣaṭkaṁ sampūrṇam ||

atanu

21 July 2006, 01:45 AM

Aparokshanubhuti
by Adi Sankaracharya
Translated by Swami Vimuktananda

1. I bow down to Him � to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).
2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.
3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life.
4. The indifference with which one treats the excreta of a crow � such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.
5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient) � such a settled conviction is truly known as discrimination.

atanu

21 July 2006, 03:35 PM

Aparokshanubhuti

6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.
7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.
8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.
9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) � such a burning desire is called Mumukshuta.
10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.

atanu

21 July 2006, 03:38 PM

Aparokshanubhuti

11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.
12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry).
13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.
14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara.
15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.
16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am �That� (i.e., Brahman). Such is this enquiry.
17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ?
18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc.,
19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc.,
20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc.,

atanu

21 July 2006, 03:40 PM

Aparokshanubhuti

21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,
22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).
23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !
24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.
25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,
26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,
27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,
28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,
29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?
30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.

atanu

22 July 2006, 01:15 PM

Aparokshanubhuti

31. The Supreme (Purusha) known as �I� (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?
32. �I� (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, �This is mine.� So how can this body be Purusha ?
33. It is a fact of direct experience that the �I� (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?
34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, �(There is nothing) higher than He (Purusha),� etc. So how can this body be Purusha ?
35. Again the Shruti has declared in the Purusha Sukta that �All this is verily the Purusha�. So how can this body be Purusha ?
36. So also it is said in Brihadaranyaka that �The Purusha is completely unattached�. How can this body wherein inhere innumerable impurities be the Purusha ?
37. There again it is clearly stated that �the Purusha is self-illumined�. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?
38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).
39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?
40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?
42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.
43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.
44. As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.
45. There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.
46. From such declaration (of the Shruti) as �All this is Atman�, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?
47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?
48. Moreover, the Shruti has condemned (the belief in variety) in the words, �The person who�, being deceived by Maya, �sees variety in this (Brahman), goes from death to death�.
49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.
50. The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.

atanu

22 July 2006, 01:18 PM

Aparokshanubhuti

51. Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.
52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.
53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.
54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.
55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.
56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.
57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.
58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.
59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one�s own self).
60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.
61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.
62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.
63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.
64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.
65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.
66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.
67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.
68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.
69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.
70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.

atanu

22 July 2006, 01:21 PM

Aparokshanubhuti

71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,
72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,
73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,
74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,
75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.
76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,
77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,
78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,
79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,
80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,
81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,
82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,
83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,
84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,
85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,
86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,
87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.
88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?
89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.
90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

atanu

25 July 2006, 01:33 PM

Aparokshanubhuti

91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.
92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).
93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?
94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?
95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.
96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.
97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.
98. �And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower�. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.
99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.
100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.
101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.
102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.
104. The restraint of all the senses by means of such knowledge as �All this is Brahman� is rightly called Yama, which should be practiced again and again.
105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.
106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.
107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.
108-109. Who can describe That whence words turn away ? Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.
110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.

Om Namah Shivayya

atanu

25 July 2006, 01:35 PM

Aparokshanubhuti

111. The non-dual (Brahman) that is bliss indivisible is denoted by the word �time�, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.
112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one�s happiness.
113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged � that alone is known as Siddhasana (eternal Brahman).
114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.
115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.
116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.
117. Or, one should direct one�s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.
118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.
119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, �I am verily Brahman�, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.
121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).
123. Remaining independent of everything as a result of the unassailable thought, �I am verily Brahman�, is well known by the word Dhyana (meditation), and is productive of supreme bliss.
124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.
125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.
126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.
127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.
129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.
130. Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.

Om Namah Shivayya

atanu

25 July 2006, 01:37 PM

Aparokshanubhuti

131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.
132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.
133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.
134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.
135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.
136. Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.
137. In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.
138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.
139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.
140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.
141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.
142. Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.
143. Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.
144. For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.

Om Namah Shivayya

atanu

25 July 2006, 02:33 PM

From a discourse by Sathya Sai Baba

Strengthen the Belief that all Objects belong to God

To teach the unity behind the appearance of multiplicity Shankara, established four seats of practical philosophy called Mutts in the four regions of India. The very first step in the endeavor to realize this unity was, according to him, Upaasana or worship of the concrete symbol of God, which gives one the experience of the ecstasy of union.

One day, Shankara while seated in meditation on the bank of the Ganga River exclaimed, "Lord! I am yours; but, surely, you are not mine." His pupil, Thotakacharya was astonished. So, he asked Shankara how he could ever declare any distinction between I and you?

Shankara replied, "The waves belong to the ocean; but, the ocean does not belong to the wave. The wave is the ocean, but the ocean is not the wave."

Om Namah Shivayya

atanu

31 July 2006, 12:05 PM

Lord is adorable to all. No form endowed deity can be adorable to all. Many will not know the form itself. But everybody knows the indwelling Self and it is adorable to all. He is thus called tadvana -- that delight. The Self of all.The Self -- one without a second in whom the world disappears, the good, the best.

Om Namah Shivayya

sarabhanga

03 August 2006, 10:30 PM

I am not mind or intellect, ego, or any mental state,
I am not hearing or taste, smell or sight,
I am not space or earth, fire or air,
The embodiment of blissful consciousness: I am Shiva! I am Shiva! [1]

I am also not vital breath nor the five winds,
Not the seven substances, nor the five sheaths,
Not the tongue or hands, not feet, genitals or rectum,
The embodiment of blissful consciousness: I am Shiva! I am Shiva! [2]

I am not attraction nor repulsion, greed nor delusion,
I am neither pride nor vanity, jealously nor envy,
I am not righteousness, nor wealth, nor pleasure, nor liberation,
The embodiment of blissful consciousness: I am Shiva! I am Shiva! [3]

I am not virtue nor vice, not pleasure nor pain,
I am not prayer nor pilgrimage, not scripture nor sacrifice,
I am not the enjoyer nor the enjoyed nor the enjoyment,
The embodiment of blissful consciousness: I am Shiva! I am Shiva! [4]

I am not fear, not death not caste distinction,
I am not father, not mother, not birth,
Not family, not friend, neither guru nor disciple,
The embodiment of blissful consciousness: I am Shiva! I am Shiva! [5]

I am beyond thought and beyond form,
I am in all things, everywhere, in all senses,
I am impartial to all, neither attached nor detached,
The embodiment of blissful consciousness: I am Shiva! I am Shiva! [6]

Download: AtmaSaTkam (http://www.turiyatita.net/technote/print.cgi?soundbox=17&board=sattamusic&Count=1036717469&d=) :)

atanu

07 August 2006, 07:11 AM

This universe, all that I see -- sun, moon, stars, others, and this so-called body of mine -- constitute my universe. It is there since I perceive it. These are there since I am there. If someone, such as Sudarshan comes and tells me: Universe exists, that also is possible since I exist and perceive. I only perceive Sudarshan existing.

Now what is this I? It is the pure intelligence that perceives and interprets and cognizes. Further, since nothing can be out of this awareness, all things of this universe also exist in this awareness only.

This I is absolutely alone. All other things that appear to exist, exist only because this lonely I exists. If one can perceive this much then Vichara can proceed very fruitfully for him.

This unlimited I, which has arisen in the truth as AHAM has considered the body (which is just another object of this universe) as I. This is the only ignorance resident in mind, which is a conglomeration of thoughts and not real. The substratum, from which the AHAM arises, has no feeing of qualified I and is ever free.

This is the prasad of Shiva given to me in his infinite mercy, through my Guru.

Om

Shiva alone is. There is no seer, seeing, and seen.

On enquiry "Who AM I?", the I is found to be pure light full of peace and joy. It is the same Self that is superimposed by objects (gross and subtle in waking and dream states respectively) and is hidden by tamas in deep sleep (where I becomes bodyless and egoless on account of desirelessness). When, being in the state of that limitless light, one further enquires "Who am I? and/or "Who is making these enquiries?", one is illuminated that the "I" is not localized and limited.

It is pure peace.

Om Namah Shivayya

atanu

14 August 2006, 03:48 AM

Shiva alone is. There is no seer, seeing, and seen.

On enquiry "Who AM I?", the I is found to be pure light full of peace and joy. It is the same Self that is superimposed by objects (gross and subtle in waking and dream states respectively) and is hidden by tamas in deep sleep (where I becomes bodyless and egoless on account of desirelessness). When, being in the state of that limitless light, one further enquires "Who am I? and/or "Who is making these enquiries?", one is illuminated that the "I" is not localized and limited.

It is pure peace.

Om Namah Shivayya

VEDIC SCRIPTURES: ON LORD SHIVA...

The Surpreme Lord is not two. To me belongs the glory of meditating that I, His devoted servant, am He. As one imagines, so one becomes. Therefore, practice the meditation of "I am He." Then all your actions will become His action. (Natchintanai)
He is the Surpreme Brahman, the Self of all, the chief foundation of this world, subtler than the subtle, eternal. That thou art; thou art That. (Atharva Veda)
Him who is without beginning and without end, in the midst of confusion, the Creator of all, of manifold form, the One embracer of the universe--by knowing God, one is released from all fetters. (Yajur Veda)
He is the never-created creator of all: He knows all. He is pure consciousness, the creator of time, all-powerful, all knowing. He is the Lord of the soul and of nature and of the three conditions of nature. From Him comes the transmigration of life and liberation, bondage in time and freedom in eternity. (Yajur Veda)
All this universe is in the glory of God, of Siva, the God of Love. The heads and faces of men are His own, and He is in the hearts of all. (Yajur Veda)
God is, in truth, the whole universe: what was, what is and what beyond shall ever be. He is the God of life immortal and of all life that lives by food. His hands and feet are everywhere. He has heads and mouths everywhere. He sees all, He hears all. He is in all, and He is. (Yajur Veda)
He is the God of forms infinite, in whose glory all things are, smaller than the smallest atom, and yet the creator of all, ever living in the mystery of his creation. In the vision of this God of love there is everlasting peace. (Yajur Veda)
Fire is His head, the sun and moon His eyes, space His ears, the Vedas His speech, the wind His breath, the universe His heart. From His feet the earth has originated. Verily, He is the inner Self of all beings. (Yajur Veda)
He the Self, is not this, not that. He is ungraspable, for He is not grasped. He is indestructible, for He cannot be destroyed, He is unattached, for He does not cling to anything. He is unbound, He does not suffer, nor is He injured. (Yajur Veda)
Love of Siva's feet eradicates bad karma. Love of Siva's feet grants you the clarity of mind. Love of Siva's feet imbues the heart with gladness. Love of Siva's feet is consciousness itself. (Natchintanai)
The inspired Self is not born nor does He die; He springs from nothing and becomes nothing. Unborn, permanent, unchanging, primordial. He is not destroyed when the body is destroyed. (Yajur Veda)
Pure consciousness, taking form as knowledge and action, is present in the soul everywhere and always, for the soul is universal in its unfettered state. (Mrigendra Agama)
A goldsmith fashions several ornaments out of gold. So God, the great goldsmith, makes many ornaments-different souls-out of the one Universal Spirit. (Natchintanai)
Desireless, wise, immortal, self-existent, full of bliss, lacking in nothing, is the one who knows the wise, unaging, youthful atman. He fears not death! (Yajur Veda)
I pray Thee for undying love. I pray Thee for the birthless state; but were I to be born again, for the grace of never forgetting Thee. Still more do I pray to be at Thy feet singing joyfully while Thou dancest. (Tirumurai)
The Life of my life, whose nature'tis to hold the fire in His hand, essence of Truth of purest gold, who neither comes nor goes, the Mighty One who doth all souls pervade-in this great world, for those who thus meditate on Him, all future births will end. (Natchintanai)
When cease the five (sense) knowledges, together with the mind, and the intellect stirs not-that they say, is the highest course. (Yajur Veda)
Never does a man attain moksha by his own skill; by no means other than the grace of Siva, the dispeller of evil, is such an attainment possible. (Paushkara Agama)
The One Entity-blissful, entire and all pervading-alone exists, and nothing else; he who constantly realizes this knowledge is freed from death and the sorrow of the world-wheel. (Natchintanai)
When a man knows God, he is free: his sorrows have and end, and birth and death are no more. When in inner union he is beyond the world of the body, then the third world, the world of the Spirit, is found, where the power of All is, and man has all-for he is one with the One. (Yajur Veda)
As one not knowing that a golden treasure lies buried beneath his feet may walk over it again and again yet never find it-so all beings live every moment in the city of Brahman yet never find Him, because of the veil of illusion by which He is concealed. (Sama Veda)
O, ye, my men and woman! Try to get into the habit of meditating and praying to Siva, the Surpreme. All your sins will disappear as the filmy dew evaporates as soon as the sun shines. (Tirumuari)
Turn away from confusion, ignorance, delusion, dream, sleep or wakefulness, for the Surpreme is different from the gross body, from the subtle prana, from thought or intellect or ego. Meditate on consciousness and become one with it. (Devikalottara Agama)
When, to a man who knows, all beings have become one with his or her own Self when futhermore he perceives this oneness, how then can sorrow or delusion touch him? (Yajur Veda)
I go for refuge to God who is One in the silence of eternity, pure radiance of beauty and perfection, in whom we find our peace. He is the bridge surpreme which leads to immortality, and the spirit of fire which burns the dross of lower life. (Yajur Veda)
Only by a tranquil mind does one destroy all action, good or bad. Once the self is pacified, one abides in the Self and attains everlasting bliss. If the mind becomes as firmly established in Brahman as it is usually attached to the sense objects, who, then, will not be released from bondage? (Yajur Veda)
He who sees that the Lord of all is ever the same in all that is-immortal in the field of mortality-he sees the truth. And when a man (woman) sees that the God in himself is the same God in all that is, he (she) hurts not themselves by not hurting others. Then we go indeed, to the highest path! (Bhagavad Gita)
Let us now invoke for our aid the Lord Of Speech, the Designer of all things, the inspirer of wisdom! May He, the ever-kindly, be well disposed to our summons, and may He, whose work is goodness, grant us His blessing! (Rig Veda)
Of Lords the Lord Supreme, of kings the King, of Gods the God, Him let us worship-transcendent, Lord of all worlds and wholly worthy of worship. (Yajur Veda)
A myriad of times are they born and die. In a million follies they forgot this; and in the darkness of mala are enveloped. When at last the hidden Grace of Siva bursts forth and chases the night away, then is the moment for the soul to renounce. When it does, a radiant light it becomes. (Tirumantiram)
In the one who has conquered his self and is peaceful, the Supreme Self, in heat or cold, joy or pain, honor or disgrace, abides in serenity. He who is full of wisdom an understanding, calm and controlled, to whom a clod, a stone and gold are the same, is in truth a "yogin". (Bhagavad Gita)
On those who wholeheartedly surrender their possessions, souls and bodies, Nataraja, the Gracious Giver, will at once bestow His golden lotus feet. That is the truth! (Natchintanai)

Within him is fire, within him is drink, within him both earth and heaven. He is the sun which views the whole world, he is indeed light itself, the long-haired ascetic. (Rig Veda).He who has realized by himself his soul's Self will be worshiped by all other souls. (Tirukural)

Skillganon

25 August 2006, 10:24 PM

Om. I am neither the mind,
Intelligence, ego nor chitta.
Neither the ears, the tongue,
Nor the senses of smell and sight.
Neither ether nor air.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

I am neither the prana,
Nor the five vital breaths.
Neither the seven elements of the body,
Nor its five sheaths,
Nor hands, nor feet, nor tongue,
Nor other organ of action.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Neither fear, greed, delusion,
Loathing, nor liking have I.
Nothing of pride, or ego,
Or dharma or liberation.
Neither desire of the mind,
Nor object of its desiring.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Nothing of pleasure or pain,
Or virtue or vice, do I know.
Of manta, of sacred place,
Of Vedas or sacrifice.
Neither I am the eater,
The food or the act of eating.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Fear or death, I have none,
Nor any distincton of caste.
Neither father nor mother,
Not even a birth, have I.
Neither friend, nor comrade.
Neither disciple, nor Guru.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

I have no form or fancy.
The All-pervading am I.
Everywhere I exist,
Yet I am beyond the senses.
Neither salvation am I,
Nor anything to be known.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Tad Niskala by Adi Shankaracharya

Namaste Satay,

Interesting. I will add this to my reservoir.

One thing who is shiva?

Is he/she a reincarnation/manifestation of the One God?

and does the name shiva has a meaning?

I am confused.

Salam,

Skill

TruthSeeker

26 August 2006, 03:35 AM

Namaste Satay,

Interesting. I will add this to my reservoir.

One thing who is shiva?

Is he/she a reincarnation/manifestation of the One God?

and does the name shiva has a meaning?

I am confused.

Salam,

Skill

Shiva is Allah, the incomprehensible, the one without a second.;)

Shiva means auspicious.

Skillganon

26 August 2006, 08:29 AM

Shiva is Allah, the incomprehensible, the one without a second.;)

Shiva means auspicious.
I thought hindu call him brahma?

No?

satay

26 August 2006, 08:49 AM

I thought hindu call him brahma?

No?
namaste,

Are you reading saidevo's posts properly or just skimming through them? did he say brahma or brahman?

ekam sat, vipra bahudha vadanti -- Rg Veda I.164.46
Truth is One, the Wise call It by many names.

As far as shiva he is pure conciousness and is God. Yes you can call him Brahman or Allah. In fact, muslims only pray to shiva when they bow down in mecca and make 'parkarima' of that stone. That stone is nothing but 'shivlingum' . You can look up the word on google.

saidevo

26 August 2006, 08:52 AM

For a concise introduction to Hinduism, read the book Hindu Dharma by Bansi Pandit. This book can be downloaded at:
http://ikashmir.org/displaymore.php?page=26&subchkey=83&itemid=561&chname=Publications&subitemkey=1606&subchnm=Books%20on%20Religion

Skillganon

26 August 2006, 08:59 AM

namaste,

Are you reading saidevo's posts properly or just skimming through them? did he say brahma or brahman?
Sorry for the mix up, but we are all here to learn.

ekam sat, vipra bahudha vadanti -- Rg Veda I.164.46
Truth is One, the Wise call It by many names.
I am aware of this, quote, and I do agree.

As far as shiva he is pure conciousness and is God. Yes you can call him Brahman or Allah. In fact, muslims only pray to shiva when they bow down in mecca and make 'parkarima' of that stone. That stone is nothing but 'shivlingum' . You can look up the word on google.

I do not understand what parkarima means. I will look up "shivlingum". But here it will be noteworthy to tell you we do not woship the stone or hold it anyway devine or attribute it do God.
We can talk about the stone thing in another topic.

For a concise introduction to Hinduism, read the book Hindu Dharma by Bansi Pandit. This book can be downloaded at:
http://ikashmir.org/displaymore.php?... n%20Religion (http://ikashmir.org/displaymore.php?page=26&subchkey=83&itemid=561&chname=Publications&subitemkey=1606&subchnm=Books%20on%20Religion)

Thanks Saidevo.

Salam.

Skill

satay

26 August 2006, 09:23 AM

But here it will be noteworthy to tell you we do not woship the stone or hold it anyway devine or attribute it do God.
We can talk about the stone thing in another topic.
Skill

yes and neither do we. hindus only worship what it represents.

When a person working in cow dung all day in an indian village bows down in front of the statue of Hanuman at the start and end of his day...he understands that it is not the statue he is bowing down to. It is what it represents that he is trying to make the connection with.

Somehow this simple person understans this clearly but this simple point has the scholars confused.

Let's talk about the 'stone' thing on another thread. In fact, there are couple of threads on Murthi puja in the hot topics sections. Would like to hear your comments...

Shriyash21

26 August 2006, 01:44 PM

As far as shiva he is pure conciousness and is God. Yes you can call him Brahman or Allah. In fact, muslims only pray to shiva when they bow down in mecca and make 'parkarima' of that stone. That stone is nothing but 'shivlingum' . You can look up the word on google.

or you can look up these links , if you dare.

http://www.hinduism.co.za/kaabaa.htm

http://doormann.tripod.com/the0.htm

TruthSeeker

26 August 2006, 02:16 PM

I do not understand what parkarima means. I will look up "shivlingum". But here it will be noteworthy to tell you we do not woship the stone or hold it anyway devine or attribute it do God.
We can talk about the stone thing in another topic.

Would you mind if the stone were replaced with say an animal bone? If you cant accept this, then it means you consider something in the stone to be important or divine. So it means it is more than a 'symbol'. If only a symbol was needed we could use anything - why a particular stone?

No Hindu would bring some stone from the street and start worshipping it. The fact that there are some prescribed means for instalation and worship mean that the stone is more than a mere 'symbol'. The specfic ways make us see God in the symbol, whereas if we substitute something irrelevant we dont get the feeling. Could we allow the temple idol to be replaced by any material?

Various metals are used symbolically in idols.

For eg: Gold refers to pure consciousness. silver to akasa, and copper to vayu tattva and so on. Hindu idol worship seen at temples is based on the Hindu model of the universe, as indicated in the Sankyan system. The temple at Palani of Lord Shanmugha is typically said to have been installed by Siddha Boganatha, and is said to be comprised of many elements and have a deep spiritual significance. It is just not mere idols worship but related to cosmological involution which is the goal of Yoga.

tatvam

29 August 2006, 04:30 AM

I am shiva

Shivom Shivom Shivom

When did you come to know that? :Roll:

tatvam

29 August 2006, 04:32 AM

Shiva is Umanath

Shivom Shivom Shivom

satay

Are you Umapathi?:Roll:

atanu

03 September 2006, 10:19 AM

The following was asked of Shri Satay cynically.

Are you Umapathi?:Roll:

The questioner of course has not read the thread.

My Self is Shambhu (yourself); my intellect is Girij� (P�rvat�); my vital breaths are your attendants, my body is your temple of residence; my enjoying the objects of the senses is your worship; my sleep is the state of meditation all movement with the pair of feet is doing pradaksina (circumambulation) to you and all my words are your praises. O, `Shambhu, whatever I do is entirely an act of worshipping you.

Om

tatvam

04 September 2006, 12:21 AM

The following was asked of Shri Satay cynically.

The questioner of course has not read the thread.

Om

See the matter again, "Worshipiing" of Sambhu..I don't know how you will interpret the word "worshipping" as per Advaita ..
If you know you are Shiva..what is the need of praising Shiva again..or worshipping?

atanu

05 September 2006, 04:44 AM

See the matter again, "Worshipiing" of Sambhu..I don't know how you will interpret the word "worshipping" as per Advaita ..
If you know you are Shiva..what is the need of praising Shiva again..or worshipping?

I request you to see the matter again.

My Self is Shambhu (yourself); my intellect is Girij� (P�rvat�); my vital breaths are your attendants, my body is your temple of residence; my enjoying the objects of the senses is your worship; my sleep is the state of meditation all movement with the pair of feet is doing pradaksina (circumambulation) to you and all my words are your praises. O, `Shambhu, whatever I do is entirely an act of worshipping you.

To continually keep remembering that my Self is nothing but Shiva, one worships. One submits one's ego to the Self, who kills the Ego.

And then light arises and Shiva alone remains. The following prevails then:

Om. I am neither the mind,
Intelligence, ego nor chitta.
Neither the ears, the tongue,
Nor the senses of smell and sight.
Neither ether nor air.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

I am neither the prana,
Nor the five vital breaths.
Neither the seven elements of the body,
Nor its five sheaths,
Nor hands, nor feet, nor tongue,
Nor other organ of action.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Neither fear, greed, delusion,
Loathing, nor liking have I.
Nothing of pride, or ego,
Or dharma or liberation.
Neither desire of the mind,
Nor object of its desiring.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Nothing of pleasure or pain,
Or virtue or vice, do I know.
Of manta, of sacred place,
Of Vedas or sacrifice.
Neither I am the eater,
The food or the act of eating.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Fear or death, I have none,
Nor any distincton of caste.
Neither father nor mother,
Not even a birth, have I.
Neither friend, nor comrade.
Neither disciple, nor Guru.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

I have no form or fancy.
The All-pervading am I.
Everywhere I exist,
Yet I am beyond the senses.
Neither salvation am I,
Nor anything to be known.
I am eternal bliss and awareness -
I am Shiva! I am Shiva!

Om Namah Shivayya

atanu

09 September 2006, 05:06 PM

I request you to see the matter again.

To continually keep remembering that my Self is nothing but Shiva, one worships. One submits one's ego to the Self, who kills the Ego.

And then light arises and Shiva alone remains. ------

Om Namah Shivayya

BG 2.53 Shrutivipratipannaa te yadaa sthaasyati nishchalaa;
Samaadhaavachalaa buddhistadaa yogam avaapsyasi.

(2.53) When thy intelligence, which is bewildered by the scriptures, shall stand unshaken and stable (samadhi), then shalt thou attain to insight (yoga).

atanu

03 October 2006, 10:18 AM

atanu

09 October 2006, 01:59 AM

The I is Shiva.Only that much can be said. Rest, none knows what Shiva is not.

tamiishvaraaNaaM paramaM maheshvara.n
ta.n devataanaaM parama.n cha daivatam.h .
patiM patiinaaM paramaM parastaad.h\-
vidaama devaM bhuvaneshamiiDyam.h ..

Om Namah Shivayya

Can anyone say:

Vishnu is Suprme but He is not Shiva (auspicious), or
Devi is supreme but She is not auspicious, or
Brahaman is Supreme but That is not auspicious, or
Allah is Lord but He is not auspicious, or
Lord is supreme but He is not auspicious?

And saying that Shiva is inauspicious is meaningless. In him even the inauspicious is auspicious.

tamiishvaraaNaaM paramaM maheshvara.n
ta.n devataanaaM parama.n cha daivatam.h .
patiM patiinaaM paramaM parastaad.h\-
vidaama devaM bhuvaneshamiiDyam.h ..

Om Namah Shivayya

jaggin

20 October 2006, 06:50 AM

Can anyone say:

Vishnu is Suprme but He is not Shiva (auspicious), or
Devi is supreme but She is not auspicious, or
Brahaman is Supreme but That is not auspicious, or
Allah is Lord but He is not auspicious, or
Lord is supreme but He is not auspicious?

And saying that Shiva is inauspicious is meaningless. In him even the inauspicious is auspicious.

tamiishvaraaNaaM paramaM maheshvara.n
ta.n devataanaaM parama.n cha daivatam.h .
patiM patiinaaM paramaM parastaad.h\-
vidaama devaM bhuvaneshamiiDyam.h ..

Om Namah Shivayya

I think you have too many supremes. Supreme means over all and defines itself as one.

I haven't read all the posts but one article from Theosophists saw a triumvirate of Gods pertaining to creation, destruction and preservation and equated destruction with Jehovah. The truth is that Jehovah is all three and claims there is no god but He.

That doesn't mean that there aren't lesser gods barely mentioned in the Bible but they don't measure up to the supreme ruler of the Universe.

atanu

20 October 2006, 10:30 AM

I think you have too many supremes. Supreme means over all and defines itself as one.

I haven't read all the posts but one article from Theosophists saw a triumvirate of Gods pertaining to creation, destruction and preservation and equated destruction with Jehovah. The truth is that Jehovah is all three and claims there is no god but He.

That doesn't mean that there aren't lesser gods barely mentioned in the Bible but they don't measure up to the supreme ruler of the Universe.

You are correct. Jehovah is Shivayya. Shivayya is Jehovaya.

And obviously you have not read

tamiishvaraaNaaM paramaM maheshvara.n
ta.n devataanaaM parama.n cha daivatam.h .
patiM patiinaaM paramaM parastaad.h\-
vidaama devaM bhuvaneshamiiDyam.h ..

Tamiiswaram Rudra-Shiva is beyond the definition of Supreme.

atanu

23 October 2006, 03:46 AM

You are correct. Jehovah is Shivayya. Shivayya is Jehovaya.

-------

Tamiiswaram Rudra-Shiva is beyond the definition of Supreme.

It is not accident that God of Bible became Jehovah (JHVH). IT IS SHIVA. Jaweh or Yahwe (�I AM�) is true God who is truly Shiva (AUSPICIOUS).

Om Namah Shivayya

atanu

31 October 2006, 01:04 PM

It is not accident that God of Bible became Jehovah (JHVH). IT IS SHIVA. Jaweh or Yahwe (�I AM�) is true God who is truly Shiva (AUSPICIOUS).

Om Namah Shivayya

1.164.18 He who knows the protector of this (world) as the inferior associated with the superior, and the superior associated with the inferior, he is a sage; but who in this world can expound (it); whence is the divine mind in its supremacy engendered?

Tvm! A?�e �w/mae Ai�?ra/ \i;?r� de/vae de/vana?m! A-v> iz/v> soa? ,
tv? �/te k/vyae? iv�/nap/sae =?jayNt m/�tae/ �aj?��y> . 1-031-01

1.031.01 You, Agni, was the first Angiras Rsi, a divinity, you were the auspicious friend of the deities. In your rite, the wise, the all-discerning, the bright-weaponed Maruts were engendered.

iz/v>

ip/tu< nu Stae?;m! m/hae x/maR[</ tiv?;Im! ,
ySy? i�/tae Vy! Aaej?sa v&/�< ivp?vRm! A/dRy?t! . 1-187-01
Svadae? iptae/ mxae? iptae v/y< Tva? vv&mhe ,
A/Smak?m! Aiv/ta -?v . 1-187-02
%p? n> ipt/v! Aa c?r iz/v> iz/vai-?r� ^/iti->? ,
m/yae/-ur� A?i�;e/{y> soa? su/zevae/ A�?ya> . 1-187-03
tv/ Tye ip?tae/ rsa/ rja</Sy! Anu/ ivi�?ta> ,
id/iv vata? #v i�/ta> . 1-187-04
tv/ Tye ip?tae/ dd?t/s! tv? Svaid�/ te ip?tae ,
� Sva/�anae/ rsa?na< tuiv/�Iva? #verte . 1-187-05
Tve ip?tae m/hana<? de/vana/m! mnae? ih/tm! ,
Aka?ir/ ca�? ke/tuna/ tvaih/m! Av?savxIt! . 1-187-06
yd� A/dae ip?tae/ Aj?gn! iv/vSv/ pvR?tanam! ,
A�a? icn! nae mxae ip/tae =?rm! -/]ay? gMya> . 1-187-07
yd� A/pam! Aae;?xInam! pir</zm! Aa?ir/zam?he ,
vata?pe/ pIv/ #d� -?v . 1-187-08
yt! te? saem/ gva?izrae/ yva?izrae/ -ja?mhe ,
vata?pe/ pIv/ #d� -?v . 1-187-09
k/r/M- Aae?;xe -v/ pIvae? v&/� %?dar/iw> ,
vata?pe/ pIv/ #d� -?v . 1-187-10
t< Tva? v/ym! ip?tae/ vcae?i-/r� gavae/ n h/Vya su?;Uidm ,
de/ve_y?s! Tva sx/mad?m! A/Sm_y<? Tva sx/mad?m! . 1-187-11

1.187.01 I glorify Father, the great, the upholder, the strong, by whose invigorating power Trita slew the mutilated Vr.tra.

1.187.02 Savoury Pita_; sweet pita_; we worship you; become our protector.

1.187.03 Come to us, Pita_, Shiv with auspicious aids; a source of delight; not unpalatable; a friend well respected, and having none but agreeable properties.

1.187.04 Your flavours, Pita_, are diffused through the regions, as the winds are spread through the sky.

1.187.05 Those (men), Pita_, (are the enjoyers of your bounty), who are your distributors, most sweet Pita_, (to others); they who are the relishers of your flavours, are as if they had stiff necks.

1.187.06 The thoughts of the mighty gods are fixed, Pita_, upon you; by your kind and intelligent assistance, (Indra) slew Ahi.

1.187.07 When, Pita_, this (product) of the water-wealthy clouds, (the rain), arrives; then do you, sweet Pita_, be at hand with sufficiency for our eating.

1.187.08 And since we enjoy the abundance of the waters and the plants; therefore, Body, do you grow fat.

1.187.09 And since we enjoy, Soma, your mixture with boiled milk or boiled barley; therefore, Body, do you grow fat.

1.187.10 Vegetable cake of fried meal, do you be substantial, wholesome, and invigorating; and, Body, do you grow fat.

1.187.11 We extract from you, Pita_, by our praises, (the sacrificial food), as cows yield butter for oblation; from you, who are exhilarating to the gods; exhilarating also to us.

Raudra-Agni

#/nae ra?j�! Ar/it> sim?�ae/ raE�ae/ d]a?y su;u/maA?dizR ,
ic/ikd� iv -a?it -a/sa b&?h/tais?�Im! @it/ �z?tIm! A/paj?n! . 10- 003- 01
k�/:[a< yd� @nI?m! A/i- vpR?sa/ -Uj! j/ny/n! yae;a?m! b&h/t> ip/tur� jam! ,
^/XvRm! -a/nu< sUyR?Sy St-a/yn! id/vae vsu?i-r� Ar/itr� iv -a?it . 10 -003 -02
-/�ae -/�ya/ sc?man/ Aaga/t! Svsa?r< ja/rae A/_y! @it p/�at! ,
su/�/ke/tEr� *ui-?r� A/i�r� iv/it�/n! �z?i�/r� v[�R?r� A/i- ra/mm! A?Swat! . 10 -003 -03
A/Sy yama?sae b&h/tae n v/�Un! #Nxa?na A/�e> sOyu>? iz/vSy? ,
$f(?Sy/ v&:[ae? b&h/t> Svasae/ -ama?sae/ yam?�! A/v?z! icik�e . 10 -003 -04

10.003.01 Royal Agni, (you are) the lord (of all). He who is the conveyer of the oblation, the radiant, the formidable, the recipient of the Soma, is manifested for the benefaction (of the worshipper); all-knowing, he shines forth with great lustre; he proceeds, scattering the glimmering darkness.

10.003.02 When he has overcome the dark departing (night) by his radiance, then, begetting the damsel, the daughter of the great father, he shines in his course with the treasures of heaven, establishing above the light of the sun.

10.003.03 He has come Shiva, waited on by the Shiva (light); he afterwards approaches his sister (dawn) like a gallant; Agni, spreading everywhere, with omniscient rays overpowers the dark (night) the brilliant beams.

10.003.04 The blazing flames of that mighty Agni do not (deter) his adorers; the fierce flames of the friendly auspicious adorable (Agni), the showerer of (benefits), the vast, the strong-mouthed, are visible in the sacrifice.

RudraIndra- the cause of all praises

Staem<? vae A/* �/�ay/ izKv?se ]/y�I?ray/ nm?sa idid�n ,
yei->? iz/v> Svva?@v/yav?i-r� id/v> is;?i/ Svy?za/ inka?mi-> . 10- 092- 09
te ih �/jaya/ A-?rNt/ iv �vae/ b&h/Spit?r� v&;/-> saem?jamy> ,
y/}Er� Aw?vaR �w/mae iv xa?ryd� de/va d]E/r� -&g?v>/ s< ic?iki�re . 10 -092 -10
te ih *ava?p&iw/vI -Uir?retsa/ nra/z&lts/z! ctu?r�ae y/mae =?idit> ,
de/vs! Tv�a? �iv[ae/da \?-u/][>/ � rae?d/sI m/�tae/ iv:[u?r� AihRre . 10 -092 -11

10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes, (who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he, iz/v>, possessing kinsmen, besprinkles (the worshippers) from heaven.

10.092.10 Inasmuch as Br.haspati, the showerer (of benefits) and the kindred of Soma (the Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle).

10.092.11 Inasmuch as the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the Maruts, and Vis.n.u are worshipped (by us).

Shiva dutas for welfare of mankind

8.060.08 Indra, Subject us not to a strong mortal enemy, nor to the malevolent; O most youthful, guard us with your unharming delivering auspicious protections.

8.093.03 May Indra, our shiva friend, milk for us, like a richly-streaming (cow), wealth of horses, kine and barley.

8.063.04 As in former times, so now too is Indra the blesser of the worshipper and the bearer of him who praises him; may he come among us shiva for our protection at the oblation of the Soma.

8.020.24 Maruts, with those shiva protection with which you have guarded the ocean, with which you have desroyed (your enemies), with which you provided the well (for Gotama), do you who are he sources of happiness, the unconquerable by your adversaries, bestow happiness upon us.

Tv< nae? v&�hNt/meN�?SyeNdae iz/v> soa? ,
yt! sI/ hv?Nte sim/we iv vae/ mde/ yuXy?manas! tae/ksa?taE/ ivv?]se . 10 -025 -09

10.025.09 Utter destroyer of enemies, Soma, who are the iz/v> friend of Indra, (protect us), when hostile warriors everywhere call us to the combat that bestows offsprin; by your exhilration (preserve us); for you are mighty.

Om Namah Shivayya

sarabhanga

02 November 2006, 08:40 PM

इदमित्था रौद्रं गूर्तवचा ब्रह्म क्रत्वा शच्यामन्तराजौ ।
क्राणा यदस्य पितरा मंहनेष्ठाः पर्षत्पक्थे अहन्ना सप्त होतॄन् ॥ १ ॥
स इद्दानाय दभ्याय वन्वञ्च्यवानः सूदैरमिमीत वेदिम् ।
तूर्वयाणो गूर्तवचस्तमः क्षोदो न रेत इतौति सिञ्चत् ॥ २ ॥
मनो न येषु हवनेषु तिग्मं विपः शच्या वनुथो द्रवन्ता ।
आ यः शर्याभिस्तुविनृम्णो अस्याश्रीणीतादिशं गभस्तौ ॥ ३ ॥
कृष्णा यद्गोष्वरुणीषु सीदद्दिवो नपाताश्विना हुवे वाम् ।
वीतम्मे यज्ञमा गतम्मे अन्नं ववन्वांसा नेषमस्मृतध्रू ॥ ४ ॥
प्रथिष्ट यस्य वीरकर्ममिष्णदनुष्ठितं नु नर्यो अपौहत् ।
पुनस्तदा वृहति यत्कनाया दुहितुरा अनुभृतमनर्वा ॥ ५ ॥
मध्या यत्कर्त्वमभवदभीके कामं कृण्वाने पितरि युवत्याम् ।
मनानग्रेतो जहतुर्वियन्ता सानौ निषिक्तं सुकृतस्य योनौ ॥ ६ ॥
पिता यत्स्वां दुहितरमधिष्कन्क्ष्मया रेतः संजग्मानो नि षिञ्चत् ।
स्वाध्योऽजनयन्ब्रह्म देवा वास्तोष्पतिं व्रतपां निरतक्षन् ॥ ७ ॥
स ईं वृषा न फेनमस्यदाजौ स्मदा परैदप दभ्रचेताः ।
सरत्पदा न दक्षिणा परावृङ्न ता नु मे पृशन्यो जगृभ्रे ॥ ८ ॥
मक्षू न वह्निः प्रजाया उपब्दिरग्निं न नग्न उप सीददूधः ।
सनितेध्मं सनितोत वाजं स धर्ता जज्ञे सहसा यवीयुत् ॥ ९ ॥
मक्षू कनायाः सख्यं नवग्वा ऋतं वदन्त ऋतयुक्तिमग्मन् ।
द्विबर्हसो य उप गोपमागुरदक्षिणासो अच्युता दुदुक्षन् ॥ १० ॥
मक्षू कनायाः सख्यं नवीयो राधो न रेत ऋतमित्तुरण्यन् ।
शुचि यत्ते रेक्ण आयजन्त सबर्दुघायाः पय उस्रियायाः ॥ ११ ॥
पश्वा यत्पश्चा वियुता बुधन्तेति ब्रवीति वक्तरी रराणः ।
वसोर्वसुत्वा कारवोऽनेहा विश्वं विवेष्टि द्रविणमुप क्षु ॥ १२ ॥
तदिन्न्वस्य परिषद्वानो अग्मन्पुरू सदन्तो नार्षदम्बिभित्सन् ।
वि शुष्णस्य संग्रथितमनर्वा विदत्पुरुप्रजातस्य गुहा यत् ॥ १३ ॥
भर्गो ह नामोत यस्य देवाः स्वर्ण ये त्रिषधस्थे निषेदुः ।
अग्निर्ह नामोत जातवेदाः श्रुधी नो होतरृतस्य होताध्रुक् ॥ १४ ॥
उत त्या मे रौद्रावर्चिमन्ता नासत्याविन्द्र गूर्तये यजध्यै ।
मनुष्वद्वृक्तबर्हिषे रराणा मन्दू हितप्रयसा विक्षु यज्यू ॥ १५ ॥
अयं स्तुतो राजा वन्दि वेधा अपश्च विप्रस्तरति स्वसेतुः ।
स कक्षीवन्तं रेजयत्सो अग्निं नेमिं न चक्रमर्वतो रघुद्रु ॥ १६ ॥
स द्विबन्धुर्वैतरणो यष्टा सबर्धुं धेनुमस्वं दुहध्यै ।
सं यन्मित्रावरुणा वृञ्ज उक्थैर्ज्येष्ठेभिरर्यमणं वरूथैः ॥ १७ ॥
तद्बन्धुः सूरिर्दिवि ते धियंधा नाभानेदिष्ठो रपति प्र वेनन् ।
सा नो नाभिः परमास्य वा घाहं तत्पश्चा कतिथश्चिदास ॥ १८ ॥
इयम्मे नाभिरिह मे सधस्थमिमे मे देवा अयमस्मि सर्वः ।
द्विजा अह प्रथमजा ऋतस्येदं धेनुरदुहज्जायमाना ॥ १९ ॥
अधासु मन्द्रो अरतिर्विभावाव स्यति द्विवर्तनिर्वनेषाट् ।
ऊर्ध्वा यच्छ्रेणिर्न शिशुर्दन्मक्षू स्थिरं शेवृधं सूत माता ॥ २० ॥
अधा गाव उपमातिं कनाया अनु श्वान्तस्य कस्य चित्परेयुः ।
श्रुधि त्वं सुद्रविणो नस्त्वं याळाश्वघ्नस्य वावृधे सूनृताभिः ॥ २१ ॥
अध त्वमिन्द्र विद्ध्यस्मान्महो राये नृपते वज्रबाहुः ।
रक्षा च नो मघोनः पाहि सूरीननेहसस्ते हरिवो अभिष्टौ ॥ २२ ॥
अध यद्राजाना गविष्टौ सरत्सरण्युः कारवे जरण्युः ।
विप्रः प्रेष्ठः स ह्येषाम्बभूव परा च वक्षदुत पर्षदेनान् ॥ २३ ॥
अधा न्वस्य जेन्यस्य पुष्टौ वृथा रेभन्त ईमहे तदू नु ।
सरण्युरस्य सूनुरश्वो विप्रश्चासि श्रवसश्च सातौ ॥ २४ ॥
युवोर्यदि सख्यायास्मे शर्धाय स्तोमं जुजुषे नमस्वान् ।
विश्वत्र यस्मिन्ना गिरः समीचीः पूर्वीव गातुर्दाशत्सूनृतायै ॥ २५ ॥
स गृणानो अद्भिर्देववानिति सुबन्धुर्नमसा सूक्तैः ।
वर्धदुक्थैर्वचोभिरा हि नूनं व्यध्वैति पयस उस्रियायाः ॥ २६ ॥
त ऊ षु णो महो यजत्रा भूत देवास ऊतये सजोषाः ।
ये वाजाँ अनयता वियन्तो ये स्था निचेतारो अमूराः ॥ २७ ॥

sarabhanga

02 November 2006, 10:05 PM

Rgveda saMhitA 10.61

RSi ~ nAbhAnediSTha mAnava
devatA ~ vishvedevA
chanda ~ triSTup

इ`दम् इ`त्था रौद्रं॑ गू`र्तव॑चा` ब्रह्म` क्रत्वा` शच्या॑म् अ`न्तर् आ`जौ ।
क्रा`णा यद् अ॑स्य पि`तरा॑ मंहने`ष्ठाः पर्ष॑त् प`क्थे अह`न्न् आ स`प्त होतॄ॑न् ॥ १ ॥

स इद् दा`नाय` दभ्या॑य व`न्वञ् च्यवा॑नः` सूदै॑र् अमिमीत` वेदि॑म् ।
तूर्व॑याणो गू`र्तव॑चस्तमः` क्षोदो` न रेत॑ इ`तौ॑ति सिञ्चत् ॥ २ ॥

मनो` न येषु` हव॑नेषु ति`ग्मं विपः` शच्या॑ वनु`थो द्रव॑न्ता ।
आ यः शर्या॑भिस् तुविनृ`म्णो अ`स्याश्री॑णीता`दिशं` गभ॑स्तौ ॥ ३ ॥

कृ`ष्णा यद् गोष्व् अ॑रु`णीषु` सीद॑द् दि`वो नपा॑ताश्विना हुवे वाम् ।
वी`तम् मे॑ य`ज्ञम् आ ग॑तम् मे` अन्नं॑ वव`न्वांसा` नेष`म् अस्मृ॑तध्रू ॥ ४ ॥

प्रथि॑ष्ट` यस्य॑ वी`रक॑र्मम् इ`ष्णद् अनु॑ष्ठितं` नु नर्यो` अपौ॑हत् ।
पुन`स् तद् आ वृ॑हति` यत् क`नाया॑ दुहि`तुर् आ अनु॑भृतम् अन`र्वा ॥ ५ ॥

म`ध्या यत् कर्त्व`म् अभ॑वद् अ`भीके` कामं॑ कृण्वा`ने पि`तरि॑ युव`त्याम् ।
म`ना`नग् रेतो॑ जहतुर् वि`यन्ता` सानौ` निषि॑क्तं सुकृ`तस्य` योनौ॑ ॥ ६ ॥

पि`ता यत् स्वां दु॑हि`तर॑म् अधि`ष्कन् क्ष्म`या रेतः॑ संजग्मा`नो नि षि॑ञ्चत् ।
स्वा`ध्यो ऽजनय`न् ब्रह्म॑ दे`वा वास्तो`ष् पतिं॑ व्रत`पां निर् अ॑तक्षन् ॥ ७ ॥

स ईं` वृषा` न फेन॑म् अस्यद् आ`जौ स्मद् आ परै`द् अप॑ द`भ्रचे॑ताः ।
सर॑त् प`दा न दक्षि॑णा परा`वृङ् न ता नु मे॑ पृश`न्यो जगृभ्रे ॥ ८ ॥

म`क्षू न वह्निः॑ प्र`जाया॑ उप`ब्दिर् अ`ग्निं न न`ग्न उप॑ सीद`द् ऊधः॑ ।
सनि॑ते`ध्मं सनि॑तो`त वाजं` स ध`र्ता ज॑ज्ञे` सह॑सा यवी`युत् ॥ ९ ॥

म`क्षू क`नायाः॑ स`ख्यं नव॑ग्वा ऋ`तं वद॑न्त ऋ`तयु॑क्तिम् अग्मन् ।
द्वि`बर्ह॑सो` य उप॑ गो`पम् आगु॑र् अदक्षि`णासो` अच्यु॑ता दुदुक्षन् ॥ १० ॥

म`क्षू क`नायाः॑ स`ख्यं नवी॑यो` राधो` न रेत॑ ऋ`तम् इत् तु॑रण्यन् ।
शुचि` यत् ते` रेक्ण` आय॑जन्त सब`र्दुघा॑याः` पय॑ उ`स्रिया॑याः ॥ ११ ॥

प`श्वा यत् प`श्चा वियु॑ता बु`धन्तेति॑ ब्रवीति व`क्तरी` ररा॑णः ।
वसो॑र् वसु`त्वा का`रवो॑ ऽने`हा विश्वं॑ विवेष्टि` द्रवि॑ण`म् उप` क्षु ॥ १२ ॥

तद् इन् न्व् अस्य परि`षद्वा॑नो अग्मन् पु`रू सद॑न्तो नार्ष`दम् बि॑भित्सन् ।
वि शुष्ण॑स्य` संग्र॑थितम् अन`र्वा वि`दत् पु॑रुप्रजा`तस्य` गुहा` यत् ॥ १३ ॥

भर्गो॑ ह` नामो`त यस्य॑ दे`वाः स्वर् ण ये त्रि॑षध`स्थे नि॑षे`दुः ।
अ`ग्निर् ह` नामो`त जा`तवे॑दाः श्रु`धी नो॑ होतर् ऋ`तस्य` होता`ध्रुक् ॥ १४ ॥

उ`त त्या मे` रौद्रा॑व् अर्चि`मन्ता` नास॑त्याव् इन्द्र गू`र्तये` यज॑ध्यै ।
म`नु`ष्वद् वृ`क्तब॑र्हिषे` ररा॑णा म`न्दू हि`तप्र॑यसा वि`क्षु यज्यू॑ ॥ १५ ॥

अ`यं स्तु`तो राजा॑ वन्दि वे`धा अ`पश् च` विप्र॑स् तरति` स्वसे॑तुः ।
स क`क्षीव॑न्तं रेजय`त् सो अ`ग्निं ने`मिं न च`क्रम् अर्व॑तो रघु`द्रु ॥ १६ ॥

स द्वि`बन्धु॑र् वैतर`णो यष्टा॑ सब`र्धुं धे`नुम् अ`स्वं दु`हध्यै॑ ।
सं यन् मि`त्रावरु॑णा वृ`ञ्ज उ`क्थैर् ज्येष्ठे॑भिर् अर्य`मणं` वरू॑थैः ॥ १७ ॥

तद्ब॑न्धुः सू`रिर् दि`वि ते॑ धियं`धा नाभा`नेदि॑ष्ठो रपति` प्र वेन॑न् ।
सा नो` नाभिः॑ पर`मास्य वा॑ घा`हं तत् प`श्चा क॑ति`थश् चि॑द् आस ॥ १८ ॥

इ`यम् मे` नाभि॑र् इ`ह मे॑ स`धस्थ॑म् इ`मे मे॑ दे`वा अ`यम् अ॑स्मि` सर्वः॑ ।
द्वि`जा अह॑ प्रथम`जा ऋ`तस्ये`दं धे`नुर् अ॑दुह`ज् जाय॑माना ॥ १९ ॥

अधा॑सु म`न्द्रो अ॑र`तिर् वि`भावाव॑ स्यति द्विवर्त`निर् व॑ने`षाट् ।
ऊ`र्ध्वा यच् छ्रेणि`र् न शिशु`र् दन् म`क्षू स्थि`रं शे॑वृ`धं सू॑त मा`ता ॥ २० ॥

अधा` गाव` उप॑मातिं क`नाया` अनु॑ श्वा`न्तस्य` कस्य॑ चि`त् परे॑युः ।
श्रु`धि त्वं सु॑द्रविणो न`स् त्वं या॑ळ् आश्व`घ्नस्य॑ वावृधे सू`नृता॑भिः ॥ २१ ॥

अध` त्वम् इ॑न्द्र वि`द्ध्य् अस्मान् म`हो रा`ये नृ॑पते` वज्र॑बाहुः ।
रक्षा॑ च नो म`घोनः॑ पा`हि सू`रीन् अ॑ने`हस॑स् ते हरिवो अ`भिष्टौ॑ ॥ २२ ॥

अध` यद् रा॑जाना` गवि॑ष्टौ` सर॑त् सर`ण्युः का`रवे॑ जर`ण्युः ।
विप्रः` प्रेष्ठः` स ह्य् एषाम् ब`भूव` परा॑ च` वक्ष॑द् उ`त प॑र्षद् एनान् ॥ २३ ॥

अधा` न्व् अस्य` जेन्य॑स्य पु`ष्टौ वृथा` रेभ॑न्त ईमहे` तद् ऊ` नु ।
स`र`ण्युर् अ॑स्य सू`नुर् अश्वो` विप्र॑श् चासि` श्रव॑सश् च सा`तौ ॥ २४ ॥

यु`वोर् यदि॑ स`ख्याया`स्मे शर्धा॑य` स्तोमं॑ जुजु`षे नम॑स्वान् ।
वि`श्वत्र` यस्मि`न्न् आ गिरः॑ समी`चीः पू`र्वीव॑ गा`तुर् दाश॑त् सू`नृता॑यै ॥ २५ ॥

स गृ॑णा`नो अ`द्भिर् दे`ववा`न् इति॑ सु`बन्धु`र् नम॑सा सू`क्तैः ।
वर्ध॑द् उ`क्थैर् वचो॑भि`र् आ हि नू`नं व्य् अध्वै॑ति` पय॑स उ`स्रिया॑याः ॥ २६ ॥

त ऊ` षु णो॑ म`हो य॑जत्रा भू`त दे॑वास ऊ`तये॑ स`जोषाः॑ ।
ये वाजा` अन॑यता वि`यन्तो` ये स्था नि॑चे`तारो` अमू॑राः ॥ २७ ॥

sarabhanga

02 November 2006, 10:29 PM

idam itthā raudraṁ gūrtavacā brahma kratvā śacyām antar ājau |
krāṇā yad asya pitarā maṁhaneṣṭhāḥ parṣat pakthe ahann ā sapta hotṝn || 1 ||

sa id dānāya dabhyāya vanva� cyavānaḥ sūdair amimīta vedim |
tūrvayāṇo gūrtavacastamaḥ kṣodo na reta itaūti si�cat || 2 ||

mano na yeṣu havaneṣu tigmaṁ vipaḥ śacyā vanutho dravantā |
ā yaḥ śaryābhis tuvinṛmṇo asyāśrīṇītādiśaṁ gabhastau || 3 ||

kṛṣṇā yad goṣv aruṇīṣu sīdad divo napātāśvinā huve vām |
vītam me yaj�am ā gatam me annaṁ vavanvāṁsā neṣam asmṛtadhrū || 4 ||

prathiṣṭa yasya vīrakarmam iṣṇad anuṣṭhitaṁ nu naryo apauhat |
punas tad ā vṛhati yat kanāyā duhitur ā anubhṛtam anarvā || 5 ||

madhyā yat kartvam abhavad abhīke kāmaṁ kṛṇvāne pitari yuvatyām |
manānag reto jahatur viyantā sānau niṣiktaṁ sukṛtasya yonau || 6 ||

pitā yat svāṁ duhitaram adhiṣkan kṣmayā retaḥ saṁjagmāno ni ṣi�cat |
svādhyo 'janayan brahma devā vāstoṣ patiṁ vratapāṁ nir atakṣan || 7 ||

sa īṁ vṛṣā na phenam asyad ājau smad ā paraid apa dabhracetāḥ |
sarat padā na dakṣiṇā parāvṛṅ na tā nu me pṛśanyo jagṛbhre || 8 ||

makṣū na vahniḥ prajāyā upabdir agniṁ na nagna upa sīdad ūdhaḥ |
sanitedhmaṁ sanitota vājaṁ sa dhartā jaj�e sahasā yavīyut || 9 ||

makṣū kanāyāḥ sakhyaṁ navagvā ṛtaṁ vadanta ṛtayuktim agman |
dvibarhaso ya upa gopam āgur adakṣiṇāso acyutā dudukṣan || 10 ||

makṣū kanāyāḥ sakhyaṁ navīyo rādho na reta ṛtam it turaṇyan |
śuci yat te rekṇa āyajanta sabardughāyāḥ paya usriyāyāḥ || 11 ||

paśvā yat paścā viyutā budhanteti bravīti vaktarī rarāṇaḥ |
vasor vasutvā kāravo 'nehā viśvaṁ viveṣṭi draviṇam upa kṣu || 12 ||

tad in nv asya pariṣadvāno agman purū sadanto nārṣadam bibhitsan |
vi śuṣṇasya saṁgrathitam anarvā vidat puruprajātasya guhā yat || 13 ||

bhargo ha nāmota yasya devāḥ svar ṇa ye triṣadhasthe niṣeduḥ |
agnir ha nāmota jātavedāḥ śrudhī no hotar ṛtasya hotādhruk || 14 ||

uta tyā me raudrāv arcimantā nāsatyāv indra gūrtaye yajadhyai |
manuṣvad vṛktabarhiṣe rarāṇā mandū hitaprayasā vikṣu yajyū || 15 ||

ayaṁ stuto rājā vandi vedhā apaś ca vipras tarati svasetuḥ |
sa kakṣīvantaṁ rejayat so agniṁ nemiṁ na cakram arvato raghudru || 16 ||

sa dvibandhur vaitaraṇo yaṣṭā sabardhuṁ dhenum asvaṁ duhadhyai |
saṁ yan mitrāvaruṇā vṛ�ja ukthair jyeṣṭhebhir aryamaṇaṁ varūthaiḥ || 17 ||

tadbandhuḥ sūrir divi te dhiyaṁdhā nābhānediṣṭho rapati pra venan |
sā no nābhiḥ paramāsya vā ghāhaṁ tat paścā katithaś cid āsa || 18 ||

iyam me nābhir iha me sadhastham ime me devā ayam asmi sarvaḥ |
dvijā aha prathamajā ṛtasyedaṁ dhenur aduhaj jāyamānā || 19 ||

adhāsu mandro aratir vibhāvāva syati dvivartanir vaneṣāṭ |
ūrdhvā yac chreṇir na śiśur dan makṣū sthiraṁ śevṛdhaṁ sūta mātā || 20 ||

adhā gāva upamātiṁ kanāyā anu śvāntasya kasya cit pareyuḥ |
śrudhi tvaṁ sudraviṇo nas tvaṁ yāḻ āśvaghnasya vāvṛdhe sūnṛtābhiḥ || 21 ||

adha tvam indra viddhy asmān maho rāye nṛpate vajrabāhuḥ |
rakṣā ca no maghonaḥ pāhi sūrīn anehasas te harivo abhiṣṭau || 22 ||

adha yad rājānā gaviṣṭau sarat saraṇyuḥ kārave jaraṇyuḥ |
vipraḥ preṣṭhaḥ sa hy eṣām babhūva parā ca vakṣad uta parṣad enān || 23 ||

adhā nv asya jenyasya puṣṭau vṛthā rebhanta īmahe tad ū nu |
saraṇyur asya sūnur aśvo vipraś cāsi śravasaś ca sātau || 24 ||

yuvor yadi sakhyāyāsme śardhāya stomaṁ jujuṣe namasvān |
viśvatra yasminn ā giraḥ samīcīḥ pūrvīva gātur dāśat sūnṛtāyai || 25 ||

sa gṛṇāno adbhir devavān iti subandhur namasā sūktaiḥ |
vardhad ukthair vacobhir ā hi nūnaṁ vy adhvaiti payasa usriyāyāḥ || 26 ||

ta ū ṣu ṇo maho yajatrā bhūta devāsa ūtaye sajoṣāḥ |
ye vājā anayatā viyanto ye sthā nicetāro amūrāḥ || 27 ||

sarabhanga

03 November 2006, 04:27 AM

1. The fierce-voiced (nAbhAnediSTha) repeated through his intelligence this praise of rudra, in the midst of the ceremony at the assembly (of the a�girasas), which (praise) his parents, making (the partition) and his brothers engaged in giving (the shares) accomplished; he perfected the seven priests (therewith) on the day on which the rite was to be matured.

[The brothers of nAbhAnediSTha shared among themselves, to his exclusion, the whole of the paternal wealth, while he was engaged in his religious studies. Upon completing the studies, nAbhAnediSTha applied to his father for his portion, but there was nothing left, and his brothers refused to give any of their shares. As compensation, manu recommended to him to apply to the a�girasas, who were engaged in a sacrifice for obtaining svarga, but having come to the sixth day, were so perplexed by the number of the mantras, that they could go no further without assistance. nAbhAnediSTha went to them, and repeated for them this and the next sUkta. Through the efficacy of these two sUktas, they went to heaven, leaving to him the remainder of the sacrifice, a thousand head of cattle. As nAbhAnediSTha was waking off with them, he was stopped by rudra, seated on a black corpse, who claimed whatever was left at a sacrifice as his right. Referring to manu, the patriarch admitted the law, and nAbhAnediSTha relinquished the cattle to rudra who, in reward of his ready acknowledgement of the truth, presented the cows to him].
2. He (rudra) bestowing on his worshippers the gift (of wealth) and the defeat (of their foes), casting down (the rAkSasas) with his weapons, has constructed the altar; rapid in movement, most fierce in speech, and shedding the procreative fluid like water around.

3. (I call you to these) oblations, to which hastening, (ashvins), swift as thought at the invitation of the worshipper, you rejoice my (worshipper) who, affluent in the wealth of sacrifice, mixes (the oblation) with his fingers in your presence, (holding) in his hand the sacrifice intended (for you).

4. When the dark night retires before the purple oxen (of the chariot of the dawn), I invoke you, ashvins, children of heaven; be desirous of my sacrifice; come to my food and to my viands like (two horses) eating together, oblivious of offence.

5. (rudra), the benefactor of man, whose eager, virile energy was developed, drew it back when disseminated (for the generation of offspring); again the irresistible (rudra) concentrates (the energy) which was communicated to his maiden daughter.

6. When the deed was done in mid-heaven in the proximity of the father working his will, and the daughter coming together, they let the seed fall slightly; it was poured upon the high place of sacrifice.

7. When the father united with the daughter, then associating with the earth, he sprinkled it with the effusion; then the thoughtful gods begot Brahma; they fabricated the lord of the hearth (of sacrifice); the defender of sacred rites.

[Lord of the hearth of sacrifice is vAstoSpati. He is always considered as rudra. The gods, incensed by brahma�s wickedness, seek for someone to put him to death; but, each feeling his own inability, they create rudra for the purpose. rudra wounds prajApati, who had assumed the form of a deer, and flying to heaven becomes the asterism mRgashIrSa, the doe into which the daughter had been changed becomes the asterism rohiNI. rudra follows and becomes mRgavyAdha.]
8. He, like the showerer (indra), cast foam around in the combat, and came away from us with a niggard mind; he advances not a step, relinquishing the donations; though skilled in rapine, he seizes not these (cows) of mine.

9. The fire, harming the people, does not approach quickly (by day); the naked (rAkSasas approach) not agni by night; the giver of fuel, and the giver of food, he, the upholder (of the rite), is born, overcoming enemies by his might.

10. The a�girasas, who were engaged in the nine months ceremonial, reciting the praise suited to the rite, quickly attained the friendship of the maiden; those who seated in the two seats (heaven and earth) came to their protector, as they had no donation, milked forth the inexhaustible (waters).

11. Quickly (obtaining) the friendship of the maiden, they poured forth water like new wealth, when they offered to you (indra) the pure riches, the milk of the cow, that yields ambrosia.

12. �When (the worshippers) find (the stalls deserted) by the cattle� (then the performer of the rite) exclaims, �(indra), pleasing to his adorer, the affluent lord of affluence, the compassionate, the sinless, quickly recovers all the wealth (that has been carried off)�.

13. Then the attendant (rays of light) quickly gathered round him, and (the asuras) dwelling in many regions sought to destroy the son of nRSad, but the irresistible (indra) found the well-knit mail of shuSNa, whose offspring was numerous, which was hidden in the cave.

14. Whether bharga is the name of that radiance, on the triple seat of which those who are gods are seated, as if in heaven, or whether it be agni, or jAtavedas; invoker (of the gods), who are the ministrant priest of the sacrifice, hear our guileless invocation.

15. And, indra, let those two brilliant sons of rudra, the nAsatyAs, (be present) at my praise and sacrifice; being propitious to (me seated) on the strewn grass, as (at the sacrifice of) manu, cheerful, liberal of wealth to the people, deserving of adoration.

16. This royal (soma), this glorified creator, is praised (by all), and, like a sage, constituting his own causeway, he traverses the firmament; he made kakSIvat tremble, he (made) agni (shake) as horses (agitate) the light-whirling, spinning wheel (of a chariot).

17. The kinsman of the two (worlds, agni), the conveyer (of all), the sacrificer, (made) the ambrosia-yielding cow, which had not given birth, to yield milk (for shayu), when he praises mitra, varuNa and aryaman, with most excellent and choice hymns.

18. The kinsman of the earth, the utterer of praise (belonging) to you (who abides) in heaven, nAbhAnediSTha, the supporter of the rite, desiring (the recompense), repeats (this praise); the (heaven) our most excellent bound (is the site) of the (sun), and I was after many (degrees) descended from him.

19. This (aerial voice) is my bond of affinity; here, (in the solar orb) is my abiding-place; these are my resplendent (rays); I am this all; I am the twice-born; the first-born of truth; the cow, as soon as born, milked forth this (universe).

20. He, who, exulting in these (regions), unresting, bright-shining, traversing the (two worlds), consuming the forests, terminates (in the fire of sacrifice), who upward rising, like a line, adorable, quickly subdues (his foes); him, unchangeable, the augmenter of happiness, his mother has brought forth.

21. The words of the desirable (praise), of a certain tranquil person (nAbhAnediSTha), attain the prototype (indra). Do you, who are the giver of wealth (agni), hear us; offer sacrifice, you are magnified by the sincere eulogies of ashvaghna.

22. Do you, indra, king of men, who are the bearer of the thunderbolt, regard us now to (give us) great riches, and protect us who are affluent in (oblations), who utter (your) praise; may we, lord of bay steeds, (be) free from blame on your approach.

23. Since, royal (mitra and varuNa), the impetuous (yama) now approaches in expectation of (the gift of) cattle, and desiring praise for the sacrificing (band of the a�girasas); the sage (nAbhAnediSTha) has been held most dear by them; may he accomplish (what has to be effected), and make them successful.

24. And for the contentment of this victorious (varuNa), praising (him) without an effort, we solicit this (of him), (that) his progeny, a swift horse, (may be ours), and you, (varuNa), are wise, and (are occupied) in procuring us food.

25. If the priest offers homage to you two (mitra and varuNa) for the sake of your friendship and our invigoration, on (the formation of) which (friendship) the praises (of the a�girasas go) everywhere in a common direction; may he give (pleasure) to the utterer of praise like an ancient road.

26. Being praised with reverence and hymns thus, �the god-accompanied (varuNa) of good lineage, together with the waters�; may he be magnified; (attracted) by hymns and prayers (may he) now (approach); the path of the milk of the cow is open (for his worship).

27. Adorable divinities, be consentient for our great preservation, both you who, going in various directions, are the bringers of food, and you who, being no longer perplexed (i.e. by the sixth day�s rituals, which nAbhAnediSTha had enabled them to complete), are the discoverers (of the cattle).

[See Sanskrit text and English translation of Rgveda (http://hindunet.org/saraswati/rigveda/rigvedaskt.htm) from Sarasvati Sindhu (http://hindunet.org/saraswati/ieindex.htm)]

satay

10 November 2006, 09:26 PM

I am shiva!
shivom shivom shivom

atanu

22 December 2006, 12:53 PM

iz/v>
ip/tu< nu Stae?;m! m/hae x/maR[</ tiv?;Im! ,
ySy? iÇ/tae Vy! Aaej?sa v&/Ç< ivp?vRm! A/dRy?t! . 1-187-01
Svadae? iptae/ mxae? iptae v/y< Tva? vv&mhe ,
A/Smak?m! Aiv/ta -?v . 1-187-02
%p? n> ipt/v! Aa c?r iz/v> iz/vai-?rœ ^/iti->? ,
m/yae/-urœ A?iÖ;e/{y> soa? su/zevae/ AÖ?ya> . 1-187-03
tv/ Tye ip?tae/ rsa/ rja</Sy! Anu/ ivió?ta> ,
id/iv vata? #v iï/ta> . 1-187-04
tv/ Tye ip?tae/ dd?t/s! tv? Svaidó/ te ip?tae ,
à Sva/Òanae/ rsa?na< tuiv/¢Iva? #verte . 1-187-05
Tve ip?tae m/hana<? de/vana/m! mnae? ih/tm! ,
Aka?ir/ caé? ke/tuna/ tvaih/m! Av?savxIt! . 1-187-06
ydœ A/dae ip?tae/ Aj?gn! iv/vSv/ pvR?tanam! ,
AÇa? icn! nae mxae ip/tae =?rm! -/]ay? gMya> . 1-187-07
ydœ A/pam! Aae;?xInam! pir</zm! Aa?ir/zam?he ,
vata?pe/ pIv/ #dœ -?v . 1-187-08
yt! te? saem/ gva?izrae/ yva?izrae/ -ja?mhe ,
vata?pe/ pIv/ #dœ -?v . 1-187-09
k/r/M- Aae?;xe -v/ pIvae? v&/Š %?dar/iw> ,
vata?pe/ pIv/ #dœ -?v . 1-187-10
t< Tva? v/ym! ip?tae/ vcae?i-/rœ gavae/ n h/Vya su?;Uidm ,
de/ve_y?s! Tva sx/mad?m! A/Sm_y<? Tva sx/mad?m! . 1-187-11

1.187.01 I glorify Father, the great, the upholder, the strong, by whose invigorating power Trita slew the mutilated Vr.tra.

1.187.02 Savoury Pita_; sweet pita_; we worship you; become our protector.

1.187.03 Come to us, Pita_, Shiv with auspicious aids; a source of delight; not unpalatable; a friend well respected, and having none but agreeable properties.

1.187.04 Your flavours, Pita_, are diffused through the regions, as the winds are spread through the sky.

1.187.05 Those (men), Pita_, (are the enjoyers of your bounty), who are your distributors, most sweet Pita_, (to others); they who are the relishers of your flavours, are as if they had stiff necks.

1.187.06 The thoughts of the mighty gods are fixed, Pita_, upon you; by your kind and intelligent assistance, (Indra) slew Ahi.

1.187.07 When, Pita_, this (product) of the water-wealthy clouds, (the rain), arrives; then do you, sweet Pita_, be at hand with sufficiency for our eating.

1.187.08 And since we enjoy the abundance of the waters and the plants; therefore, Body, do you grow fat.

1.187.09 And since we enjoy, Soma, your mixture with boiled milk or boiled barley; therefore, Body, do you grow fat.

1.187.10 Vegetable cake of fried meal, do you be substantial, wholesome, and invigorating; and, Body, do you grow fat.

1.187.11 We extract from you, Pita_, by our praises, (the sacrificial food), as cows yield butter for oblation; from you, who are exhilarating to the gods; exhilarating also to us.

You are the intelligence, the memory, the instigation. You are the strength, you are the food and you are the enjoyer of the food. But you are also none of these.

Om Namah Shivayya

atanu

24 December 2006, 01:48 PM

suuxmaatisuuxma.n kalilasya madhye
vishvasya srashhThaaramanekaruupam.h .
vishvasyaikaM pariveshhTitaara.n
GYaatvaa shiva.n shaantimatyantameti .. 14..

By realising Him who is subtler than the subtlest who dwells in the midst of the chaos, who is the Creator of all things and is endowed with many forms, who is the non�dual Pervader of the universe Shiva � by realising Him one attains the supreme peace.

ghR^itaat paraM maNDamivaatisuuxma.n
GYaatvaa shiva.n sarvabhuuteshhu guuDham.h .
vishvasyaikaM pariveshhTitaara.n
GYaatvaa devaM muchyate sarvapaashaiH .. 16..

He who knows Param, who is all Bliss, extremely subtle, like the film that rises to the surface of clarified butter and is hidden in all beings�he who knows the radiant Deity, Shiva, the sole Pervader of the universe, is released from all his fetters.

Om Namah Shivayya

yajvan

24 December 2006, 02:41 PM

Hari Om
~~~~~

Originally Posted by Atanu Banerjee (October)
It is not accident that God of Bible became Jehovah (JHVH). IT IS SHIVA. Jaweh or Yahwe (�I AM�) is true God who is truly Shiva (AUSPICIOUS).
_________________________________________________________
Namaste,
This I AM is of great import....

Aham Brahmasmi , (Br.U. 1.4.10). I am Brahman
One of the greatest mantra's we know.
The words ahaM and asmi refer to the Lord with special meanings. ahaM means aheyaM -- that which is never capable of being separated, while asmi means being always present and to be known so, aham brahmāsmi as I am brahman, yes, but I am incapabile of being seperated from HIM, because I am HIM.
Yet the asmi, still needs to be realized - that is , to be known.

pranams,

atanu

24 December 2006, 10:36 PM

Hari Om
~~~~~

Originally Posted by Atanu Banerjee (October)
It is not accident that God of Bible became Jehovah (JHVH). IT IS SHIVA. Jaweh or Yahwe (“I AM”) is true God who is truly Shiva (AUSPICIOUS).
_________________________________________________________
Namaste,
This I AM is of great import....

Aham Brahmasmi , (Br.U. 1.4.10). I am Brahman
One of the greatest mantra's we know.
The words ahaM and asmi refer to the Lord with special meanings. ahaM means aheyaM -- that which is never capable of being separated, while asmi means being always present and to be known so, aham brahmāsmi as I am brahman, yes, but I am incapabile of being seperated from HIM, because I am HIM.
Yet the asmi, still needs to be realized - that is , to be known.

pranams,

Thanks and pranam Yajvan ji. What you write is always useful.

asmi is also I AM, always present, here and now. But clouded by the beast.

atanu

24 December 2006, 10:40 PM

Two birds, united always and known by the same name, closely cling to the same tree. One of them eats the sweet fruit; the other looks on without eating.

Seated on the same tree, the jiva moans, bewildered by its impotence. But when it beholds the other, the Lord worshipped by all and His glory, it becomes free from grief.

Lord by your grace I see you now, shantam always. You calm the nerves every moment. But I do not see the other � the moaning Jiva. I see the body only. How can one see oneself Lord? Please Lord.

Namah Shivayya

atanu

29 December 2006, 10:27 AM

atanu

06 January 2007, 06:26 AM

The doctrines of all religions contradict each other. They wage war, collide with each other, and finaly die.

On this battlefield all religions retreat defeated when they stand before mauna, which abides beneficiently, sustaining them all.

Yajur Veda i. 8. 6. d Rudra alone yieldeth to no second.

Yajur Veda i. 8. 15. a Thou art the bolt of Indra, slaying foes; with thee may he slay his foe.

Yajur Veda i. 8. 15. c Thou art the stepping of Visnu, thou art the step of Visnu, thou art the stride of Visnu

Om Namah Shivayya

Book 1 170. Indra. Maruts.

1. NAUGHT is to-day, to-morrow naught. Who comprehends the mystery?
We must address ourselves unto another's thought, and lost is then the hope we formed.
2 The Maruts are thy brothers. Why, O Indra, wouldst thou take our lives?
Agree with them in friendly wise, and do not slay us in the fight.

3 Agastya, brother, why dost thou neglect us, thou who art our friend?
We know the nature of thy mind. Verily thou wilt give us naught.
4 Let them prepare the altar, let them kindle fire in front: we two
Here will spread sacrifice for thee, that the Immortal may observe.

5 Thou, Lord of Wealth, art Master of all treasures, thou, Lord of friends, art thy friends' best supporter.

O Indra, speak thou kindly with the Maruts, and taste oblations in their proper season.

Om Namah Shivayya

atanu

06 January 2007, 06:44 AM

Book 1 170. Indra. Maruts.

1. NAUGHT is to-day, to-morrow naught. Who comprehends the mystery?
---------
O Indra, speak thou kindly with the Maruts, and taste oblations in their proper season.

Om Namah Shivayya

Book 1 64. Maruts.

1. BRING for the manly host, wise and majestical, O Nodhas, for the Maruts bring thou a pure gift.
I deck my songs as one deft-handed, wise in mind prepares the water that hath power in solemn rites.
2 They spring to birth, the lofty Ones, the Bulls of Heaven, divine, the youths of Rudra, free from spot and stain;
The purifiers, shining brightly even as suns, awful of form like giants, scattering rain-drops down.
3 Young Rudras, demon-slayers, never growing old, they have waxed, even as mountains, irresistible.

Young Rudras, demon-slayers, never growing old, they have waxed, even as mountains, irresistible.

They make all beings tremble with their mighty strength, even the very strongest, both of earth and heaven.
4 With glittering ornaments they deck them forth for show; for beauty on their breasts they bind their chains of gold.
The lances on their shoulders pound to pieces; they were born together, of themselves, the Men of Heaven.

they were born together, of themselves, the Men of Heaven.
---
12 The progeny of Rudra we invoke with prayer, the brisk, the bright, the worshipful, the active Ones
To the strong band of Maruts cleave for happiness, the chasers of the sky, impetuous, vigorous.
13 Maruts, the man whom ye have guarded with your help, he verily in strength surpasseth all mankind.
-----
A hundred, thousandfold, ever increasing? May he, enriched with prayer, come soon and early.

Om Namah Shivayya

A hundred, thousandfold, ever increasing? May he, enriched with prayer, come soon and early --- and verify that He owns the I.

atanu

06 January 2007, 06:48 AM

-----
A hundred, thousandfold, ever increasing? May he, enriched with prayer, come soon and early --- and verify that He owns the I.

HYMN CXIV. Rudra.

1. To the strong Rudra bring we these our songs of praise, to him the Lord of Heroes with the braided hair,
That it be well with all our cattle and our men, that in this village all be healthy and well-fed.
2 Be gracious unto us, O Rudra, bring us joy: thee, Lord of Heroes, thee with reverence will we serve.
Whatever health and strength our father Manu won by sacrifice may we, under thy guidance, gain.
----
9 Even as a herdsman I have brought thee hymns of praise: O Father of the Maruts, give us happiness,
Blessed is thy most favouring benevolence, so, verily, do we desire thy saving help.

O Father of the Maruts, give us happiness, Only this much Lord.

Namah

yajvan

06 January 2007, 08:02 AM

Hari Om
~~~~~

HYMN CXIV. Rudra.

1. To the strong Rudra
....a herdsman I have brought thee hymns of praise: O Father of the Maruts.... Father of the Maruts, give us happiness, Only this much Lord. Namah

Namaste Atanu,
Your post is most wonderful... may I ask for your insights, ideas of:
Who are the Maruts? What is their relationship with Indra? with Rudra? with the rishi of this sukta? with us? Why most often we find the Muruts and Indra usually mentioned together - the muruts are known as indrajyeshtha, or the brothers of Indra ( RV 1.23.8). At times they are also seen as the children of Rudra. Next to Indraji and Agni ( yajyasya deva), the muruts have the largest number of Hymns devoted to them in the Rk Ved.

What is the meanings ( for you) of these wonderful posts? What is the kavi (rshi) of these hymns trying to invoke ??
Can we uncover the meaning? if there is none, then help us understand the kernal of truth the kavi wish to manifest in our thoughts by these readings....

thank you and pranams,

atanu

06 January 2007, 08:36 AM

Hari Om
~~~~~

Namaste Atanu,
Your post is most wonderful... may I ask for your insights, ideas of:
Who are the Maruts? What is their relationship with Indra? with Rudra? with the rishi of this sukta? with us? Why most often we find the Muruts and Indra usually mentioned together - the muruts are known as indrajyeshtha, or the brothers of Indra ( RV 1.23.8). At times they are also seen as the children of Rudra. Next to Indraji and Agni ( yajyasya deva), the muruts have the largest number of Hymns devoted to them in the Rk Ved.

What is the meanings ( for you) of these wonderful posts? What is the kavi (rshi) of these hymns trying to invoke ??
Can we uncover the meaning? if there is none, then help us understand the kernal of truth the kavi wish to manifest in our thoughts by these readings....

thank you and pranams,

Thanks Yajvan and pranam,

This post is purely my prayer and for anyone else who wishes so. Here intellect destroys the intuition. As I said in another post that Vak is a lady and so very difficult to comprehend. And you know the story of da da da very well. My Guru teaches silence and enquiry -- through which only the correct intuitive knowledge (appropriate for the time and place) emerge.

Since ALL grow on it and are sustained by it.

However,

They were born of themselves -- the men of heaven. It is pure consciousness giving birth to many kinds, which are also consciousness alone.

The life forces/senses (Maruts) and the Mind, which has become the Universe and its Lord (Lord Indra) are brothers (progeny of the same source -- Atman); they together in harmony, but under mind's command, can achieve anything --- evil or excellently good. As Maruts brougt down a River for the Rishi Agastya, who is brother and that too elder of Vashista. And the mind when devoid of ignorance (freed from the sense of others and Me) is That only.

Also, many hold that all the 33 devas are Maruts only.

Let us pray together, my friend.

Om

atanu

08 January 2007, 06:05 AM

à b/æve? v&;/-ay? iñtI/ce m/hae m/hI su?òu/itm! $?ryaim ,
n/m/Sya k?LmlI/ikn</ nmae?i-rœ g&[I/mis? Tve/;< é/ÔSy/ nam? . 2-033-08
iSw/rei-/rœ A¼E>? pué/êp? %/¢ae b/æu> zu/³ei->? ipipze/ ihr?{yE> ,
$za?nadœ A/Sy -uv?nSy/ -Ure/rœ n va %? yae;dœ é/Ôadœ A?su/yRm! . 2-033-09
AhR?n! ib-i;R/ say?kain/ xNvahR?n! in/:k< y?j/t< iv/ñê?pm! ,
AhR?Ú! #/d< d?yse/ ivñ/m! A_v</ n va AaejI?yae éÔ/ Tvdœ A?iSt . 2-033-10
Stu/ih ïu/t< g?tR/sd</ yuva?nm! m&/g< n -I/mm! %?ph/Æum! %/¢m! ,
m&/¦a j?ir/Çe é?Ô/ Stva?nae =/Ny< te? A/Smn! in v?pNtu/ sena>? . 2-033-11

2.033.08 I address infinite and earnest praise to the showerer (of benefits), the cherisher (of all), the white-complexioned; adore the consumer (of sin), with prostrations; we glorify the illustrious name of Rudra

2.033.09 (Firm) with strong limbs, assuming many forms fierce, and tawny-coloured, he shines with brilliant golden ornaments; vigour is inseparable from Rudra, the supreme ruler and lord of this world (Isha).

2.033.10 Worthy (of reverence), you bear arrows and a bow; worthy (of praise), you wear an adorable and omniform necklace; worthy (of adoration), you preseve all this vast universe; there is no one more powerful than you.

2.033.11 Glorify the renowned Rudra, riding in his car (the body), ever youthful, destructive, fierce like a formidable wild beast; Rudra, propitiated by praise, grant happiness to him who praises (you), and let your hosts destroy him who is our adversary.

2.033.08 I address infinite and earnest praise to the showerer (of benefits), the cherisher (of all), the white-complexioned; adore the consumer (of sin), with prostrations; we glorify the illustrious name of Rudra.

Lord Isha, do consume the poison -- sins commited knowingly or unknowingly. You are the consumer of sins of gods, why not of this? Prostrations to you.

Om Namah Shivayya

atanu

15 January 2007, 06:38 AM

WHAT shall we sing to Rudra, strong, most bounteous, excellently wise,
That shall be dearest to his heart?

That Aditi may grant the grace of Rudra to our folk, our kine,
Our cattle and our progeny;

That Mitra and that Varuna, that Rudra may remember us,
Yea, all the Gods with one accord.

To Rudra Lord of sacrifice, of hymns and balmy medicines,
We pray for joy and health and strength.

We pray to Rudra. May all gods with one accord hear our prayer and grant us joy.

Om Namah Shivayya

atanu

17 January 2007, 09:26 AM

atanu

17 January 2007, 09:28 AM

atanu

15 February 2007, 03:46 AM

5.042.11 Praise him who has the sure arrow, the strong bow, who presides over all sanitary drugs; worship Rudra for a comprehensive and sound understanding; adore the powerful divinity with prostrations.

O, Lord. Be loving.

Quantum physicists now talk of an implicate order, which gave rise to consciousness and unified field, which in turn gave rise within it 4 kinds of force fields: weak nuclear, strong nuclear, electromagnetic and gravitational. Calculations prove that at very high temperatures (more than the temperature in the core of the sun) that existed prior to the big bang, four force fields were indistinct � only unified field belonging to the implicate order acted as ONE. It would appear that after the big bang, the unified force field has given way to different kinds of force fields. Not so. At infinitively small distances (Planck distances), the unified field works all the time as ONE.

Physicists however do not think that they can ever scientifically know what was before Big Bang --- since the eternal being/implicate order is beyond time. However, it is implicitly understood that such implicate order would have known in full the future developments; else He would not have created very exact conditions that would create so-called future beings who would enjoy the party. How would be a party where no invitees came? So, there is an eternal seer.

Compare this with the following:

Mahanarayana Upanishad

XII-12: May He, the Lord Rudra , who is the first among the gods and who is born before all the rest, join us with beneficial remembrance � He who is superior to all, who has been revealed in the Vedas, who is the Supreme Seer and who sees Hiranyagarbha being born.

XII-13: Other than whom there is nothing higher, nothing minuter, nothing greater, by that Purusha � the One who stands still like a tree established in heaven � all this is filled.

XII-17: He is the Supreme Lord mahesvara who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation.

Moreover, who enjoys the party and who sees everything now? Again physics has isolated a part in Heisenberg quantum equations that represent an eternal participant. Compare this with the following:

Mahanarayana Upanishad

XIII-4: Narayana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self. Narayana is the most excellent meditator and meditation.

XIII-5: Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without.

Narayana is the consciousness that makes known everything.

Physics would be blind without Vedas guiding its course. Egoistic man believes in the power of a small limited mind. Shiva-the implicate order, the seer and the participator smiles.

XXIV-1: All this verily is Rudra. To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the light and the Soul of creatures. The material universe the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such.

XXV-1: We sing a hymn that confers on us happiness in the highest degree to Rudra who is worthy of praise, who is endowed with the highest knowledge, who rains objects to the worshippers most excellently, who is more powerful and who is dwelling in the heart. Indeed all this is Rudra. Salutations be to Rudra who is such.

Implicate Order has ONE force field. The earth, the sun, the moon, the beings have their respective personal force fields, which however are not their own and which are not independent. I now understand why Guru Ramana says "---- a man has no freedom other than to meditate on God". I also understand, why Guru Ramana says: "Surrender and know that the karma on account of which the body has manifested will fulfill on its own accord. One has no burden of karma in truth."

Identification with a local ego is the burden and the karma.

Om Namah Shivayya

atanu

05 March 2007, 08:33 PM

The Master Course of Himalayan Academy by Satguru Sivaya Subramuniyaswami

God Siva is a one being, yet we understand Him in three perfections:Absolute Reality, Pure Consciousness and Primal Soul.

As AbsoluteReality, Siva is unmanifest, unchanging and transcendent, the Self God,timeless, formless and spaceless.

As Pure Consciousness, Siva is themanifest primal substance, pure love and light flowing through allform, existing everywhere in time and space as infinite intelligenceand power.

As Primal Soul, Siva is the five-fold manifestation: Brahma,the creator; Vishnu, the preserver; Rudra, the destroyer; Maheshvara,the veiling Lord, and Sadasiva, the revealer.

He is our personal Lord,source of all three worlds. Our divine father-mother protects, nurturesand guides us, veiling Truth as we evolve, revealing it when we aremature enough to receive God's bountiful grace.

God Siva is all and inall, great beyond our conception, a sacred mystery that can be known indirect communion.

Yea, when Siva is known, all is known.

The Vedas state:"That part of Him which is characterized by tamas is called Rudra. Thatpart of Him which belongs to rajas is Brahma. That part of Him whichbelongs to sattva is Vishnu."

Aum Namah Sivaya.

Namaskar,

Svet. 4.2
That Supreme Self is Agni (Fire); It is Aditya (Sun); It is Vayu (Wind); It is Chandrama (Moon). That Self is the luminous stars; It is Hiranyagarbha; It is water; It is Virat.
3
Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man totterest along on a staff; it is Thou alone who, when born, assumest diverse forms.
4
Thou art the dark�blue bee; Thou art the green parrot with red eyes; Thou art the thunder�cloud, the seasons and the seas. Thou art beginningless and all�pervading. From Thee all the worlds are born.

All forms are His form alone. The true import of "I am Shiva" is that "Shiva is the I everywhere". The manifold dressings are His alone.

Om Namah Shivayya

atanu

06 March 2007, 01:41 AM

------
Identification with a local ego is the burden and the karma.
Om Namah Shivayya

Lord, like an embossed figure on a pillar, with a grimacing face as if supporting a heavy weight, I grimace.

Pray illuminate.

Om Namah Shivayya

atanu

10 March 2007, 07:19 AM

Lord, like an embossed figure on a pillar, with a grimacing face as if supporting a heavy weight, I grimace.

Pray illuminate.

Om Namah Shivayya

Being devoid of any auspicious quality whatsoever, let a borrowed poem be my prayer, O Lord.

From Gitanjali
Rabindranath Tagore

Obstinate are the trammels, but my heart aches when I try to break them.
Freedom is all I want, but to hope for it I feel ashamed.

I am certain that priceless wealth is in thee, and that thou art my best friend, but I have not the heart to sweep away the tinsel that fills my room.

The shroud that covers me is a shroud of dust and death; I hate it, yet hug it in love.
My debts are large, my failures great, my shame secret and heavy; yet when I come to ask for my good, I quake in fear lest my prayer be granted.

Om Namah Shivayya

Ganeshprasad

10 March 2007, 09:42 AM

Being devoid of any auspicious quality whatsoever, let a borrowed poem be my prayer, O Lord.

From Gitanjali
Rabindranath Tagore

Obstinate are the trammels, but my heart aches when I try to break them.
Freedom is all I want, but to hope for it I feel ashamed.

I am certain that priceless wealth is in thee, and that thou art my best friend, but I have not the heart to sweep away the tinsel that fills my room.

The shroud that covers me is a shroud of dust and death; I hate it, yet hug it in love.
My debts are large, my failures great, my shame secret and heavy; yet when I come to ask for my good, I quake in fear lest my prayer be granted.

Om Namah Shivayya

Pranam Atanu ji

what a wonderful prayer, remindes me of this bhajan

[Maili Chaadar �]

Maili Chaadar Odhke Kaise
Dwaar Tumhaare Aaoon
Hey Paavan Parameshwara Mere
Man Hi Man Sharmaaoon

Hey Harihar Main Haar Ke Aayaa
Ab Kyaa Haar Chadhaaoon

Jai Shree Krishna

atanu

11 March 2007, 10:26 AM

Pranam Atanu ji

what a wonderful prayer, remindes me of this bhajan

[Maili Chaadar �]

Maili Chaadar Odhke Kaise
Dwaar Tumhaare Aaoon
Hey Paavan Parameshwara Mere
Man Hi Man Sharmaaoon

Hey Harihar Main Haar Ke Aayaa
Ab Kyaa Haar Chadhaaoon

Jai Shree Krishna

From Gitanjali
Rabindranath Tagore

The time that my journey takes is long and the way of it long.
I came out on the chariot of the first gleam of light, and pursued my voyage through the wildernesses of worlds leaving my track on many a star and planet.
It is the most distant course that comes nearest to thyself, and that training is the most intricate which leads to the utter simplicity of a tune.
The traveller has to knock at every alien door to come to his own, and one has to wander through all the outer worlds to reach the innermost shrine at the end.
My eyes strayed far and wide before I shut them and said `Here art thou!' The question and the cry `Oh, where?' melt into tears of a thousand streams and deluge the world with the flood of the assurance `I am!'

I am Shiva

Om Namah Shivayya

atanu

18 March 2007, 07:29 AM

atanu

28 March 2007, 01:30 PM

Jnana Sambandha's Jnana

What is birth? 'I am the body' thought
What is death? 'I am the doer' notion
What is true knowledge? The knowledge of one's Self.
What is rare wisdom? That the Lord is the beginning, middle and end of all, and their cause.

Om Namah Shivayya

RV 6. 74. Soma-Rudra.

3 Provide, O Soma-Rudra, for our bodies all needful medicines to heal and cure us. Set free and draw away the sin committed which we have still inherent in our persons.

4 Armed with keen shafts and weapons, kind and loving, be gracious unto us, Soma and Rudra. Release us from the noose of Varuna; keep us from sorrow, in your tender loving-kindness.

Om Namah Shivayya

atanu

03 April 2007, 11:55 AM

RV 6. 74. Soma-Rudra.
3 Provide, O Soma-Rudra, for our bodies all needful medicines to heal and cure us. Set free and draw away the sin committed which we have still inherent in our persons.

4 Armed with keen shafts and weapons, kind and loving, be gracious unto us, Soma and Rudra. Release us from the noose of Varuna; keep us from sorrow, in your tender loving-kindness.

Om Namah Shivayya

SIVA-MAHIMNAH STOTRAM

Smasanesvai krida
smarahara pisacah sahacaras
Cita bhasma lepah
sragapi nrkaroti parikarah.
Amangalyam silam
tava bhavatu namaiva makhilam
Tathapi smartrnam
varada paramam mangalamasi.

O Destroyer of the god of love, 0 Giver of boons, Your play is in cremation grounds, Your companions are ghosts, You smear Your body with the ashes of burnt bodies, human skulls are Your garland-all Your conduct is indeed inauspicious. But You promote the greatest good of those who remember You.

Om Namah Shivayya

Jigar

04 April 2007, 03:50 PM

...................................Am I Shiva?
http://img67.imageshack.us/img67/8218/shivasgatemi0.gif (http://imageshack.us)

Agnideva

05 April 2007, 10:29 PM

O Destroyer of the god of love, 0 Giver of boons, Your play is in cremation grounds, Your companions are ghosts, You smear Your body with the ashes of burnt bodies, human skulls are Your garland-all Your conduct is indeed inauspicious. But You promote the greatest good of those who remember You.

Om Namah ShivayyaSome say Shiva dines in a fresh human skull.
I do not think it is false, since He dines through the mouth of the devotee.
Some say He is decked in bones.
I am sure it is true, since He is the Lord whose body is in the body of the devotee.
Some say He is dressed in skins.
It is not false, since He ever resides in the heart of the devotee.
Therefore, O Mahalinga Kalleshvara, You act through Your devotees.

~Vachana Shastra Sara
(Poems of the Vira Shaivite Saints)

OM Namah Shivaya.

Agnideva

05 April 2007, 10:30 PM

...................................Am I Shiva?
A question Jigar, or a realization?

OM Shanti,
A.

atanu

06 April 2007, 10:44 AM

...................................Am I Shiva?

Namaste Jigar,

It depends on which I of yours you are referring to?

Kārya is not different from kārana; however kāraṇa is different from kārya. In the context of Advaita Vedanta,
Jagat (the world) is not different from Brahman; however Brahman is different from Jagat. Similarly, Jigar is not Shiva. Atanu is not Shiva.

Thanks for the nice picture.

Om Namah Shivaya

Jigar

06 April 2007, 12:00 PM

Namaste,

A question Jigar, or a realization?

OM Shanti,
A.

This was an improper question in refernce to the picture ;)

Namaste Jigar,

It depends on which I of yours you are referring to?

Kārya is not different from kārana; however kāraṇa is different from kārya. In the context of Advaita Vedanta,
Jagat (the world) is not different from Brahman; however Brahman is different from Jagat. Similarly, Jigar is not Shiva. Atanu is not Shiva.

Thanks for the nice picture.

Om Namah Shivaya

I cant but help bu to feel victim to Shiva making me a part of him. Your welcome for the picture. Donations to the Artist can be made to paypal. ;)

Swas Tik hai,
Jigar

atanu

06 April 2007, 01:04 PM

Namaste,

I cant but help bu to feel victim to Shiva making me a part of him. Your welcome for the picture. Donations to the Artist can be made to paypal. ;)

Swas Tik hai,
Jigar

Exhilaration rather than victimisation, I would say. One feels very morose on days when He neglects.

Om

atanu

07 April 2007, 04:34 AM

...................................Am I Shiva?

You may as well ask: What I am, if not Shiva?

There is nothing other than Brahman/Iswara. There is none other than Shiva.

Om Namah Shivaya

atanu

12 April 2007, 12:11 PM

Who Am I?

The gross body which is composed of the seven humours, I am not; the five cognitive sense organs: the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects: sound, touch, colour, taste, and odour, I am not; the five organs, viz., the organs of speech, locomotion, grasping, excretion and procreation, which have their respective functions, speaking, moving, grasping, excreting and enjoying, I am not; the five vital airs, prana, which perform respectively the five functions of in breathing etc., I am not; the mind which thinks, I am not; The memory too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functionings, I am not.

The awareness which alone remains � that I am.

Om Namah Shivaya

atanu

15 April 2007, 01:09 PM

Maha Upanishad
sarva.n shaanta.n niraalamba.n vyomastha.n shaashvata.n shivam.h .anaamayamanaabhaasamanaamakamakaaraNam.h .. 45..
na sannasanna madhyaanta.n na sarva.n sarvameva cha .manovachobhiragraahyaM puurNaatpuurNa.n sukhaatsukham.h .. 46..

V-45. All is calm (needing) no support, existing in the ether (of the heart), eternal, auspicious, devoid of ailment and illusion, name and cause.
V-46. Neither existent nor non-existent, nor in between, nor the negation of all; beyond the grasp of mind and words, fuller than the fullest, more joyful than joy.

Om Namah Shivaya

atanu

21 April 2007, 01:41 AM

Om Namah Shivaya

Gita 18th Chapter

Eeshwarah sarvabhootaanaam hriddeshe’rjuna tishthati;
Bhraamayan sarvabhootaani yantraaroodhaani maayayaa.

61. The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine!

Tameva sharanam gaccha sarvabhaavena bhaarata;
Tatprasaadaatparaam shaantim sthaanam praapsyasi shaashwatam.

62. Fly unto Him for refuge with all thy being, O Arjuna! By His Grace thou shalt obtain supreme peace and the eternal abode.

Iti te jnaanamaakhyaatam guhyaad guhyataram mayaa;
Vimrishyaitadasheshena yathecchasi tathaa kuru.

63. Thus has wisdom more secret than secrecy itself been declared unto thee by Me; having reflected over it fully, then act thou as thou wishest.

Sarvaguhyatamam bhooyah shrinu me paramam vachah;
Ishto’si me dridhamiti tato vakshyaami te hitam.

64. Hear thou again My supreme word, most secret of all; because thou art dearly beloved of Me, I will tell thee what is good.

Manmanaa bhava madbhakto madyaajee maam namaskuru;
Maamevaishyasi satyam te pratijaane priyo’si me.

65. Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for) thou art dear to Me.

Sarvadharmaan parityajya maamekam sharanam vraja;
Aham twaa sarvapaapebhyo mokshayishyaami maa shuchah.

6. Abandoning all duties, take refuge in Me alone; I will liberate thee from all sins; grieve not.

Lord, Sarvesvara Pragnya gives rise to the mind -- a bundle of thoughts, which causes all beings, to revolve as if mounted on a machine. Submission at the feet of Ishwara -- the awareness itself, requesting a harmonious and tranquil mind, is the first sat karma.

Lord grant this request.

With a tranquil mind, to abide continuously in the Self is the ultimate sat karma -- beyond which there is no karma --- only the shivoadvaitam atma.

O, Lord, grant the tranquility and a place at your feet.

Om Namah Shivaya

atanu

22 April 2007, 02:16 AM

Om Namah Shivaya

----
With a tranquil mind, to abide continuously in the Self is the ultimate sat karma -- beyond which there is no karma --- only the shivoadvaitam atma.

O, Lord, grant the tranquility and a place at your feet.

Om Namah Shivaya

I manifests as three. The body-mind. The subtle karana sharair. And the true, the innermost yet infinite boundary less "I am" in the heart. Atma is the one who has this "I am". OM is its manifestation. The ego i realises when it investigates and finds that it has not created the intelligence, the digestive power, and the locomotion power.

Om Namah Shivaya. Whatever is the manifest OM is you alone, Lord. With respectful mind, this ego i submits everything to the "I". Accept the offering and let the mind in peace, Lord.

Yajur Veda iv. 4. 8.

(Thou �I� art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies.

Om Namah Shivaya

atanu

19 May 2007, 01:24 PM

YV ii. 6. 8.

The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods gathered round it (saying), 'May it be right for us.' They said, 'Well offered will this be for us, if we propitiate him.'

Lord, offerings that propitiate you are only well offered.

Mahabharata Book 12 Shanti Parva

SECTION CCLXXXIV

"Janamejaya said, 'How O Brahmana, was the Horse-sacrifice of the Prajapati Daksha, the son of Prachetas, destroyed during the age of Vaivaswata Manu?

"Vaisampayana said, 'In days of yore Daksha made arrangements for performing a Sacrifice on the breast of Himavat. The gods, the Danavas, the Gandharvas, the Pisachas, the Snakes, the Rakshasas, the two Gandharvas named Haha and Huhu, Tumvuru and Narada, Viswavasu, Viswasena, the Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, all came there with Indra for sharing in the Sacrifice. The gods also, with their spouses, respectfully invited thereto, came on their celestial cars and seated thereon shone like blazing fires.

Beholding them, the Rishi Dadhichi became filled with grief and wrath, and said, 'This is neither a Sacrifice nor a meritorious rite of religion, since Rudra is not adored in it. Ye are certainly exposing yourselves to death and chains. Alas, how untoward is the course of time. Stupefied by error you do not behold that destruction awaits you. A terrible calamity stands at your door in course of this great Sacrifice. Ye are blind to it!' Having said these words, that great Yogin saw into the future with eyes of (Yoga) contemplation. He beheld Mahadeva, and his divine spouse, viz., that giver of excellent boons (seated on the summit of Kailasa) with the highsouled Narada sitting beside the goddess. Dadhichi alone, desirous of leaving that spot, then said, 'By worshipping one who should not be worshipped, and by refusing to worship him who should be worshipped, a man incurs the sin of homicide for ever. I have never before spoken an untruth, and an untruth I shall never speak. Here in the midst of the gods and the Rishis I say the truth. The Protector of all creatures, the Creator of the universe, the Lord of all, the Puissant master, the taker of sacrificial offerings, will soon come to this Sacrifice and you all shall see him.'

"Daksha said, 'We have many Rudras armed with lances and bearing matted locks on their heads. They are eleven in number. I know them all, but I do not know who this (new Rudra) Maheswara is.'

"Dadhichi said, 'This seems to be the counsel of all that are here, viz., that Maheswara should not be invited. As, however, I do not behold any god that can be said to be superior to him. I am sure that this proposed Sacrifice of Daksha will certainly be overtaken by destruction.'

"Daksha said, 'Here, in this vessel of gold, intended for the Lord of all Sacrifices, is the sacrificial offering sanctified by mantras and (rites) according to the ordinance. I intend to make this offering unto Vishnu who is beyond compare. He is puissant and the Master of all, and unto Him should sacrifices be performed.'

'Meanwhile,' continued Vaisampayana, 'the goddess Uma, sitting with her lord, said these words.'

"Uma said, 'What are those gifts, what those vows, and what are those penances, that I should make or undergo by means of which my illustrious husband may be able to obtain a half or a third share of the offerings in sacrifices. Unto his wife who was agitated with grief and who repeated these words the illustrious Mahadeva said with a joyous countenance, 'Thou dost not know me, O goddess! Thou knowest not, O thou of delicate limbs and low belly, what words are proper to be addressed to the Lord of Sacrifices. O lady of large eyes, I know that it is only the sinful, who are bereft of contemplation that do not understand me. It is through thy power of illusion that the deities with Indra at their head and the three worlds all become stupefied. It is to me that the chanters utter their praises in Sacrifices. It is to me that the Saman-singers sing their Rathantaras. It is to me that Brahmanas conversant with the Vedas perform their Sacrifices. And it is to me that the Adhvaryus dedicate the shares of sacrificial offerings.'

"The goddess said, 'Persons of even ordinary abilities applaud themselves and indulge in the presence of their spouses. There is no doubt in this.'

"The holy one said, 'O Queen of all the gods, I do not certainly applaud my ownself. Behold now, O lady of slender waist, what I do. Behold the Being that I will create, O thou of the fairest complexion, for (destroying) this Sacrifice (that has displeased thee), O my beautiful spouse.

"Having said these words unto his spouse Uma who was dearer to him than his own life, the puissant Mahadeva created from his mouth a terrible Being whose very sight could make one's hair stand on its end. The blazing flames that emanated from his body rendered him exceedingly awful to behold. His arms were many in number and in each was a weapon that struck the beholder with fear. That Being, thus created, stood before the great god, with joined hands, and said, 'What commands shall I have to accomplish?'

Maheswara answered him, saying, 'Go and destroy the Sacrifice of Daksha.' --------

---------

Loud were the roars they uttered which struck every living creature with dread. Having torn off the head of Sacrifice they indulged in glee and shouts.

Then the gods headed by Brahman, and that progenitor of creatures, viz., Daksha, joining their hands in reverence, addressed that mighty Being, saying, 'Tell us, who thou art.'

Om Namah Shivaya

Lord, offerings that propitiate you are only well offered.

atanu

03 June 2007, 12:45 PM

Lord, Jivas lust after their own mental creations. There is no attraction in flesh, since a fleshy body from which life has withdrawn does not attract anyone.

But the whole world is suffering because of the notion 'this fleshy body is me and that attractive fleshy body is worth possessing'. That the flesh in itself has no attraction is easy to comprehend. But there still remains the fundamental problem, the eternal fountain of Arka generated from the warmth, from Bhargo. When Arka fills up, it wants a release (and after release the desire vanishes temporarily till Arka reforms). This warmth makes a man/woman imagine flesh to be attractive, due to non-discrimination. It makes men/wpmen mad with desire.

Lord, pray channelise the Arka up. Pray, illumine the meaning of the following verses, since there is an intuition that full comprehension of these verses will mitigate all sufferings.

RV

10.061.05 (Rudra), the benefactor of man, whose eager, virile energy was developed, drew it back when disseminated (for the generation of offspring); again the irresistible (Rudra) concentrates (the energy) which was communicated to his maiden daughter.

10.061.06 When the deed was done in mid-heaven in the proximity of the father working his will, and the daughter coming together, they let the seed fall slightly; it was poured upon the high place of sacrifice.

10.061.07 When the father united with the daughter, then associating with the earth, he sprinkled it with the effusion; then the thoughtful gods begot Brahma; they fabricated the lord of the hearth (of sacrifice); the defender of sacred rites.

Om Namah Shivayya

It is easy to see that Brahma and the Lord of the sacrifice are mental fabrications of Rishis. The reality is Rudra and His consort, the warmth.

Om Namah Shivayya

atanu

16 July 2007, 01:20 PM

Om Namah Shivaya

These are few of the thousand names of Shiva, taught by Shri Krishna in Mahabharata

Om Bahuda ninditaya nama - Who has been insulted in several ways
Om Aninditaya nama - Who is blameless

Om Ahirbudhnyaya nama - Who is of the form of Adi Sesha
Om Ajaikapade nama - Who is the one among the eleven Rudras

Om Krishnaaya nama - Who is ever happy
Om Vishnu prasaditaya nama - Who has been pleased by the devotion of Vishnu
Om Somaya nama - Who is with Uma
Om Vasavaaya nama - Who is in the form of Indra
Om Yagnaya nama - Who is of the form of Vishnu
Om Vamanaya nama - Who came in form of Vamana
Om Prajapataye nama - Who is the God of the people
Om Vainavine nama - Who has a flute in his hand
Om Panavine nama - Who has a shaking drum in his hand
Om Jalesayaya nama - Who sleeps on water in the form of Vishnu
Om Aditaye nama - Who is the God mother called Aditi

Om Shivaya nama - Who is the purest under any condition
Om Atulyaya nama - Who is incomparable

What Lord is not? ninditaya and aninditaya both.

Om Atulyaya nama

Om Namah Shivaya

atanu

17 July 2007, 01:07 PM

Om Namah Shivaya

-----
What Lord is not? ninditaya and anindidaya both.

Om Atulyaya nama

Om Namah Shivaya

Shiva bhaktas, while worshipping Vishnu, the highest purity, do not hate Ravana. They have samadhristi.

Since what is from Lord may be blameless and blameworthy, but Lord is
the purest under any condition and He is incomparable. He has no second.

Om Shivaya nama
Om Atulyaya nama

Kaos

17 July 2007, 04:40 PM

http://www.hinduwisdom.info/images/16_arrm_dancing_Shiva.jpg

Sixteen armed dancing Shiva Nataraja

Om Namah Shivaya

atanu

19 July 2007, 11:04 AM

Sixteen armed dancing Shiva Nataraja

Om Namah Shivaya

Dear Kaos,

Where is the pygmy?

The Good Foot

Which is lifted up
I’ve seen.
I’ve seen the Light too:
I’ve seen the dancer inside
The pure space:
The feet imprinted upon
The attacking head
Are the Guru’s Feet,
So
Dance snake!
Dance!

Pampitti Chttar

Shiva’s liberated souls are berserkers, high on the sword dance of existence, dervishes twirling out of the fetters of ego and high wire artists stepping across the yawning chasm of the void. They are surfers on the crest of the steadily rushing, rolling, cascading wave of their life. Any instant, they could be dropped into the abyss to a wipe-out. But they do not think, like the ego-pygmy thinks. For them there is no other, they are one with the wave.

Wolf-Dieter Storl

Wolf Dieter has retold the KESIN SUKTA for the modern times.

atanu

19 July 2007, 12:34 PM

Dear Kaos,

Where is the pygmy?

The Good Foot

Which is lifted up

I�ve seen.
I�ve seen the Light too:
I�ve seen the dancer inside
The pure space:
The feet imprinted upon
The attacking head
Are the Guru�s Feet,
So
Dance snake!
Dance!

Pampitti Chttar

Shiva�s liberated souls are berserkers, high on the sword dance of existence, dervishes twirling out of the fetters of ego and high wire artists stepping across the yawning chasm of the void. They are surfers on the crest of the steadily rushing, rolling, cascading wave of their life. Any instant, they could be dropped into the abyss to a wipe-out. But they do not think, like the ego-pygmy thinks. For them there is no other, they are one with the wave.

Wolf-Dieter Storl

Wolf Dieter has retold the KESIN SUKTA for the modern times.

Lord has infinite names. But one name that is foremost and constant is "I",
pratyaksha in everybeing. Leaving that we hanker after anyadevata.

Om Namah Shivaya

atanu

21 July 2007, 02:23 AM

Lord Shiva�s marriage

The episode of Lord�s marriage to Parvati has enriched art and literature for long.

There are some aspects in these stories which are endearing, bringing the Lord to our level as a great friend, as a vulnerable being who is yet the Great Lord. I wish to relate this small one, hoping that it entertains. I am relating only a part, since the larger story most devotees know.

During Lord Shiva�s marriage, Lord Brahma was the priest. In the heat of Agni and in the vicinity of young supine Parvati, old Brahma�s virility arose. He kept pressing his knee to muladhara to control the erection but he was helpless. He spurted. And it was Brahma�s semen. Some beings took birth. Lord Shiva was extremely annoyed at the impropriety of the whole situation � father-in-law lusting at the bride.

So, a chaos broke out. It would have ended as Daksha Yagna had Lord Vishnu not interfered.

Then Lord Vishnu was aware of an impending issue. He knew that all the snakes around Shiva would be frightened the moment Garuda descends. So, He had a word with the snakes. When Garuda alighted, the snakes slithered off Lord Shiva�s body and the clothes they held fastened also slithered down Lord�s body. Lord Shiva stood there in his primordial glory when all maidens, including Parvati giggled and ran away. Lord Vishnu roared with laughter and Lord Shiva stood there smiling sheepishly (My comment: He truly is Hara in sheep�s disguise).

Then a maid asked Parvati �Why, your eyes were so fastened there as if by glue?�

No disrespect is meant. But must God be raunchy. How else we are raunchy? God possibly wants us to laugh and not take things too seriously.

Om Namah Shivaya

atanu

21 July 2007, 02:25 AM

atanu

28 July 2007, 02:06 AM

Lord only through the following verses you have told this Ass what you are.

Mahanarayana Upanishad

ekavi.nsho.anuvaakaH .

iishaanaH sarvavidyaanaamiishvaraH sarvabhuutaanaaM
brahmaadhipatirbrahmaNo.adhipatirbrahmaa shivo me astu sadaashivom.h

XXI-1: May the Supreme Lord who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be auspicious to me. I am the Sadasiva described thus and denoted by Pranava.

“Yajur Veda iv. 4. 8.

(Thou “I” art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies.”
YV iv. 4. 9.
(Thou art) Prajapati in mind, when come to the Soma; the creator in the consecration; Savitr in the bearing; Pusan in the cow for the purchase of the Soma; Varuna when bound (in the cloth); Asura in the being bought; Mitra when purchased; Çipivista when put in place; delighter of men when being drawn forward; the overlord on arrival; Prajapati being led on; Agni at the Agnidh’s altar; Brhaspati on being led from the Agnidh’s altar; Indra at the oblation-holder; Aditi when put in place; Visnu when being taken down; Atharvan when made wet; Yama when pressed out; drinker of unpurified (Soma) when being cleansed; Vayu when purifying; Mitra as mixed with milk; the Manthin when mixed with groats; that of the All-gods when taken out; Rudra when offered; Vayu when covered up; the gazer on men when revealed; the food when it comes; the famed of the fathers; life when taken; the river when going to the final bath; the ocean when gone; the water when dipped; the heaven when arrived at completion.

RV5.042.11 Praise him who has the sure arrow, the strong bow, who presides over all sanitary drugs; worship Rudra for a comprehensive and sound understanding; adore the powerful divinity with prostrations.

The “I” awareness is your manifestation and in that awareness is the Universe, the Vedas, and all Devas, who are your forms only. You are also the Iswara who imparts clearest instructions and removes all illnesses.

Lord, pray allow me to hold on to your Feet.

Om Namah Shivaya

atanu

29 July 2007, 11:46 AM

When I bring to you coloured toys, my child, I understand why
there is such a play of colours on clouds, on water, and why
flowers are painted in tints--when I give coloured toys to you,
my child.

When I sing to make you dance I truly know why there is music in
leaves, and why waves send their chorus of voices to the heart of
the listening earth--when I sing to make you dance.

When I bring sweet things to your greedy hands I know why there
is honey in the cup of the flowers and why fruits are secretly
filled with sweet juice--when I bring sweet things to your greedy
hands.

When I kiss your face to make you smile, my darling, I surely
understand what pleasure streams from the sky in morning light,
and what delight that is which the summer breeze brings
to my body--when I kiss you to make you smile.

Thou hast made me known to friends whom I knew not. Thou hast
given me seats in homes not my own. Thou hast brought the
distant near and made a brother of the stranger.

I am uneasy at heart when I have to leave my accustomed shelter;
I forget that there abides the old in the new, and that there
also thou abidest.

Through birth and death, in this world or in others, wherever
thou leadest me it is thou, the same, the one companion of my
endless life who ever linkest my heart with bonds of joy to the
unfamiliar.

When one knows thee, then alien there is none, then no door is
shut. Oh, grant me my prayer that I may never lose the bliss of
the touch of the one in the play of many.

Rabindranath Tagore

atanu

05 August 2007, 04:59 AM

Being in Samadhi
in the state of supreme bliss
that arises from seedless yoga,
his knowledge free from constraint
he meditates constantly
within himself upon Himself.

Umapati Sivacharya, 14th Century

atanu

05 August 2007, 05:05 AM

Till you've earned
knowledge of good and evil
it is lust's body
site of rage
ambush of greed,
house of passion
fence of pride
mask of envy.

Till you know and lose this knowing
you've no way of knowing
my Lord white as jasmine

Mahadeviyakka, 12 th Century

atanu

10 August 2007, 01:45 PM

Feed the poor

tell the truth

make water-places
for the thirsty
and tanks for a town�
You may go to heaven
after death, but you�ll get nowhere
near the truth of Our Lord.
And the man who knows Our Lord,
He gets no results.

Allamma Prabhu

atanu

12 August 2007, 10:45 AM

Total Surrender

You may turn your bone to fuel, your flesh to meat, letting them roast and sizzle in the gold-red blaze of severe austerities. But unless your heart melts in love's sweet ecstasy, you never can possess my Lord Shiva, my treasure-trove.

Tirumantiram 272

Om Jyotirmaya Karunamaya

atanu

12 August 2007, 10:48 AM

Sage Ramakrishna was once challenged: “Can your God change nature? Can He grow red and white roses on a single shrub?” Ramakrishna probably felt shaken but still he answered “Yes, He can.” And next day morning, Ramakrishna himself was surprised when he saw white and red roses on the same shrub in his garden. He showed the spectacle to the doubter and others but did not tell them that God allows no one to insult a true devotee.

This sage had no ego. He was a true devotee. He was Bhagawan Himself.

atanu

13 August 2007, 07:27 AM

Rig

8.029.01 One (Soma) brown of hue, all-pervading, leader of the nights, ever young, decorates (himself) with golden ornament.
8.029.02 One (Agni) intelligent, resplended among the gods, is seated in his place (the altar).
8.029.03 One (Tvas.t.a_) immoveably stationed among the gods, holds his metal axe in his hand.
8.029.04 One (Indra) holds his thunderbol wielded in his hand, by which he slays the Vr.tras.
8.029.05 One (Rudra) brilliant and fierce, (yet) the distributor of healing medicines, holds his sharp weapon in his hand.
8.029.06 One (Pu_s.an) watches the roads like a robber, and is cognizant of hidden treasures.
8.029.07 One (Vis.n.u) wide-stepping, has traversed the three worlds where the gods rejoice.
8.029.08 Two (the As'vins), travel with swift (horses) along with one (bride Su_rya), like travellers to foreign countries.
8.029.09 Two of like beauty and of royal rank (Mitra and Varun.a), worshipped with oblations of clarified butter, have taken their seat in heaven.
8.029.10 Some (the Atris) when worshipping, call to mind the great Sa_man, wherewith they light up the sun.

Lord you are that Sa_man, which like ghee hidden in milk; are equally hidden everywhere and in everybeing.

ghR^itaat paraM maNDamivaatisuuxma.n
GYaatvaa shiva.n sarvabhuuteshhu guuDham.h .vishvasyaikaM pariveshhTitaara.n GYaatvaa devaM muchyate sarvapaashaiH .. 16

eshha devo vishvakarmaa mahaatmaa sadaa janaanaa.n hR^idaye sannivishhTaH .hR^idaa maniishhaa manasaabhiklR^ipto ya etad.h viduramR^itaaste bhavanti .. 17

He who knows Shiva (the blessed) hidden in all beings, like the subtle film that rises from out the clarified butter, alone enveloping everything, he who knows the god, is freed from all fetters.

That god, the maker of all things, the great Self, always dwelling in the heart of man, IS PERCEIVED BY THE HEART, THE INTELLECT AND THE MIND; - they who know it become immortal.

Om Namah Shivaya

atanu

18 August 2007, 03:50 AM

Lord Shiva’s marriage

The episode of Lord’s marriage to Parvati has enriched art and literature for long.

There are some aspects in these stories which are endearing, bringing the Lord to our level as a great friend, as a vulnerable being who is yet the Great Lord. I wish to relate this small one, hoping that it entertains. I am relating only a part, since the larger story most devotees know.

During Lord Shiva’s marriage, Lord Brahma was the priest. In the heat of Agni and in the vicinity of young supine Parvati, old Brahma’s virility arose. He kept pressing his knee to muladhara to control the erection but he was helpless. He spurted. And it was Brahma’s semen. Some beings took birth. Lord Shiva was extremely annoyed at the impropriety of the whole situation – father-in-law lusting at the bride.

So, a chaos broke out. It would have ended as Daksha Yagna had Lord Vishnu not interfered.

Then Lord Vishnu was aware of an impending issue. He knew that all the snakes around Shiva would be frightened the moment Garuda descends. So, He had a word with the snakes. When Garuda alighted, the snakes slithered off Lord Shiva’s body and the clothes they held fastened also slithered down Lord’s body. Lord Shiva stood there in his primordial glory when all maidens, including Parvati giggled and ran away. Lord Vishnu roared with laughter and Lord Shiva stood there smiling sheepishly (My comment: He truly is Hara in sheep’s disguise).

Then a maid asked Parvati “Why, your eyes were so fastened there as if by glue?”

No disrespect is meant. But must God be raunchy. How else we are raunchy? God possibly wants us to laugh and not take things too seriously.

Om Namah Shivaya

Surprised that no one commented on this, negatively or positively. As Yajvan Ji is somewhat particular that understanding of a verse/story should accompany the verse, I thought I would offer my comments (which are just concepts but which may convey some element of truth and may help).

Shiva as Atma is one and all. He has Rudra as the angry young man, Brahma as old man who is tired of creating and yet lusts for creation. And perfect Vishnu. And also the attractive consort – the power of the Godhead.

Here Brahma, the creative and lusty mind lusts after the nature of itself and loses the virility also. Rudra is always angry at all this – loss of pristine purity and virility both. Also, so much bother – so much birth and so much to take care of and so much to clean up. Ishwara indeed has a tough job. If He was not accompanied with his own Maya, in the form of beauty of beauties and shakti of the strongest, then could He do this Herculean task Himself, alone?

Vishnu is the pure and perfect, omniscient, omnipotent, and omnipresent. He knows the naturalness of all happenings and He does not get angry. With all calmness He maintains everything in poise. He is the darling. He is the consort of Ishwara also.

Vishnu devises a way to denude the useless paraphernalia that Atma wears. And by His machination, Atma is exposed resplendent to all as their own pristine infinite origin and brilliance. Lord Vishnu is said to be the bright dazzling arrow of Parameswara, not for nothing.

Om Namah Bhagavate Shri Vasudevaya
Namah Mata Durge
Om Namah Shivaya

atanu

04 September 2007, 04:49 AM

CREATOR OF THE WORD
SOURCE OF ALL THE LANGUAGES

THE FORM OF SHIVA, IMMORTALITY
THE ESSENCE OF BEING

THE EYE OF WISDOM
LOOKING BEYOND THE OBVIOUS

THE LORD OF WIND
THE SUBTLE BREATH

THE POWER OF SACRIFICIAL OFFERING, SOMA
THE POWER OF PROCREATION

BRINGING PURIFIED WATER FOR HUMAN BEINGS
CLEANSES US OF ALL THE SINS

BALANCING THE ENERGIES
PRESCRIPTION FOR WELL BEING

TRANSCENDENTAL, FORMLESS,
LIMITLESS, WITHIN

Formless, timeless, spaceless,
unaffected by the Gunas,
existing in my three aspects, the Trimurti
Rudra, Brahma, Vishnu

Visvesvara, mahakala, sarvavyapi,
beyond limitations, infinite mahesvara;
the blazing pillar of meditation, the foremost renouncer,
dynamic and static,
the oldest and the new.

Residing in pure consciousness,
the eye of wisdom,
in absolute state of being,
masculine and feminine,
ardhanarisvara; the unity of spirit and material,
O Shiva the innocent.

From Anandamurti Guruma

atanu

05 September 2007, 12:05 AM

Feed the poor, tell the truth
make water-places
for the thirsty
and tanks for a town—

You may go to heaven
after death, but you’ll get nowhere
near the truth of Our Lord.

And the man who knows Our Lord,
He gets no results.

Allamma Prabhu

One remains as what one is --- discarding the imaginations.

Om

Eastern Mind

08 September 2007, 02:15 PM

"I am your destiny" ... devotee pondering what Siva is saying to him.

atanu

11 September 2007, 05:28 AM

Tirumantiram

(V 136.) When the sun�s heat evaporates the salty water, the dissolved salt assumes a name and a form. When the same salt dissolves in water, it disappears losing its identity. In like manner, jiva subsides in Sivam.

0141: The five senses come under the control of citta (mind-buddhi-ahankara) in a living body. When the senses meet the Lord, they change their course and return home.

512 The Lord is the Consciousness inside us; yet, the spiritually ignorant do not make any efforts to know him. They, burdened with karma, are not eligible for divine illumination and their evil runs like a flood into a ditch.

The Asuras and Devas entertained enmity towards Lord Siva, fell into enmity against each other and met destruction. Whatever may be the enmity, even a faked one in jest, gets greater by a factor of one to ten.

They, knowing that God is within them and thinking that they are god themselves, indulge in worldly pleasures, and lose all thoughts of Isan (Siva).

Om Namah Shivaya

atanu

11 September 2007, 05:33 AM

Tirumantiram, 0521-0525

On the throat of downward looking face, there is darkness; they do not know the purpose behind swallowing the poison. He with the garland of white skulls and spreading matted locks supports this vast universe and the eight directions.

Men live on this globe, surrounded by the seas, utter lies and flattery. He knows why his throat looks blue and who made it so. If you tell the truth, he who is worshipped by the celestials will make them bow their heads to you.

Nandi, rising high in the middle of the blazing fire, stands as Siva; He pervades and circumambulates the world; he is of the crimson color of the evening sun; He is the downward-looking face �Adhomukha.

Adhomukha is an ancient One; Adhomukha animates everything everywhere; Sadasiva is the ancient Lord with the lotus eyes; Adhomukha is the Lord of the eons� end or destruction of the world.

Listen to how Adhomuka became the huge flower; Adhomukha expanded itself as a hundred (worlds); the Limitless sakti that is Adhomukha became the enduring Adhomuka.

Will someone explain?

Om Namah Shivaya

atanu

12 September 2007, 11:31 AM

Lord what a paradox you are and what paradox you teach?

You do not seek to rule, so you are the Supreme Ruler. You do not seek fame, so all sing your praise. You are beyond all desires, so you fulfill wishes of all. You are Bliss and Love. You are the Lord since all seek you, bliss and happiness.

And we seek all these for the sake of happiness, without knowing the paradox that you are, and become smaller and smaller.

Now dance on this head in joy.

Namah Shivaya

atanu

13 September 2007, 03:55 AM

Siva according to Tiruvundiyar

Not much is known about the saint poet, Tiruviyalur, whose opus appeared in 1147 C.E. It consists of 45 verses.

1.To know Siva as Akalam (in his Formless form) is rare indeed; he comes as Sakalam, sporting many forms, appearing in images and gracing as Guru. Siva drives the shuttlecock of karmic deeds out of sight, and bestows grace unsought by his deserving devotees.

2. O Girl, give up your old habits; there is no gain being mired in defunct worldly habits. He drove the shuttlecock out of sight; take to his Grace; he is the First Principle in this universe.

3. They who expunged the Karma will never return to this world; there is no birth or death for them.

4. How could I tell, "This it is"? There it was, the intelligence of intelligence.

5. He is Ēkan, who became Anēkan; he became Nāthan too. He did rule over us.

6. Our deeds die; then we renounce (all deeds). Then it is all Nāthan's deed. He gave (to us) his own self.

7. If Ullam (mind, heart and soul) melts and glows with love (in thought of the Lord), you become one with him; otherwise the Lord is unknowable in his essence.

8. Go from Âdhāra to Nirādhāra; then go to Methanam; that is the place for Vimalar.

9. There you manifest; otherwise, there you do not manifest. It is beyond mental effort (Bhāvanai).

10. The five remains as five; knowledge becomes wisdom; realizing it without sleepiness, you know that this is the Pure and Holy Principle, Essence.

11. Tarparam stands as witness in all. It disappears, when the soul tries to see it (through the senses). See it not, but through grace.

12. The soul was pining away in the dark corners (of Kevala Avastha); the Lord let the soul to walk into the open space (of Sakala Avastha). He is a very great compassionate God. He is the head of all Tapasvis (Yogin of Yogis).

13. Consciousness should stop rambling and merge with Pati. Sivam is a place without surfeit; that is where the search should end.

14. Pinch and wake up the Old Woman (Kundalini Devi); stand by her, one with her. Siva finds you (and takes you into his good graces.)

15. Grasp that desire that destroys all desires. Contemplate (dwell) not on the severed desires.

16. Without effort, Yogis come to realization; they stand without embracing (the mundane world), like the tongue of the bell sitting on a flat surface.

17. Follow the sound of jingling sacred anklets of the Dancer and worship him (at his sacred feet). Such worshipper obtains direct vision of the Lord.

18. In his grace, confusion and knowledge dissipate; do not forget his grace. That remains here steadfast.

19. His thoughts flow, overtake, embrace and annihilate your thoughts; Sakti hears you. God is beyond reach (of thoughts).

20. Free from day and night, a Vault of Joy; hurry, hurry, stand by him; faster and faster.

21. Words, meaning, and unsaid thoughts; there, none of these; he remains Ambika's partner.

22. Alternate breaths; accomplishment is sharpening concentration; all else is nothing.

23. If they who cohabit with the Thief merge with him, it is infinite open space; gaining a dwelling place is easy.

24. They who stand one with Ashtamurthi are the relinquishers of the world. Such renouncing is a dwelling place (Mukti).

25. Cittam and fallacious Karnam must subside in Siddhi; nonconformity is discord.

26. The inner and the outer disappear from the mind and memory; from inside springs Amutham (nectar); bondage will not sprout.

27. Ties loosen in those with knowledge; this affliction will fall loose; otherwise, ties of misery are firm.

28. Seeking the Seed (of Bliss) they lost the sprouting Karma and ascended to the state of Bliss. O girl, what is there to obtain?

29. The place is ineffable; the meeting place is the outer limit that is Sivam. That being so, what are we to do?

30. Does it matter whether one stays home or wanders all over the country? Keep the sword in its sheath. Others will not succeed.

31. Other religions (systems of thought) are like blighted crop, not offering mitigation of the miseries of the soul. Do not listen to their precepts.

32. These devotees who went beyond Turiya abide in Turiya as their Jagrat state. They are the true recluses.

33. Little joy turns into great joy, which comes to ripeness in Bliss, which is a gift. Maya never sprouts.

34. The Lord remains in Great joy in the company of Sakti and enjoys endless Bliss; he reigns over you.

35. Possessed women and men act at the bidding of the fiend; souls should see Siva as if possessed by him. Those who see not (in such manner) do not really see (Siva).

36. When the fourth Bhuta and Nadam come to oneness that is the fourth state (Turiya); that is the abode of Nathan.

39. Do not not call (Siva) "That and This;" know him as all-encompassing intelligence. Knowing only "that and this," shows (limited human) intelligence. His loose matted hair flies all around.

40. "Avan" (that Siva) becoming "Ivan" (this individual soul) is out of grace and mercy; Ivan (this soul) can never become Avan (that Siva); Ivan (this soul) will forever remain apart (at his feet as Siva's slave).

41. Creeper of delusion spread over the soul, qualified to receive Mukti, and yielded fig; that fruit do not eat.

42. Siva contains Andam and all within. Do not hold on to what you acquired (in this world of Maya). Holding on to Siva is true wealth that knows no diminution.

43. They drink not from the fountainhead of ambrosia of True Wisdom that springs from the body but guzzle down the toddy of Maya. They are the dry cows.

44. He abides in my mind; his sacred feet rests on my head; Let the Lord prosper. Let his Consort flourish.

45. All souls of this world will experience destruction of Malas; this treatise brings realization of the Truth (to the devotees).

End Tiruvundiyar

Om Namah Shivaya

atanu

15 September 2007, 03:05 AM

Tirukkalitruppadiyar

Tiru-k-kalitru-p-padiyar = holy - male elephant - step-man. TKP is a saint poet. After composing his opus, he took it to Chidambaram for dedication to Lord Nataraja. The poet placed the manuscript on the bottom step of five-step staircase leading to the sanctum sanctorum of Lord Nataraja. These five steps are called Panchaksharappati (Pancha-Akshara-Pati = five - letter- step). Five steps stand for Shiva Mantra Na-Ma-Si-Va-Ya, meaning that utterance of Mantra NamaShivaya leads a soul to Shiva. These five steps are flanked by two stone elephants. One of the elephants frozen in stone became nimble in its trunk, picked up and placed the opus on the fifth step. That is the reason why the poet was named Tirukkalitruppadiyar.

1. Know thou, Ammai-Appar (Ardhanarisvar) is Mother and Father of the universe. Ammai-Appar confers the gift of grace, beyond all worlds; yet Shiva-Shakti pervades the world (of beings and matter); he stands apart.

2. Knowing the maturing of the soul who is ready to abide in Him (Shiva) and Shakti, Shiva and Shakti, in turn, abide in the soul. If the soul understands this, the twosome Shiva and Shakti stand resolutely with the soul. Removing all shackles, Shiva and Shakti confer Jnana and Grace and abide in the soul.

3. To the extent of my intelligence and understanding, knowledge came to me from my Guru, who said to me, "listen to what I say to you.� In like manner, you listen to his words and teachings coming from me.

4. The formless form of Shiva is the cosmic dancer of Ambalam (Chidambaram). Assuming a form, in the likeness of a Guru, he abides in the world, and removes the fetter (Nikalam) of Anava Malam. O Student, thus the Lord reigns over me.

5. Where will the Agamas or the six-fold religion be? Where will Yogas or Realization be? Had not the Lord in the form of Grace Reign over us, who will ever know his Great Form?

6. Would (spiritual) goodness come by the memorizing Sastras and listening to the Vasanam of Satguru? Would anyone drinking water from the great sea allay his thirst? (O Student), tell me clearly and honestly about this.

7. This day, here and now cow dung removes all Malas in this world. Grace of Shiva in the form of Guru flows into the form of embodied soul to remove all Pasas from the soul. Tell me if his gracious Jnana form does not do so?

8. They, who by darshan of Guru expiated their Karma, do not say that God is beyond this world or cosmos. They know that God is transcendent, immanent, and all pervasive. He is the Intelligence of intelligence and beyond all intelligence.

9. From that (beginning less) time, they went in his company, not knowing �This� as �That�. In what way am I to explain to you, what �This� is? That is the way it has been �That�.

10. That (Shakti and Bliss) is the Mark of Shiva; he has no other Mark. There is no analogy for comparing him. The unceasing Tapasvis are the witness of His ineffability and unique standing.

11. River that flows into billowy ocean loses the nature of its water and becomes the sea's own water; when the tide turns back into the river, it flows back into the river. When Shiva Muktas with senses merge with Shiva Jnanam, they become one with it; when it flows back, the stream of Bliss destroys all Malas.

12. Arid desert transformed into beachfront; the snake poison was destroyed; Time (Lord of Death) was ordered to bring the boy swallowed by crocodile back to life; thus, the boy averted certain death. Songs (by Tondars) brought about these changes. Their Karanas (instruments) are unlike ours.

13. When a person (sleeper) sleeps in a soft bed, he sleeps soundly. In like manner, when souls receive overpowering Grace from Shiva, they grow slowly into his substance.

14. When mind, soul, spiritual heart, and consciousness, Mutal (Root) and all melt into one, Shivam comes to abide in it.

5. By goodness of Shiva Dharma, Shiva Yoga, and Shiva Jnana, I-ness dies; by such power, if anyone shows love to Shiva, he who is not easily beheld becomes held by him.

16. Soft deeds; Chariya and Kriya and wicked deeds are the two kinds of deeds of this wide world. When you are the follower of the path of Shiva Dharma, Bhava Karma that which gives birth and rebirth will leave you.

17. O Vēdiyan, you worship the Lord, by pursuing, all limbs (rituals) and gaining the strength to remove all evil; those good deeds come by easily for us; these are the Soft deeds according to us.

18. Vairava, capable of conferring boons, received as sacrifice a boy (son) killed by their (parents') own hands and cooked for the Lord. We know such merciless killing as wicked deed.

19. Do not look at it as either Patakam (grievous sin) or pazhi (blame). He cut off both feet of father cum vedic expert. Having seen this, God conferred on Chandisvara Nayanar the gift of beatitude.

20. He begged Shiva to consume the sacred offerings (such as cooked rice, greens, pickled mango) that fell accidentally in the furrow of the ploughed field. Regretting the mishap, he cut his own head off. How can we ever describe his glory in words?

21. All deeds are His deeds; the votaries would be free of burden. If "plowing and debt are one face," would that constitute degradation? Let me know.

22. The path to Sahasrara is twofold: Adhara and Niradhara Yogam. The first is Adhara Yogam taught by a Guru; the second is obtaining Grace by transcending Adhara yogam.

Adhara (ādhāra Yogam) is body as the abode of the soul; it is thus a support. There are six Adharas or planes in the body: Muladhara, Svadhisthana, Manipura, Anahata, Visuddha, and Ajna Chakras. Each Chakra is presided by a god. Adhara Yogam is the six-step process by which one reaches Niradhara Yogam, which has no support. The destination is Meedhanam, which is the Sahasrara Chakra 12 inches above the crown right over Brahma Randhra (Brahman's aperture, anterior fontanel area).

23. Receive vision of Porul (Essence, Substance, God) at each Adhara, upon meditation by egoless atomic self (soul); when I-ness of the soul is destroyed, Supreme Porul appears as oneness, by loosing its separateness; the soul becomes one with Porul. That is the beneficial effect of Adhara Yogam.

24. If the votary meditates on the subtle nature of the Supreme Porul many million times, such votary acquires that subtlety. The subject and the object of meditation, being two to begin with, become one substance, not knowing which is which.

25. Five letters show (reveal) AmmaiAppar (Mother Goddess and Father God). Know the Path as the five letters. The Consort of Uma (Shiva) will remove your sorrows.

26. He is uncreated, remaining a witness in all and yet is not one with them. He removes all their miseries. NirAdharam is merging with the Supreme and not separating from Him.

27. Atma's nature is to perceive and yet cannot perceive on its own. The Supreme gives that ability to perceive. Shiva's Grace is necessary to see the Supreme Truth. Practice of Adhara and Niradhara Yogam depends on the help offered by Shiva. Such Yogis lose the distinction of seeing the difference between the subject and the object and become one with Shivam. Thus, they are the ones who know the Supreme Truth.

28. They obtain Grace indescribable by words. Perumal confers such Grace to the Yogis and keeps them in Mauna (silence) because they cannot express the nature of the Truth they experienced. At all times, He abides inside the Yogis who remain in oneness with Shiva.

Om Namah Shivaya

atanu

19 September 2007, 05:40 AM

Master Nome is a disciple of the sage of Arunachala, Bhagavan Sri Ramana Maharishi. The Society of Abidance in Truth, has grown up around him at 1834 Ocean Street, Santa Cruz, California 95060, USA. SAT is the prime distributor of books by and about Sri Maharishi in the US and also publishes scriptures pertaining to Vedanta and worship of Shiva.

Ananda Natesa
Master Nome

Whirling, swirling
Effulgent Bliss
Of Reality--the Self:
That Thou art, O Shiva.

Tranquil lagoon
Of Peace Absolute
Oceanic joy
with billows of ecstasy:
That Thou art, O Shiva.

Being happiness,
Radiating happiness,
This is the way
of the yogi-sage serene:
That Thou art, O Shiva.

Timeless Bliss,
Immutable Peace
At all times,
In the midst
of all apparent experience:
That Thou art, O Shiva.

There is no imagination
And therefore no creation;
Spacelike Void of boundless Bliss:
That Thou art, O Shiva.

If one imagines imagination,
And thence a creation,
Only Thou art present
In scintillating echoes of Self-Bliss:
That Thou art, O Shiva.

Immovable and serene
Is the yogi-rishi,
Merged in Thee
O, Ocean of Bliss.
That Thou art, O Shiva.

All consuming eternal Silence,
Whose dance is self-illumined Bliss,
Perfect union without an "other":
That Thou art, O Shiva.

Identity of all,
Oneness of love,
Uncaused happiness,
Unconditioned joy:
That Thou art, O Shiva.

No cause of samsara's suffering
is ever present;
Diminution of blissful Brahman
Is ever absent.
That Thou art, O Shiva.

Pointing to refuge,
The peace of the Self:
Bestowing Grace
The state of happiness itself:
That Thou art, O Shiva.

Ego-death, unsurpassed Bliss,
Uninhibited dance of joy eternal;
Eternal dance of infinite Bliss;
Silent dance of ineffable joy;
That Thou art, O Shiva.

Sounding the unstruck
in vibratory Bliss;
Consuming the veils
In ecstasy's fire
That Thou art, O Shiva.

Left eye of experience
of happiness immediate;
Right eye of Knowledge
Of Bliss's permanent abode;
That Thou art, O Shiva.

Opened third eye
Of blissful Awareness;
Being-Knowledge-Experience
Devoid of inner and outer:
That Thou art, O Shiva.

With upraised foot of transcendent Bliss,
Rudraksha tears of compassionate Bliss;
Blissful slayer of delusion's suffering,
Blissful revealer of Bliss itself:
That Thou art, O Shiva.

Laughing skulls garland's immortal Bliss,
Blissful laughter that destroyed three cities,
The single arrow penetrating
them simultaneously,
The blissful Truth of the stateless Self:
That Thou art, O Shiva.

Turning even experience venomous
Into Liberation's dance of delight,
Wild, care-free locks flying
in the breeze of Bliss,
Permeated with the fragrance
of the flower of joy;
That Thou art, O Shiva.

Ganges of pure Peace,
Ancient and serene, flows from Her
Your intensity
who dwells forever supported by Thee;
That Thou art, O Shiva.

Cool moon so tranquil
Adorning Thy head,
Serene, timeless luminosity
Setting all at rest:
That thou art, O Shiva.

Anklet and bracelet
Tinkle in crystalline joy
that is heard by Thine
own jewelled ear,
The one Consciousness alone;
That Thou art, O Shiva.

Infinite circle aflame,
Of luminous Bliss,
Smile of great mystery
Indefinable Bliss:
That Thou art, O Shiva.

Bliss of my Guru,
Shiva Himself;
Bliss of the Innate,
The Self itself:
That Thou art, O Shiva.

Ananda--Natesa, I am lost in Thee.

Om Namah Shivaya

saidevo

20 September 2007, 11:04 AM

Namaste.

आत्मषटक
|| ātmashataka ||

न पुण्यं न पापं न सौख्यं न दुःखं
na punyam na pāpam na saukhyam na duhkham

न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
na mantro na tīrtham na vedā na yaj�āh |

अहं भोजनं नैव भोज्यं न भोक्ता
aham bhojanam naiva bhojyam na bhoktā

चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।४।
cidānandarūpah śivo'ham śivo'ham |4|

Here is a beautiful rendition of this Shloka, sung by Bhagavan Sri Sathya Sai Baba and set to beautiful music:
http://vahini.org/Discourses/d1-sankeerthana.html
http://vahini.org/audio-sai/1-07NaPunyam-Bhauya-Manasu.mp3

atanu

30 September 2007, 10:24 AM

Om

Lord you are the red line in the eye, worshipping and protecting the child Atma. You are the Atma and its Prana.

And you are all these that you see.
Lord You are One, you are the Seer, the seeing principle, and the seen.

You are called Rudra.

Om

atanu

06 October 2007, 02:38 PM

Om

Lord is desireless and innocent. He is Bholenath. He is Bhole and He is also the Lord of the innocent who have nowhere else to go to. Lord is mendicant, has no property and no home. Yet, He is the property and He is the Home. He has no support from any quarter. He is supportless. Yet, He is the support of all. When threatened with destruction then only we approach Lord.

Bhagavatam

O King, when that uncontrollable poison was forcefully spreading up and down in all directions, all the Devas, along with the Lord Vishnu Himself, approached Lord Shiva. Feeling unsheltered and very much afraid, they sought shelter of him.

We do not understand Lord's innocence. In Kali Yuga, it is rare to understand that innocence is Lordship -- eventually?

Bhagavatam

O Lord Girisa, since you are transcendental to the material modes of goodness, passion and ignorance, the various directors of this world, Lord of Satyaloka, Lord of Vaikuntha or the King of heaven, Mahendra, cannot appreciate it or even know where it is.

Om

Haridas

07 October 2007, 10:19 PM

Namaste.
EDIT: After studying more, I take back what was previously here. Om Namah Shivaya, I bow to the Great Lord Shiva for blessing me with His Divine Vision and allowing me to understand this concept. May He forgive me for making such rash statements.

Eastern Mind

08 October 2007, 07:10 AM

Haridas: I had read your previous statement that you took back. There is no such thing as a rash statement regarding the understanding or attempt at understanding Hinduism, in my opinion. Of course, we all say stupid things once in a while. Those are rash. If we went about in this discussion group thinking most of other's opinions from their understanding (that differ from our own) could be considered rash by each. In my opinion, you are just trying to figure out your own belief now. My guru often advised not to be too hard on oneself. It's not healthy. Then once you do figure it out, best not to flip-flop, get a solid core, a base understanding of your personal beliefs, then you can build on it. All knowledge comes from within, and is determined from one's own experiences, not from scripture at all. It's like considering another's review of a movie as your own. Best to go see it yourself. I haven't read a whole lot of scripture, but fortunately for me, most of my transcendental experiences and worldly observations well before I even encountered Hinduism were just verified when I did encounter Hinduism. Aum Namasivaya

Jigar

20 October 2007, 11:30 PM

Namaste

for vitalizing composition with point in no essential direction purana of the diety to a creation within my province my movement from the elements my shakti from personification condemned to history bound to frontier from the trimurti I am the destroyer

maste nam
jigar

yajvan

21 October 2007, 07:59 AM

Hari Om
~~~~~

Namaste

for vitalizing composition with point in no essential direction purana of the diety to a creation within my province my movement from the elements my shakti from personification condemned to history bound to frontier from the trimurti I am the destroyer

maste nam jigar

Namaste J,

help?

for vitalizing composition = ?
with point in no essential direction - so, that would be N,S,E, W, the cardinal directions + up or down, in or out with dik bala
of the diety to a creation within my province = who?
my movement from the elements = tattvas
my shakti from personification = energy of me, manifestion of Aham in 'me' that would be you.
condemned to history = to the past or his-story pf the past
bound to frontier = ?
the trimurti = Any triad of the Supreme one is oriented to, lets choose Brahma, Visnu,,Rudra
I am the destroyer = Destroyer of _______?perhaps if we sew these concepts together we , the viewing HDF members will have a clue of the post.

One must connect the last point , The Destroyer, is doing to this ( what ever you suggest the action is) to accomplish point 1 , for vitalizing the compositon.

pranams,

atanu

22 October 2007, 07:51 AM

for vitalizing composition with point in no essential direction purana of the diety to a creation within my province my movement from the elements my shakti from personification condemned to history bound to frontier from the trimurti I am the destroyer
maste nam
jigar

Jigar Sutras. Bhasyas required.

This consciousness is like the typhoon, which is unseen in itself but in which sand particles and dust rise and dance as if by themselves. This consciousness casts a shadow in itself, as it were, and that is regarded as tamas.

That is Shiva.

atanu

22 October 2007, 10:39 AM

None gave him birth, He knows no Lord. None rules Him in the world, nor yet controls. No features mark Him out, yet cause He is. Prime cause of that which steers, the senses five, the soul within.

Shvetashvatara Upanishad.

Om Namah Shivaya

atanu

28 October 2007, 01:01 PM

From tiruvAcakam
Saint and Sage Maanikkavaacagar, Rev.G.U. Pope, Oxford, Clarendon Press, 1900.

The operations of the Supreme

He is the Ancient One, Who creates the Creator of all;
He is the God, Who preserves the Preserver of things created;
He is the God, Who destroys the Destroyer; (15)
But, thinking without thought, regards the things destroyed.
To the six sacred sects with their six diverse kinds of men
He is the attainment of deliverance; and Source of being to the heavenly ones
He is the Possessor of all, Who resembles an insect.
Day by day He to the sun its lustre gave. (20)
In the sacred moon He placed its coolness;
Kindled in the mighty fire its heat;
In the pure ether placed pervasive power;
Endued the ambient wind with energy;
To the streams that gleam in the shade their savour sweet, (25)
And to the expanded earth with its strength He gave;
For ever and aye, me and millions other than me,
All in their several cells hath He enclosed.

Forty epithets
See Him the First! See Him the Whole !
See Him Himself, Being without compare ! (30)
See Him adorned with the wild boar's ancient tusk !
See Him Whose girdle is the forest tiger's skin !
See Him with ash besmeared ! Whene'er I think and think,
See, I cannot bear the thought ! I perish overwhelmed !
See, in the sweet voiced lute He is the melody ! (35)
See, each thing, as its essence is, He knows !
See Him, the Infinite ! See Him, the Ancient One !
See Him, the Great One Whom BrahmA and MAl saw not !
See Him, the Wonderful! See, the Manifold !
See Him, the Ancient One, transcending words ! (40)
See, He dwells afar where human thought goes not !
See, He is taken in the net of piety !
See Him that One, Whose title is 'the only One' !
See, He extends throughout the wide extended earth !
See Him, more subtile than an atom small ! (45)
See Him, the King incomparably great !
See Him, the Precious One, rarest of all that's rare!
See, mingling with all beings, each one He cherishes !
See Him, the Subtile One, Whom science fails to see !
See Him, above, below, He spreads ! (50)
See the beginning and the ending He transcends !
See, the 'bond' and 'loosing' He ordains !
See, He is That that stands, and That that goes !
See, He discerns the aeon and its end !
See Him, the Lord Whom all may gain ! (55)
See, Civan Whom the gods know not !
See Him. the Male, the Female, and 'neither one'!
See, even I have seen Him with my eyes !
See, the ambrosial Fount, yielding abounding grace!

Lo, I have seen His mercy s might ! (60)
See, His roseate Foot this earth hath trod !
See Him, even I have known, the Blessed One !
See, in grace He made me His !
See, her His Spouse whose eyes are dark-blue lotus flowers !
See, Her and Him together stand ! (65)

Om Namah Shivaya

Bob G

30 October 2007, 11:06 PM

atanu

31 October 2007, 01:18 AM

What is Siva without Shakti? What purpose is potential without the Divine dance? What value is there in abstract talk of the "Beyond" when children are homeless? If Siva (in various forms) is working here on earth, yet does not the stop slaughter of Shri Lanka people after many thousands of years and many millions of them giving sincere practice and worship, what else is required of them before such a powerful God will take action there?

Namaste Bob

Lo, I have seen His mercy s might ! (60)
See, His roseate Foot this earth hath trod !
See Him, even I have known, the Blessed One !
See, in grace He made me His !
See, her His Spouse whose eyes are dark-blue lotus flowers !
See, Her and Him together stand ! (65)

--------------------
Inscrutable is His will. I suppose, first one has to surrender to His will and then work towards purification of one's consciousness.

Though I understand with full empathy the pain and agony of your experience.

Om

Bob G

31 October 2007, 09:27 PM

atanu

04 November 2007, 07:33 AM

Tirumantiram, 0521-0525

On the throat of downward looking face, there is darkness; they do not know the purpose behind swallowing the poison. He with the garland of white skulls and spreading matted locks supports this vast universe and the eight directions.

Men live on this globe, surrounded by the seas, utter lies and flattery. He knows why his throat looks blue and who made it so. If you tell the truth, he who is worshipped by the celestials will make them bow their heads to you.
-----
Will someone explain?

Om Namah Shivaya

Om Namah Shivaya

None gave him birth, He knows no Lord. None rules Him in the world, nor yet controls. No features mark Him out, yet cause He is. Prime cause of that which steers, the senses five, the soul within.

Shvetashvatara Upanishad.

His infinite Love. That has made His throat blue. Who else, but His self nature -- of pure Love makes Him swallow all the poison of this Universe of utter lies and flattery?

Out of Love only, He adorns Himself as Nilgriva. He is Karuna avatar.

Thanks go out to vcIndiana for the intuitive flash.

-----
Love was born first
the gods cannot reach it,
or the spirits, or men....
Far as heaven and earth extend,
far as the waters go,
high as the fire burns,
you are greater, love!
The wind cannot reach you,
nor the fire, nor the sun, nor the moon:
you are greater than them all, love!"

Atharva Veda 9.2.19

Pray Lord that your Love may infect us. May we be able to renounce all bitterness and hatred born out of the ignorance of I and mine.

Om Namah Shivaya

Eastern Mind

04 November 2007, 07:55 AM

Namaste Aatanu,

Thanks for the reply. America is not an easy place to live even if many of us have a good standard of living compared to billions of other people, many of us are poor in important cultural ways. It's an almost constant bombardment of anti-Dharmic ways and influences.

Om

I concur. It takes a very strong mind. Not just for us. For all religions that preach tolerance and whose fundamentals are purity of mind, and the learning of how to treat others. I watch a microcosm at my school among the Grade 8 boys. All 17 of them. Ten are in the "I hate everything" period of life. School sucks, teachers suck, parents suck, rules suck. Two are Mormon (what I would judge as good Mormon), and are learning 'how to treat others' their way, which is with respect, and dignity, and love, but not unconditionally, but better than the 10. Those two will turn out all right... honest citizens of the planet with some minor (major to some) gliches. And then there are the other 5 - stuck in the middle, pondering their future, and being influenced by their peers, most especially the 10. Some will come through, others won't. All Siva's dance. It is the Kali Yuga after all. Aum Namasivaya
As per the Sri Lanka upcoming genocide, well, that's another thread.

atanu

04 November 2007, 08:00 AM

Tirumantiram, 0521-0525

On the throat of downward looking face, there is darkness; they do not know the purpose behind swallowing the poison. He with the garland of white skulls and spreading matted locks supports this vast universe and the eight directions.

Men live on this globe, surrounded by the seas, utter lies and flattery. He knows why his throat looks blue and who made it so. If you tell the truth, he who is worshipped by the celestials will make them bow their heads to you.

Nandi, rising high in the middle of the blazing fire, stands as Siva; He pervades and circumambulates the world; he is of the crimson color of the evening sun; He is the downward-looking face �Adhomukha.

Adhomukha is an ancient One; Adhomukha animates everything everywhere; Sadasiva is the ancient Lord with the lotus eyes;

Adhomukha is the Lord of the eons� end or destruction of the world.

Listen to how Adhomuka became the huge flower; Adhomukha expanded itself as a hundred (worlds); the Limitless sakti that is Adhomukha became the enduring Adhomuka.

Will someone explain?

Om Namah Shivaya

Gotcha. Love can only defeat you. Love can only grasp you.

Om Namah Shivaya

vcindiana

04 November 2007, 10:20 AM

Om Namah Shivaya

None gave him birth, He knows no Lord. None rules Him in the world, nor yet controls. No features mark Him out, yet cause He is. Prime cause of that which steers, the senses five, the soul within.

Shvetashvatara Upanishad.

His infinite Love. That has made His throat blue. Who else, but His self nature -- of pure Love makes Him swallow all the poison of this Universe of utter lies and flattery?

Out of Love only, He adorns Himself as Nilgriva. He is Karuna avatar.

Thanks go out to vcIndiana for the intuitive flash.

-----
Love was born first
the gods cannot reach it,
or the spirits, or men....
Far as heaven and earth extend,
far as the waters go,
high as the fire burns,
you are greater, love!
The wind cannot reach you,
nor the fire, nor the sun, nor the moon:
you are greater than them all, love!"

Atharva Veda 9.2.19

Pray Lord that your Love may infect us. May we be able to renounce all bitterness and hatred born out of the ignorance of I and mine.

Om Namah Shivaya

Dear Atanu: What a surprise, I am thrilled you remembered me. You made my day. Love does change heart. Love is THE beautiful gift from God if you care to believe.

I am still working on the beautiful story of "Garuda and the little bird". It is almost done, it is all about love. I am little reluctant to post this. I need to muster some strength.

Love.. It is a beautiful cool sunny day here, .................VC

Znanna

05 November 2007, 04:53 PM

Bob G

05 November 2007, 06:24 PM

Just a side note: I'm impressed by many here who seem to have a very good handle on English and Sanskrit! I've spoken english all my life and still don't have a very good handle on it, as for Sanskrit I only know a hand full of words and meanings.

Om Shanti

P.S. Hinduism seems to be the most vast religion of all! Just to understand one sect well could seemingly take many lifetimes...

atanu

06 November 2007, 12:32 AM

4.1. VISHNU SAHASRA NAMAM - Courtesy ARUN

240. Vibhuh -One who manifests Himself in an endless variety of forms.
Though essentially the Infinite is One, Non-Dual and All-Pervading,
the Reality, when viewed through the equipments of mind-and-intellect
(Maayaa) seems to have apparently become the pluralistic world.
Mundakopanishad (1-6) says, "He is Eternal and Multiform." Based upon
this idea we have in the Puranas, the description of the Lord's
incarnations and His play in the world of the many.

ZN

Namaste ZN,

Thank you. I wish to relate a story, which should explain the meaning of the 'thank you'.

In a city, two Vishnu bhaktas were banished by the King. Vishnu also rolled up His bed of snakes and left the city, accompanying the sages. The city thereafter fell into gloom, becoming lifeless and colorless and the king finally had to recall the sages with honour.

The immutable peace at the end of OM is Vishnu -- the all pervading highest state. The peace is the Universe and that peace is in everyone. Some call it Shantam Shivam. There is no difference.

Om Namah Bhagavate Shri Vasudevaya Namah. Shivom.

atanu

06 November 2007, 12:04 PM

A true love story

Lord wears a Mund-Mala, a garland of skulls. The sophisticated sneer: Shucks, is this God? Uncouth, nude, and possibly flesh eater as well; showing off of His conquests.

Sometimes when sure, He comes out of His shell of shyness and caresses, then one howls, crying out with tears of joy and a painful lump in the throat. One understands only then. He lovingly keeps the relics of your every existence, through all your incarnations, and waits at the juncture of life and new life, expectantly, that you will want Him more than a life of wilderness. He is hungry for love and waits patiently with sure confidence that you will someday want to embrace Him, then He will show you the relics and tell you the stories that will become ocean of knowledge.

Those who have been caressed will understand and will sob. Jigar perhaps?

Lord, pardon me my immaturity.

Om

Bob G

06 November 2007, 06:50 PM

Hello Atanu,

You speak of the God in form and of that divine form being seen and known.

But what of no-thing which no words can tell...?

atanu

06 November 2007, 07:44 PM

Hello Atanu,

You speak of the God in form and of that divine form being seen and known.

But what of no-thing which no words can tell...?

Namaste Bob,

That is yet another rung, wherein the fear leaves forever. But in a state of Mind, which is a natural inevitable, the tribulations are mitigated by various forms of Prakriti, animated by Lord. And especially the divine forms. If Vishnu leaves, a place will certainly become devoid of honey. If Shiva leaves, the life itself will leave.

Understanding that all forms are of Lord Spirit and that the divine forms are pure embodiement of pure Love (Sattwa) is a step ahead though.

Om

Nuno Matos

06 November 2007, 08:07 PM

Namaste Atanu

" If Shiva leaves, the life itself will leave." I prefer this one; If Shiva leaves it´s power will be instituted i.e soma/samahdi. And i think this is according the Kirana Tantra.

" If Vishnu leaves, a place will certainly become devoid of honey ". Now this is what happens, when Vishnou leaves you will certainly be deprived of worldly enjoyments i.e. end of individual existence ( life ).

Om Namah Shivaya!

yajvan

06 November 2007, 08:58 PM

Hari Om
~~~~~

The immutable peace at the end of OM is Vishnu -- the all pervading highest state.

Namaste atanu (et.al)

This is a beautiful observation you bring to us ... the peace at the end of Om, AUM as we know it, is called the unstruct sound, amatra [ some like to write it amAtrA]. That silence is found in the 4th (caturthi) position A U M ____ . It is considered of the highest value, as part of pranava.

That forth is turya... That peace of Visnu is of great import and the foundation for this Universe.

pranams,

atanu

06 November 2007, 11:30 PM

Namaste Atanu

" If Shiva leaves, the life itself will leave." I prefer this one; If Shiva leaves it´s power will be instituted i.e soma/samahdi. And i think this is according the Kirana Tantra.

Om Namah Shivaya!

Namaste Nuno,

You are correct. There are many levels.

When Shiva leaves -- may mean, Brahma (along with Saraswati), Vishnu (along with Laksmi), or Rudra (along with Durga) leaving.

Actually Shiva never leaves. Where can He go? The poor fellow.

Om

Bob G

07 November 2007, 12:02 AM

Victory to the Golden one!

Khandogya upanishad, 6th Khanda.
1. The Rik (veda) is this earth, the S�man (veda) is fire. This S�man (fire) rests on that Rik (earth). Therefore the S�man is sung as resting on the Rik. S� is this earth, ama is fire, and that makes S�ma.

2. The Rik is the sky, the S�man air. This S�man (air) rests on that Rik (sky). Therefore the S�man is sung as resting on the Rik. S� is the sky, ama the air, and that makes S�ma.

3. Rik is heaven, S�man the sun. This S�man (sun) rests on that Rik (heaven). Therefore the S�man is sung as resting on the Rik. S� is heaven, ama the sun, and that makes S�ma.

4. Rik is the stars, S�man the moon. This S�man (moon) rests on that Rik (stars). Therefore the S�man is sung as resting on the Rik. S� is the stars, ama the moon, and that makes S�ma.

5. Rik is the white light of the sun, S�man the blue exceeding darkness (in the sun). This S�man (darkness) rests on that Rik (brightness). Therefore the S�man is sung as resting on the Rik.

6. S� is the white light of the sun, ama the blue exceeding darkness, and that makes S�ma.
Now that golden person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

7. Whose eyes are like blue lotus's, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

8. Rik and S�man are his joints, and therefore he is udg�tha. And therefore he who praises him (the ut) is called the Ud-g�tri (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds)...

(don't know where this is on the "rungs")

atanu

07 November 2007, 12:47 AM

Victory to the Golden one!

Khandogya upanishad, 6th Khanda.
1. The Rik (veda) is this earth, the Sâman (veda) is fire. This Sâman (fire) rests on that Rik (earth). Therefore the Sâman is sung as resting on the Rik. Sâ is this earth, ama is fire, and that makes Sâma.

2. The Rik is the sky, the Sâman air. This Sâman (air) rests on that Rik (sky). Therefore the Sâman is sung as resting on the Rik. Sâ is the sky, ama the air, and that makes Sâma.

3. Rik is heaven, Sâman the sun. This Sâman (sun) rests on that Rik (heaven). Therefore the Sâman is sung as resting on the Rik. Sâ is heaven, ama the sun, and that makes Sâma.

4. Rik is the stars, Sâman the moon. This Sâman (moon) rests on that Rik (stars). Therefore the Sâman is sung as resting on the Rik. Sâ is the stars, ama the moon, and that makes Sâma.

5. Rik is the white light of the sun, Sâman the blue exceeding darkness (in the sun). This Sâman (darkness) rests on that Rik (brightness). Therefore the Sâman is sung as resting on the Rik.

6. Sâ is the white light of the sun, ama the blue exceeding darkness, and that makes Sâma.
Now that golden person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

7. Whose eyes are like blue lotus's, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

8. Rik and Sâman are his joints, and therefore he is udgîtha. And therefore he who praises him (the ut) is called the Ud-gâtri (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds)...

(don't know where this is on the "rungs")

Namaste and Regards,

I am amazed that how fast you have zoomed in. This Sâman from which Ut (U -- Taijjassa-Soma) rises is the tranquil place within and without, where the in-breath and the out-breath join and become still. Oblation to Sâman makes Parjanya, son of heaven happy.

And abiding in Saman may, one day, force Heaven to pull you in.

Heaven-Parjanya-Soma-Aditi-Universe.

This heaven is not the heaven of experience but the indescribable Turya.

Regards,

Om

atanu

07 November 2007, 01:24 AM

Om

This is my borrowed prayer to Parjanya, who appeared to Indra as exceedingly beautiful daughter of Himavan and taught him Brahman.

Parjanya forms three words -- three Vedas and three letters A-U-M. In Him exists three heavens of experience called A, U, and M. He is born of the heaven that is beyond -- Rudra Param Atman called OM - the one letter, who is the lower Brahman and the higher Brahman, also called Dyaus.

Book 7 HYMN CI. Parjanya.

1 SPEAK forth three words, the words which light preceded, which milk this udder that produceth nectar. Quickly made manifest, the Bull hath bellowed, engendering the germ of plants, the Infant.
------
4 In him all living creatures have their being, and the three heavens with triply flowing waters. Three reservoirs that sprinkle down their treasure shed their sweet streams around him with a murmur.
---------
6 He is the Bull of all, and their impregner lie holds the life of all things fixed and moving. May this rite save me till my hundredth autumn. Preserve us evermore, ye Gods, with blessings.

RV BOOK 7 HYMN CII Parjanya.

1 SING forth and laud Parjanya, son of Heaven, who sends the gift of rain. May he provide our pasturage.
2 Parjanya is the God who forms in kine, in mares, in plants of earth, And womankind, the germ of life.
3 Offer and pour into his mouth oblation rich in savoury juice: May he for ever give us food.

Om Namah Shivaya

atanu

07 November 2007, 01:53 AM

Prayer to the life forces and to the Father.

Even as Rudra's Sons, the children of the Creator Dyaus, the Asura, desire, O Youthful Ones, so shall it be.

RV HYMN LVIII. Maruts.

1. Now do I glorify their mighty cohort, the company of these the youthful Maruts,
Who ride impetuous (Rudra) on with rapid horses, and radiant in themselves, are Lords of Amrta.
-------
5 They spring forth more and more, strong in their glories, like days, like spokes where none are last in order. Highest and mightiest are the Sons of Prsni. Firm to their own intention cling the Maruts.

6 When ye have hastened on with spotted coursers, O Maruts, on your cars with strong-wrought fellies, The waters are disturbed, the woods are shattered. Let Dyaus the Red Steer send his thunder downward.

7 Even Earth hath spread herself wide at their coming, and they as husbands have with power impregned her. They to the pole have yoked the winds for coursers: their sweat have they made rain, these Sons of Rudra.

RV HYMN LIX. Maruts.

1. YOUR spy hath called to you to give prosperity. I sing to Heaven and Earth and offer sacrifice. They bathe their steeds and hasten through the firmament: they spread abroad their radiance through the sea of cloud.
-----
4 Who, O ye Maruts, may attain the mighty lore of you the mighty, who may reach your manly deeds? Ye, verily, make earth tremble like a ray of light what time ye bring your boons to give prosperity,
-----
8 May Dyaus, the Infinite, roar for our banquet: may Dawns toil for us, glittering with moisture. Lauded by thee, these Maruts, Sons of Rudra, O Rsi, have sent down the heavenly treasure.

RV HYMN XVII. Indra.

1. GREAT art thou, Indra; yea, the earth, with gladness, and heaven confess to thee thine high dominion. Thou in thy vigour having slaughtered Vrtra didst free the floods arrested by the Dragon.
2 Heaven trembled at the birth of thine effulgence; Earth trembled at the fear of thy displeasure. The steadfast mountains shook in agitation, the waters flowed, and desert spots were flooded.
3 Hurling his bolt with might he cleft the mountain, while, putting forth his strength, he showed his vigour. He slaughtered Vrtra with his bolt, exulting, and, their lord slain, forth flowed the waters swiftly.
4 Thy Father Dyaus esteemed himself a hero: most noble was the work of Indra's Maker, His who begat the strong bolt's Lord who roareth, immovable like earth from her foundation.

HYMN XX Maruts.

1. LET none, Swift Travellers! check you: come hither, like-spirited, stay not far away, Ye benders even of what is firm.
2 Maruts, Rbhuksans, Rudras come ye with your cars strong-fellied and exceeding bright.
Come, ye for whom we long, with food, to sacrifice, come ye with love to Sobbari.
3 For well we know the vigorous might of Rudra's Sons, the Martits, who are passing strong, Swift Visnu's band, who send the rain (Parjanya).
----
17 Even as Rudra's Sons, the children of the Creator Dyaus, the Asura, desire, O Youthful Ones, so shall it be:

Om

atanu

07 November 2007, 05:06 AM

Some cynics say that Lord we worship is not Vedic.

The terrible Lord Rudra-the infinite Dyaus, whose roars make the Universe tremble, when He gives birth to the Bolt -- Electricity (Indra), Heat (Agni), and Light (Ushas) is our kind, soft father Shiva-Parjanya-Soma. He is the akasha, the invigorating power, protector, vishnave-all pervading, the intelligence, the flavours, and the food. He exhilarates and delightes.

Soma has entered Aditi and so Aditi is All, wherein hidden is the indescribable Pitaa.

Rig Veda

1.187.01 I glorify Father, the great, the upholder, the strong, by whose invigorating power Trita slew the mutilated Vr.tra.

1.187.02 Savoury Pita_; sweet pita_; we worship you; become our protector.

1.187.03 Come to us, Pita_, Shiv with auspicious aids; a source of delight; not unpalatable; a friend well respected, and having none but agreeable properties.

1.187.04 Your flavours, Pita_, are diffused through the regions, as the winds are spread through the sky.

1.187.05 Those (men), Pita_, (are the enjoyers of your bounty), who are your distributors, most sweet Pita_, (to others); they who are the relishers of your flavours, are as if they had stiff necks.

1.187.06 The thoughts of the mighty gods are fixed, Pita_, upon you; by your kind and intelligent assistance, (Indra) slew Ahi.

1.187.07 When, Pita_, this (product) of the water-wealthy clouds, (the rain), arrives; then do you, sweet Pita_, be at hand with sufficiency for our eating.

1.187.08 And since we enjoy the abundance of the waters and the plants; therefore, Body, do you grow fat.

1.187.09 And since we enjoy, Soma, your mixture with boiled milk or boiled barley; therefore, Body, do you grow fat.

1.187.10 Vegetable cake of fried meal, do you be substantial, wholesome, and invigorating; and, Body, do you grow fat.

1.187.11 We extract from you, Pita_, by our praises, (the sacrificial food), as cows yield butter for oblation; from you, who are exhilarating to the gods; exhilarating also to us.

Om Namah Shivaya

Bob G

07 November 2007, 09:32 AM

Namaste Atanu,

Thank you very much for the very fine reply and for the further sharing of sacred texts!

The following upanisad brings rest to me from the dichotomy of duality...

Isa Upanisad, chapter 1, 6-14

"When a man sees all beings within his very self, and his self within all beings, It will not seek to hide from him.
When in the self of a discerning man, his very self has become all beings, what bewilderment, what sorrow can there be, regarding that self of him who sees this oneness.
He has reached the seed--without body or wound, without sinews, not riddled by evil. Self-existant and all-encompassing, the wise sage has dispensed objects through endless years.
Into blind darkness they enter, people who worship ignorance; and into still blinder darkness, people who delight in learning.
It's far different from knowledge, they say, different also from ignorance, we're told--so have we heard from the wise men, who have explained it to us.
Knowledge and ignorance--a man who knows them both together, passes beyond death by ignorance, and by knowledge attains immortality.
Into blind darkness they enter, people who worship non-becoming; and into still blinder darkness, people who delight in becoming.
It's far different from coming-into-being, they say, different also from not-coming into-being, we're told--so we have heard from wise men, who have explained it all to us.
The becoming and the destruction--a man who knows them both together; passes beyond death by destruction, and by becoming attains immortality.

Om Shanti

yajvan

07 November 2007, 05:40 PM

Hari Om
~~~~~

Victory to the Golden one!

Khandogya upanishad, 6th Khanda.
1. The Rik (veda) is this earth, the Sâman (veda) is fire. This Sâman (fire) rests on that Rik (earth). Therefore the Sâman is sung as resting on the Rik. Sâ is this earth, ama is fire, and that makes Sâma.

2. The Rik is the sky, the Sâman air. This Sâman (air) rests on that Rik (sky). Therefore the Sâman is sung as resting on the Rik. Sâ is the sky, ama the air, and that makes Sâma.

3. Rik is heaven, Sâman the sun. This Sâman (sun) rests on that Rik (heaven). Therefore the Sâman is sung as resting on the Rik. Sâ is heaven, ama the sun, and that makes Sâma.

4. Rik is the stars, Sâman the moon. This Sâman (moon) rests on that Rik (stars). Therefore the Sâman is sung as resting on the Rik. Sâ is the stars, ama the moon, and that makes Sâma.

5. Rik is the white light of the sun, Sâman the blue exceeding darkness (in the sun). This Sâman (darkness) rests on that Rik (brightness). Therefore the Sâman is sung as resting on the Rik.

6. Sâ is the white light of the sun, ama the blue exceeding darkness, and that makes Sâma.
Now that golden person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

7. Whose eyes are like blue lotus's, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

8. Rik and Sâman are his joints, and therefore he is udgîtha. And therefore he who praises him (the ut) is called the Ud-gâtri (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds)...

(don't know where this is on the "rungs")

Namaste BG, (et.al)
Chandogya Upanishad is one of my favorites... [ some write this Chaandogya, or ChAnogya and I see you have used the Khandogya spelling too]

On one end this Chandogya is the chanting of the saman as part of the sacrifice/yajya. On another end it also offers -that which can be understood by or attained by chandas alone. One can look at this as chad or ~ to keep away (chadi samvarame) , or to make delighted (chadi ahladane). So this Chandogya can also be seen as the secret hidden away which makes one delighted. What is that then? Its Brahmavidya.
Just listening to the saman is considered fruitful.

That said, in Canto 1 ( Chapt 1), it has much to do with somayaga ( some write yajya), udgatr ( or the priest who sings the saman) and what he's sings/chants is udgitha. From your post above from this upanishad I.6.1 to I.6.8, it is a subset of the notion of udgitha as the essential content to everything. Some say udgitha is the subtlest rasa of all, and all that comes into being is from this.

I.2.3 - That which is this udgitha, the eighth, the essence of all essences is the Supreme, is competent for the highest place.

So in Chapt I, we see how duality is reduced to non-dual i.e. speech is indeed the rk; breath is the saman; the syllable oM is the udgitha. Now speech and breath are together is a couple, as is the rk and saman together or speech is indeed rk or [I]vak eva rk.

Yet there is one more meaning one can click down on...
The entire first Canto of this Upanishad is is about meditatively adoring udgitha as oM and knowing its meaning is superior to doing so without understanding.
That is, the yajya will still yield its fruit, for that event. But the one knowingly ,fully aware of the connections of udgitha to oM and to even the stobha (seemingly meaningless akasra's added to the saman to balance its chandas or its melody) the benefits are deeper and wider. This is called out in I.13.

Thank you for bringing Chandogya to the conversation.

pranams,

Bob G

07 November 2007, 07:03 PM

Good day Yajvan,

Thank you for the very insightful information! The Khandogya upanishad is also one of my favorites. (I've only read a few upanishads so far)

Are you and some of the other people here ordained teachers of Vedas? It sure sounds like many here have done a great deal of study and reflection related to Hindu doctrine and history!

yajvan

07 November 2007, 08:03 PM

Hari Om
~~~~~

Good day Yajvan,

Thank you for the very insightful information! The Khandogya upanishad is also one of my favorites. (I've only read a few upanishads so far)

Are you and some of the other people here ordained teachers of Vedas? It sure sounds like many here have done a great deal of study and reflection related to Hindu doctrine and history!

Namaste BG ( is it okay to address you as BG?)

I cannot speak for others but I know I am in good company as this is key to a healthy and wise forum. And I believe we work at this, to keep the quality high.

For me and sadhana its just a way of life for some time now. Formal traning? yes, but not in the shastra's. This is reading and study on a regular basis. As you will see many have the same diet of study. Knowledge and experience (of turya) is the order of the day.

I view myself as a student of life. I am avarena narena or one who has not attained SELF, yet with firm resolve trying to correct this blemish (mala).

Hope to see more of your posts on Chandogyopanishad.

...you are akshitamasi (imperishable), you are achyutamasi (unchangable) you are pranasamshitamasi ( the essense) of prana....Ghora Angirasa speaking to Krsna, son of Devaki, Chandogya Upanishad III.17.6

pranams,

Bob G

08 November 2007, 08:31 AM

Namaste Yajvan,

Your use of the handle BG is fine with me. As you say this forum is of high quality. (which is something one does not find everyday on the internet)

Thank you for the encouragement about me making further posts; that was kind of you.

I feel that about all we can do is seek to fufill the wisely revealed Dharmas as best as we can and forgive ourselves and others for any errors (or blemish) along the way; while Grace without error and quintessentially deep inside the Dharmas, miraculously does what we can not do by ourselves to bring fufillment of all Dharmas.

From the Khandogya Upanishad, VII Prapathaka, 24th Khanda.

24.
1. Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.

Sir, in what does the Infinite rest? In its own greatness - or not even in greatness.

2. In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this, thus he spoke; for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself)

25.
1. The Infinite indeed is below, above, behind, before, right and left--it is indeed all this. Now follows the explanation of the Infinite as the I: I am below, I am above, I am behind, before, right and left--I am all this.

2. Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left - Self is all this. He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self--he becomes a Svarag, (an autocrat or self-ruler) he is lord and master in all the worlds. But those who think differently from this, live in perishable worlds, and have other beings for their rulers.

26.
1. To him who sees, perceives, and understands this, the spirit (prana) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance, food, power, understanding, reflection, consideration, will, Mind, speech, names, sacred hymns, and sacrifices--aye, all this springs from the Self.

Om

yajvan

08 November 2007, 11:13 AM

Hari Om
~~~~~

I feel that about all we can do is seek to fufill the wisely revealed Dharmas as best as we can and forgive ourselves and others for any errors (or blemish) along the way; while Grace without error and quintessentially deep inside the Dharmas, miraculously does what we can not do by ourselves to bring fufillment of all Dharmas.

Namaste and hello BG,
thank you for the Chandogya verses...just a wealth of knowledge.

Freedom is not worth having if it does not include the freedom to make mistakes."... Mahatma Gandhi

pranams

satay

08 November 2007, 03:18 PM

OM

Nagendra Haaraaya Thrilochanaaya
Bhasmaanga Raagaaya Maheshvaraaya
Nityaaya Suddhaaya Digambaraaya
Tasmai Nakaaraaya Namah Shivaaya

sarabhanga

08 November 2007, 11:54 PM

Love was born first
the gods cannot reach it,
or the spirits, or men....
Far as heaven and earth extend,
far as the waters go,
high as the fire burns,
you are greater, love!
The wind cannot reach you,
nor the fire, nor the sun, nor the moon:
you are greater than them all, love!"

Atharva Veda 9.2.19

With resolution, let all thoughts be silence, still all passion, and in joyful union with God know the oneness of LOVE.

Behold all with inner peace and the same evenness of LOVE.

Traditionally, Dharma is based in the inviolable law of Karma and the fundamental principle of absolute Kama (i.e. universal Compassion, or simply LOVE).

The pinnacle of Bhakti Yoga is �Attachment without Attachment� (i.e. unconditional LOVE).

The divine law of Ahimsa (unconditional LOVE towards all beings) leads one to Ganesha (the Isha of Ganas or the �Lord of Beings�) who swiftly removes any obstacle to salvation.

LOVE is ... (http://www.hindudharmaforums.com/showpost.php?p=13487&postcount=61)

vcindiana

09 November 2007, 04:44 AM

LOVE is ... (http://www.hindudharmaforums.com/showpost.php?p=13487&postcount=61)

Beautifully said.

May I add these:

Love is kind
It does not envy
It does not boast
It is not proud
It is not rude
It is not self-seeking
It is not easily angered
It keeps no record of wrongs
Love does not delight in evil
But rejoices in the truth
It always protects
Always trusts
Always hopes
Always perseveres
Love...........................VC

vcindiana

09 November 2007, 05:06 AM

Hari Om
~~~~~

Freedom is not worth having if it does not include the freedom to make mistakes."... Mahatma Gandhi

pranams

If freedom does not allow us to make mistake, then it is not freedom. The very Purpose of freedom is to find Love.

Love.......................Vc

atanu

09 November 2007, 10:38 PM

If freedom does not allow us to make mistake, then it is not freedom. The very Purpose of freedom is to find Love.

Love.......................Vc

Namaste All,

I think this is profound. Like Ramana Maharshi says, only true freedom a man has is to love God.

Om

atanu

09 November 2007, 10:57 PM

Hari Om
------ Some say udgitha is the subtlest rasa of all, and all that comes into being is from this.

I.2.3 - That which is this udgitha, the eighth, the essence of all essences is the Supreme, is competent for the highest place.
----

Namaste Yajvan Ji,

Abiding in OM, one may reach that which is this udgitha -- the essence of udgitha.

The Ut goes on to become Utpatti (creation). However, we intend to involute to that, which is the cause of utpanna of utgiha. There is always a going and coming, which covers up that which has no place to go.

I.2.3 - That which is this udgitha, the eighth, the essence of all essences is the Supreme, is competent for the highest place

----------------------------------------
The name Rudra is very interesting though apparently nothing important.

One who causes crying or one who cries: these two include all possibilities of Sat-Chit-Anand. The Existence-The Consciousness-The Bliss.

------------------------------------

Om Namah Shivaya

atanu

01 December 2007, 11:38 AM

Below are links to Om Namah Shivaya chanted by a christian.

http://www.esnips.com/doc/a7f25384-c221-4b49-a669-8409eb5a7599/01-Om-Namah-Shivayya

http://www.esnips.com/doc/d4ee3e43-cbf4-42e1-b470-bee603d6d8b9/02-Om-Namah-Shivayya

Om

atanu

05 December 2007, 11:01 PM

Lord, you have created camphor in the image of ego and vice versa, intended to burn out without a trace, imparting fragrance to the ambience.

Lord, you have created song in the image of ego and vice versa, intended to die out, imparting joy to the ambience.

Lord, you have created tree in the image of ego and vice versa, to bow down and sing to the immutable Giri.

You are Girishanta, antaratma in Giri.

Om Namah Shivaya

atanu

07 December 2007, 09:39 AM

Hello Atanu,

You speak of the God in form and of that divine form being seen and known.

But what of no-thing which no words can tell...?

Dear Bob,

When in samadhi, there is no-thing -- no words and none else, there will still remain the thing that will know the 'no-thing'.

May communion with that one thing become a routine affair.

Om

atanu

09 December 2007, 06:27 AM

Om Namah Bhagavate Shri Ramanaya

All work is done by the energy of God

Ego merely assumes ownership of karma.

One day Sundaramurti Swami, one of the famed 63 shaiva saints, entered the temple and found to his dismay that neither God nor Goddess was there, and on searching he found them in a field working at transplanting seedlings for a a Harijan devotee couple. In memory of this, the idols of the God and the Goddess are taken to an adjoining field every year.

DELIVERANCE OF A THORN BUSH

In CHIDAMBARAM, there was a poet and jnani by the name of Umapathi Sivacharya, who did not pay much attention to the usual brahminical practices. Hence, the dikshitars of the place forbade him from living in the village or even visiting the temple. He therefore lived in a small hut outside the village. A low caste man, Pethan Samban, used to supply him with all that he required and also helped him in a general way. One day, when Pethan was carrying on his head a bundle of firewood to the hut, Lord met him on the way in the guise of the dikshitar in charge of the temple. He wrote a verse on a palmyra leaf, telling him that it was to be handed over to Umapathi Sivacharya.

Pethan gave that verse to Sivacharya, who, on opening it, was overwhelmed with devotion and a thrill passed through his body as he read the letter. The gist of the verse was, “A note from Chidambaranathan, the servant of the devotees. To Sivacharya, It is your duty to give initiation to Pethan Samban regardless of caste and to the surprise of all people.”

In obedience, he initiated Pethan into the order of sannyasa and in due course he gave nayana diksha to Pethan, immediately after which Pethan merged into holy light. Sivacharya himself was surprised at this.

Enemies of Sivacharya noticed the sacrificial offerings and complained to the king that Sivacharya had burnt Pethan to death. When the king came there to enquire into the complaint, Sivacharya showed the verse of Lord Nataraja and said that he gave initiation to Pethan who attained the form of a divine light (jyoti).

The king was surprised and asked Sivacharya if he could likewise give initiation and moksha to the thorn bush nearby. “Yes. What doubt, is there?” said Sivacharya. Accordingly he gave nayana diksha to that thorn bush and that too immediately disappeared in pure light (jyoti). The king was still more astonished at that and said, “This looks like some black magic. You said this note had been written by Lord Nataraja. Let us go and ask Him.”

Accordingly they started for the temple together. Hearing all this, the pundits, the curious common people and enemies of Sivacharya who were sure he would be duly punished, flocked to the temple to see the strange sight. The two entered the temple. Out of regard for the king, when Arati was offered to Lord Nataraja, it was found that on either side of the Lord there stood Pethan and the thorn bush. The pundits were surprised and out of fear and remorse, fell at the feet of Sivacharya requesting him to pardon them for all their faults. They subsequently brought him back into the village with due honours.

Om Namah Shivaya

Bob G

09 December 2007, 04:15 PM

Hello Atanu,

Thank you for the reply and kindness.

There never was or will be a time when we are not Samadhi except for, or only in apparent time.

299

Om

atanu

13 December 2007, 10:55 AM

Prostrations to you Lord.

Book 9 HYMN II. Soma Pavamana.

10 Winner of kine, Indu, art thou, winner of heroes, steeds, and strength
Primeval Soul of sacrifice.

RV Book 1. HYMN XCI Soma.

1. Thou, Soma, art preeminent for wisdom; along the straightest path thou art our leader. Our wise forefathers by thy guidance, Indu, dealt out among the Gods their share of treasure.
-----
5 Thou, Soma, art the Lord of heroes, King, yea, Vrtra-slayer thou: Thou art shiva energy.

Gita

Adhibhootam ksharo bhaavah purushashchaadhidaivatam;
Adhiyajno’hamevaatra dehe dehabhritaam vara.

Adhibhuta (knowledge of the elements) pertains to My perishable Nature, and the Purusha or soul is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among the embodied (men)!
----------------------------------------

“I” is the adhiyajna. Krishna is adhiyajna here in this body. Soma is adhiyajna.
Sah Uma Shiva you are the adhiyajna – Lord Krishna, the primeval soul of sacrifice. All from Adhidaiva Purusha Rudra.

Om Namah Bhagavate Shri Vasudevaya. Om Namah Shivaya

atanu

14 December 2007, 07:02 AM

The Vedanta states, "By knowing Shiva, who is hidden in all things, exceedingly fine, like film arising from clarified butter, the One embracer of the universe—by realizing God, one is released from all fetters."

The twelve beliefs are in general beliefs of most Shiva lovers.
--------------------------------------------------------------------------------
Belief One

REGARDING GOD'S UNMANIFEST REALITY

Shiva's followers believe that Lord Shiva is God, whose Absolute Being, ParaShiva, transcends time, form and space. The yogi silently exclaims, "It is not this. It is not that." Such an inscrutable God is God Shiva. Aum.
--------------------------------------------------------------------------------
Belief Two

REGARDING GOD'S MANIFEST NATURE OF ALL-PERVADING LOVE

Shiva's followers believe that Lord Shiva is God, whose immanent nature of love, Parashakti, is the substratum, primal substance or pure consciousness flowing through all form as energy, existence, knowledge and bliss. Aum.
--------------------------------------------------------------------------------
Belief Three

REGARDING GOD AS PERSONAL LORD AND CREATOR OF ALL

Shiva's followers believe that Lord Shiva is God, whose immanent nature is the Primal Soul, Supreme Mahadeva, Paramesvara, author of Vedas and Agamas, the creator, preserver and destroyer of all that exists. Aum.
--------------------------------------------------------------------------------
Belief Four

REGARDING THE ELEPHANT-FACED DEITY

Shiva's followers believe in the Mahadeva Lord Ganesha, son of Shiva-Shakti, to whom they must first supplicate before beginning any worship or task. His rule is compassionate. His law is just. Justice is His mind. Aum.
--------------------------------------------------------------------------------
Belief Five

REGARDING THE DEITY KARTTIKEYA

Shiva's followers believe in the Mahadeva Karttikeya, son of Shiva-Shakti, whose vel of grace dissolves the bondages of ignorance. The yogi, locked in lotus, venerates Murugan. Thus restrained, his mind becomes calm. Aum.
--------------------------------------------------------------------------------
Belief Six

REGARDING THE SOUL'S CREATION AND IDENTITY WITH GOD

Shiva's followers believe that each soul is created by Lord Shiva and is identical to Him, and that this identity will be fully realized by all souls when the bondage of anava, karma and maya is removed by His grace. Aum.
--------------------------------------------------------------------------------
Belief Seven

THE GROSS, SUBTLE AND CAUSAL PLANES OF EXISTENCE

Shiva's followers believe in three worlds: the gross plane, where souls take on physical bodies; the subtle plane, where souls take on astral bodies; and the causal plane, where souls exist in their self-effulgent form. Aum.
--------------------------------------------------------------------------------
Belief Eight

REGARDING KARMA, SAMSARA AND LIBERATION FROM REBIRTH

Shiva's followers believe in the law of karma that one must reap the effects of all actions he has caused and that each soul continues to reincarnate until all karmas are resolved and moksha, liberation, is attained. Aum.
--------------------------------------------------------------------------------
Belief Nine

REGARDING THE FOUR MARGAS, STAGES OF INNER PROGRESS

Shiva's followers believe that the performance of charya, virtuous living, kriya, temple worship, and yoga, leading to ParaShiva through the grace of the living satguru, is absolutely necessary to bring forth jnana, wisdom. Aum.
--------------------------------------------------------------------------------
Belief Ten

REGARDING THE GOODNESS OF ALL

Shiva's followers believe there is no intrinsic evil. Evil has no source, unless the source of evil's seeming be ignorance itself. They are truly compassionate, knowing that ultimately there is no good or bad. All is Shiva's will. Aum.
--------------------------------------------------------------------------------
Belief Eleven

REGARDING THE ESOTERIC PURPOSE OF TEMPLE WORSHIP

Shiva's followers believe that religion is the harmonious working together of the three worlds and that this harmony can be created through temple worship, wherein the beings of all three worlds can communicate. Aum.
--------------------------------------------------------------------------------
Belief Twelve

REGARDING THE FIVE LETTERS

Shiva's followers believe in the Panchakshara Mantra, the five sacred syllables "NamaShivaya," as Saivism's foremost and essential mantra. The secret of NamaShivaya is to hear it from the right lips at the right time. Aum.

---------------------------------------------------------------
Om Namah Shivaya

yajvan

14 December 2007, 07:48 PM

The twelve beliefs are in general beliefs of most Shiva lovers.
-------------------------------------------------------------------------------

Namaste atanu,
The one I find of great import:

That there is not two... as pouring water into water, there is no difference between the Adored and the adorer, between the wave and the ocean.

ॐ नमः िशवाय

pranams

atanu

15 December 2007, 01:58 AM

Namaste atanu,
The one I find of great import:

That there is not two... as pouring water into water, there is no difference between the Adored and the adorer, between the wave and the ocean.

ॐनमःिशवाय

pranams

Namaste Yajvan,

That is wisdom, that is your achievement, and that is source of your goodness.

Very balanced one, called Yajvan.

Om Namah Shivaya

atanu

18 December 2007, 11:35 AM

Parameshwara Stotra

From Stotra Ratnavali, a prayer to Shiva Vishnu

Hey Lord of universe, Jagadeesha, Hey Lord of good people,
Hey source of everything, Hey supreme one,
Hey primeval God, Hey very holy one, Hey son, Hey father,
I pray, take care of this sinner who lacks wisdom and strength,
And help me cross this painful life which is difficult to cross.

Oh God who helps people to cross this life,
Please help me, who am troubled by this life
Who does not have good qualities, who is miserable,
Who possesses a lusty mind,
And who has base and egoistic personality,
To cross this life though I am,
Far away from your protective and endowing glance.

Oh God who helps people to cross this life,
I am a fish which has fallen in the arid desert of life,
And you can save me by a mere glance,
Of your eyes which are the ocean of mercy,
And so, please help me to cross this trouble giving life.

Oh God who helps people to cross this day to day life,
Oh destroyer of universe and who is the cause of that universe,
I am drowned in this ocean of day to day life, Oh Lord Shiva,
And so please speedily give me the boat of your mercy,
And so please help me to cross this trouble giving life.

Oh God, who helps people to cross this day to day life,
Oh God who appreciates good acts, quickly destroy my life,
Which has filled the earth with huge amount of sins committed,
Due to my infinite interest in evil and sin, all my life.

Oh God who helps people to cross this day to day life,
Who is the creator of the world, who liberates one from hell,
Who is the destroyer of the world and who uplifts sinners,
Oh God Shankara, please save this, your slave from his existence.

Oh God who helps people to cross this day to day life,
I am very thirsty for life giving nectar of knowledge,
Oh infallible one, Achutya, Oh blissful one, please give it to me,
Who has lost everything due to a great delusion, Oh giver of boons.

Oh God who helps people to cross this day to day life
I bow to you, I salute you, and I salute the God who is the originator,
Oh God who removes the fear in the mind of animals who are born,
Oh God who is beyond qualities, Oh limitless one, I surrender to you.

Om Namah Shivaya

atanu

22 December 2007, 02:03 AM

Prajapati injured by Rudra

1:7:4

Satapatha BRÂHMANA.

1:7:4:1. Pragâpati conceived a passion for his own daughter,--either the Sky or the Dawn. 'May I pair with her!' thus (thinking) he united with her.
1:7:4:2. This, assuredly, was a sin in the eyes of the gods. 'He who acts thus towards his own daughter, our sister, [commits a sin],' they thought.
1:7:4:3. The gods then said to this god who rules over the beasts (Rudra), 'This one, surely, commits a sin who acts thus towards his own daughter, our sister. Pierce him!' Rudra, taking aim, pierced him. Half of his seed fell to the ground. And thus it came to pass.
1:7:4:4. Accordingly it has been said by the Rishi with reference to that (incident), 'When the father embraced his daughter, uniting with her, he dropped his seed on the earth.' This (became) the chant (uktha) called âgnimâruta; in (connection with) this it is set forth how the gods caused that seed to spring. When the anger of the gods subsided, they cured Pragâpati and cut out that dart of this. (Rudra); for Pragâpati, doubtless, is this sacrifice.
1:7:4:5. They said (to one another), 'Think of some means by which that (part of the sacrifice torn out with the dart) may not be lost, and how it may be but a small portion of the offering itself!'
1:7:4:6. They said, 'Take it round to Bhaga (Savitri, the Patron), who sits on the south side (of the sacrificial ground): Bhaga will eat it by way of fore-portion, so that it may be as though it were offered.' They accordingly took it round to Bhaga, who sat on the south side. Bhaga (Savitri) looked at it: it burnt out his eyes. And thus it came to pass. Hence they say, 'Bhaga is blind.'
1:7:4:7. They said, 'It has not yet become appeased here: take it round to Pûshan!' They accordingly took it round to Pûshan. Pûshan tasted it: it knocked out his teeth. And thus it came to pass. Hence they say, 'Pûshan is toothless;' and therefore, when they prepare a mess of boiled rice (karu) for Pûshan, they prepare it from ground rice, as is done for one toothless.
1:7:4:8. They said, 'It has not yet become appeased here: take it round to Brihaspati!' They accordingly took it round to Brihaspati. Brihaspati hasted to Savitri for his impulsion (influence, prasava), for assuredly Savitri is the impeller (prasavitri) of the gods. 'Impel (influence) this for me!' he said. Savitri, as the impeller, accordingly impelled it for him, and being thus impelled by Savitri, it did not injure him: and thus it was henceforth appeased. This, then, is essentially the same as the fore-portion.
1:7:4:9. Now when he cuts off the fore-portion, he cuts out what is injured in the sacrifice,--what belongs to Rudra. Thereupon he touches water: water is (a means) of lustration, hence he lustrates by means of water. He now cuts off piece by piece the idâ, (which represents) cattle.
1:7:4:10. Let him cut off (for the fore-portion) ever so small a piece: thus the dart comes out; let him therefore cut off ever so small a piece. He should (according to some) put clarified butter on one side only, either below or above: thus that which is hard becomes soft and flows forth; and for this reason he should put butter on one side only, either below or above.
1:7:4:11. Having (nevertheless) made an underlayer of butter and a double cutting from the oblation (havis), he pours butter on the upper side of it; for it is only in this way that this becomes part of the sacrifice.
1:7:4:12. Let him not carry it (to the Brahman) along the front (east) side of the Âhavanîya fire); (though) some, it is true, do carry it along the front side. For on the front side stand the cattle facing the sacrificer: hence he would impose the power of Rudra on the cattle, if he were to carry it along the front side, and his (the sacrificer's) household and cattle would be overwhelmed. Let him therefore cross over in this way (behind the paridhis); for thus he does not impose Rudra's power on the cattle and he removes that (dart) sideways.
1:7:4:13. He (the Brahman) receives it, with the text (Vâg. S. II, 11 b, c), 'At the impulse (prasava) of the divine Savitri, I receive thee with the arms of the Asvins, with the hands of Pûshan!'
1:7:4:14. And in like manner as Brihaspati then hasted to Savitri for his impulsion,--for, assuredly, Savitri is the impeller of the gods,--and said, 'Impel this for me!' and Savitri, the impeller, impelled it for him; and, impelled by Savitri, it did not injure him; so now also this one (the Brahman) hastes to Savitri for his impulsion,--for, assuredly, Savitri is the impeller of the gods,--and says 'impel this for me!' and Savitri, the impeller, impels it for him; and, impelled by Savitri, it does not injure him.
1:7:4:15. He eats the fore-portion, with the text (Vâ;. S. II, 11 d), 'With Agni's mouth I eat thee!' for Agni, assuredly, it does not injure in any way; and so neither does it injure him (the Brahman).
1:7:4:16. He must not chew it with his teeth: 'lest this power of Rudra should injure my teeth!' so (he thinks), and therefore he must not chew it with his teeth.
1:7:4:17. He then rinses his mouth with water;--water is (a means of) purification: hence he purifies himself with water, (that is, a means of) purification. After he has rinsed the vessel,--
p. 214
1:7:4:18. They bring him the Brahman's portion. The Brahman, in truth, sits south of the sacrifice, as its guardian. He sits facing that portion. As regards the fore-portion, that they have already brought to him and he has eaten it. In the Brahman's portion which they now bring to him, he obtains his own share; and henceforth he watches what remains incomplete of the sacrifice: for this reason they bring him the Brahman's portion.
1:7:4:19. He (the Brahman) must maintain silence (from the time he takes his seat on being elected) up to that speech (of the Adhvaryu), 'Brahman, shall I step forward?' Those (priests) who, in the midst of the sacrifice, perform the idâ, which represents the domestic offerings (pâkayagña), tear the sacrifice to pieces, injure it. Now the Brahman, assuredly, is the best physician: hence the Brahman thereby restores the sacrifice; but, if he were to sit there talking, he would not restore it: he must therefore maintain silence.
1:7:4:20. If he should utter any human sound before that time, let him there and then mutter some Rik or Yagus-text addressed to Vishnu; for Vishnu is the sacrifice, so that he thereby again obtains a hold on the sacrifice: and this is the expiation of that (breach of silence).
1:7:4:21. When he (the Adhvaryu) says, 'Brahman, shall I step forward?' the Brahman mutters thus (Vâg. S. II, 12), 'This thy sacrifice, O divine Savitri, they have announced . . .,'--thereby he has recourse to Savitri for his impulsion (prasava), for he is the impeller (prasavitri) of the gods;--'to Brihaspati, the Brahman,'--for Brihaspati, assuredly, is the Brahman of the gods: hence he announces that (sacrifice) to him who is the Brahman of the gods; and accordingly he says, 'to Brihaspati, the Brahman.'--'Therefore prosper the sacrifice, prosper the lord of sacrifice, prosper me!' In this there is nothing that requires explanation.
1:7:4:22. [He continues, Vâg. S. II, 13]: 'May his mind delight in the gushing (of the) butter 1 (http://www.sacred-texts.com/hin/sbr/sbe12/sbe1233.htm#fn_502)!' By the mind, assuredly, all this (universe) is obtained (or pervaded, âptam): hence he thereby obtains this All by the mind.--'May Brihaspati spread (carry through) this sacrifice! May he restore the sacrifice uninjured!'--he thereby restores what was torn asunder.--'May all the gods rejoice here!'--'all the gods,' doubtless, means the All: hence he thereby restores (the sacrifice) by means of the All. He may add, 'Step forward!' if he choose; or, if he choose, he may omit it.
-------------------------------------------------------
Prajapati is all, Vishnu is Prajapati. Vishnu Himself is the sacrifice. Agni is all. Vishnu is Agni. Soma is all. Vishnu is Soma. Indra the Lord is all. Vishnu is Indra.

Then who is this mysterious Rudra? Who is this dreaded one, whom Gods fear and revile? He is the heart of the Gods. He assumes the ownership of all negativities and consumes them to make pure out of impure, remaining purest of pure Himself.

Rudra is the existence itself. Vastavya, is His name. There is lust, which make Prajapati imperfect with a burned hole. Lust makes Bhaga blind. Lust makes Pushan toothless – powerless. This is the ignorant Jiva aspect of Rudra-Shiva Himself, which He cures through Brihaspati and Savitri, the priest and the wisdom. He makes the sacrifice complete with knowledge. He makes Vishnu complete.

Whatever is done, is done through the power of Agni – the foremost power of existence called Vastavya – the Violent Rudra. Ego “I am eating” is Mithya. Agni eats. Pushan provides. Savitri impells. Brihaspati purifies. I do nothing at all.

Where violence is apparent, the reality is compassion. What is apparently malevolent is supremely benevolent. Thus He is Shiva – the ALL, yet all pure ONE
-------------------------------
Rig-veda X, 61, 7, where verses 5-7 contain the first allusion to this legend is, I feel, intentionally vague. It says "This god, who rules over the beasts, commits a transgression in that he acts thus to his own daughter, our sister: pierce him through" and continues "Then Rishis created in their mind the Father". It is Rudra who develops passion. It is Rudra who mortfies Himself, a part of Him becoming blind and powerless, as if, and yet retains the purity of Advaita Himself.

BrahmA etc. are concepts. Only Rudra is vastavya. Pray be gentle, O Lord.

Om Namah Shivaya

atanu

24 December 2007, 10:31 AM

Five Verses to Arunachala Shiva

O ocean of Grace-full of ambrosia!
O Arunachala, Supreme Spirit, by [whose] series of
rays the solid form of the universe is swallowed!
Be the sun for the complete blossoming of [my] mind-lotus.

O Arunachala! In You all this picture comes into existence,
is sustained, and is destroyed.
You dance in the heart as Self as I,
[and hence] they say heart is name to You.

O Arunachala! By a very blemishless mind having sought thus,
"From where does it come as 'I'?", having entered within,
and having known one's own form, one becomes
still in You, like a river in the ocean.

O Arunachala! Having given up external objects
and having meditated upon You within
by a mind restrained by the restrained breath,
the yogi sees the light. They are exalted in You

O Arunachala! Seeing You by mind surrendered in You,
he who by otherless love always worships everything as Your form, triumphs having drowned in bliss in You.

Ramana Maharshi

atanu

24 December 2007, 12:01 PM

Shiv and the Grasshopper

(The song that Toomai’s mother sang to the baby)

Shiv who poured the harvest and made the winds to blow,
Sitting at the doorways of a day of long ago,
Gave to each his portion, food and toil and fate,
From the king upon the guddee to the beggar at the gate.

All things made he—Shiva the Preserver.
Mahadeo! Mahadeo! He made all—
Thorn for the camel, fodder for the kine,
And mother’s heart for sleepy head, O little son of mine!

Wheat he gave to rich folk, millet to the poor,
Broken scraps for holy men that beg from door to door;
Cattle to the tiger, carrion to the kite,
And rags and bones to wicked wolves without the wall at night.
Naught he found too lofty, none he saw too low—
Parbati beside him watched them come and go;
Thought to cheat her husband, turning Shiv to jest—
Stole the little grasshopper and hid it in her breast.

So she tricked him, Shiva the Preserver.
Mahadeo! Mahadeo! Turn and see.
Tall are the camels, heavy are the kine,
But this was least of little things, O little son of mine!

When the dole was ended, laughingly she said,
“Master, of a million mouths is not one unfed?”
Laughing, Shiv made answer, “All have had their part,
Even he, the little one, hidden next thy heart.”
From her breast she plucked it, Parbati the thief,
Saw the Least of Little Things gnawed a new-grown leaf!
Saw and feared and wondered, making prayer to Shiv,
Who hath surely given meat to all that live.

All things made he—Shiva the Preserver.
Mahadeo! Mahadeo! He made all—
Thorn for the camel, fodder for the kine,
And mother’s heart for sleepy little head, O little son of mine!

------------------------
From Jungle Book of Rudyard Kipling

Om Namah Shivaya
And God created milk -- also called Soma, for the little ones (Indra and Agni). Krishna takes to Ghee straight, though.

atanu

25 December 2007, 12:30 AM

Lusty creator Prajapati – BrahmA fell by the arrow of Svishtakrit. He was however, made full by Brahman – pure knowledge called Briahspati. BrahmA falls due to lust towards His own glory. And from that the Uktha - Agni-Maruta are born.

Samrat, Prajapati-Vishnu, the preserver, falls for a different reason and again is completed by knowledge of Dadhichi.

Satapatha Brahmana

14:1:1
THE PRAVARGYA.

14:1:1:1. The gods Agni, Indra, Soma, Makha, Vishnu, and the Visve Devâh, except the two Asvins, performed a sacrificial session.
14:1:1:2. Their place of divine worship was Kurukshetra.. Therefore people say that Kurukshetra is the gods’ place of divine worship: hence wherever in Kurukshetra one settles there one thinks, 'This is a place for divine worship;' for it was the gods’ place of divine worship.
14:1:1:3. They entered upon the session thinking, 'May we attain excellence! may we become glorious! may we become eaters of food!' And in like manner do these (men) now enter upon the sacrificial session thinking, 'May we attain excellence! may we become glorious! may we become eaters of food!'
14:1:1:4. They spake, 'Whoever of us, through austerity, fervour, faith, sacrifice, and oblations, shall first compass the end of the sacrifice, he shall be the most excellent of us, and shall then be in common to us all.' 'So be it,' they said.
14:1:1:5. Vishnu first attained it, and he became the most excellent of the gods; whence people say, 'Vishnu is the most excellent of the gods.'
14:1:1:6. Now he who is this Vishnu is the sacrifice; and he who is this sacrifice is yonder Âditya (the sun). But, indeed, Vishnu was unable to control that (love of) glory of his; and so even now not every one can control that (love of) glory of his.
14:1:1:7. Taking his bow, together with three arrows, he stepped forth. He stood, resting his head on the end of the bow. Not daring to attack him, the gods sat themselves down all around him.
14:1:1:8. Then the ants said--these ants (vamrî), doubtless, were that (kind called) 'upadîkâ '--'What would ye give to him who should gnaw the bowstring?'--'We would give him the (constant) enjoyment of food, and he would find water even in the desert: so we would give him every enjoyment of food.'--'So be it,' they said.
14:1:1:9. Having gone nigh unto him, they gnawed his bowstring. When it was cut, the ends of the bow, springing asunder, cut off Vishnu's head.
14:1:1:100. It fell with (the sound) 'ghriṅ'; and on falling it became yonder sun. And the rest (of the body) lay stretched out (with the top part) towards the east. And inasmuch as it fell with (the sound) 'ghriṅ,' therefrom the Gharma (was called); and inasmuch as he was stretched out (pra-vrig,), therefrom the Pravargya (took its name).
14:1:1:11. The gods spake, 'Verily, our great hero (mahân virah) has fallen:' therefrom the Mahâvîra pot (was named). And the vital sap which flowed from him they wiped up (sam-mrig) with their hands, whence the Samrâg.
14:1:1:12. The gods rushed forward to him, even as those eager to secure some gain (will do). Indra reached him first. He applied himself to him limb after limb, and encompassed him, and, in encompassing him, he became (possessed of) that glory of his. And, verily, he who knows this becomes (possessed of) that glory which Indra is (possessed of).
14:1:1:13. And Makha (sacrifice), indeed, is the same as Vishnu: hence Indra became Makhavat (possessed of makha), since Makhavat is he who is mystically called Maghavat, for the gods love the mystic.
14:1:1:14. They gave to those ants the enjoyment of food; but, indeed, all food is water, for it is by moistening (the food) therewith that one eats here whatever one does eat.
14:1:1:15. This Vishnu, the (Soma-) sacrifice, they then divided amongst themselves into three parts: the Vasus (received) the morning-pressing, the Rudras the midday-pressing, and the Âdityas the third pressing.
14:1:1:16. Agni (received) the morning-pressing, Indra the midday-pressing, and the Visve Devâh the third pressing.
14:1:1:17. The Gâyatrî (received) the morning-pressing, the Trishtubh the midday-pressing, and the Gagatî the third pressing. The gods went on worshipping and toiling with that headless sacrifice.
14:1:1:18. Now Dadhyañk Âtharvana knew this pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.
------------------------------------------
So, such lowly creatures such as ants kill the greatest one – since by being the greatest one, He became separate from the truth. The bow that the ants damaged belongs to Svishtakrit, who killed lust and who now kills pride.

This knowledge of Madhu Vidya is Advaita – how one essence pervades everything and every time. The knowledge of fall of Vishnu is also Advaita – The notion “I am such” itself will severe the head (Surya) from oneself. And no man can know the truth being separate from the truth, since then Pride will overcome one some time or other. No man is outside Vishnu and no man is beyond pride.

The glory of Samrat Mahavira Vishnu now passes to Maghavan – Indra, the destroyer -- Svishtakrit.

Svishtakrit means the good offerer. Indra Svishtakrit and Agnaya Svishtakrit.

14:1:1:18. Now Dadhyañk Âtharvana knew this pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.

Om Namah Shivaya

atanu

25 December 2007, 10:31 PM

Shiv and the Grasshopper

(The song that Toomai�s mother sang to the baby)

Shiv who poured the harvest and made the winds to blow,
Sitting at the doorways of a day of long ago,
Gave to each his portion, food and toil and fate,
From the king upon the guddee to the beggar at the gate.

All things made he�Shiva the Preserver.
Mahadeo! Mahadeo! He made all�
Thorn for the camel, fodder for the kine,
And mother�s heart for sleepy head, O little son of mine!

Wheat he gave to rich folk, millet to the poor,
Broken scraps for holy men that beg from door to door;
Cattle to the tiger, carrion to the kite,
And rags and bones to wicked wolves without the wall at night.
Naught he found too lofty, none he saw too low�
Parbati beside him watched them come and go;
Thought to cheat her husband, turning Shiv to jest�
Stole the little grasshopper and hid it in her breast.

So she tricked him, Shiva the Preserver.
Mahadeo! Mahadeo! Turn and see.
Tall are the camels, heavy are the kine,
But this was least of little things, O little son of mine!

When the dole was ended, laughingly she said,
�Master, of a million mouths is not one unfed?�
Laughing, Shiv made answer, �All have had their part,
Even he, the little one, hidden next thy heart.�
From her breast she plucked it, Parbati the thief,
Saw the Least of Little Things gnawed a new-grown leaf!
Saw and feared and wondered, making prayer to Shiv,
Who hath surely given meat to all that live.

All things made he�Shiva the Preserver.
Mahadeo! Mahadeo! He made all�
Thorn for the camel, fodder for the kine,
And mother�s heart for sleepy little head, O little son of mine!

------------------------
From Jungle Book of Rudyard Kipling

Om Namah Shivaya
And God created milk -- also called Soma, for the little ones (Indra and Agni). Krishna takes to Ghee straight, though.

Lord, which heart is there to bury the fearful negative thoughts and sins that make us forget that you have provided for all?

Om Namah Shivaya

atanu

27 December 2007, 12:51 AM

1:7:4:22. [He continues, Vâg. S. II, 13]: 'May his mind delight in the gushing (of the) butter!' By the mind, assuredly, all this (universe) is obtained (or pervaded, âptam): hence he thereby obtains this All by the mind.--'May Brihaspati spread (carry through) this sacrifice! May he restore the sacrifice uninjured!'--he thereby restores what was torn asunder.--'May all the gods rejoice here!'--'all the gods,' doubtless, means the All: hence he thereby restores (the sacrifice) by means of the All. He may add, 'Step forward!' if he choose; or, if he choose, he may omit it.
-------
14:1:1:13. And Makha (sacrifice), indeed, is the same as Vishnu: hence, Indra became Makhavat (possessed of makha), since Makhavat is he who is mystically called Maghavat, for the gods love the mystic.

Devas love and crave this ghee. Krishna goes to the extent of stealing it.

Svet. Upanishad

He who knows Shiva hidden in all beings, like the subtle film that rises from out the clarified butter, alone enveloping everything, he who knows the god, is freed from all fetters.

Om Namah Shivaya

atanu

27 December 2007, 07:28 AM

THE BEGINNING

"Where have I come from, where did you pick me up?" the baby asked its mother.

She answered half crying, half laughing, and clasping the baby to her breast,-- "You were hidden in my heart as its desire, my darling.

You were in the dolls of my childhood's games; and when with clay I made the image of my god every morning, I made and unmade you then.

You were enshrined with our household deity, in his worship I worshipped you.

In all my hopes and my loves, in my life, in the life of my mother you have lived.

In the lap of the deathless Spirit who rules our home you have been nursed for ages.

When in girlhood my heart was opening its petals, you hovered as a fragrance about it.

Your tender softness bloomed in my youthful limbs, like a glow in the sky before the sunrise.

Heaven's first darling, twin-born with the morning light, you have floated down the stream of the world's life, and at last you have stranded on my heart.

As I gaze on your face, mystery overwhelms me; you who belong to all have become mine.

For fear of losing you I hold you tight to my breast. What magic has snared the world's treasure in these slender arms of mine?"

Rabindranath Tagore

atanu

30 December 2007, 08:39 AM

Satapatha Brahmana

10:5:3:1. Verily, in the beginning this (universe) was, as it were, neither non-existent nor existent; in the beginning this (universe), indeed, as it were, existed and did not exist: there was then only that Mind.

10:5:3:2. Wherefore it has been said by the Rishi (Rig-veda X, 129, 1), 'There was then neither the non-existent nor the existent;' for Mind was, as it were, neither existent nor non-existent.

10:5:3:3. This Mind, when created, wished to become manifest,--more defined, more substantial: it sought after a self (body). It practised austerity: it acquired consistency. It then beheld thirty-six thousand Arka-fires of its own self, composed of mind, built up of mind: mentally alone they were established (on sacrificial hearths) and mentally built up; mentally the cups (of Soma) were drawn thereat mentally they chanted, and mentally they recited on (near) them,--whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed mentally only, as a mental performance, on those (fires or fire-altars) composed of mind, and built up of mind. And whatever it is that (living) beings here conceive in their mind that was done regarding those (mental Agnis):--they establish them (on the hearths) and build them up (as fire-altars); they draw the cups for them; they chant on (near) them and recite hymns on them,--of that extent was the development of Mind, of that extent its creation,--so great is Mind: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.

10:5:3:4. That Mind created Speech. This Speech, when created, -------------- obviously became a thousand fold

----------------------------
10:1:2:33. Now with regard to the body. The Fire-altar is the mind, the (chant of the) Great Rite the breath, and the Great Litany speech: all these one ought therefore to undertake together, for mind, breath, and speech belong together; as to why the Fire-altar is built first, it is because the mind is prior to the breathings.
-----------------------------

Whose mind was it, which was neither existent nor non-existent? What was then the existent? Who created the mind?

Om Namah Shivaya

atanu

01 January 2008, 10:10 AM

10:5:3:1. Verily, in the beginning this (universe) was, as it were, neither non-existent nor existent; in the beginning this (universe), indeed, as it were, existed and did not exist: there was then only that Mind.
-----
Whose mind was it, which was neither existent nor non-existent? What was then the existent? Who created the mind?

Om Namah Shivaya

Om Namah Shivaya

Lord, Rishi Yajnavalkya warned Gargi not to enquire too much on the highest deity. But Mrituynjaya is your another name, so what fear can be there to proclaim the truth? Protect me Lord.

Satapatha Brahmana

10:6:5:1. Verily, there was nothing here in the beginning: by Death this (universe) was covered, by hunger, for Death is hunger. He created for himself this mind, thinking, 'May I have a soul.' He went on worshipping. Whilst he was worshipping the waters were produced. 'Verily, to me worshipping (ark) water (kam) has been produced,' thus (he thought): this, indeed, is the Arka-nature of the Arkya; and, verily, there is joy (kam) for him who thus knows the Arka-nature of the Arkya.

10:6:5:2. The Arka, doubtless, is the waters; and the cream (froth) which was on the waters was compacted, and became this earth. Thereon he wearied himself, and the glow and essence (sweat) of him thus wearied and heated developed into Fire.

10:6:5:3. He made himself threefold--(Agni being one-third), Âditya one-third, and Vâyu one-third: that is this threefold breath. The eastern quarter was his head, this and that (intermediate quarters) are his fore-feet, the western quarter his tail, this and that (intermediate quarters) his thighs, the southern and northern quarters his flanks; the sky his back, the air his belly, and this (earth) his chest:--on the waters he was established any and everywhere, and so indeed is he established who knows this.

10:6:5:4. He desired, 'May a second self be produced for me.' By his mind he entered into union with speech,--(to wit) Death with hunger: the seed which was produced became the year, for theretofore there was no year. For as long as the year he (Death) carried him (within him), and at the end of that time he produced him. He opened his mouth (to devour) the new-born one, and he (the child) cried 'bhân'; thus speech was produced.

----------------------

But Lord, Death is in the southern quarter and another, who is called Mrityunjaya, is in the northern? Desire/hunger is the Death, since desire/hunger is mere avidya -- for what can you hunger for? Desire creates the mind, which creates Time (Prajapati) and the Universe. Desire/hunger is the Death. Death is desire/hunger/avidya.

Desire/Hunger is neither a true being nor Vidya. It is Avidya. The mind which it gives rise to is also Avidya. The Universe created in the mind is Avidya.

What was then, before the Mind, is the true. Even now, it is true. The knowledge of desireless Mrityunjaya is immortality. All Devas bow to this Deity of Death, who rules from the northern quarter.

Prostrations to your fierce form Lord. Bless us with your Shiva form.

Om Namah Shivaya

atanu

04 January 2008, 10:12 AM

Uttara Gita

[Initiation of Arjuna by Sri Krishna into Yoga and Jnana]
English Translation by B. K. Laheri.

10. Such a seeker of Brahman, after fixing his mind as aforesaid, and shutting himself out of all objective knowledge (Ajn�na), should hold fast the support of unchangeable Jn�na, and think of the One Indivisible Brahman in the inner and outer Ak�sa, that exists at the end of the nose, and into which the life-breath merges.

11. Freed from both nostrils where the life-breath disappears, there in the heart fix thy mind, O P�rtha, and meditate upon the All-Supreme Isvara.

12. Meditate on Shiva, there, as devoid of all conditions of life, pure but without lustre (Prabh�), mindless, Buddhi-less.

16. He that has acquired the Supreme Knowledge by the aid of the knowledge derived from instruction from a Guru, and has learned to place the object of this knowledge in his heart, and he that has acquired peace of mind, such a person requires no Yoga for further practice, and no meditation for further conception.

17. The syllable (Aum) with which the Vedas begin, which figures in the middle of the Vedas, and with which the Vedas end, unites Prakrti with its Own Self; but that which is beyond this Prakrti-united-Pranava is Mahesvara.

-------------------------------

Shri Devi said: One may meditate on a visible image, O Mahadeva. What is the nature of meditation on the invisible? Shri Shankara said: O Devi, sound, uttered by me, is the absolute. By pronouncing a mantra with a devoted mind, there is invisible meditation and so forth. Maheshvari, this is true, true, self evident, undoubtedly - Matrikabhedatantra XII, 5-7

Namah Vasudevaya Namah Shivaya

atanu

05 January 2008, 12:36 PM

Om Namah Shivaya

El-Elion Shiva

From the White star of God the Thought of God
Oh El-Elion, the highest God of the Jewish Cabala
From all things comes the beginnings of tome in the creation
Of the cosmos and the biocosmos and the diacosmos
All in all to return to the circle at the edge of time at the edge
Of the universe at the beginning of time
Oh Adam Khadmon the Thought of God and Jesus Christ was born at
Bethlehem

Oh El-Elion the highest God of the Jewish Cabala
Oh Yaweh You talked to Moses and Jesus Christ
Oh El-Elion you are the God of all the Gods

The highest of all the Gods and You are a male God
From the beginnings of time in the beginnings of time
Through the eyes of the wisdom of Shiva

Through Ourobourouw the cosmic serpent oh cosmic fire
You fell to earth All in all to return to the divine center
And El-Elion is above El-Shaddai
White fire black fire red fire the cosmic serpents of time
And Yaweh was in the Ark and so was El-Elion the highest God
of all the Gods

Dr. Antoinette Voget
------------------------------------------

Mystics and poets recognise the unspeakable God as Auspicious, whose name is unspeakable, for the moment the conception of a separate I takes birth, the Auspicious One becomes inauspicious with concurrent birth of desire.

I surrender to Shiva whose desires are taintless and whose will is undefeatable.

Om Namah Shivaya

atanu

06 January 2008, 09:57 AM

Rig Veda

1.027.10 Jara_bodha, enter into the oblation for the completion of the sacrifice that benefits all mankind; the worshipper offers agreeable laudation to the terrible (Agni).

1.114.04 We invoke for our preservation the illustrious Rudra, the accomplisher of sacrifices, the tortuous, the wise; may he remove far from us his celestial wrath, for we earnestly solicit his favour. The tortuous.

1.114.05 We invoke, from heaven, with reverence, him who has excellent food (vara_ha), who is radiant, and has braided hair, who is brilliant, and is to be ascertained (by sacred study), holding in his hands excellent medicaments; may he grant us health, defensive armour, and a (secure) dwelling.

1.114.09 I restore to you the praises (derived from you), as a shepherd (returns his sheep to their owner); father of the Maruts, bestow happiness upon me; your auspicious benevolence is the cause of successive delight, therefore we especially solicit your protection.

1.122.01 Present, mild-tempered (priests), the sacrificial viands which you have prepared, to there warm-showering Rudra. I praise him who, with his heroid (followers) as (with shafts) from a quiver, expelled (the asuras) from heaven; and (I praise) the Maruts, (who abide) between heaven and earth.

------------------------------------
1:7:3
SATAPATHA BRÂHMANA.

OBLATION TO AGNI SVISHTAKRIT, [AND THE BRAHMAN'S PORTIONS.]

1:7:3:1 Now by means of the sacrifice the gods ascended to heaven. But the god who rules over the cattle was left behind here: hence they call him Vâstavya, for he was then left behind on the (sacrificial) site (vâstu).

1:7:3:2. The gods went on worshipping and toiling with the same (sacrifice) by which they had ascended to heaven. Now the god who rules over the cattle, and who was left behind here,--

1:7:3:3. He saw (what occurred, and said), 'I have been left behind: they are excluding me from the sacrifice!' He went up after them, and with his raised (weapon) rose up on the north--the time (when this happened) was that of the (performance of the) Svishtakrit.

1:7:3:4. The gods said, 'Do not hurl!' He said, 'Do not ye exclude me from the sacrifice! Set apart an oblation for me!' They replied, 'So be it!' He withdrew (his weapon), and did not hurl it; nor did he injure any one.

1:7:3:5. The gods said (to one another), 'Whatever portions of sacrificial food have been taken out by us, they have all been offered up. Try to discover some means by which we may set apart an oblation for him!'

1:7:3:6. They said to the Adhvaryu priest, 'Sprinkle the sacrificial dishes (with butter) in proper succession; and replenish them for the sake of one (additional) portion, and again render them fit for use; and then cut off one portion for each!'

1:7:3:7. The Adhvaryu accordingly sprinkled the sacrificial dishes in proper succession, and replenished them for the sake of one (additional) portion, and again rendered them fit for use, and cut off one portion for each. This then is the reason why he (Rudra) is called Vâstavya, for a remainder (vâstu) is that part of the sacrifice which (is left) after the oblations have been made: hence, if sacrificial food is offered to any deity, the Svishtakrit (Agni, 'the maker of good offering') is afterwards invariably offered a share of it; because the gods invariably gave him a share after themselves.

1:7:3:8. That (offering) then is certainly made to 'Agni,' for, indeed, Agni is that god;--his are these names: Sarva, as the eastern people call him; Bhava, as the Bâhîkas (call him); Pasûnâm pati ('lord of beasts,' Pasupati), Rudra, Agni. The name Agni, doubtless, is the most auspicious (sânta), and the other names of his are inauspicious: hence it is offered to (him under the name of) 'Agni,' and to (him as) the Svishtakrit.

1:7:3:9. They (the gods) said, 'What we have offered unto thee who art in yonder place, do thou render that well-offered (svishta) for us!' He made it well-offered for them; and this is the reason why (it is offered) to (Agni as) the Svishtakrit.

--------------------------

He, the God of Vastu and the God yonder, forces oblation from Devas to ensure that Vastu remains auspicious, full of energy. He needs no sacrificial offerings to come and go, yet He ensures protection of Vastu. My sweet Lord.

Om Namah Shivaya

atanu

06 January 2008, 10:05 AM

Satya is.

Sa is Vidya. Ta is Avidya. Ya is controller of both Sa and Ta.

Om Namah Shivaya

Agnideva

06 January 2008, 10:56 AM

Abhilashashtakam

That Brahman alone is without a second. It is true. Indeed there is no multitude of different things. There is only the One, Rudra. There is none second to Him. Hence I take refuge in You, the sole great Lord.

O Shiva, You alone are the Creator and Annihilator of everything. In the different forms You are of single form and formless. Just as the inner virtue is only one through it may appear to be many. Hence, I do not resort to anyone except You.

The snake in the rope, the silver in the oyster shell, the water in the mirage – like that when He is known, the whole world vanishes and Sat alone remains. I resort to that great Lord.

Coolness in the water, heat in the fire, the scorching nature in the sun, and the pleasing gentleness in the moon, fragrance in the flower, and ghee in the milk – in the same manner, O Shiva, You are the essence of the world. Hence, I resort to You.

You, the ear-less, perceive sound; You, the nose-less, perceive fragrance; You, the foot-less, come from far; You, the eye-less, see; You, the tongue-less, perceive taste. Who knows You really? Hence, I seek refuge in You.

O Lord, even the Vedas do not know You directly, nor Vishnu, nor the Creator of everything, nor the leading yogis, nor Indra and the other Gods. Only a devotee knows [You]. Hence, I seek refuge in You.

You have no spiritual lineage; You are unborn; You are immortal, formless without any prescribed conduct and native land. Still, You are the Lord of the three worlds and You fulfill all our desires. I worship You.

Everything originates from You. You are All-in-all, O Destroyer of Kama, You are the Lord of Gauri (Shakti); You are sky-clad and quiescent; You are old, youthful and the child. Whatever that is, You are that. There is no source of Your origin. I bow to You.

Source: Shiva Purana, Shatarudra Samhita (Book III): Chapter XIII: 42-49.

Aum Namah Shivaya.

atanu

08 January 2008, 05:08 AM

Abhilashashtakam
That Brahman alone is without a second. It is true. Indeed there is no multitude of different things. There is only the One, Rudra. There is none second to Him. Hence I take refuge in You, the sole great Lord.
------
O Lord, even the Vedas do not know You directly, nor Vishnu, nor the Creator of everything, nor the leading yogis, nor Indra and the other Gods. Only a devotee knows [You]. Hence, I seek refuge in You.
---- Whatever that is, You are that. There is no source of Your origin. I bow to You.
Source: Shiva Purana, Shatarudra Samhita (Book III): Chapter XIII: 42-49.
Aum Namah Shivaya.

Namaste Agni,

Thank You for the beautiful citation.

Kena

II-2. I think not I know Brahman rightly, nor do I think It is unknown. I know (and I do not know also). He among us who knows that knows It (Brahman); not that It is not known nor that It is known.

II-3. It is known to him to whom It is unknown; he to whom It is known does not know It. It is unknown to those who know, and known to those who know not.

II-4. When Brahman is known as the inner Self (of cognition) in every state of consciousness, It is known in reality, because one thus attains immortality. Through one’s own Self is attained strength and through knowledge is attained immortality.

Has any better exposition of that which knows everything been ever made? Who can know the "I" if not the "I" as the "I"? And when it is known, the "I" is then not known as the knower of "I".

---------

Bulleh! to me, I am not known

Not a believer inside the mosque, am I
Nor a pagan disciple of false rites
Not the pure amongst the impure
Neither Moses, nor the Pharoh

Bulleh! to me, I am not known

Not in the holy Vedas, am I
Nor in opium, neither in wine
Not in the drunkard`s intoxicated craze
Niether awake, nor in a sleeping daze

Bulleh! to me, I am not known

In happiness nor in sorrow, am I
Neither clean, nor a filthy mire
Not from water, nor from earth
Neither fire, nor from air, is my birth

Bulleh! to me, I am not known

Not an Arab, nor Lahori
Neither Hindi, nor Nagauri
Hindu, Turk, nor Peshawari
Nor do I live in Nadaun

Bulleh! to me, I am not known

Secrets of religion, I have not known
From Adam and Eve, I am not born
I am not the name I assume
Not in stillness, nor on the move

Bulleh! to me, I am not known

I am the first, I am the last
None other, have I ever known
I am the wisest of them all
Bulleh! do I stand alone?

Bulleh! to me, I am not known
---------------------

Prostrations to Shivoham, expressed in many ways by the poet seers -- who have Kavi in their very midst, in their Heart. As Rabindranath Tagore sang: In poet's heart you are the poet.

Om Namah Shivaya

atanu

11 January 2008, 02:45 AM

Satya is.

Sa is Vidya. Ta is Avidya. Ya is controller of both Sa and Ta.

Om Namah Shivaya

Satya is existence. Bhava. Sa is Vidya. Ta is Avidya. Ya is controller of both Sa and Ta.

The Heart of Ya is the Sat of Satya – essence of Satya. Ya is the controller who knows Sa and Ta. The Heart of this (me and everyone) is also the Sat of Satya.

Sa is life force, whose movement away from a body is Death, which is Ta -- Avidya. It is only one; the Life (vital breath) and Death (Sun) are two poles of one same thing, called as consciousness, which is also the consciousness of Ya. The essence of Life, Death, and Mrityunjaya is Shiva. The essence of Satya is Shiva – same and unchangeable. Sa, Ta, and Ya all are Shiva.

Isha Upanishad

He who knows both vidya and avidya together, transcends mortality through avidya and reaches immortality through vidya.

He who knows both the Unmanifested and the destructible together, transcends death by the (worship of) the destructible and attains immortality by the (worship of ) the Unmanifested
--------------------------
MAITRAYANA-BRAHMAYA-UPANISHAD
(Blue letters added)

There is the person in the eye (Indra-AgniVaisvanaro), there is he who walks as in sleep (Agni-Taijjasa), he who is sound asleep (Agni-Pragnya), and he who is above the sleeper (ShivoTurya Vishnu): these are the four conditions (of the Self), and the fourth is greater than all.

Brahman with one foot moves in the three, and Brahman with three feet is in the last (in Agni-Indra Vaisvanaro).

It is that both the true (in the fourth condition) and the untrue (in the three conditions) may have their desert, that the Great Self (seems to) become two, yes, that he (seems to) become two (Sun and Life Breath, Vishnu becoming Two on being beheaded: The Pravargya sacrifice).
--------------------
Lord of the Universe, glory to thee! Thou art the Self of All, thou art the maker of All, the enjoyer of All; thou art all life, and the lord of all pleasure and joy. Glory to thee, the tranquil, the deeply hidden, the incomprehensible, the immeasurable, without beginning and without end.'

Om Namah Shivaya

bhargavsai

11 January 2008, 06:55 AM

atanu

11 January 2008, 07:48 AM

yajvan

11 January 2008, 10:09 AM

Hari Om
~~~~~

I wish to add that "I am Shiva", statement when it implies "The I in me is Shiva", is the truth for everyone

Namaste atanu,

Aham... beautiful, perfect.

Idam brahma, idam kshatram, ime lokah, ime devah, imani bhutani, idam sarvam yad ayam atma."This Source of knowledge, this source of power, all these worlds, all these gods; all these beings, all this is just the Self." Yajnavalkyamuni , Brihadaranyaka Upanisad

pranams

atanu

11 January 2008, 11:03 PM

Hari Om
~~~~~
Idam brahma, idam kshatram, ime lokah, ime devah, imani bhutani, idam sarvam yad ayam atma."This Source of knowledge, this source of power, all these worlds, all these gods; all these beings, all this is just the Self." Yajnavalkyamuni , Brihadaranyaka Upanisad
pranams

Namaste Yajvan Ji,

We know ourselves from a distance of 10 m (as through the eyes of so-called others) or half meter (as in a mirror) or from few centimeters (as when we see ourselves clothed in skin or cotton). It is a wonder that very late it dawns that in all these situations, there is a Seer/Knower, who cannot be anywhere but in the very centre of Me. Where ever That Seer may be, That must be the centre of Me or else I am simply like a Radio.

How wondrously foolish.

Who can know the "I" if not the "I" as the "I"? And when it is known, the "I" is then not known as the knower of "I".
------------------------------------------

Yes, the trident (of popular imagination) that He holds firm is like a Radio, which He uses and controls. Then the Trident may become Parvati, His consort. It is said that no one can be a male when with Him. That was the mistake Ravana committed. And on account of that mistake are felled BrahmA, Vishnu, and Indra.

Only Parvati succeeds.

Om Namah Shivaya

atanu

13 January 2008, 12:41 AM

The Peaceful Warrior

SATAPATHA BRÂHMANA

THE SATARUDRIYA

9:1:1:1. He then performs the Satarudriya offering! This whole Agni has now been completed: he now is the deity Rudra. Upon him the gods bestowed that highest form, immortality. Flaming he there stood longing for food. The gods were afraid of him lest he should hurt them.

9:1:1:2. They spake, 'Let us gather together food for him: therewith we will appease him!' They gathered for him that food, the Sântadevatya, and thereby appeased him; and inasmuch as they thereby appeased (sam) the god (deva), it is called Sântadevatya;--Sântadevatya, doubtless, is here called mystically 'Satarudriya,' for the gods love the mystic. And in like manner does this Sacrificer now bestow upon him that highest form, immortality. Flaming he there stands, longing for food. He gathers for him that food, the Sântadevatya, and thereby appeases him.

Om Namah Shivaya

The food that appeases the All Eater, the Lord, is Satarudriya -- which means Sântadevatya.

srivijaya

14 January 2008, 05:40 AM

I wish to add that "I am Shiva", statement when it implies "The I in me is Shiva", is the truth for everyone but "I am Shiva", is not true for any Jiva -- till the sense of individual Jiva identity remains.

When "I am Shiva" is true then "I am atanu" is not true. In other words, Brahman is Jagat but Jagat is not Brahman, till Jagat is known separate from Brahman.

Dear atanu,
As I am unfamiliar with Shaivism, may I ask a question which seems to touch on what you have written.

I have always understood that the "I" is synonymous with Shakti, in that they are dependent-arisen from Siva, that they are the volition of Siva.

Is it not held that when Shakti unbinds into Siva that there is no individual "I" and no objective Siva into which it unbinds?

Perhaps I'm making the same point you made here.

Namaste

atanu

14 January 2008, 01:49 PM

Dear atanu,
As I am unfamiliar with Shaivism, may I ask a question which seems to touch on what you have written.

I have always understood that the "I" is synonymous with Shakti, in that they are dependent-arisen from Siva, that they are the volition of Siva.

Is it not held that when Shakti unbinds into Siva that there is no individual "I" and no objective Siva into which it unbinds?

Perhaps I'm making the same point you made here.

Namaste

Namaste srivijaya,

Yes, I understand it similarly. The Kriya and Jnana Shakti that only allows "I" to rise up is Shakti.

Thank you for your valuable comments.

Om Namah Shivaya

atanu

16 January 2008, 11:42 PM

Sometimes I feel that How can a Ignorant person like me be Shiva? Then I realizes that what I think I am are just thoughts. Everyone will hear, everyone will see but we all are aware, that awareness is one and We all are one, ShivoSarvam, SarvamShivaMayam

Namaste bhargavsai,

This question, which has surfaced again and again in this thread, is so common that it haunts me.

It is indeed a wonder that when shruti says "One (Eko) is certainly Rudra, there is no other" that it refers to you (or me). It is unbelievable that it refers to you alone. It is difficult to believe, so it says: Certainly.

When it says "Rudra saw birth of Hiranyagarbha and all Gods", again it is a greater wonder. It is difficult to remember the Atman (the indescribable not a being and not a non-being) that you really are, giving rise to a conscious mind, which goes on to create all elements and then Purusha out of the waters.

When Vedas (Rudra actually) say "In the beginning there was no Universe but only death was there enveloping IT". It is difficult to comprehend that what is meant by "IT". Is the IT referring to the sperm (you), enveloped in darkness? Or does the "It" refer to you (as in deep sleep)?
----------------------------

I feel that the whole story in all Vedas is about how Rudra saw (sees) His various transfigurations. He sees Hiranyagarbha (Brahman), Prajapati undefined, Prajapati Kala, Viraj, Heaven and Earth, Sun as the crown of Heaven, Speech as the crown of Earth, copulation of Heaven and Earth and birth of Vital Force (Vayu) whose body is waters and whose crown is Moon, Purusha born of the waters and various manifested hues of His own unborn Prakriti.

One such manifestation is me, yet the reality within, is Him, who has seen as above. He was the Eko, who saw birth of Hiranyagarbha. And wonder of the wonder is that He alone is the witness of this small note being written. He is the Eko. He is Girishanta, in this body (Antaryama). He dwells in the high peaks of the Giri -- in the head and He is the person in the right eye, same as the person in the Sun. And He is not different from the unconditioned I. He is the conditioning also.

Om Namah Shivaya

atanu

18 January 2008, 12:47 AM

Lord as shivoadvaita atman is indescribable. Lord Shiva, as controller of vidyavidya, is visualised with attributes and forms.

Attributes of Shiva

Images of Shiva depict his eight forms: Bhava - existence, Sharva - cosmic archer, Pashupati - divine herdsman, Ugradev - fierce warlord, Mahadev -great god, Rudra - wild avenger, Ishana - supreme lord of the world and Ashani - thunder and hope. Whatever the image, drawn or carved, Shiva can always be recognised by some of these attributes.

Manifestations of Shiva

He is the distant and enigmatic God-head, Ishvara, the benevolent personal god, Shambhu, and the endearingly naive Bhola whose uncomplicated nature brings a smile to everyone's face. For a scholar he is Dakshinamurti, the wise teacher of the Vedas, the Shastras and the Tantras. For the artist he is the inspired dancer, Natesa, fountainhead of all art forms. Before the wicked he stands like the quick tempered Bhairava brandishing a blood-soaked sword; to the repentant he appears as the easy-to-please Asutosh.
He approaches the greedy as the humble beggar, Bhikshatan, with a bowl in hand; he seduces the romantic by transforming himself into the dashing Somasundara, more beautiful than the moon. Depending on the needs of the world, Shiva takes different forms. Achaleshvar: immovable lord; the resolute one Adi-Nath: primeval master; Andhakehsvar: dispeller of darkness; Ashani: thunderbolt; Asutosh: easily-pleased; Bhikshatan: celestial beggar; Bhootpati: god of ghosts; Bhuteshvar: lord of elements;Chandrachuda: moon-crested;Girisha: lord of the hills; Grihapati: householder; Ishan: lord; Ishvara: godhead; Jvareshvar: lord of fevers; Kaleshvar: lord of time, lord of art; ; Mahabaleshvar: almighty one; Mahadev: great god; Mahesh: great lord; Marutta: wind, storm; Nageshvar: lord of serpents; Nataraja: lord of dance and drama;
Omkarnath: lord of the mystical syllable 'Om'; Pashupati: lord of the beasts; Sadjyota: eternally radiant; Sailesh: lord of mountains; Shambhu: benign; Shankar: benevolent, beneficent; Shikhandin: lord with a peacock plume; Shiva: auspicious one, Somasundara: beautiful as the moon; Somnath: lord of soma, the herb of vitality; Tejomaya: radiant being; Trilochan: three-eyed; Trishuldhari: bearer of the trident; Vaidyanath: lord of physicians; Vinapani: he who plays the lute; Vireshvar: lord of martial arts; Vishvanath: lord of the universe; Yakshanath: lord of yakshas, forest-spirits;

Om Namah Shivaya

atanu

18 January 2008, 01:27 AM

The Heart of saccidAnandam

saccidAnandam is compound of Sat-Cit-Ananda, which is yet in the domain of experience.

Sat is existence, with two poles: Life (sa) and Death (ti). It is one Life Force, whose presence is life and whose apparent absence is Death. Two poles are ONE Life Force only, which is immortal. Death is Avidya.

Cit is ‘Knowledge’ and Sat is as if known through Cit, which though being only One and immortal, has two poles ‘Knowing’ and ‘not knowing’. ‘Not Knowing’ is Avidya.

Ananda is ‘pure bliss’ due to which Existence is, else who will bother to exist? Ananda has two poles: ‘fulfilled’ and ‘not fulfilled’. Ananda is One immortal Soma – Shiva energy. The ‘not-fulfilled' is Avidya.

These are the three foods that Lord kept for Himself out of the seven kinds of foods that He created. Lord is the very Self of saccidAnandam, whom Lord installed in His heart as Love. Prakriti is His dear wife.

The Avidya that is Death, Ignorance, and Distress, is the desire to obtain Sat-Cit-Ananda outside the Self. Like a man who leaving the peace of shade comes out in the Sun and remembers the shade, we after hankering for happiness outside of Self in objects realise that happiness-Ananda is Lord Himself.

Om Namah Shivaya

Agnideva

20 January 2008, 08:39 AM

Sūta said:

O ye sages, may this be heard. I shall explain the perfect knowledge of Śiva in the manner I have heard. It is a great secret as it is the form of the highest salvation. (1)

In the assembly of Brahmā, Nārada, Kumāra, Vyāsa and Kapila they had discussed this and come to this conclusion. (2)

It shall be known that the entire universe is wholly Śiva. That Śiva is in everything must be known by the learned scholar. (3)

Beginning with Brahmā and ending with a blade of grass whatever is seen as constituting the universe is Śiva Himself. That Deity is called Śiva. (4)

When He wishes, this is created. He alone knows all. No one knows Him. (5)

He Himself creates it and enters it, but stand far off. The Citsvarūpa Being who is pure does not really enter it. (6)

[Just as] luminary bodies are reflected in water and do not actually enter it, so Śiva too appears [to have] entered it [the created world]. (7)

Really Śiva alone, the Auspicious Being, manifests Himself. The ignorance of the same is a defect of the mind. In fact, there is no second entity. (8)

In all philosophical systems the concept of duality is evident. But the Vedāntins call Him eternal and non-dualistic. (9)

The individual soul, though it is a part of His becomes deluded by avidyā. He then thinks that He is different (from Śiva). If He is released from avidyā, He becomes Śiva. (10)

Śiva pervades all creatures. He is the Lord of the sentient and the insentient. He is the Benefactor. (11)

He who cleverly tries means of releasing himself after resorting to the Vedāntic path attains the fruit of his right. (12)

The pervading fire is latent in every block of wood, but only he who churns it sees it manifested [knows this] to be true. (13)

So also, the clever devotee who makes use of the expedients of devotion, etc. certainly reaches Śiva. This is undoubtedly true. (14)

Lord Śiva is everywhere. There is nothing else. Śiva appears in different forms always due to our illusion. (15)

The ocean or the lump of clay or the piece of gold attains different shapes due to delimiting conditions. Śiva too is so. (16)

There is one essential difference between the material cause and its effect. The difference is due to illusory perception. If the one ceases to exist, the other is also quelled. (17)

The shooting sprout from the seed may exhibit multiplicity, but ultimately it becomes the seed and shoot perishes. (18)

The perfectly wise is the seed. Deformity is the sprout. When deformity disappears, he becomes perfectly wise again. There is no doubt in this regard. (19)

Everything is Śiva. Śiva is everything. There is no difference at all. How is this manifoldness seen? How is the unity regained? (20)

Just as the luminary called the sun is seen differently in [different bodies of] water, so also is the case with it [Śiva and the universal manifoldness]. (21)

The all-pervading space is not bound or fettered anywhere. So also the all-pervading Lord is not bound anywhere. (22)

The individual soul is contaminated by the ego. Śiva is free of it. The individual soul is insignificant and it experiences fruit of action. But the great Śiva is uncontaminated. (23)

Gold mixed with silver or other base metals depreciates in value. So also is the individual soul in its association with the ego. (24)

When a gold alloy is purified with chemicals, it regains its original value. Similarly the consecrated soul too attains purity. (25)

The devotee at the outset shall go to a competent preceptor with devout and reverential feelings. He shall worship and serve him considering Him Śiva. (26)

Thanks to this conception, all sins and dirt are removed from the body. When he gains knowledge, his ignorance disappears. (27)

Freed from the ego, the individual soul attains pure intellect. Thanks to Śiva�s grace, he attains the state of Śiva again. (28)

Just as one sees one�s own form in the mirror, so also the pure soul sees the all-pervading Śiva, certainly. (29)

He becomes the living liberated soul (jivanmukta). When the body perishes, he merges into Śiva. The body is begot by the prārabda karma. The perfectly wise is considered different from it. (30)

If a person is not elated on acquiring something good and is not annoyed on acquiring something bad and if he has equanimity, he is said to be perfectly wise. (31)

By the practice of yoga, discrimination between the different principles is generated. Then there is a desire to get released from the body. The aspirant then is blessed with devotion to Śiva. (32-33)

From devotion arises love; from love the desire to hear about the Lord; from this desire association with the good; and from this association a competent preceptor is attained. (34)

If knowledge is attained, he certainly becomes liberated. Hence if one desires to be perfectly wise, one should worship Śiva alone always. (35)

He shall worship Śiva with unflinching and exclusive devotion. Salvation will be the result. There is nothing to be doubtful about this. (36)

There is no other Deity greater than Śiva for the attainment of salvation. After seeking refuge in Him, one withdraws form worldly existence. (37)

O wise ones, these words have been uttered by me after considering the statement of the sages. Ye shall retain these strenuously in your minds. (38)

~ Śrī Śivapurāṇa: Koṭirudra Samhitā (Book IV): Chapter XLIII: 1-38.

॥ॐ नमःशिवाय॥

atanu

24 January 2008, 03:58 AM

From Fritjof Capra's home page

Shiva's Cosmic Dance at CERN

On June 18, 2004, an unusual new landmark was unveiled at CERN, the European Center for Research in Particle Physics in Geneva � a 2m tall statue of the Indian deity Shiva Nataraja, the Lord of Dance. The statue, symbolizing Shiva's cosmic dance of creation and destruction, was given to CERN by the Indian government to celebrate the research center's long association with India.

In choosing the image of Shiva Nataraja, the Indian government acknowledged the profound significance of the metaphor of Shiva's dance for the cosmic dance of subatomic particles, which is observed and analyzed by CERN's physicists. The parallel between Shiva's dance and the dance of subatomic particles was first discussed by Fritjof Capra in an article titled "The Dance of Shiva: The Hindu View of Matter in the Light of Modern Physics," published in Main Currents in Modern Thought in 1972. Shiva's cosmic dance then became a central metaphor in Capra's international bestseller The Tao of Physics, first published in 1975 and still in print in over 40 editions around the world.

A special plaque next to the Shiva statue at CERN explains the significance of the metaphor of Shiva's cosmic dance with several quotations from The Tao of Physics. Here is the text of the plaque:

Ananda K. Coomaraswamy, seeing beyond the unsurpassed rhythm, beauty, power and grace of the Nataraja, once wrote of it "It is the clearest image of the activity of God which any art or religion can boast of."

More recently, Fritjof Capra explained that "Modern physics has shown that the rhythm of creation and destruction is not only manifest in the turn of the seasons and in the birth and death of all living creatures, but is also the very essence of inorganic matter," and that "For the modern physicists, then, Shiva's dance is the dance of subatomic matter."
It is indeed as Capra concluded: "Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our time, physicists have used the most advanced technology to portray the patterns of the cosmic dance. The metaphor of the cosmic dance thus unifies ancient mythology, religious art and modern physics."

Om Namah Shivaya

atanu

24 January 2008, 04:30 AM

http://img86.imageshack.us/img86/8435/shivashadowcernuo9.th.jpg (http://img86.imageshack.us/my.php?image=shivashadowcernuo9.jpg)

atanu

26 January 2008, 09:00 PM

Om Namah Shivaya

He has three abodes, three dream states (Ait. III.12)

RV 1.164.10 The Eko, bearing three mothers and three fathers, stood on high; none ever over-weary him; the (gods) on the summit of the sky take counsel, respecting him in language all-comprehending (but) not extending to all.

Lord, you are the constant vertical eye – enlivening and overseeing three dream states -- the three horizontal ash stripes.

Om Namah Shivaya

atanu

31 January 2008, 11:59 PM

Shivoham Shivoham
Kevaloham Shivoham

Shivoham Shivoham
Kevaloham Shivoham

Nityananda Paramananda
Sakshirupa Shivoham

Shivoham Shivoham
Kevaloham Shivoham

Shivoham Shivoham
Kevaloham Shivoham

Nityananda Paramananda
Sakshirupa Shivoham

Shivoham Shivoham
Kevaloham Shivoham

Shivoham Shivoham
Kevaloham Shivoham

Nityananda Paramananda
Sakshirupa Shivoham

Anandamurti Guruma

Agnideva

02 February 2008, 07:10 PM

He who is Rudra, He is the Lord. He is Brahmā; we salute Him again and again.
He who is Rudra, He is the Lord. He is Viṣṇu; we salute Him again and again.
He who is Rudra, He is the Lord. He is Skanda; we salute Him again and again.
He who is Rudra, He is the Lord. He is Indra; we salute Him again and again.
He who is Rudra, He is the Lord. He is Agni; we salute Him again and again.
He who is Rudra, He is the Lord. He is Vāyu; we salute Him again and again.
He who is Rudra, He is the Lord. He is Sūrya; we salute Him again and again.
He who is Rudra, He is the Lord. He is Soma; we salute Him again and again.
He who is Rudra, He is the Lord. He is the Grahas (senses) eight; we salute Him again and again.
He who is Rudra, He is the Lord. He is the Pratigrahas (sense objects) eight; we salute Him again and again.
He who is Rudra, He is the Lord. He is Bhū(-loka); we salute Him again and again.
He who is Rudra, He is the Lord. He is Bhuvaḥ(-loka); we salute Him again and again.
He who is Rudra, He is the Lord. He is Svaha(-loka); we salute Him again and again.
He who is Rudra, He is the Lord. He is Mahaḥ(-loka); we salute Him again and again.
He who is Rudra, He is the Lord. He is Pṛthivī (earth); we salute Him again and again.
He who is Rudra, He is the Lord. He is Antarīkṣa (atmosphere); we salute Him again and again.
He who is Rudra, He is the Lord. He is Dyaus (heavens); we salute Him again and again.
He who is Rudra, He is the Lord. He is Āpas (water); we salute Him again and again.
He who is Rudra, He is the Lord. He is Tejas (fire); we salute Him again and again.
He who is Rudra, He is the Lord. He is Kāla (time); we salute Him again and again.
He who is Rudra, He is the Lord. He is Yama (Ruler over death); we salute Him again and again.
He who is Rudra, He is the Lord. He is Mṛtyu (death); we salute Him again and again.
He who is Rudra, He is the Lord. He is Amṛta (immortality); we salute Him again and again.
He who is Rudra, He is the Lord. He is Ākāśa (space); we salute Him again and again.
He who is Rudra, He is the Lord. He is Viśva (the universe); we salute Him again and again.
He who is Rudra, He is the Lord. He is Sthūla (gross); we salute Him again and again.
He who is Rudra, He is the Lord. He is Sūkṣma (subtle); we salute Him again and again.
He who is Rudra, He is the Lord. He is Śukla (white); we salute Him again and again.
He who is Rudra, He is the Lord. He is Kṛṣṇa (black); we salute Him again and again.
He who is Rudra, He is the Lord. He is Kṛtsna (the Entirety); we salute Him again and again.
He who is Rudra, He is the Lord. He is Satyaṁ (the Truth); we salute Him again and again.
He who is Rudra, He is the Lord. He is Sarvaṁ (All); we salute Him again and again.

~ Atharvaśira Upaniṣad (Verses 2-32) of the Atharvaveda

oṁ namaḥ śivāya