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Thread: The Auspiciousness of Śiva's name

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    The Auspiciousness of Śiva's name

    Hari oṁ
    ~~~~~


    Namaste

    As we know there are multiple names for Śiva. Some call Him Śivabhaṭṭāraka i.e. bhaṭṭāra is the Great Lord , venerable or worshipful; bhaṭ भट् is to nourish and & maintain; Hence He is the Great Lord (bhaṭṭār), the Auspicious (Śiva) who nourishes and maintains (bhaṭ).

    I thought to list out a few and do it in groups of 3 (trika) at a time, then look at His name to see its meaning. Perhaps you will find some of them insightful and a delight to read. I will add to the list and work our way up to 108 names as time permits.

    What is key ( for me) is the meaning and appreciation of His name.
    • शिवाय नमः oṁ śivāya nama
      oṁ I bow (salutations) to Śiva
    śiva शिव - means the Auspicious One; the suspected root of this is śī- which means 'in all things lie'
    • महेश्वराय नमः oṁ maheśvarāya nama
      oṁ I bow (salutations) to maheśvara
    maheśvarāya महेश्वराय is the combination of maha मह or great, mightly, strong, abundant + īśvara ईश्वर which lord, king, Supreme Being; this word is rooted in īś ईश् which means to rule, reign or command. Hence maheśvarāya is the Great and Mighty Ruler.
    • शम्भवे नमः oṁ śambhave nama
      oṁ I bow (salutations) to śambhu
    śambhu शम्भु is one who grants or cause happiness , beneficent; existing for happiness or welfare; also note that sambhu सम्भु means parent or progenitor; produced or made from. So śambhu is the progenitor, the One that bestows happiness and welfare.


    pranams
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: The Auspiciousness of Śiva's name

    Hari oṁ
    ~~~~~

    Namaste

    I thought to list out a few and do it in groups of 3 (trika) at a time, then look at His name to see its meaning. Perhaps you will find some of them insightful and a delight to read. I will add to the list and work our way up to 108 names as time permits

    The next set of 3.
    • ॐ पिनाकिने नमः oṁ pinākine namaḥ
      o I bow (salutations) to pinakin
    pinākin पिनाकिन् - is one armed with the bow or spear or pināka. Śiva's trident or triśula is the three-pronged spear. The triśula, tri (3) + su to possess supremacy; also to urge , impel , incite + la the act of taking or giving, sits on top of the daṇda, the stick, of the triśula.
    So pinākin is He that holds the pināka, the triśula. For more in triśula please consider this HDF Post: http://www.hindudharmaforums.com/showthread.php?t=3039&page=2
    • ॐ शशिशेखराय नमः oṁ śaśiśekharāya namaḥ
      oṁ I bow (salutations) to śaśiśekharāya
    śaśin शशिन् is a name for the moon, also camphor; it also infers the number one. We know Śiva is called out as white as camphor, that of His purity.
    hara हर is bearing or wearing; We also know this word means 'Seizer', 'Destroyer' ,another epithet of Śiva . Śiva is usually depicted with a moon over his head. The moon is also called soma.
    We know the Supreme by the word Sat ( or satta - Being, or Truth), that of Brahmam. And Umā is Śrī Devī, Pārvatī. Now when Sa(t) comes together with Umā what is created ? Soma. What do we call the moon? Soma. When Śiva and Pārvatī are joined together we get Soma. Hence for amāvāsya or the new moon, Śiva and Pārvatī come together, are enveloped and become Soma. For more on this, consider the HDF Post http://www.hindudharmaforums.com/showthread.php?t=3354
    So śaśiśekhara is He is the bearer or holder of the moon; He is white as camphor; He is the Seizer, and it is inferred that He brings Soma i.e. delight.
    • ॐ वामदेवाय नमः oṁ vāmadevāya namaḥ
      oṁ I bow (salutations) to vāmadevā
    vāma वाम is lovely, dear, pleasant, beautiful , splendid
    deva देव is divine, or Divinity. Hence vāmadevā is the lovely and splendid, the Divine Śiva.

    pranams
    Last edited by yajvan; 24 November 2009 at 04:35 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #3
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    Re: The Auspiciousness of Śiva's name

    Hariḥ oṁ
    ~~~~~

    Namaste

    The next set of 3.
    • विरूपाक्षाय नमः oṁ virūpākṣāya namaḥ
      oṁ I bow (salutations) to virūpākṣāya
    virūpākṣāya विरूपाक्षाय can be appreciated by its components vi+rūpa+akṣāya .
    vi वि in this application is used as negation or the opposite of. Let me give a simple example. The word krī means to buy or purchase, yet if I prefix this word with vi, or vikrī, the word now means to sell or exchange. Lets see how it applies in this name for Śiva.
    rūpa रूप is form, shape, figure; any outward appearance or phenomenon or color and akṣāya अक्षय is undecaying.

    So the meaning for virūpākṣāya is He who is without (vi) form (rūpa) or shape, and is eternal (akṣāya). Now some say it a bit differently.
    They say He is Spotless, as rūpa or form suggests a color, and vi is opposite, so without a color; and akṣāya as we just mentioned means undecaying. Hence virūpākṣāya is Spotless, without a blemish, without decay, and hence eternal.
    • कपर्दिने नमः oṁ kapardine namaḥ
      oṁ I bow (salutations) kapardine
    parda पर्द is thick hair (matted); ka has many definitions we can apply here, but ka is the head and also the hair on the head.
    When together kaparda कपर्द is braided and knotted hair. Its said it looks like a cowrie sea shell.
    Also we can improvise a bit too as this world ka क as it also means a king, splendor and light, the sun and even the soul. Hence we have He who (is full of splendor and light) has matted hair.
    • नीललोहिताय नमः oṁ nīlalohitāya namaḥ
      oṁ I bow (salutations) to nīlalohitāya
    nīlalohitāya नीललोहिताय is nīla नील meaning deep blue as a blue sapphire + lohita लोहित the color red. So nīlalohitāya is He who is of the deep blue & red color or hue. Also note that lohitā is one of the 7 tongues of agni. As agni is a name associated with the ved and that of Divine Will.

    pranams
    Last edited by yajvan; 06 December 2009 at 04:28 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: The Auspiciousness of Śiva's name

    hari o
    ~~~~~

    Namaste

    We having been reviewing the 108 names of Śiva i.e.
    शिव अष्टोत्तरशत नामावलि
    śiva aṣṭottaraśata nāmāvali
    • śiva - is 'auspicious', and we know we are talking of Śivabhaṭṭāraka,the Great Lord
    • aṣṭama - 8 or the 8th
    • stotra - a hymn of praise
    • śata - 100 : hence aṣṭama the 8th + śata 100 = 108
    • nāma - by name or name called
    • vali - this is also written bali - which means tribute, offering, gift, oblation; now vali is still complimentary as it suggests a line or a stroke made with fragrant unguents on the person

    Hence - (we are) offering (vali or bali) the 108 (aṣṭama + śata) names (nāma) of praise (stotra) of Śiva . Or, (we are) offering this hymn in praise of Śiva, 108 names.


    Yet the question for this post is the notion of 108. We see this number quite often. People know that most mālā-s ( a necklace some call a rosary) come with 108 beads. Are there any origins to this number? From where does this 108 come from? Here's a few ideas.
    • From Jyotish the moon travels through 27 Nakshatra-s and each have 4 pada ( or feet) = 108. Since Śrī Devī (Pārvatī) is considered the Moon and the Sun is considered Śiva ( from a tantric viewpoint) they travel though all these nakshatra monthly and yearly. for more on nakshatra see the following HDF post: http://www.hindudharmaforums.com/showthread.php?t=1763
    • Also - there are 12 signs and each sign is 30º. Some take this 30º and multiply it by 360º to get 10,800.
      Now they say the last two 00's of 10,800 represent pūrṇa - fullness. Fullness of the Supreme Absolute (sattā)
      and fullness of the relative field of life (creation or sṛiṛṭi). Hence you have the fullness of 108 + 00.
    • So, both Śrī Devī and Śiva travel through the nakshatra-s and the 12 rasi-s ( signs) of ths zodiac, where all is contained i.e. mental, physical and spiritual. Why Spiritual? this is due the the 1/9th division of a sign ( rasi).
      This is called the navamsa ( or 9th division). It indicates much of ones dharma and spiritual bent. If there is 9 divisions X 12 signs we arrive at 108 once again.
    • Also note there are 9 graha-s ( ~ planets) and there are 12 signs ( rasi-s) and we are at 108 again i.e. (12x9).
    • Some say the Sun is 108 times the diameter of earth. Depending who you read, the diameter of the Sun is about 109 times that of the earth's i.e. 1,390,000 km / 12,740 km = 109.1
    • Another is based upon trika or 3, the first 3 numbers 1, 2, and 3. Trika has significant meaning. In Kaśmir Śaivism it operates on the notion of the trika (3 fold) system. We know this as śiva , śakti and nara. These are the 3 energies of Śiva-Bhairava i.e.
      • parā śakti - considered Supreme energy (śakti)
      • parāparā śakti - considered medium śakti
      • aparā śakti - lower śakti

    Within these 3 energies the whole universe and every action ( worldly, mental, physical, spiritual, etc.) exists within these 3 śakti-s. So this number 3 is considered important. Note the following:
    1 to the 1 power = (1¹) = 1
    2 to the 2nd power = (2²) = 4
    3 to the 3rd power = (3³) = 27
    Now take 1 X 4 X 27 = 108. Once again we find this number.

    • Another view which I am less convinced of but offer it for your consideration is based upon the sanskrit alphabet. The study of the sounds and phonemes or sounds (svara¹) vowels and consonants (vyañjana¹). These vowels are also called kulapuruṣa and consonants called kulaśakti.

    Śiva is the owner of the vowels and Śrī Devī is the owner of the consonants. Every letter represents some form of energy. And their arrangement are in two schemes called Mātrkā and Mālinī. Without getting detailed the thought is there's a total of 54 phonemes when all added up i.e. vowels + consonants + semivowels + sibilants + aspirated + special compounds. Since Śiva + Śrī Devī own these phonemes then then the math is 54 + 54 = 108. Now I am not a fan of this approach as Śiva owns the vowels and Śrī Devī owns the consonants and they are not evenly divided. Yet why consider it ? Śiva + Śrī Devī are the owners of all that is sound (sabda) and form (rūpa) that make up this creation (sṛiṣṭi). Yet Mātrkā and Mālinī is my present reading and perhaps I will discover more here on the number 108.

    • I am sure there are many more that I have not considered… one is the distance from the earth to the sun measured in the number of the sun's diameters. The sun is 1.4 million km (870,000 miles) in diameter. The avg. distance to the sun is 149 million km ( or 91 to 94.5 million miles). So this math gives you 106 to 107 of the sun's diameters from here to Surya (sun).

    If you would like to add to the list of the 108 phenomenon , please feel free to post your ideas.

    pranams

    words used
    • svara स्वर- means sound, and also another name for vowel.
    • vyañjana व्यण्जन- means ~ embellishment; consonants are treated as the embellishment for the vowels. I find the roots of this interesting vyan व्यन्is to inhale and exhale + jana जन means generating. I am still looking to find this connection back to embellishment, yet it could come from the start and stops of the sounds made with consonants i.e. ka, ca, ta, ja, tha, da, pha, etc.
    • svarana स्वरण- loud sounding , clear voiced.
    • source for planet distances: http://www.windows.ucar.edu/
    Last edited by yajvan; 06 October 2015 at 05:30 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  5. #5
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    Re: The Auspiciousness of Śiva's name

    hariḥ oṁ
    ~~~~~


    Namaste,

    The next 3 names.

    • शङ्कराय नमः oṁ śaṅkarāya namaḥ
      oṁ I bow (salutations) to śaṅkarā
    We can look at śaṅkarā as śaṃkara शंकरor causing prosperity, auspicious, beneficent. We find in the Spandakārikā-s the following: śa karoti śakaraor śaṃkara is the one who does śaṃ. Śaṃkara is another name for Śiva. This word śaṃkara means causing prosperity, auspiciousness, beneficence. And śam means auspiciously, happily. Yet in the Spandakārikā-s śam is also considered anugraha, the grace we have been talking about in other posts. When we look at it this way, one can see it as Śiva that does śaṃ, via His anuttara, grace. But what grace? the commentary goes on to say this grace consists in enabling the aspirant to recognize the vast expanse of Śiva's Consciousness or sva-caitanya sphāra. Yet one must be aware that this Spandakārikā is a non-dual (advayatā) view of Reality. Hence when we look to this Consciousness as advayatā, it then suggests it is part of our consciousness. Hence śaṅkarā is the One that brings auspiciousness, prosperity via His grace (anuttara).
    • शूलपाणये नमः oṁ śūlapāṇaye nama
      oṁ I bow (salutations) śūlapāṇi
    śūlapāṇa is śūla + pāṇi; śūla शूल is any sharp instrument or pointed dart, lance, pike, spear. And we know Siva holds the tri+śula. The triśula, tri (3) + su to possess supremacy; also to urge , impel , incite + la the act of taking or giving, sits on top of the daṇda, the stick, of the triśula. And pāṇi पाणि is holding in hand; Hence śūlapāṇi is He that holds the śūla in hand, the wielder of the triśula.
    • खट्वाङ्गिने नमः oṁ khaṭvāṅgine namaḥ
      oṁ I bow (salutations) to khaṭvāṅgin
    khaṭvāṅgine is another of Śiva's weapons; van वन् is to gain, acquire or conquer. It is He who hold and wields (or conquers) with the axe or knurled club.


    pranams
    Last edited by yajvan; 12 October 2008 at 12:38 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  6. #6
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    Re: The Auspiciousness of Śiva's name

    hariḥ oṁ
    ~~~~~


    Namaste,
    the next 3 names within śiva aṣṭottaraśata nāmāvali.
    • ॐ विष्णुवल्लभाय नमः oṁ viṣṇuvallabhāya namaḥ
      o I bow (salutations) to viṣṇuvallabhāya
    Viṣṇuvallabha is composed of viṣṇu + vallabha. Viṣṇu is rooted in viṣ meaning all prevading, or the All-pervader; hence Viṣṇu who is all-pervading. And vallabha वल्लभ is beloved above all, most dear.
    We also know viṣṇu is as hari and śiva is hara. Both hari & hara are rooted in hṛ हृ - to offer, present; it also means to take away, carry off, seize, deprive of, steal, rob; also to enrapture, charm. Both work together in this creation. More on this in a later post. Hence viṣṇuvallabha is the one most dear, beloved above by viṣṇu and this is śiva.

    • ॐ शिपिविष्टाय नमः oṁ śipiviṣṭāya namaḥ
      oṁ I bow (salutations) to śipiviṣṭāya
    Śipiviṣṭa is composed of śipi शिपि, a ray of light + viṣṭa विष्ट - filled or accompanied with, entered into ( I think of it as surrounded by).
    Hence Śiva as śipiviṣṭa, the One surrounded or encircled by rays of light.

    • ॐ अम्बिकानाथाय नमः oṁ ambikānāthāya namaḥ
      o I bow (salutations) to ambikānāthā
    Ambikānāthāya is ambikā + nāthā. Ambikā अम्बिका is Śiva's wife also known as Pārvatī or Śrī Devī . Ambikā also means a good woman, a mother. And nātha नाथ is protector or lord. Hence ambikānāthā is He who is the protector and Lord of Ambikā.


    pranams
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  7. #7
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    Re: The Auspiciousness of Śiva's name

    hariḥ oṁ
    ~~~~~


    Namaste,
    the next 3 names within śiva aṣṭottaraśata nāmāvali.
    • ॐ श्रीकण्ठाय नमः oṁ śrīkaṇṭhāya namaḥ
      oṁ I bow (salutations) to śrīkaṇṭhā
    śrīkaṇṭhāya is composed of śrī + kaṇṭhā : śश्री light, lustre, radiance, splendour, glory, beauty, grace, loveliness; prosperity, welfare, good fortune, success, auspiciousness, wealth, treasure, riches; it is also a name of Lakśmi; kaṇṭha कण्ठ is the throat, the neck.

    Hence śrīkaṇṭhā Is He with the radiant, or shining neck or throat.
    • ॐ भक्तवत्सलाय नमः oṁ bhaktavatsalāya namaḥ
      oṁ I bow (salutations) to bhaktavatsalāya
    Bhaktavatsalāya is bhakta + vatsala : bhakta भक्त is worshipper, devoted to, loyal, faithful, honouring, worshipping + vatsala वत्सल is kind, loving, tender; also child-loving , affectionate towards offspring.
    Hence bhaktavatsala is He that is kind and loving to His devotees, His worshippers. Bhakta-vatsala, the One who loves His devotees.
    • ॐ भवाय नमः ~ oṁ bhavāya namaḥ
      o I bow (salutations) to bhava
    Bhava भव is Being , state of being , existence. Hence Śiva is addressed as Existence itself, bhavāya.
    If we extend the name of bhava to bhāvana भावन we get He that is the Creator , the one that promotes and or effects anyone's welfare. Hence the Creator creates from Existence, from His state of Being.

    pranams
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  8. #8
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    Re: The Auspiciousness of Śiva's name

    hariḥ oṁ
    ~~~~~

    Namaste

    the next 3 names within śiva aṣṭottaraśata nāmāvali.
    • ॐ शर्वाय नमः ośarvāya namaḥ
      oṁ I bow (salutations) to śarva
    śarva शर्व is one who uses arrows, an archer. Hence Śiva is being hailed as the great Archer.
    • ॐ त्रिलोकेशाय नमः ~ oṁ trilokeśāya namaḥ
      oṁ I bow (salutations) to trilokeśā
    trilokeśā is tri+ lokeśā : tri is 3 + loka लोक is being applied as the worlds or levels of heaven (spiritual), earth (material), and the atmosphere or mid region + eśā is rooted in īś ईश् to rule, to be master of. So this mantra is He who is Master/Lord (īś) of the 3 (tri) worlds (loka).

    There is a whole extended conversation that could be had regarding loka-s ( lok लोक् to see, perceive, behold) come as 3, 7 and 14 levels, spheres, or planes as many will recognize the sapta-loka ( 7 levels or planes):
    • bhūloka - the earth
    • bhuvarloka - the space between the earth and sun inhabited by munis , siddhas
    • svarloka - Indra's heaven above the sun or between it and the polar star
    • maharloka - a region above the polar star and inhabited by bhgu and other saints
    • janarloka - inhabited by brahmā's son sanat-kumāra-ji
    • taparloka , inhabited by vairāgin devata or vai वै exhausted + rāgin रागिन् impassioned , affectionate , enamoured , passionately fond i.e.those deva-s without (or concured) passion.
    • satyaloka or brahmaloka - the abode of brahmā
    • ॐ शितिकण्ठाय नमः oṁ śitikaṇṭhāya namaḥ
      oṁ I bow (salutations) to śitikaṇṭha
    śitikaṇṭhāya is śiti सिति is while + kaṇṭha कण्ठ is the throat , the neck. Śiva is being hailed as the One with the white neck or throat.


    pranams
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  9. #9
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    Re: The Auspiciousness of Śiva's name

    hariḥ oṁ
    ~~~~~

    Namaste

    the next 3 names within śiva aṣṭottaraśata nāmāvali.

    • शिवाप्रियाय नमः oṁ śivāpriyāya namaḥ
      oṁ I bow (salutations) to śivāpriyāya
    śivāpriyāya is composed of śivā + priya. We have śiva शिव and śivā शिवा. With śiva, this means the Auspicious one. With śivā - this is his wife, śakti (Śrī Devī, Pārvatī). And priya प्रिय means beloved, dear. Hence this is saying śiva is the beloved (priya) of śivā meaning Śrī Devī His wife.
    • ॐ उग्राय नमः oṁ ugrāya namaḥ
      o I bow (salutations) to ugra
    ugra उग्र is fierce, powerful, mighty, ferocious. The word also means hot , sharp , pungent. Here Śiva is hailed as the Mighty One, the Fierce One.
    • ॐ कपालिने नमः oṁ kapāline namaḥ
      oṁ I bow (salutations) to kapālin
    ka क is rich in meaning. For this application it means the head. And kapala कपल means half or part. If we look at kāpālika कापालिक, this means belonging or related to the skull. Now pālin पालिन् ruler, protector, or pāli पालि - also means protector, yet it also means a pot ~ bowl. In this mantra Śiva is hailed as kapālin the wielder of the head (ka) bowl (pāli). Consider kapala and we get 1/2 of the ka or 1/2 of the head, hence a bowl looking object, the skull.
    And just a bit deeper this word that brideges ka + pali is kap कप्. This kap brings us to krap which is rooted in kṛp कृप् to morn or grieve. In this mantra Śiva is hailed as kapālin the wielder of the skull (ka) bowl (pāli).
    It's my opinion this kṛp is significant as it suggests (to me) that ka (the head) is after death, when one grieves i.e. which makes it a skull.

    There are a few stories on whose skull Śiva chooses to wield or rule.. It's said Śiva as Bhairava cut off one of the heads of Brahma with the tip of the nail of his left thumb. This was due to Brahma having five heads, which would be equal to Śiva's. Śiva ( as Bhairava ) would not have none of that, so He cuts off Brahma's head and brings it down to 4 heads.

    And there is a sect of ascetics or worshipers called the Kāpālika-s; they use the half skull as their begging bowl. They describe themselves as one who eats from the human skull. There's lots of symbolism (saṃketa) can be offered on this, but we will leave that for another time.

    pranams
    Last edited by yajvan; 06 December 2009 at 04:30 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  10. #10
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    Re: The Auspiciousness of Śiva's name

    hariḥ oṁ
    ~~~~~

    Namaste

    the next 3 names within śiva aṣṭottaraśata nāmāvali.
    • ॐ कामारये नमः oṁ kāmāraye namaḥ
      oṁ I bow (salutations) to kāmāraye
    Kāmāraye is composed of kāma काम desire, passions or sensuality; kāmā कामा is a wish or desire; ra र is rooted in rā to grant or give or bestow; and ara अर is swift or speedy. The key to this word (IMHO) is in the letter a; kāma-a-ra. This 'a' is used in the contrary or opposite sense. Hence this would read He who stops (a) desires (kāma) swiftly (ara). Śiva is being hailed as the Destroyer of passions.

    Yet how? By the absorption into 'a'. This 'a' is the first letter of sanskrit devanāgarī . According to Śaivāgama and reviewed in the Parā-trīśikā Vivaraṇa we find Śiva aligned from a अ to aḥ अः, the vowels. Śrī Devī owns the consonants from ka क to kṣa क्ष. These phonemes are known as mātṛkā मातृका or mother. Each then is known as a little mother. Why so? According to Abhinavagupa they are busy creating the universe (sound and form - śabda and rūpa) as well as affecting every day life of all beings i.e. the sounds we make, the sounds nature makes, etc.

    Also note the significance of the first and the last vowel ( vowels are called svara) a अ to aḥ अः . When we put them together a अ + aḥ अः we get aham अहम् or 'I' , The Supreme or anuttara, Śiva. It is by the absorption into 'a' that passions are destroyed. Absorbed into Śiva, as anuttara (Supreme).

    Śiva is niṣkala and sakala-niṣkala at the same time. Niṣkala means, out of the way from, (nis) + kala which is time or instants i.e. He is part-less, Whole, Fullness, Bhuma. And He is sakalaniṣkala - consisting of parts (sakala) & niṣkala or partless together.

    Those practicing a spiritual discipline may experience this as such such - living in diversity (sakala) or parts, and being able to be absorbed into the part-less (niṣkala) samādhi which is sattā, Being, Śiva.
    • ॐ अन्धकासुरसूदनाय नमः oṁ andhakāsurasūdanāya namaḥ
      oṁ I bow (salutations) to andhakāsurasūdana
    Andhakāsurasūdana is andhaka + asura + sūdana : andhaka अन्धक means blind + asura असुर a demon, evil opposed to the deva-s + sūdanā सूदन - is killing or destroying. Hence Śiva is hailed as He who is the destroyer of the demon of blindness.
    This demon brings the mala ( blemish) of ignorance or avidya . In Śaivism there is a condition called abuddhaiḥ. This condition is when one does not know that he/she does not know. This is a deep level of ignorance that is available to the human being. Some call it total objectivity. The only thing that exists is objects with no sense of subjectivity of the SELF, aham अहम् or 'I' .
    • ॐ गङ्गाधराय नमः oṁ gaṅgādharāya namaḥ
      o I bow (salutations) to gaṅgādhara
    Gaṅgā गंगा is the the river some call the Ganges + ādhara आधर supportable or bearing. Śiva is hailed as He that bears (or supports) the river gaṅga. When we see a picture of Śiva we see the water flowing in His tuft (hair). We know of the gaṅgā as Gaṅga Devī.

    pranams
    Last edited by yajvan; 06 December 2009 at 04:31 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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