I am Shiva

[kd gupta]

The Rudrashtak from Ramcharitmanas�

नमामीशमीशाननिर्वाणरूपं।विंभुंब्यापकंब्रह्मवेदस्वरूपं।
निजंनिर्गुणंनिर्विकल्पंनिरींह।चिदाकाशमाकाशवासंभजेऽहं।।
निराकारमोंकारमूलंतुरीयं।गिराग्यानगोतीतमीशंगिरीशं।।
करालंमहाकालकालंकृपालं।गुणागारसंसारपारंनतोऽहं।।
तुषाराद्रिसंकाशगौरंगभीरं।मनोभूतकोटिप्रभाश्रीशरीरं।।
स्फुरन्मौलिकल्लोलिनीचारुगंगा।लसद्भालबालेन्दुकंठेभुजंगा।।
चलत्कुंडलंभ्रूसुनेत्रंविशालं।प्रसन्नाननंनीलकंठंदयालं।।
मृगाधीशचर्माम्बरंमुण्डमालं।प्रियंशंकरंसर्वनाथंभजामि।।
प्रचंडंप्रकृष्टंप्रगल्भंपरेशं।अखंडंअजंभानुकोटिप्रकाशं।।
त्रयःशूलनिर्मूलनंशूलपाणिं।भजेऽहंभवानीपतिंभावगम्यं।।
कलातीतकल्याणकल्पान्तकारी।सदासज्जनान्ददातापुरारी।।
चिदानंदसंदोहमोहापहारी।प्रसीदप्रसीदप्रभोमन्मथारी।।
नयावद्उमानाथपादारविन्दं।भजंतीहलोकेपरेवानराणां।।
नतावत्सुखंशान्तिसन्तापनाशं।प्रसीदप्रभोसर्वभूताधिवासं।।
नजानामियोगंजपंनैवपूजां।नतोऽहंसदासर्वदाशंभुतुभ्यं।।
जराजन्मदुःखौघतातप्यमानं।प्रभोपाहिआपन्नमामीशशंभो।।

[kd gupta]

can you kindly provide an unbiased translation ??

thank you very much.

This much will solve your purpose�.

Aham balendubhale neelkantham bhavanipatim prasannananam priyam Shankaram namami bhajami cha . [ Sagun sakar Shankar ]

I salute and pray to my beloved Shankar who is husband of devi durga , blue throat , happy face and bears small form of moon in his forehead .

[atanu]

Do you not beleive that There are two in this body-parmatam and jivatma both are there.
OR do you beleive something else.

Namaste Sant,

The two birds:Jivatma and the Paramatama is from Rishi Dirghatma. In the same verse he says: "I distinguish not if I am all this, since I am perplexed--". Several times in Asiya Vamiya Sukta, the rishi proclaims his unripeness and poses questions.

In continuation of the same verse in an upanishad, Rishi Svetasvatara says "Let us worship the creator of all this with devotion" followed by:

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

Both set of verses are cited below:

Rig Veda
1.164.20 Two birds associated together, and mutual friends, take refuge in the same tree; one of them eats the sweet fig; the other abstaining from food, merely looks on. [Two birds associated together: the vital and supreme spirit, jiva_tma_ and parama_tma_, are here alluded to using the metaphor of the two birds; eats the sweet fig: pippalam sva_du atti: the vital spirit enjoys the rewards of acts. dvau dvau pratis.t.hitau sukr.tau dharmakarta_rau: two species of souls to be intended as abiding in one body (Nirukta 14.30)].
----
1.164.37 I distinguish not if I am this all; for I go perplexed, and bound in mind; when the first-born (perceptions) of the truth reach me, then immediately shall I obtain a portion (of the meaning) of that (sacred) word. [I distinguish not: na vija_na_mi yadiva idam asmi: this may be read as: yadi va idam, that I am like that which this is; or, if I am this;.

Svetasvatara Upanishad

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-8: Of what avail are the Vedas to him who does not know that indestructible, highest Ethereal Being, in whom the gods and the Vedas reside ? Only those who know That are satisfied.
----
IV-13: Let us offer our worship with oblations to that blissful Divine Being who is the lord of the Devas, who governs the bipeds and the quadrupeds and in whom the worlds rest.
------------

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

----------------------

In waking agnivaisvanaro state, the Sun is the Sthanu Paramatma who pervades by His rays and the Jiva is the seer who must worship the desireless Surya Paramatman in Dvaita mode.

When, devotion matures, the subtle sense of all pervading Purusha (HIranyagarbha) in whom all these arise, exist, and dissolve is realised. The situation is like a sutra (thread) going through all beads in a garland. This is realisation of the Vishistaadvaita state.

But Upanishad again teaches: The Purusha in the Sun is also the Purusha in the right eye. So, the Seer is one indivisible. No one realises this with vak or with mind. This is the realm of Samadhi. Indeed Shri Krishna teaches that the TRUTH is known in Samadhi alone.

-----------------------------------------------------------------------

Let us not lower the value of Dvaita or Vishitadvaita paths, knowledge, and experiences. Also let us not demean the teachings of sages who have spoken the experience of Samadhi, of Turiyam. As Sage Svetasvatara also teaches.

The problem is that equipped with ajnana of "I am this body", we say two selves exist in the body. Is Atman divisible that it will only be restricted in a body? Will atman become discretized when its basic definition is acchedyo (uncuttable)? Paramatman also cannot be divisible in may bodies.

In Jivatma and the Paramatama, the Atman is common, which must be known.

Love

Om Namah Shivaya

[atanu]

No doubt there are two birds. One is the Vital Force - prAna, also called Satya. Brihadaraynaka teaches that Sa and Ya are truths. The middle, the 'Ti' is untruth. The second bird is Vital Force of the Vital Force, also called Truth of the Truth. When only Sa and Ya remains in the Satya, then only the Truth of the Truth remains.

That is shivo advaita chaturtham.

Om Namah Shivaya

[yajvan]

hariḥ oṁ
~~~~~~


Namasté


atanu offers the following,

No doubt there are two birds. One is the Vital Force - prAna, also called Satya. Brihadaraynaka teaches that Sa and Ya are truths. The middle, the 'Ti' is untruth. The second bird is Vital Force of the Vital Force, also called Truth of the Truth. When only Sa and Ya remains in the Satya, then only the Truth of the Truth remains.

We find this (also) in the Chāndogya Upaniṣad (8.3.5) and it says the following:
satyam being such, is formed of 3 syllabes (called out as akṣarāṇi¹ - the linking of the syllables): sa , ti, yam; 'sa' indicates the immortal 'ti' the mortal and 'yam' the unity of the two.

Just prior to this śloka it says, Itself is the immortal, Itself is brahman; the name of brahman thus realized is satyam.

One needs to ask , what is 'Itself' referring to ? That of ātmā. One finds him/herself existing everywhere and hence this is brahman… the association that aṅga (the limb) and the aṅgi ( the whole) are one.

praṇām

words
akṣarāṇi = akṣara अक्षर or syllable +aṇi अणि or 'linch pin'

[atanu]

THE SPEAKING TREE
Look To Arunachala For A Divine Experience

Shri Nimishananda


While Mount Kailash is regarded as the divine abode of Shiva, the Arunachala Hill at Tiruvannamalai, Tamil Nadu, is regarded as Shiva Himself. That is why it impels more than 15 lakh pilgrims to walk barefoot on the 14-km path around it every full moon night.

The Shiva Purana says that Shiva manifested here as a Tejoling or subtle column of the blazing light of knowledge. In the Satya Yuga, the first epoch of Creation, Arunachala was brilliant gold. In the Treta Yuga, Arunachala took on the mellow hue of Panchaloha . In the Dwapara Yuga, it had the lustre of burnished copper. In Kali Yuga, Arunachala appears like a rocky hill with bristles and thorns, but its incredible power remains undiminished. Hence Giri Pradikshina or circumambulation of the Hill is considered auspicious.

The Shiva Purana describes Shiva as the source of power because He contains the energy of the whole cosmos, and yet remains unmoving and stable, with no trace of negative energy. Shiva is static, potential energy and Shakti is dynamic, creative energy. The cosmic dance of Shiva and Shakti creates, sustains and dissolves the Universe. However, while Divinity in the formless state, nirakaar, can be experienced by enlightened seekers, many find this intriguing . So, Arunachala, the subtle column of light being still and as eternal knowledge, froze into a static form in order to become more palpable.

The Bharani Deepam or lamp is lit on its summit every year during the Kartik month, when the Bharani star is ascendant. The blaze, a manifestation of His knowledge, burns brightly on the austere, majestic Hill. It is said that those who obtain a darshan of the Bharani Deepam will receive Shivas grace in the form of total awareness of the Self. He blesses each seeker saying Let karma and thoughts of this being be dissolved and let the radiance of soul be unveiled. The flame represents our own atma jyoti, the effulgence of soul.

How does Arunachala unveil the light of your soul? Normally the mind conceals the soul with thoughts and traps you in time and space. The constantly chattering mind prevents you from experiencing the sound of silence and bliss of soul. Arunachala splits the mind, segregates thoughts and burns them in the fire of knowledge . So, when you enter the vibrant aura of Arunachala which pulsates with serenity and tranquillity, thoughts disappear, revealing the effulgence of soul. Aruna means dawning of light and achala means unmoving or still.

Each one of us experiences a pull towards Divinity sometime in life. The pull becomes a propulsion, a constant motion that generates a divine vibration which makes us aware of our Soul. This is the call of Arunachala. The Shiva Purana says we can go to Arunachala only when we get this call. Sages assure us that when we circumambulate the Hill with complete surrender, Arunachala dissolves the ego by burning our thoughts one by one, as thoughts form a base for ego. The process liberates us from the cycle of birth and death. The glowing beacon of Jnana or knowledge activates our souls and liberates us from the shackles of time and space forever by making us aware of the limitations of body and senses.


Today is Bharani Deepam in Tiruvannamalai .

Om Namah Bhagavate Shri Ramanaya. Om Namah Shivaya

[SANT]

What is Shaivist view of nirakar shiva.IS it the shiv ling?ANd also is it nirguna?

[atanu]

What is Shaivist view of nirakar shiva.IS it the shiv ling?ANd also is it nirguna?

निजंनिर्गुणंनिर्विकल्पंनिरींह।चिदाकाशमाकाशवासंभजेऽहं।।
निराकारमोंकारमूलंतुरीयं।गिराग्यानगोतीतमीशंगिरीशं।।
करालंमहाकालकालंकृपालं।गुणागारसंसारपारंनतोऽहं।।
तुषाराद्रिसंकाशगौरंगभीरं।मनोभूतकोटिप्रभाश्रीशरीरं।।

Om Namah Shivaya

[atanu]

A Necklet of Nine Gems
Shri Ramana

1.
In Chidambaram, Siva,
though motionless,
dances
before Shakti
in stillness.

In Arunachala,
in solemnity,
He stands.

She withdraws
there
into His still Self.

2.
'A,' 'Ru,' and 'Na'
Sat, Chit, and Ananda --
the Supreme Self,
the individual self --
their union is Absolute;

Thus, the great saying--
'You are That.'

'Achala' bespeaks
perfection.

Worship Arunachala
shining, golden;
simply remembering
unlocks the door.

3.
Touching
the lotus feet
of the Lord of Arunachala,

freed from attachment to
wealth,
family,
place,

ever purer,
seeking Grace --
darkness recedes.

In the rising sun,
golden,
steady,
full of grace,
there abide,
joyously
sunk in the Sea of Bliss.

4.
Annamalai!
Don't let me pine
forgetful.
Don't crush me to dust
leaving me
confused
between body and Self.

Turn Your restoring glance
upon me,
eye of my eyes!

You
Who are all Consciousness,
You
Who are neither male nor female,
don't fail me!

Seat Yourself
in my heart.

5.
You
Who are all Consciousness,
ruling over sublime Shonagiri,
forgive the stumblings
of this little one.

Rain Cloud,
shower me
with Your gracious glance.
Save me from being lost
once more
in the dreary waste.
I cannot ford the grim stream
of manifestation.

Mother,
what can match Your care?

6.
'Killer of Kama,
Destroyer of Desire,'
tied to You
we know Your name.

A question, though,
if the title fits:

How can mighty Kama
continue,
bold and conquering?
How can he creep
unseen
upon one sheltered
beneath Your feet?

Tell me,
You Who killed him?

7.
Arunachala!
As soon as You claimed me,
I was Yours,
body and soul.

What is left
to want?

You are success
and You are failure
both,
Oh my life!

They are
meaningless
without You.

Beloved,
do as You will
with me,
but promise me
ever greater desire
for Your Feet!

8.
To rescue me --
born of virtuous
Sundara and Sundari
in holy Tiruchuli,
seat of Bhuminatheshware --
from the pain of the world,
He raised me
to his seat,

His heart rejoices.
Siva shines
forth.

And the Self
flowers.

Such is Arunachala,
known
across the universe!

9.
Bearing me in the world
as my father and mother,
You hid in my mind.

Before I drowned
in the deep
illusion,
You drew me,

Arunachala,
You Who are All Consciousness,
such is the wonder
of Your Grace!
===============

[atanu]

yA te rudra shivA tanUraghorApApakAshinI |
tayA nastanuvA shantamayA girishantAbhichAkashIhi ||
( shrI rudram: anuvAka 1 , rik 3; shvetAshvatara Up.: 3.5 )

O Rudra! O Girishanta By that form of Yours which is not terrifying, which destroys sin by its mere remembrance, and which is all blissful, please behold us and unite us with the highest good!

Om Namah Shivaya

May we not forget that by mere remembrance of Girisha -- Lord of Giri, the number "eight "' (there being 8 mountains which surround mount Meru and seven plus one rishis in the body) -- destruction of sins take place.

Om Namah Shivaya