Merging with Lord Shiva

Merging with Lord Shiva

Merging with Siva is all about liberation, the earning of freedom from the body, mind and emotions through union with the Divine, ultimately in total inextricable merger of the soul in God. Having lived many lives, each soul seeks release from mortality, experiences the Divine directly through Self Realization and ultimately attains moksha, liberation from the round of births and deaths.

Scripture tells us this evolution culminates in Self Realization, which, once sufficient karma is resolved, confers moksha, release from the cycle of birth and death. Moksha,from the root much or moksh, has many denotations: to loose, to free, release, let loose, let go and thus also to spare, to let live, to allow to depart, to dispatch, to dismiss and even to relax, to spend, bestow, give away and open. Thus it means "release from worldly existence or transmigration; final or eternal emancipation."

Moksha is not a state of extinction of the soul, nor of nonexistence, nor of nonconsciousness. It is perfect freedom, an indescribable state of nondifferentiation, a proximity to the Divine within. Moksha marks an end to the Earthly sojourn, but it may also be understood as a beginning, not unlike graduation from the university. Kaivalya is another apt term for this ineffable condition of perfect detachment, freedom and oneness.

To reach this emancipation beyond all joy and sorrow, all difference and decay, the soul must remove, in order, the three fetters: karma, which is "the power of cause and effect, action and reaction;" maya, which is "the power of manifestation" sometimes called illusion; and anava, "the power of egoity or veil of duality." Once freed by God's grace from these bonds -- which do not cease to exist, but no longer have the power to bind -- the soul experiences nirvikalpa samadhi. This is the realization of the Self, Atattva Parabrahman -- timeless, formless, spaceless -- a oneness beyond all change or diversity. Self Realization is man's natural state, which each soul eventually comes to. While the ultimate goal of earthly life is the experience (or more precisely the nonexperience) of Self Realization, the by-product of that realization is moksha. These two are not synonymous.

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Science of Speech

                     

                        Science of Speech

An extract from the dialogue between King Janaka, the ruler of the Videha and a woman of the name of Sulabha, belonging to the mendicant order.

Sulabha said: O king, speech ought always to be free from the nine verbal faults and the nine faults of judgment. It should also, while setting forth the meaning with perspicuity, be possessed of the eighteen well-known merits.

Ambiguity, ascertainment of the faults and merits of premises and conclusions, the conclusion, and the element of persuasiveness or otherwise that attaches to the conclusion thus arrived at- these five characteristics appertaining to the sense- constitute the authoritativeness of what is said. Listen now o the characteristics of these requirements beginning with ambiguity, one after another, as I expound them according to the combinations

When knowledge rests on distinction in consequence of the object to be known being different from one another, and when (as regards the comprehension of the subject) the understanding rests upon many points, one after another, the combination of words (in whose case this occurs) is said to be vitiated by ambiguity. By ascertainment (of faults and merits), called Sankhya, is meant the establishment, by elimination, of faults or merits (in premises and conclusions), adopting tentative meanings. Krama or weighing the relative strength or weakness of the faults or merits (ascertained by the above process) consists in settling the propriety of the priority or subsequence of the words employed in a sentence. This is the meaning attached to the word ‘Krama’ by persons conversant with the interpretation of sentences or texts. By conclusion is meant the final determination, after this examination of what has been said on the subjects of religion, pleasure, wealth, and Emancipation, in respect of what is particularly is that has been said in the text. The sorrow born of wish or aversion increases to a great measure. The conduct, O king, that one pursues in such a matter (for dispelling the sorrow experienced) is called Prayojanam.

[Note: By occurrence of these five characteristics together is meant that when these are properly attended to by a speaker or writer, only then can his sentence be said to be complete and intelligible. In Nyaya, the five requisites are Pratijna, Hetu, Udaharana, Upanaya, and Nigamana. In the Mimansa philosophy, the five requisites have been named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.]

The words I shall utter will be fraught with sense, free from ambiguity (in consequence of each of them not being symbols of many things), logical, free from pleonasm or tautology, smooth, certain, free from bombast, agreeable or sweet, truthful, inconsistent with the aggregate of three, (viz., Righteousness, Wealth, and Pleasure), refined (i.e., free from Prakriti), not elliptical or imperfect, destitute of harshness or difficulty of comprehension, characterized by due order, not far fetched in respect of sense, corrected with one another as cause and effect and each having a specific object.

[Note: These characteristics, though numbering sixteen, include the four and twenty mentioned by Bhojadeva in his Rhetoric called ‘Saraswati-kanthabharana.]

I shall not tell thee anything, prompted by desire or wrath or fear or cupidity or abjectness or deceit or shame or compassion or pride. (I answer thee because it is proper for me to answer what thou hast said). When the speaker, the hearer, and the words said, thoroughly agree with one another in course of a speech, then does the sense or meaning come out very clearly. When, in the matter of what is to be said, the speaker shows disregard for the understanding of the hearer by uttering words whose meaning is understood by himself, then, however good those words may be, they become incapable of being seized by the hearer.

That speaker, again, who, abandoning all regard for his own meaning uses words that are of excellent sound and sense, awakens only erroneous impressions in the mind of the hearer. Such words in such connection become certainly faulty. That speaker, however, who employs words that are, while expressing his own meaning, intelligible to the hearer, as well, truly deserves to be called a speaker. No other man deserves the name. It behoveth thee, therefore, O king, to hear with concentrated attention these words of mine, fraught with meaning and endued with wealth of vocables.

.....

EMANATION OR EVOLUTION.

                                                                     EMANATION OR EVOLUTION.

The Lord willed to create his creatures; from his will came out Avidya (Ignorance), the mother of this false universe.

The connotation “Pure Brahma” is applicable to Knowledge (wisdom) only; that which is not Brahma is ignorance (Avidya), from which emanated the ether (akas). 

From the ether emanated the air; from air came the fire; from fire—water; and from water came the earth. This is the order of emanation.

From the ether, air; from the air and ether combined came fire; from the triple compound of ether, air and fire came water; and from the combination of ether, air, fire and water was produced the earth.

The quality of ether is sound; of air motion and touch. Form is the quality of fire, and taste of water. And smell is the quality of the earth. There is no gain saying this.

Ether has one quality; air two, fire three, water four, and earth five qualities, viz:—sound, touch,taste, form and smell. This has been declared by the wise.

Form is perceived through the eyes, smell through the olfactory nerves, tastes through the tongue, touch through the skin and sound through the ear. These are verily the organs of perception.

From Intelligence is come out all this universe, moveable and immoveable; whether or not Its existence can be inferred, the “All Intelligence” One does exist. 


ABSORBTION OR INVOLUTION.


The earth becomes subtle and is dissolved in water; water in fire; fire in air; air in ether; and either in Avidya (Ignorance), which merges into the great Brahma.

There are two forces—vikshepa, (the force of creation or projection), and avarana (concealment), which are of great potentiality and power, and whose form is happiness. The great Maya, when non-intelligent and material, has three attributes satwa (good) rajas (active) and tamas (bad).

The intelligent form of Maya covered by the avarana force (concealment), manifests itself as the universe, owing to the nature of vikshepa force.

When the avidya has an excess of tamas (bad), then it manifests itself as the beautiful Lakshmi; the intelligence which presides over her is called Vishnu.

When the avidya has an excess of rajas (active), it manifests itself as the wise Saraswati; the intelligence which presides over her is known as Brahma.

Gods like Shiva, Brahma, Vishnu, etc., are all seen in the great Spirit; bodies and all material
objects are the various products of avidya.

The wise have thus explained the creation of the world—tatwas (elements) and non-tatwas (nonelements) are thus produced—not otherwise.

All things are seen as finite, etc., (endowed with qualities etc.), and there arise various distinctions merely through words and names; but there is no real difference:

Therefore the things do not exist; the great and glorious One that manifests them, alone exists; though things are false and unreal, yet, as the reflection of the real, they, for the time being, appear so.

The One Entity, blissful, full and all-pervading, alone exists, and nothing else; he who constantly realises this knowledge is freed from death and the sorrows of the world.

When through the knowledge of illusory attribution and withdrawl this universe is annihilated, there exists that One and nothing else; then this is clearly perceived by the mind.


.............Shiva Sanhita...............

Tripura Rahasya

Tripura Rahasya

The three cities are Anava Mala (egoism), Karma (bondage of Karma) and Maya (the illusory power of Lord Siva which veils the individual souls). 

Destroy the first city Anava Mala through self-surrender to Lord Siva and consequent descent of His grace (Anugraha). 

Annihilate the second impurity, viz., Karma, through consecrating the fruits of your actions to the Lord and destroying the idea ‘I am the doer’, by developing the Nimitta Bhava, the Bhava that Lord Siva is working through your various organs and that you are a mere instrument in His hands (Chariyai and Kiriyai). You will not be bound by actions. You will attain purity of heart and through purity of heart, realisation of Sivanandam or eternal bliss of Siva. 

Annihilate the third impurity, viz., Maya, through the recitation of Panchakshara, worship of Guru, hearing and reflection of the attributes of the Lord and His various Lilas and meditation on His form and Satchidananda aspect.

This is the destruction of the three cities or castles. This is Tripura Rahasya.

Destroy Tamas through Rajas and convert Rajas into Sattva, by developing various virtuous qualities, by taking Sattvic food, by Satsanga, Japa of Panchakshara and meditation on Lord Siva. Transcend Sattva also. You will attain oneness with Lord Siva.

This is the destruction of the three cities or castles. This is Tripura Rahasya.

Annihilate the evil tendencies or Asubha Vasanas, viz., lust, anger, greed, hatred, jealousy, through Subha Vasanas or good tendencies, viz., Japa, meditation, study of religious books, Kirtan or singing Lord’s praise. You will enjoy the eternal bliss of Siva.

This is the destruction of the three cities or castles. This is Tripura Rahasya.

Serve the Guru. Purify your heart by serving him with faith and devotion. Learn the Yogicpractices which lead to the awakening of Kundalini from him and practise them. Study the Yoga Sastras under him. Observe celibacy. Kill the Shadripus or six enemies. Look within. Take the Kundalini through the Sushumna Nadi and break the Granthis through the Chakras and unite Her with Her Lord Sadasiva at the Sahasrara Chakra at the crown of the head and enjoy the eternal bliss of Lord Siva.

This is the destruction of the three cities or castles. This is Tripura Rahasya.

Kill the three bodies, i.e., transcend the three bodies, viz., the gross or physical body (Sthula Deha), subtle body (Sukshma Deha) and causal body (Karana Sarira). Go above the five sheaths or Kosas (Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya), through meditation on Lord Siva and attain Siva Sayujya.

This is the destruction of the three cities or castles. This is Tripura Rahasya.

Become a witness of the three states, viz., waking, dreaming and deep sleep states. Stand as a spectator. Withdraw yourself from the objective consciousness. Live within. Attain the Turiya state or the fourth state or Siva Pada.

This is the destruction of the three cities or castles. This is Tripura Rahasya.

Go above physical consciousness, subconsciousness and mental consciousness and attain the superconsciousness state or Nirvikalpa or Asamprajnata Samadhi.

This is the destruction of the three cities or castles. This is Tripura Rahasya.

Go above instinct, reason, understanding and open the eye of intuition, the third eye of Siva (Divya Chakshus) and merge yourself in the supreme light of Siva. Go above thinking, willing and feeling and enter the supreme silence or thoughtless state of Siva Nirvana.

This is the destruction of the three cities or castles. This is Tripura Rahasya.

Tripura Sundari is the Sakti of Lord Siva. She and Siva are one. She is extremely beautiful. She attracts the devotees to Her blissful Self and sheds wisdom, devotion and divine light on them.

Hence, She is called Tripura Sundari. She helps the aspirants to destroy the three cities or castles mentioned above.

The whole world is under Her control. The entire universe is under the sway of Her three Gunas. All the ties and bonds of Karma can be broken down; the wheel of births and deaths can be rent asunder only by Her worship and benign grace. All sins can be destroyed and the eternal bliss of Siva can be realised only through singing Her praise and repetition of Her Names.

She is called Tripura, the three cities. The body of a man or a woman is one of the forms assumed by Her. The whole world is Her body. All the Devas are Her forms only. All the triplets of the sacred texts are contained in Her. The triplets, viz., the three Gunas, the three states of consciousness, the three fires, the three bodies, the three worlds, the triple power (Iccha Sakti, Kriya Sakti and Jnana Sakti), the three Svaras (Udatta, Anudatta and Svarita), the Trivarnikas, the three kinds of Karmas (Sanchita, Agami and Prarabdha), the Trimurtis, the three letters A, U, M, and the triad Pramata, Pramana and Prameya, knower, knowledge and knowable, seer, sight and seen, are all contained in Tripurasundari.

All the Devatas dwell in this body. They are the presiding deities of the various organs. The Lord Tryambaka dwells in Muladhara, Jambukesvara in Svadhishthana, Arunachalesvara in Manipura, Nataraja in Anahata, Kalahastisvara in Visuddha, Visvesvara in Ajna and Srikanthesvara in Sahasrara.

All the sacred places are in this body—Kedar in the forehead, Amaravati in the tip of the nose, Kurukshetra in the breasts and Prayaga in the heart.

All the nine planets have their special abodes in the body. Sun is in the Nada-Chakra, moon in the Bindu-Chakra, Mars in the eyes, Mercury in the heart, Jupiter in the Manipura, Venus in the Svadhishthana, Saturn in the navel, Rahu in the face and Ketu in the thorax.

Countless rivers and hills are also allotted special places in the body. Whatever is found in the outer world is found in the body also. This body is microcosm. It is Pindanda.

This is Tripura Rahasya.

May you attain the grace of Tripurasundari and understand the Tripura Rahasya and attain Sivananda or eternal bliss of Lord Siva.

.............Om Shree Matare Namah.........................

The Real Flowers and Aarti for Lord Shiva

The Real Flowers and Aarti for Lord Shiva 

The tower of a temple represents Brahmarandhra. 

Balipitha represents the navel or Manipura Chakra. 

Nandi represents Ajna Chakra. 

Dhvajastambha represents Sushumna Nadi which runs from Muladhara to Brahmarandhra.

Dig-devata dwells in the ears,  Vayu in the skin,  Sun in the eyes,  Varuna in the tongue,  Asvins in the nose,  Vishnu in the feet,  Indra in the hands,  Agni in the speech, Prajapati in the generative organ, Yama in the anus, Sutratman in the Prana, Hiranyagarbha in Antahkarana, Chandra in mind, Brahma in the intellect, Rudra in egoism, Siva in Chitta, Sarasvati in the end of the tongue, Parvati in Anahata Chakra, Lakshmi in Manipura Chakra, Ganesa in Muladhara and Satchidananda Brahman in Brahmarandhra at the crown of the head.

Satya, Ahimsa, Tapas, mercy, love, self-restraint, contentment, forgiveness, Jnana, equal vision, peace are the real flowers of Puja. 

All the Nadas are the waters for Abhisheka. The virtuous actions are the offering of incense. 

Vedanta is Pitambar. Jnana and Yoga are the Kundalas. 

Tapas and meditation are the lights. 

Japa is Chamara. 

Anahata is the music.

 Kirtan is protection. 

Pranayama is the flow.

Tattvas are the attendants of the Lord. Jnana-Sakti is the Devi. 

Agama is the commander.

The eight Siddhis are the door-keepers of the Lord. 

Turiya is the Bhasma. 

Veda is the bull or Nandi. 

Kalyana Gunas represent the Trident in the hand. 

Panchakshara is the holy thread. 

Suddha Jiva is the ornament. 

The Vrittis are the Pujopakaranas. 

The Panchabhutas and the five Tanmatras are the Rudrakshamalas of Lord Siva. 

Tiger skin represents Ahankara.

Kriya-Sakti and virtuous actions are Dhupa or incense for the Lord. 

Chit-Sakti which produces knowledge is also Dhupa. 

Offering of the ego and the mind at the lotus-feet of the Lord is real Naivedya. 

Just as camphor melts and becomes one with the fire, so also the mind of a sage melts

and the individual soul gets merged in the Supreme Soul. This is real Karpura Arati.

~~~Om Namah Shivaya ~~~ Shivaya Namah Om ~~~~

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Greatness of the Prasad

Greatness of the Prasad

Prasad is that which gives peace. During Kirtan, worship, Puja, Havan and Arati, Badam, Kismis, milk, sweets, fruits are offered to the Lord. Puja is done by Bael leaves, flowers, Tulsi, Vibhuti, and these are given as Prasad, from the Lord. They are charged with mysterious powers by the chanting of Mantras during Puja and Havan.

Prasad is a great purifier. Prasad is a panacea. Prasad is a spiritual elixir. Prasad is the Grace of the Lord. Prasad is an embodiment of Sakti. Prasad is divinity in manifestation. Many sincere aspirants get wonderful experiences from Prasad alone. Many incurable diseases are cured. Prasad energises, vivifies, invigorates and infuses devotion. It should be taken with great faith.

Live for a week in Brindavan, Pandharpur or Banares. You will realise the glory and miraculous effects of Prasad. Prasad bestows good health, long life, peace and prosperity on all. Glory to Prasad, the bestower of peace and bliss. Glory to the Lord of the Prasad. Giver of immortality and undying happiness.

Vibhuti is the Prasad of Lord Siva, to be applied on the forehead. A small portion can be taken in.

Kumkum is the Prasad of Sri Devi or Sakti, to be applied at the space between the eyebrows (Ajna or Bhrumadhya).

Tulsi is the Prasad of Lord Vishnu, Rama or Krishna, not to be taken in. Badam, Kismis, sweets, fruits, etc., are to be taken in.

All these Prasads are given to all the devotees daily, whoever visit the temple 

.........Om Namah Shivaya ........Shivaya Namah Om .........

Way to Attain Lord Siva

Way to Attain Lord Siva

Tirumular’s Tirumantram is a poetical work, said to be composed in the course of three thousand years. It deals with the practical and theoretical aspects of Saiva religion and philosophy. The treatment of Pati (Lord Siva), Pasu (the individual soul) and Pasa (attachment) in the old method, is found in this book. The following is Tirumular’s exposition in his Tirumantram.

God alone is the Guru or the spiritual teacher. He shows Siva or Sat. 

Sat-Guru is Ambalam or Chidakasa Siva. You will have to search the Guru in your own heart. 

Knowledge, devotion, purity and Siddhis are obtained through the grace of the Guru. The grace descends in virtuous aspirants who have purity, dispassion, etc.

The thirsting aspirant should get help from Guru Param.  Guru Param imparts spiritual instructions to the aspirant. 

Then Sat- Guru confers upon him Divine Grace. 

When the aspirant obtains the Divine Grace, he gets several powers, purity, the power to know the Mantras, higher Siddhis, etc. 

Then the Sat-Guru reveals himself in the Chidakasa, breaks the three bonds, viz., Anava (egoism), Karma (action) and Maya (illusion) and helps him to enter the illimitable domain of Moksha or supreme abode of eternal bliss. 

Siva Guru presents himself later on and manifests Sat, Asat and Sadasat. 

When the Jiva attains this final knowledge, he becomes Siva himself. The Guru who presents himself in the earlier and later stages, is Siva himself.

The devotee attains the grace of the Lord when he meditates on Him in the chambers of his heart, in the space between the two eyebrows and in the head. 

The holy feet of the Lord are highly eulogised. Tirumular says: “The holy feet of my Lord are Mantra, beauty and truth.”

Jneya or that which is to be known, is Siva Ananda which is a product of Siva and His grace, Sakti. 

The Jnata (knower) is the individual soul or Jiva. 

He knows Siva by abiding in Siva Ananda and obtains Jnana or knowledge.

Moksha is the attainment of Siva Ananda. 

He who attains Moksha will attain supreme knowledge of Siva. He who gets established in Siva Ananda will attain knowledge and Moksha (the final emancipation). 

The Jiva who knows Siva Ananda dwells for ever in it. He attains Siva and Sakti in Siva Ananda. He is endowed with true knowledge which is really union of Siva and Sakti. 

Lord Siva shows the path which leads on to Moksha, to the aspirant who is endowed with dispassion, non-attachment, renunciation, who praises Him always and performs regular worship.

The devotee of Lord Siva gets strength to resist the temptations of the world and of Indra, through his Tapas or austerity. He does not care at all for the celestial pleasures offered by Indra. He is quite contented with the supreme bliss attained through union with Lord Siva.

When the Sadhaka does rigorous austerities and practises concentration, he attains several powers. Indra and other Devas get terribly afraid that they will lose their position. Hence, they put several obstacles on his path and tempt him in a variety of ways by offering celestial car, damsels and various sorts of celestial pleasures. But the firm Sadhaka stands adamant. He never yields and marches direct to the goal, viz., Siva-Pada or the Immortal seat of eternal Bliss. He who yields gets a downfall.  Visvamitra had a downfall.

Sage Tirumular says: “Abandon pride of learning. Introspect. Look within. You will be firmly established in Siva. Nothing will shake you. You will be freed from the trammels of births and deaths.”

Saiva Siddhanta teaches Advaita only. It is Siva Advaita.

................Om Namah Shivaya .... Shivaya Namah Om ......

Siva Linga is Chinmaya

Siva Linga is Chinmaya

The light of consciousness manifesting out of Sadasiva is, in reality, the Sivalinga. From Him all the moving and unmoving creations take their origin. He is the Linga or cause of everything. In Him, the whole world merges itself finally. The Siva Purana says: “Pitham Ambamayam Sarvam Sivalingascha Chinmayam.” The support or Pitham of all is Prakriti or Parvati, and Linga is Chinmaya Purusha, the effulgent light which is self-luminous. 

Union of Prakriti or Parvati, and Purusha or Sivalinga is the cause of the world. In Sanatkumara-samhita of the Siva Purana, Lord Siva says: “O Parvati, daughter of mountain, there is none dearer to Me than the man who worships Me in the Linga, knowing that Linga is the root-cause of everything and knowing the world to be Linga-maya or Chaitanya-maya".

The Linga is like an egg. It represents the Brahmanda (cosmic egg). Whatever that is contained in the Brahmanda is in the Linga. The whole world is the form of Lord Siva. The world is a Linga. Linga also is the form of Lord Siva.

Linga signifies that the creation is effected by the union of Prakriti and Purusha. It means Laya, Jnana, Vyapya, Prakasa, Arathaprakasa, Samarthya and the symbol which denotes the above meaning. 

Linga means the place of dissolution for the world and all beings. It signifies also Satya, Jnana and Ananta—Truth, knowledge and Infinity. 

It indicates that Lord Siva is endowed with all-pervading and self-luminous nature. Linga is a symbol which makes us understand the various kinds of Artha which are indicated above. 

There are six Lingas, viz., Anda Linga, Pinda Linga, Sadasiva Linga, Atma Linga, Jnana Linga and Siva Linga. These Lingas are taken to mean the

characteristics by which the Anda (the Universe), Pinda (the body), Sadasiva, etc., are to be recognised and understood.

The union of Linga with Yoni is a representation of the Eternal Union between the static and the dynamic aspects of the Absolute Reality. This represents the Eternal Spiritual Communion of the paternal and the maternal principles from which all the phenomenal diversities have originated. This is an eternal communion of the Changeless Being and the Dynamic Power or Sakti from which all changes flow.

Further, the lower sexual propensities in the aspirants are eradicated by this sublime conception. The spiritualisation and divinisation of Linga and Yoni, helps the aspirants to free themselves from sexual thoughts. All base thoughts gradually vanish by entertaining this lofty idea. All sexual relations in this world are spiritualised as the manifestations of the ultimate Creative Principle, of the eternal Self-enjoyment and Self-multiplication of Lord Siva in and through His Power or Sakti.

The union of Linga with Yoni symbolises the creation of this universe by Lord Siva in conjunction with His Sakti or Power.

The so-called educated men of the modern age have no spiritual insight and philosophical 

penetration. Hence, they criticise the union of Linga with Yoni as immoral and obscene, owing to 

their extreme ignorance and lack of enquiry, deep thinking and Satsanga or association with sages. 

T

his is highly deplorable and lamentable indeed! May Lord grant wisdom to these poor ignorant 

souls.

..............................Om Namah Shivaya ..............Shivaya Namah Om...........................

Worship of Siva Linga

Worship of Siva Linga 

The popular belief is that the Siva Lingam represents the phallus or the virile organ, the emblem of the generative power or principle in nature. This is not only a serious mistake, but also a grave blunder. In the post-Vedic period, the Linga became symbolical of the generative power of the Lord Siva. Linga is the differentiating mark. It is certainly not the sex-mark. 

You will find in the Linga Purana: "Pradhanam prakritir yadahur-lingamuttamam; Gandhavarnarasairhinam sabda-sparsadi-varjitam "—The foremost Linga which is primary and is devoid of smell, colour, taste, hearing, touch, etc., is spoken of as Prakriti (Nature).

Linga means ‘mark’, in Sanskrit. It is a symbol which points to an inference. When you see a big flood in a river, you infer that there had been heavy rains the previous day. When you see smoke, you infer that there is fire. This vast world of countless forms is a Linga of the Omnipotent Lord. The Siva Linga is a symbol of Lord Siva. When you look at the Linga, your mind is at once elevated and you begin to think of the Lord.

Lord Siva is really formless. He has no form of his own and yet all forms are His forms. All forms are pervaded by Lord Siva. Every form is the form or Linga of Lord Siva.

There is a mysterious power or indescribable Sakti in the Linga, to induce concentration of the mind. Just as the mind is focussed easily in crystal-gazing, so also the mind attains one-pointedness, when it looks at the Linga. That is the reason why the ancient Rishis and the seers of India have prescribed Linga for being installed in the temples of Lord Siva.

Siva Linga speaks to you in the unmistakable language of silence: “I am one without a second, I am formless”. Pure, pious souls only can understand this language. 

A curious passionate, impure foreigner of little understanding or intelligence says sarcastically: “Oh, the Hindus worship the phallus or sex organ. They are ignorant people. They have no philosophy”. 

When a foreigner tries to learn Tamil or Hindi language, he first tries to pick up some vulgar words. This is his curiosity nature. Even so, the curious foreigner tries to find out some defects in the worship of symbol. 

Linga is only the outward symbol of the formless being, Lord Siva, who is the indivisible, all-pervading, eternal, auspicious, ever-pure, immortal essence of this vast universe, who is the undying Soul seated in the chambers of your heart, who is your Indweller, innermost Self or Atman, and who is identical with the Supreme Brahman.

A Siva Linga consists of three parts, the lowest of which is the Brahma-Pitha, the middle one, the Vishnu-Pitha and the uppermost one, the Siva-Pitha.

Some are Svayambhu-lingas, some are Narmadesvaras. There are twelve Jyotirlingas and five Pancha Bhuta Lingas in India. 

The twelve Jyotir-lingas are: Kedarnath, Kasi Visvanath, Somanath, Baijnath, Ramesvar, Ghrusnesvar, Bhimasankar, Mahakala, Mallikarjuna, Amalesvar, Nagesvar and Tryambakesvar. 

The five Pancha Bhuta Lingas are: Kalahastisvar, Jambukesvar, Arunachalesvar, Ekambaresvar of Kanjivaram and Nataraja of Chidambaram. 

The temple of Lord Mahalinga at Tiruvidaimarudur known also as Madhyarjuna is regarded as the great Siva temple of South India.

Spatikalinga is also a symbol of Lord Siva. This is prescribed for Aradhana or worship of Lord Siva. It is made up of quartz. It has no colour of its own, but takes on the colour of the substances which come in contact with it. It represents the Nirguna Brahman or the attributeless Supreme Self or formless and attributeless

Siva.

For a sincere devotee, the Linga is not a block of stone. It is all radiant Tejas or Chaitanya. 

The Linga talks to him, makes him shed profuse tears, produces horripilation and melting of heart, raises him above body-consciousness and helps to commune with the Lord and attain Nirvikalpa Samadhi. Lord Rama worshipped the Siva Linga at Ramesvar. Ravana, the learned scholar, worshipped the golden Linga. What a lot of mystic Sakti there should be in the Linga!

May you all attain the formless Siva through the worship of the Linga, the symbol of Lord Siva which helps concentration of mind and which serves as a prop for the mind to lean upon in the beginning for the neophytes!

~~~~~~~~~~~Om Namah Shivaya ~~~~~~Shivaya Namah ~~~~~~~~~~~

Shiva Jnanam

||OM NAMA SHIVAYA||

SHIVA JNANAM

It is Siva only who causes bondage and Mukti for the Jivas. It is Siva who makes the Jivas realise their essential Divine Nature. Siva made Maya as the body, senses and the Universe and thrust the Jivas into the Maya. He created the idea of egoism, ‘I’-ness in them. He bound them in Karma and made them experience pleasure and pain according to the nature of their Karmas, virtuous actions or vicious deeds. This is the stage of bondage of the Jivas.

Gradually it is Siva only who releases them from the fetters of egoism, Karma and Maya and makes them shine as Siva. This is the state of Moksha or freedom. It is only through the grace of Lord Siva, they attain the state of final emancipation.

The Jivas have no independence, when they are under the influence of the three impurities, i.e., Anava, Karma and Maya. They are endowed with a little knowledge (Alpajnana).

The Jiva must first know his nature and his relationship with Lord Siva in order to attain His grace. Life or Prana is in the body. Lord Siva is within the Prana. He is the Prana of Pranas, and yet He is distinct from the Pranas and body. If there is no Prana in the body, the body becomes a corpse. It cannot perform any action. Siva is the support for this body, Prana and Jiva. The Jiva cannot do any action without Siva. It is Siva who illumines the intellect. Just as the eye cannot see without the light of the sun, although it is endowed with the power to see, so also the intellect cannot function without the light of Lord Siva.

The four Sadhanas, viz., Charya, Kriya, Yoga and Jnana are the four steps to attain Salvation. They are like the bud, flower, unripe fruit and ripe fruit.

Lord Siva gradually frees the individual souls from egoism, Karma and Maya. The Jivas gradually become disgusted with the sensual pleasures. They become balanced in pleasure and pain. Through the grace of the Lord they understand that Karma is the cause for births and deaths.

They begin to do actions for the Lord, serve the devotees of the Lord and attain purity of mind. They understand that the soul or Siva is distinct from the body, senses and mind and is beyond the reach of mind and speech. They get initiation into the significance of ‘Om Namah Sivaya’, the Panchakshara Mantra and meditate on Siva.

They practise Siva Yoga. Their hearts melt. Seer, sight and seen vanish. All the activities of senses, mind and intellect cease. They bathe Lord Siva with the stream of Divine Love that is generated in their heart and offer their heart as flower unto the Lord.

They hear the sound ‘Chilambosai’ and march forward through the path of the sound and behold the vision of Nataraja in the Chidakasa and are immersed in the ocean of Sivananda. They become one with the Lord, just as camphor melts in the fire.

......................Shivaya Namah ......................................

Dance of Shiva

Dance of Siva

The flood of nineteen-twenty-four
Was horrible in Rishikesh
It carried away many Mahatmas and Sadhus
This is the dance of Siva.

The impetuous Chandrabhaga
Turned its course in 1943
People crossed it with difficulty
With the help of elephant
This is the dance of Siva.

In the morning of eleventh January 1945
There was fall of snow
On the surrounding Himalayas
The chill was terrible
This is the dance of Siva.

On 15th June the Holy Ganges
Turned it course
Swept thro Kedarnath 
Blessing with Moksha to Many Souls
This is the Dance of Siva.

Lord Visvanath dwells now
In a place where there was forest.
He pleases the whole world.
He bestows health and long life.
This is the dance of Siva.

Forests become Ashrams,
Islands become an ocean,
Ocean becomes an island,
Cities become deserts,
This is the dance of Siva.

Siva gazes His Sakti
Then there is the atomic dance
There is the dance of Prakriti
Lord Siva merely witnesses
This is the dance of Siva.

Then Prana vibrates, mind moves,
Senses function, Buddhi operates,
Heart pumps, lungs breathe,
Stomach digests, intestines excrete,
This is the dance of Siva.

This is a world of change
A changing thing is perishable
Know the Imperishable
Which is changeless
And become Immortal
.................................................

Namah Shivaya ...........Shivaya Namah ....

Meditation on Lord Shiva

Meditation on Lord Siva

SAGUNA MEDITATION: 

Saguna meditation is meditation on a form. An archer first

aims at a gross, big object. Then he takes up a medium object. Finally, he shoots at very small and

minute objects. Even so, one should take to Saguna meditation to start with, and when the mind is

trained and disciplined well, he can have Nirakara, Nirguna meditation. Saguna meditation is

meditation on a concrete object. Saguna meditation is peculiarly pleasing the Bhakta, who loves to

gaze on the peculiar form of his Ishta. Saguna Upasana removes Vikshepa. For three or six months,

practise Trataka on Siva’s picture.

Meditate on the mental picture of the Murti from half to two hours only in the Trikuti (space

between the eyebrows). See and feel that the Lord is present in every object of the universe. When

you meditate, mentally repeat the Mantra of the Devata, ‘Om Namah Sivaya’; think of the attributes

of the Deity such as omnipresence, omnipotence and omniscience. Feel that Sattvic qualities from

the Ishtam flow towards you. Feel that you possess these Sattvic qualities. This is Sattvic or Suddha

Bhavana. You will have Darsana of your Ishtam in one or two years, if you are sincere in your

Sadhana. Follow this plan. This will help concentration. Move the mind on the various parts of the

Murti, the picture or idol of Lord Siva, and meditate. Sit upon your usual Asana. Repeat His name

and think of His attributes like bliss, radiance, love, etc., gazing at His picture all the while. Then

enthrone Him in the lotus of your heart or between your eyebrows amidst a blazing light. Now

mentally think of His lotus-feet, offering your devout salutations. Take the mind to the

elephant-skin worn round the waist, then to the necklace of Rudraksha beads, adorning His chest,

and the beautiful blue hue of His throat (Nilakantha), serene countenance, radiating the majestic

aura of profound meditations, the indrawn half-closed meditative eyes, the mysterious third eye in

the centre of the forehead. Next take the mind up to the matted locks, the cool crescent moon, and

the sacred Ganga sprouting from the Jata. Rotate your mind on the trident (Trisula) in one hand, and

then, the Damaru, in the other. Run your mind over the whole form till you complete all the details.

Then fix your mind either on the face or upon the starting point (feet). Repeat the entire process

again and again, as many times as you can. By constant practice, you will ultimately be established

in meditation and have communion with Siva.

NIRGUNA MEDITATION: 

This is meditation on Lord Siva, in His all-pervasive,unmanifested aspect, as the Supreme Para Brahman. In this form of meditation, you meditate on

Lord Siva as the Supreme Brahman without form, attributeless, eternal, infinite. Meditate on Him as the Suddha, Satchidananda, Vyapaka Atman; Nitya, Suddha, Siddha, Buddha, Mukta, eternally free Brahman; an unlimited Ocean of Pure Consciousness. Now, identify yourself with this

transcendental Svarupa of Siva. Feel that you are Chaitanya, Akhanda, Paripurna, Ekarasa, Santa, Unchanging Existence.

Every atom, every molecule, every nerve, vein, artery, should powerfully vibrate with these

ideas. Lip-repetition of ‘Sivoham’ will not produce much benefit. It should be through heart, head

and soul. This feeling should be kept up continuously. Negate the body-idea while repeating

Sivoham mentally. 

When you chant Sivoham feel:

Infinity I am Sivoham Sivoham

All light I am Sivoham Sivoham

All joy I am Sivoham Sivoham

All glory I am Sivoham Sivoham

All power I am Sivoham Sivoham

All knowledge I am Sivoham Sivoham

All Ananda I am Sivoham Sivoham

Meditate on the above ideas constantly. Constant effort with zeal and enthusiasm, is an indispensable requisite. 

Repeat mentally the above ideas incessantly. You will realise HIM.

...................................................................

Agni Devata

                                    Agni 

The Agni ............

Fire god or Agni Dev. He is very important as Vaidik Devtaa, second only to Indra. He is said to be the messenger priest who carries man's offerings to various Devtaa. 


He have seven tongues - (1) Hiranyaa, (2) Kanakaa, (3) Raktaa, (4) Aaraktaa, (5) Suprabhaa, (6) Bahuroopaa, and (7) Satee. Meditating upon these seven tongue-Devee gives all kinds of fruits.

Its synonyms are - Aag, Anal, Bhooritej, Chitrabhaanu, Havyavaahan, Hutaashan, Jaatavedaa, Jwaalaa, Paarthiv, Paavak, Pingesh, Plavang, Rudragarv, Hiranyakrit, Shikhee, Vahni, Vaishwaanar, Vibhaavasu..

Once Sahadev (one of the Paandav) went for victory tour at the time of Yudhishthir's Raajsooya Yagya, he met a King named Neel who was protected by Agni Dev, so as he wanted to defeat him, Agni Dev restricted him. So he prayed him - "I bow you, my efforts are only for you. You are called Paavak because you sanctify everything. You are the mouth of gods and you are Havyavaahan because you carry the Ghee poured on you. You are called Jaatavedaa because Ved have emerged for ministering you. You are called Chitrabhaanu because you are the chief of Devtaa, Anal, Vibhaavasu, Hutaashan, Jwaalaa, Shikhee, Vaishwaanar, Pingesh, Plavang, Bhooritej. You are the same from whom Kumaar (Skand) has taken birth. You are called Rudragarv and Hiranyakrit...."

 Sacred fire. Agni is of several kinds -

(a) "Aavaahneeya" Agni - The Heavenly Agni appears as Soorya (Sun)
(b) "Dakshinaagni" Agni - The atmospheric Agni appears as lightning
(c) "Gaarhapatya" Agni - The Earthly Agni appears at worship, for cooking and digests the food inside the body of living beings.
(d) "Vaidik" Agni - this fire is kindled for Vaidik rituals.

Aangiras lists other types of Fire also -

(1) Vaishwaanar Agni - belonging to all men;
(2) Usharbudh Agni - the one who arrives in the house when the morning fire is kindled;
(3) Havyavaahan Agni - Havya means offering to Devtaa through fire and Vaahan means carrier or ride; so Havyavaahan means one that carries the oblations of men to Devtaa;
(4) Paavak - the one who purifies; it is a synonym of Agni also; and
(5) Jaatved - the one who knows all that is born.

Agni is also called Vahni. The eight forms of Vahni (Fire) are

(1) Jaatved - which according to Saayan's commentary on Rig Ved, means "known by itself as it is born or spreads" or "known by those who are born"
(2) Sapt-Jivhaa - Who has seven tongues
(3) Vaishwaanar - from Vaishwaanar (ruling or benefiting all men - a name of Saavitree)
(4) Havya-Vaahan - Which carries the oblations to gods
(5) Ashwodar-ja - Badavaanal or Badavaagni - literally Mare's Fire (fires of lower regions)
(6) Kaumaar-Tejah - The Fir or Seed from which Kumaar or Kaarttikeya was born
(7) Vishwa-Mukh - Since it can devour the Universe, it is called Vishwa-Mukh
(8) Dev-Mukh - Because as all oblations are offered to him, he is the mouth of Devtaa.

Agni has 10 Kalaa - (1) Dhoomraa, (2) Archi, (3) Ooshmaa, (4) Jwalinee, (5) Jwaalinee, (6) Vis-phulinginee, (7) Sushree, (8) Suroopaa, (9) Kapilaa, (10) Havya-Kavyavaahaa.

A. Mission and special features 

Providing the path for dispersion of Deities from the absolute ether (Aakaash) element to the site of the fire sacrifice (Yagya). Every spiritual rite (Sanskaar) is performed in the presence of fire. In the Indian scriptures of Deities, Agni is accorded status only next to Indra, the king of Deities. In the Rig Ved, Agni is referred to as the presiding Deity of the home (Grihapati) and an excellent guest. He is the liaison between Deities and man. Since it is he who delivers the oblations offered in the Fire (Havi) by man to deities in every spiritual rite he is invoked on the altar (Sthandil) first. The name of Agni used in every spiritual rite varies. After the ritual of invoking Agni, oblations are offered to the principal deities through it and then the respective spiritual rites are performed. He is the presiding deity of the south-eastern direction..

B. Idol 

The idol has three eyes, four teeth and four arms. It sports a beard and smoky grey clothing and is red in complexion.

C. Family - Consorts 

Swaahaa and Swadhaa. "Swaahaa - She is one of the consorts of Lord Agni. When performing a sacrificial fire (Hom), at the end of a Mantra an oblation is offered after chanting Swaahaa only because it is believed that a sacrificial fire bestows benefits only if Swaahaa is uttered in this way. When praying to Agni, Sage Grutsamad says, “O Agni deliver the oblation offered through the fire amidst chanting of the word Swaahaa to deities.” (Rig Ved 2.3.11).

Swaaha is the daughter of Daksh Prajaapati and Prasooti. She acquired the ability to deliver food to Deities because of her austerities. She gave birth to four sons namely the three fires Paavak, Pavamaan and Shuchi and Swaarochish Manu (Brahm Vaivart Puraan 2.40).

The Devee Bhaagvat narrates her story as - "Lord Vishnu manifested in the form of a sacrificial fire so that deities would get food. Braahman began to offer oblations in that sacrificial fire.

However Agni would not deliver that part of the oblation to the respective Deity. Hence the Deities approached Lord Brahmaa once again. Then he meditated upon the female deity (Devee) and she manifested herself in the form of a woman. Lord Brahmaa named her Swaahaa and instructed her to deliver oblations which were offered in the fire amidst chanting of her name to the Deities. She accepted the task. Then Agni married her and she bore three sons, their names being Gaarhapatya Agni (the fire worshipped in the home), Dakshinaagni (the fire placed in the south) and Aavaahneeya Agni (the sacred fire lit for a specific spiritual purpose). Since then Braahman began to offer oblations suffixing Swaahaa to the Mantra and deities began to receive their share of oblations. 
When offering an oblation the name of the Deity is chanted along with the name of the Deity - for example "Indraaya Swaahaa" means "I offer this oblation to Indra". It is said that Swaahaa should be worshipped with the Mantra “Om hreem shreem, vaahni jaayaayai devyai Swaahaa". 

His vehicle is : A chariot drawn by four parrots.

Agni Dev married King Neel's daughter also.

D. Spiritual practice 

Hindu and Zoroastrians worship Agni. 

Agnihotree - He is the one who performs the ritual of Agnihotra, that is concentrates on Agni and keeps a fire lit in his home throughout his life. He ritualistically worships the Gaarhapatya, Aahvaaneeya and Dakshinaagni fires everyday in the morning and evening. 
Some Agnihotree offer oblations to the Gaarhapatya fire in the morning and evening and to the Aahvaaneeya and Dakshinaagni Fires only during the day. 
The sacred fire is offered oblations twice, at sunrise in the morning and after sunset in the evening. 
In the morning, an oblation is offered to the Soorya Deity and in the evening to Agni. 
Agnihotree also give offerings to all living beings and the seven great sages (Saptarshi) along with the fire. 
An Agnihotree couple has to carry the fire with them even during travel. An oblation offered to it consists of sacrificial firewood (Samidhaa), milk and water..

The Tongues of Agni (Fire)

Yagya Datt Muni has told that Agni has three Jihvaa (tongue or flames) - Hiranyaa, Kanakaa, and Krishnaa; 

but with the difference of their types, these Jihvaa are of seven types - 

(1) Vishwamoorti, (2) Sphulinginee, (3) Dhoomravarnaa, (4) Manojavaa, (5) Lohitaasyaa, (6) Karaalaasyaa, (7) Kaalee.

These tongues are different with the difference of Samidhaa. Bahuroopaa, Atiroopaa, and Saatwikaa - these Agni Jihvaa are used in Yog Karm. 

In Aagyaa Hom it becomes Hiranyaa Agni; 

by doing Havan with Tri-Madhu (milk, sugar and honey mixed in equal quantity) it becomes Karnikaa Agni; 

by doing Havan with pure milk it becomes Raktaa Agni; 
in Naityik (daily) Karm it becomes Prabhaa Agni; 
in Pushp Hom it becomes Bahuroopaa Agni; 

when doing Havan with Ann and Kheer it becomes Krishnaa Agni; 
in Ikshu Hom it becomes Paraagaa Agni; 
in Padm Hom it becomes Suvarnaa and Lohitaa Agni; 

when Havan is done with Bilva leaves it becomes Shwetaa Agni; 
in Til (sesame seed) Hom it becomes Dhoominee Agni; 
in Kaashth (wood) Hom it becomes Karaalikaa Agni; 
in Pitra Hom it becomes Lohitaasyaa Agni; 
in Dev Hom it becomes Manojavaa Agni. 

Whatever Samidhaa (the wood or the material to be put in fire) is used in Havan, Vaishwaanar Dev exists in those Samidhaa. When an Aahuti is offered in Agni. Agni Dev helps in all phases of life. One should offer Aahuti in the mouth of Agni, if it is offered at some other place it gives wrong results. Hiranyaa is the tongue of Agni while offering Aahuti with Ghee; while in other Aahuti it is called Gananaa, Vakraa, Krishnaabhaa, Suprabhaa, Bahuroopaa, and Atiroopaa.
(Bhavishya Puraan, p 238)

Mahaanirvaan Tantra (p 196) describes seven tongues of Fire like this - 

(1) Kaalee - the Black One which brings about the end at the destined time (Maarkandeya Puraan, xcix, Hymn to Agni)

(2) Karaalee - the Dreadful One - the cause of the Great Dissolution of the world (Maarkandeya Puraan, xcix, Hymn to Agni)

(3) Manojavaa - swift as thought because of its quality of lightness (Maarkandeya Puraan, xcix, Hymn to Agni), 

(4) Sulohitaa - the Ruddy One, very red which accomplishes the desire of created things (Maarkandeya Puraan, xcix, Hymn to Agni)

(5) Su-Dhoomra Varnaa - who is of smoky color which causes sickness amongst breathings (Maarkandeya Puraan, xcix, Hymn to Agni)

(6) Sphulinginee - having sparks of Fire because it is altogether shapeless (Maarkandeya Puraan, xcix, Hymn to Agni)

(7) Vishwa-Niroopinee - that which makes manifest Universe, bestows blessings on all breathing things (Maarkandeya Puraan, xcix, Hymn to Agni). The Puraan reads Vishwaas-da (bestowing confidence), or Vishwa-srij (creating the Universe)

Seven tongues of Fire are described thus in Naarad Puraan - 

(1) Hiranyaa, (2) Kanakaa, (3) Raktaa, (4) Aaraktaa, (5) Suprabhaa, (6) Bahuroopaa, and (7) Satee.
(Bhavishya Puraan, p 254)

Names of Agni in Various Tyes of Yagya

The Shat-Karm Deepikaa says that ---
in Poorn Aahuti, the Fire is called Mri-da
in Shaanti Kriyaa it is called Varad,
in Pushti Kriyaa it is called Balad
in Abhichaar it is called Krodh
in Vasheekarn it is called Kaamad
in Varadaan it is called Choodak
in Laksh Hom it is called Vahni
in Koti Hom it is called Hutaashan'.........