Hymn to Lord Shiva

Hymn to Lord Shiva

No guru can give you realisation; this you can only attain for yourself. The guru can guide and show the way, but the disciple must do the practice. - Ashes of the Book 3, Dadaji

OM SHIVAM GURUM DEVAM

I bow to the Feet of the Naked Lord Shiva,

Whose Body is Pure, Immaculate Consciousness.

I bow to the Cosmic Power, Shiva-Shakti,

Manifestation of the Cosmic Consciousness.

I bow to Shankara, Lord of Mount Kailash,

I bow to the Feet of His Consort, Uma Devee

I bow to the Feet of all Tantrik Gurus

OM NAMAH SHIVAYA

This is the sunset hour when the Lord Shiva,

Mahadev, Lord of Destruction, Ghosts and Spirits,

Riding the divine Nanda, His favorite bull,

Goes through the World of men to observe

And with His Three Eyes sees the souls of men.

I worship the Lord in His form as the Shiva Lingam,

Symbol of His creative energy and regeneration.

There is none like Him, higher or greater

In all the three worlds of His creation.

OM NAMAH SHIVAYA

Those who wish to break the bonds of ignorance

And seek the attainment of Atma-Jnana,

Follow the pattern He has set for the disciples,

Even to be naked as He, the Lord of All Souls.

Though this fleshy and painful human body

Is only fit to be the food of wild beasts,

Foolish people still dress and adorn themselves

With costly clothes, ornaments and perfumes,

Mistaking the body for the real self or soul.

Such as they laugh at Shiva and His saints

Mock the Lord and His devoted followers

Not understanding that the real purpose

Is to teach the uselessness of the body,

That it is only like an impermanent temple

Whereas, in reality, they am pure divine souls.

Thus does the Lord Shiva go completely naked

With the body smeared with sacred ashes

Wearing matted hair and a garland of bones.

He teaches men to lose their regard for body,

Spurn the Quest for wealth, name and fame,

Expect no reward for religious devotion,

To seek only union with Shiva as Absolute.

OM NAMAH SHIVAYA

He, Mahadev, is the cause of the vast universe

And Maya (Illusion) is His Eternal Slave.

He is the Cosmic Absolute in visible form

Whose consciousness and deeds are inscrutable.

OM NAMAH SHIVAYA

I bow to Shiva Vishwanath, Lord of the World,

The Actionless Lord Beyond All Actions,

Beyond the web of duties and obligations,

Free and unattached like the Solar Orb,

Dwelling in cemeteries rather than cities,

In forest groves rather than temples

His is the Natural World beyond all shame.

OM NAMAH SHIVAYA

His Thousand Names are inadequate to describe

But when men know Him, they will have everything.

OM SHAKTI SHAKTI SHAKTI

|| The meaning of Samkara or Shankara ||

|| The meaning of Samkara or Shankara ||

इति ज्ञानं सदा ज्ञेयं सर्व शिवमयं जगत् |

शिव सर्वमयो ज्ञेयः सर्वज्ञेन विपश्चिता ||

This knowledge should always be known by the wise who knows everything, that the whole universe consists of Lord Shiva (and) Lord Shiva consists of everything.

The word "samkara" or "sankara" is a combination of two words: "sam"+"kara". "Sam" means good and "kara" means doer and therefore "samkara" means doer of good deeds. According to another interpretation, "sam" means the "sam" of "samadhi" or the state of complete self absorption or self realization. According to this interpretation, the word "samkara" means the cause of union or self realization. The word "sam" also means harmony, as in the word "sam/veda" or "sama/veda". Of all the Vedas, Samaveda contains the most musical hymns and are actually sung according to a set melody. Probably for this reason, Lord Krishna declared in the Bhagavad gita that of all the Vedas He would be found in the Samaveda, signifying the harmony and melody hidden in the hymns. If we go by this meaning, the word "samkara" means creator of harmony or music. Indeed Lord Siva is very much the master of sounds and music as symbolized by the dhamru he carries.

The word "samkara" as in the expression "varna samkaram" has a different connotation meaning intermingling or inter mixture. In rural Andhra pradesh, there is an expression "samkara jati" ( and I am sure similar usage may be found else where also), which is used to refer domestic animals borne out of two different breeds. In this context "Samkara" probably was also used either as a reference to the black color or as the cause of color (caste) confusion. There is no true equivalent to the Sanskrit letter "sa" of the word "samkara" in English. The nearest rendering of it is "Sha". In practice Lord Siva is pronounced as "Shankara" or "Shankar" not "Samkara" or "Samkar"

If we take the word as "Shankara" instead of "samkara", we come across two more interpretations. The word "Shankara" is a combination of two words, namely "shanka" and "hara". "Shanka" means doubt and "hara" means destroyer. Thus the word "Shankara" means, He who destroys or defeats doubt. Shankara is the dispeller of all doubts. By his dynamic response to our prayers, He destroys all our doubts, and stabilizes our faith in Him.

Faith is the absence of all forms of doubt. Faith is a natural expression of the Sattvic nature in man. While the qualities of rajas and tamas are ego oriented and tend to strengthen the egoism in us, the quality of sattva inspires us to surrender to the divine and work for our salvation from the cycle of births and deaths. Selflessness, humility, purity of thought and devotion are its fundamental evolutes. Without these qualities, man cannot expect to progress much on the spiritual path.

Shankara destroys the animal nature in man, which is represented by the tamasic and rajasic qualities. These two qualities are primarily responsible for his lower nature, his egoistic disbeliefs and profound ignorance. By destroying these qualities and thereby our lower nature, Siva establishes the conditions conducive to the emergence of divine nature in man.

It is interesting to note that in the Hindu mythology, most of the demons, such as Ravana of the Ramayana or Bhasmasur and many others, were great devotees of Siva, who despite of their excessive wickedness, showed immense faith in Siva. These stories tend to suggest that only Siva can transform such individuals, who are characterized by excessive rajas and tamas, through His immense powers. The moral of these stories is that if you have excessive rajas and tamas in you, you should invariably worship Lord Siva in order to overcome these impediments. This, in essence, is the meaning of the word, "Shankara", the Destroyer of all doubts.

Shanakra The Creator of Lord Vishnu?

The word "Shank" also means conch shell. The word "Shankara" thereby means either the creator of or remover of or destroyer of conchshell. In the former sense it means Siva is the cretor of Lord Vishnu and in the latter sense it means He is supreme to Lord Vishnu. The conch is the symbol of Lord Vishnu and is revered by all Vaishnavites as a sacred symbol. They keep it in their prayer places and venerate it as Lord Vishnu himself. The followers of Lord Siva must have used this interpretation of Shankara as the creator or destroyer of conch shells to highlight their rivalry with Vaishnavites or simply to declare their supremacy over their rivals

We are well aware that for long serious rivalry existed in ancient India between Saivites and Vaishnavites. And it is quite possible that some Saivites might have used the word Shanakara to declare the supremacy of Lord Siva over Lord Vishnu.

Note: These interpretations of Lord Siva are individual interpretations and we do not claim an exclusive authority over the subject. It is possible that there may be several other interpretations of the word "Shankara" or "Samkara". We encourage our readers to communicate with us and enlighten us with new ideas and interpretations on this subject.

- by Jayaram V

http://www.hinduwebsite.com/siva/sivaintrod.asp

जय भोले नाथ

उपकार है तुमने इतने किये जिसका कोई हिसाब नहीं ...

तेरी रहमत को हम लिख पाए एसा कोई अल्फाज नहीं ...

हम तेरे लिए कुछ कर पाए इतनी भी कोई ओकात नहीं ...

कर्ज तेरे उपकारो का फिर केसे चुकाए हम |

हर कर्म में तेरी पूजा नहीं , हर सौच में तेरी याद नहीं ...

श्वासों की ये वगिया भोले नाथ तेरे नाम से आवाद नहीं ...

हम रोए अपने कर्मो पर कोई एसा प्श्च्ताताप नहीं ...

अब तू ही बता मेरे भोले नाथ तुझे केसे मनाये हम |

जय भोले नाथ

(*This content is not written by Vishwamitra)

|| The divine couple : Shiva - Shakti ||

|| The divine couple : Shiva - Shakti ||

In the Tantric cosmology, the whole universe is perceived as being created, penetrated and sustained by two fundamental forces, which are permanently in a perfect, indestructible union. These forces or universal aspects are called Shiva and Shakti.

The tradition has associated to these principles a form, respectively that of a masculine deity and that of a feminine one. Accordingly, Shiva represents the constitutive elements of the universe, while Shakti is the dynamic potency, which makes these elements come to life and act.

From a metaphysical point of view, the divine couple Shiva-Shakti corresponds to two essential aspects of the One: the masculine principle, which represents the abiding aspect of God, and the feminine principle, which represents Its Energy, the Force which acts in the manifested world, life itself considered at a cosmic level.

From this point of view, Shakti represents the immanent aspect of the Divine, that is the act of active participation in the act of creation. Maybe exactly this Tantric view of the Feminine in creation contributed to the orientation of the human being towards the active principles of the universe, rather than towards those of pure transcendence.

Therefore, Shiva defines the traits specific to pure transcendence and is normally associated, from this point of view, to a manifestation of Shakti who is somewhat terrible (such as Kali and Durga), personification of Her own untamed and limitless manifestation.

Owing to the fact that in a way, Shakti is more accessible to the human understanding (because this regards aspects of life that are closely related to the human condition inside the creation), the cult of the Goddess (DEVI) has spread more forcibly.

This cult was combined with notions of the Shamkhya philosophy and has offered the premises necessary to the later Maya doctrine, formulated by the sage Shankaracharya.

This possibility of combining, of interpenetration of two or more notions belonging to two or more spiritual systems is due to the fact that the Hindu philosophical systems are not isolated, closed systems, but complex and manageable doctrines, which may adjust and may be understood from different perspectives.

The Samkhya philosophy promulgates a primordial cosmic duality. From the Tantric perspective, this "scheme" of creation is transformed, in the sense that the two cosmic principles are considered united, not separated. This is the fundamental difference introduced by Tantra, based on a conception that favors the unity between the two principles, opposed in appearance, but indissoluble united in each act of the creation.

Nevertheless, Tantrism confers to Shiva and Shakti the qualities of the feminine and masculine principles from the Samkhya philosophy.

The idea of an act of fertilization at the divine, purely spiritual level comes to life and is admitted in the tantric cosmogonic conception, unlike the Samkhya philosophy. The eternal and indestructible union between Shiva and Shakti gives birth to the whole Macrocosm, in its stable, static aspect as well as in its dynamic one.

The different representations in the rich tantric iconography obviously underline the antithetic characteristics of the two principles, determining a more clear understanding.

Thus, on one hand is presented the cosmic dance of Shakti on the lying body of Shiva. On the other hand, the two deities are pictured in what is called VIPARITA-MAITHUNA, meaning tantric sexual union. This sexual union is different from what is usually understood by this in the western traditions, in the sense that man is immobile, while the woman, embracing him, assumes an active role during the sexual act.

In conclusion, the Tantrism envisages the cosmic evolution as a polarization within the Supreme Being, which is God, the Unmanifested Absolute, in its two fundamental aspects: static and kinetic.

Tantra symbolizes this aspect by comparing the couple Shiva and Shakti with a seed of grain (CHANAKA). Such a seed is made up of two halves so closely linked that they seem one, and one single cover covers them. Symbolically, the two halves represent Shiva and Shakti, the cover represents Maya (the cosmic illusion). When the cover is on, the two halves are separated, but the cover goes off when the seed is about to germinate, unifying thus the two halves in one. 

Shiva-Shakti Puja Mantra

(* This content is not written by Vishwamitra)

realize..

"मनुष्याणाम् सहस्त्रेषु कश्चिद्यतति सिद्धये ।

यततामपि सिद्धानां कश्चिन्माम् वेत्ति तत्वत: ॥"

~

"हजारों मनुष्यों में कोई एक मेरी प्राप्ति के लिए यत्न करता है 
, 

और उन यत्न करने वालों में भी कोई  एक ही मेरे परायण होकर मुझको तत्व

से अर्थात् यथार्थ रुप से जानता है ।"

~

(श्रीभगवान श्रीकृष्ण , श्रीमद्भगवद्गीता 7.3)

।। ॐ नमः शिवाय ।। om namah shivay ||

Shiva (Sanskrit: शिव Śhiva; meaning "the auspicious one")

।। ॐ नमः शिवाय ।। 

|| om namah shivay ||

'Om and salutations to that which I am capable of becoming.'

The meaning of the Namaḥ Śivāya mantra was explained by Satguru Sivaya Subramuniyaswami:

Namaḥ Śivāya is the most holy name of God Śiva, recorded at the very center of the Vedas and elaborated in the Śaiva Agamas.

Na is the Lord's concealing grace

Ma is the world, 

Śi stands for Śiva, 

Va is His revealing grace, 

Ya is the soul. 

The five elements are embodied in this ancient formula for invocation. 

Na is earth, 

Ma is water, 

Śi is fire, 

Vā is air, and 

Ya is ether, or Ākāśa. 

Many are its meanings.

Namaḥ Śivaya has such power, the mere intonation of these syllables reaps its own reward in salvaging the soul from bondage of the treacherous instinctive mind and the steel bands of a perfected externalized intellect. Namaḥ Śivāya quells the instinct, cuts through the steel bands and turns this intellect within and on itself, to face itself and see its ignorance. Sages declare that mantra is life, that mantra is action, that mantra is love and that the repetition of mantra, japa, bursts forth wisdom from within.

The holy Natchintanai proclaims, "Namaḥ Śivāya is in truth both Āgama and Veda. 

Namah Śivāya represents all mantras and tantras. 

Namaḥ Śivaya is our souls, our bodies and possessions. 

Namaḥ Śivāya has become our sure protection."

The book The Ancient Power of Sanskrit Mantra and Ceremony: Volume I by Thomas Ashley-Farrand defines Om Namah Shivaya as:

"This mantra has no direct translation. The sounds relate directly to the principles which govern each of the first five chakras on the spine... Earth, water, fire, air, ether. Notice that this does not refer to the chakras themselves which have a different set of seed sounds, but rather, the principles which govern those chakras in their place. A very rough, non-literal translation could be something like, 'Om and salutations to that which I am capable of becoming.' This mantra will start one out on the path of subtle development of spiritual attainments. It is the beginning on the path of Siddha Yoga, or the Yoga of Perfection of the Divine Vehicle."

 ~

।। आश्रम ।। aashram ||

Traditionally, an ashram (Sanskrit/Hindi: आश्रम) is a spiritual hermitage. Additionally, today the term ashram often denotes a locus of Indian cultural activity such as yoga, music study or religious instruction, the moral equivalent of a studio or dojo.

An ashram would typically, but not always, be located far from human habitation, in forests or mountainous regions, amidst refreshing natural surroundings conducive to spiritual instruction and meditation. The residents of an ashram regularly performed spiritual and physical exercises, such as the various forms of Yoga. Other sacrifices and penances, such as Yajnas were also performed. Many ashrams also served as Gurukuls or residential schools for children.

Ashrams have been a powerful symbol throughout Hindu history and theology. Most Hindu kings, until the Middle Ages, are known to have had a sage who would advise the royal family in spiritual matters, or in times of crisis, who was called the rajguru, which literally translates to royal teacher. A world-weary emperor going to this guru's ashram, and finding solace and tranquility, is a recurring motif in many folktales and legends of ancient India.

Sometimes, the goal of a pilgrimage to the ashram was not tranquility, but instruction in some art, especially warfare.

(From Wikipedia, the free encyclopedia)

।। आध्यात्मिक ।। spiritual ||

।। आध्यात्मिक ।। spiritual ||

आध्याम = अधि + आत्मन 

The Serpent Power

|| मनः शान्ति ||

|| मनः शान्ति ||

Bramha: The Only Creator

if one thinks he has power to create

if one assumes credit for his creation

if one enjoys the praise for his creation

if one claims his ownership to his creation

Bramha would find himself jobless

Shiva: The Lord of Art & Expression

everyday would be just another day

every story would be just another story

every song would be just another song

every creation would be just another creation

if..Shiva finds it as lame and dishonest

|| अशांति मोहोत्सव ||

|| अशांति मोहोत्सव ||

|| राम ||

राम is one of the best super duper heroes the world has ever seen. Since my childhood I am fond of this character. I got introduced to him through various story books, TV serial रामायण, and bunch of beautiful मराठी songs; गीतरामायण. I was always curious what really makes him, what he is. For me, he is just the superhero character but the whole world follows him religiously, spiritually as well. So I started asking questions to myself and to others obsessed with राम. The questioned remained the same,'what makes him, what he is?'

Now, right now, at this very moment in a काल-चक्र and on the event of राम नवमी, I think I can try and answer my question, 'what makes him, what he is?.

~
The power to do, the most sensible,logical,ethical,ideal action [as per धर्मं, the set of principles those govern life irrespective of time and space (स्थल-काल परत्वे) but with the predefined set of parameters] out of all available options at any given moment in life and then act accordingly with no hesitation, second thought but with absolute faith.

~

quite an impossible thing to do.
24th Mar 2010
~
vishwamitra

Let go some

we all have zillion times more than what we really need!
think about it, and let go (some of your stuff) or let it be.

~
6th Mar 2010
vishwamitra