Shaivism
Shaivas or Shaivites are those who primarily worship Shiva as the supreme god, both immanent and transcendent. Shaivism embraces at the same time monism (specifically nondualism) and dualism. To Shaivites, Shiva is both with and without form; he... moreShaivism
Shaivas or Shaivites are those who primarily worship Shiva as the supreme god, both immanent and transcendent. Shaivism embraces at the same time monism (specifically nondualism) and dualism. To Shaivites, Shiva is both with and without form; he is the Supreme Dancer, Nataraja; and is linga, without beginning or end. Shiva is sometimes depicted as the fierce god Bhairava. Saivists are more attracted to asceticism than adherents of other Hindu sects, and may be found wandering India with ashen faces performing self-purification rituals.[19] They worship in the temple and practice yoga, striving to be one with Siva within.[20]
The major schools of Śaivism include:
Saiva Siddhanta, adheres to the teachings of Tirumular/Sundaranatha (Nandinatha Sampradaya, the monistic school) or of Meykandadeva (Meykandar Sampradaya, the dualistic school).
Adinath Sampradaya or Siddha Siddhanta, adheres to the teachings of Gorakhnath and Matsyendranath.
Shiva Advaita, adheres to the teachings of Nilakantha... less
Moderator: Shiva Sutra
Shiva Sutra is divided into three sections and gives the core of the inner yoga practice and philosophy not only of Kashmir Shaivism but also of many other tantrik... moreShiva Sutra
Shiva Sutra is divided into three sections and gives the core of the inner yoga practice and philosophy not only of Kashmir Shaivism but also of many other tantrik traditions.
First section
1. Consciousness is the being.
2. Knowledge the fetters.
3. The yoni divisions are the body of time.
4. The matrikas are the seat of knowledge.
5. Endeavour is Bhairava.
6. In the union of the circle of the Shaktis is the dissolution of the universe.
7. The fourth enjoys and is contained in the states of waking, dreaming and
deep sleeping.
8. Knowledge is the waking state.
9. False imagining is the dream state.
10. Want of awareness is Maya, deep sleep.
11. The triad eaten by a Lord Hero.
12. Surprise-wonderment is the place of yoga.
13. Iccha Shakti is Uma, the Virgin.
14. All things the body.
15. When the collective-observation-shock is in the heart, dream vision
disappears.
16. From being aware of the pure essence comes the shakti of non-duality.
17. Deliberation-pondering is being-wisdom.
18. World bliss is samadhi happiness.
19. In the abode of Shakti is creation of the body.
20. The collective abode of the elements is the universe, the elements
separately are the shocks.
21. From the appearance of pure knowledge come the many Shaktis of the lord of the circle (of the Shaktis).
22. By concentrating on the transcendent lake of female energy, mantra life is obtained.
Second section
1. Consciousness the mantra.
2. Endeavour the method.
3. The science-body-being the secret of mantra.
4. In the womb state of consciousness expansion the inferior science of the dream state.
5. In the arising of vidya, spontaneously, one may move in the void, like Shiva.
6. By means of the guru.
7. Awakened knowledge is the circle of the letters of the alphabet.
8. The body is the sacrifical ladle.
9. Knowledge is the food.
10. From the heap of knowledge arising from seeing in the dream state.
Third section
1. The being is consciousness.
2. Knowledge the fetters.
3. From the kalas, the thing called in non discrimination, Maya.
4. In the body the dissolution of the kalas.
5. The nadi dissolution is the victory over the elements, freedom from the elements, separation of the elements.
6. Siddhi from the appearance of delusion.
7. The victory over delusion is the victory of spontaneous knowledge, which is of endless extent.
8. From the waking state, the world is a ray.
9. The essence is the dancer.
10. The inner essence is the theatre stage.
11. The sense organs are the audience.
12. Insight from will is the pure siddhi.
13. Accomplishment means transformation into independence.
14. As there, so elsewhere.
15. Attention is the bija.
16. Asana is the happiness of immersion in Shakti.
17. One's own measure is the measure suitable for measuring, giving guidance.
18. Imperishable knowledge means destruction of births.
19. In the Ka-series are Maheshvari and so forth, the beast-mothers.
20. Pour the fourth in the three like oil diffusing in water.
21. One should enter, immersed, by one's own consciousness.
22. Equally the practice of breath produces a similar sight.
23. In the centre, emanating the lower.
24. In the measure of one's own trust in the abode is this prevented again from appearing.
25. One knows equality with Shiva.
26. The existence of the body becomes a religious vow.
27. Conversation is mantra recitation.
28. The act of offering is being-wisdom.
29. Whosoever is in this state is the means of knowledge.
30. The universe becomes an aggregate of his Shaktis.
31. Both maintenance and dissolution.
32. Though subject to the cyclic law, one is not excluded from self experience.
33. Happiness and sadness become external.
34. Set free from that, one is complete.
35. The being of action is a heap of delusion.
36. Sundering the internal stream proceeding from action.
37. The creative Shakti from one's own spirit-perception-feeling.
38. The primordial animating one with three parts.
39. Observation remaining, the body creates action externally.
40. From wanting external actions arises the collective being.
41. When really reaching that, through its destruction, the embodied being is destroyed.
42. When the element-sheaths are released, at that time one becomes supreme and equal to the lord.
43. The inherent union of breath.
44. What is meant by restraint in the centre of the brow? The left and right in the central channel.
45. Again and again comes all encompassing awareness.
Source: www.shivashakti.com less
February 8, 2017
Moderator: caitanyamatma
“The independent state of supreme consciousness is the reality of everything.”
– Shiva Sutra 1.1
January 28, 2017
Moderator: Hindu Saints #1
Sivaya Subramuniyaswami (1927 - 2001), affectionately known as Gurudeva by his followers, was born in Oakland, California on January 5, 1927. He established a Hindu monastery in Kauai, Hawaii and founded the magazine Hinduism Today. The... moreHindu Saints #1
Sivaya Subramuniyaswami (1927 - 2001), affectionately known as Gurudeva by his followers, was born in Oakland, California on January 5, 1927. He established a Hindu monastery in Kauai, Hawaii and founded the magazine Hinduism Today. The author of many books on Hinduism and metaphysics, Subramuniyaswami was one of the most prominent faces of Hinduism during the last two decades of the 20th century. He was one of Shaivism's most orthodox and revered
Gurus, the founder and leader of the Saiva Siddhanta Church, world's first Hindu church. Born with the name Robert Hansen in California in 1927, as a young man of 20, in 1947, he journeyed to India and Sri Lanka in search of his guru. Two years later was initiated into sannyasa by the renowned siddha yogi and worshiper of Shiva, Jnanaguru Yogaswami of Sri Lanka.
Read more about Gurudeva here https://en.m.wikipedia.org/wiki/Sivaya_Subramuniyaswamiless
January 23, 2017
Hindu Saints #1
Sivaya Subramuniyaswami (1927 - 2001), affectionately known as Gurudeva by his followers, was born in Oakland, California on January 5, 1927. He established a Hindu monastery in Kauai, Hawaii and founded the magazine Hinduism Today. The... moreHindu Saints #1
Sivaya Subramuniyaswami (1927 - 2001), affectionately known as Gurudeva by his followers, was born in Oakland, California on January 5, 1927. He established a Hindu monastery in Kauai, Hawaii and founded the magazine Hinduism Today. The author of many books on Hinduism and metaphysics, Subramuniyaswami was one of the most prominent faces of Hinduism during the last two decades of the 20th century. He was one of Shaivism's most orthodox and revered
Gurus, the founder and leader of the Saiva Siddhanta Church, world's first Hindu church. Born with the name Robert Hansen in California in 1927, as a young man of 20, in 1947, he journeyed to India and Sri Lanka in search of his guru. Two years later was initiated into sannyasa by the renowned siddha yogi and worshiper of Shiva, Jnanaguru Yogaswami of Sri Lanka.
Read more about Gurudeva here https://en.m.wikipedia.org/wiki/Sivaya_Subramuniyaswami less
Moderator: Srimad Siva-Gita
Chapter VI – Glory of God
Rāma said:
O Lord! (Having heard You declare that You are the Creator of the world) a great wonder wells forth in me. You are the Lord with the moon on Your crest, with three eyes and as radiant as pure... moreSrimad Siva-Gita
Chapter VI – Glory of God
Rāma said:
O Lord! (Having heard You declare that You are the Creator of the world) a great wonder wells forth in me. You are the Lord with the moon on Your crest, with three eyes and as radiant as pure crystal. ||1||
You have a form with limited stature bearing masculine appearance, accompanied by Mother Pārvatī and sport here itself with Your entourage of attendants. ||2||
How is it that You (create, protect and dissolve) the world made of five elements and consisting of the animate and inanimate? Tell me, O Lord, the beloved of Pārvatī, should You have concern for me. ||3||
The Lord said:
Listen, Rāma, the high-souled one and of noble observances! I will tell you that which is difficult to comprehend even for the Gods, (and which can be understood) only by continence and by effort, and through which you will with ease cross to the other shore of the sea of births and deaths. ||4||
The five elements, the fourteen worlds, the oceans, the mountains, the demons, and the sages; those that are seen as unmoving, like trees, and those that move (creatures), the Gandharvas, the Pramathas, the Nāgas, all these are My glorious manifestations. ||5-6||
In ancient days, the Gods like Brahmā, desirous to see My personal form, churned (the ocean) as a team, (using) the
Mount Mandara, the dearest to Me. ||7||
The Gods, standing in front of Me, praised Me with folded palms. On seeing Me thus, the Gods were deluded by Me, and the intelligence of Brahmā and the other celestial beings was obscured. ||8||
Remaining ignorant, they repeatedly asked Me: “Who are You?” Then I told the Gods: “I am that primordial Being. O Gods! I was the first of all! I am so even at the present, and I will be so in the future too. There is nothing other than I in this world. ||9-10||
O Leaders of Gods! There is nothing whatever other than Myself, either permanent or impermanent. Faultless, I am the Lord of the Vedas and of Brahmā. ||11||
O Leaders of Gods! I extend unto the south, unto the north, unto the east, and the west, above and below. I am the terminal and the intermediate directions. ||12||
I am the Sāvitrī and the Gāyatrī, I am woman, man, and neuter; the meters of Triṣṭup, Jagatī, Anuṣṭup, Paṅkti and the three Vedas. ||13||
I am the truth among all (the phenomena), the tranquil, the three household fires, scriptural study and ritual, the Preceptor, the speech, the secret, the heaven and the Lord of the world. ||14||
I am the foremost, the pre-eminent among all the Gods, greatest of knowers of truth, am the Lord of the waters, am the noblest, the supreme One with six attributes, the Ruler (Īśa), the Light, and the first cause of the all. ||15||
I am the Rg Veda, the Yajur Veda, the Sāma Veda, the Atharvaṇa, full of sacred mantras, and similarly the distinguished Angiras all originate from Me. ||16||
I am the Itihāsas, the Purāṇas, I am the kalpa (rituals), and the performer of the rituals. I am the Narasamsi (hymn of Rudra); I am the Gātha (hymn praising Vedic ritual). I am meditation and the secret wisdom. ||17||
I am the Vedic verses, the aphorisms (Sūtras), the sub-commentaries; I am the commentaries. Similarly, I am the sciences, the Vedic sacrifices, the oblation and the substances offered. ||18||
I am the giver as well as the gift; I am this world and the world hereafter; I am the imperishable and the perishable; I am control of senses and of the mind; I am the indweller of the senses. ||19||
I am the hidden secret in all the Vedas; I am the forest and I am the unborn. I am the nourisher and the pure; I am the middle and anything beyond it. I am the exterior as well as the interior; I am the front and the imperishable. ||20||
And I am light as well as darkness. I am the subtle elements and the senses. I am the intellect and the ego. Verily, I alone am all the objects of experience. ||21||
I am Brahmā, Viṣṇu and Maheśa. I am Umā, Skanda, and Vināyaka. I am Indra, Agni, and Yama. I am Nirṛiti, Varuṇa and Vāyu. ||22||
I am Kubera and Iśāna, the worlds of Bhu, Bhuva, Svaha, Maha, Jana, Tapa and Satya. And I am the earth and I am the waters, the fire and air. ||23||
I am space; I am the sun, the moon and the stars. The planets, too, am I. I am the vital breath (prāṇa) and time, similarly death and immortality. I am the physical matter too. ||24||
I am the past and the future. I am the universe in its entirety. I am the sum and substance of everything. For those who silently chant, I am the Praṇava (OM) at the beginning. I am the vyahāritis: bhu, bhuva, svaha in the middle; and then the Gāyatri at the end. I am of the form of the extended universe. ||25||
I am the eaten and the drunk. I am, too the done and the undone. I am the superior and the inferior. I am the Sun and the Refuge of all. ||26||
I am the good of the world; I am the Divine imperishable and the subtle. I am the very self of Prajāpati (Brahmā). I am the sacred, the benign, the ungraspable and the first. ||27||
I alone am the withdrawer. I am the container of the luminous fire of deluge. I am established in the hearts of all as Divinity and vital power. ||28||
I am the very Praṇava (Omkāra) consiting of three morae (a, u, m) whose head is the north, feet the south and the middle is all that is in between. ||29||
I am truly the Praṇava (Omkāra), one, eternal and ancient because I lead (pious souls) upwards (to heaven) and send them down (when their merit is exhausted). ||30||
I am called Praṇava because in the act of sacrifice I am Brahmā (directing the sacrifice) make (the Rtviks) render obeisance to the brāhmaṇas (or Rg, Yajus and Sāma Vedas). ||31||
Just as ghee pervades a piece of meat and makes the body (of the eater) grow, I (pervade) similarly all the worlds; therefore, the Pervader of all am I. ||32||
Because Brahmā and Viṣṇu, and other Deities did not see the beginning or end to My form (Jyotirliṅga), I am called the Infinite. ||33||
Since I save My devotee from the ocean of dread of being born in a womb, old age, death and the cycle of births and deaths, I am called the Savior. ||34||
I dwell as the soul in the four kinds of bodies (born of womb, of egg, of sweat and of the earth). Taking a subtle form I live in the heart. Hence, I am called subtle. ||35||
I illuminate the devotees immersed in the primeval darkness (of ignorance) with my incomparable light, like a flash of lightening. Therefore, I am known as lightening. ||36||
Since I alone create and dissolve the worlds, make (the souls) go from one world to another and bestow grace, I am the only supreme Lord. ||37||
Since there is no second to that transcendent Brahman, which withdraws all the beings into itself, I (that Brahman) alone exist as Rudra. ||38||
Since I rule all the worlds with My wondrous powers, I am the Iśāna (Ruler) of this world, the Lord and the witnessing eye. ||39||
(The scriptures extol Me) as Iśāna, as Indra, as Brahmā and the Lord of all at all times, and the Lord of disciplines and knowledge. Hence, I am called Iśāna. ||40||
I behold all beings; I teach the knowledge of the Self and the path (to that knowledge). I pervade everything. Therefore, I am called Bhagavān. ||41||
I perpetually create, protect and dissolve all the worlds and enliven them all. And hence I am the great Lord. ||42||
He, that great Lord, glories by the stupendous powers and the yoga of self-knowledge. He creates and protects all that exists. I am that (Lord). ||43||
This Lord am I, present everywhere. I was prior to everything else. It is I who is in the womb; it is I who is born and that which is to be born. I have faces in every direction. I am the indwelling spirit in beings. ||44||
I have eyes everywhere; I have faces in all directions; My arms are everywhere; My feet everywhere. With my arms and feet I command the production, as one secondless Lord, of the earth and the heaven. ||45||
Those wise men who directly see Me as abiding in their own self, in the center of their heart, of the size of a tip of the hair; as of the form of the universe; as the source of the Vedas, and to be worshipped always, for them alone there is peace eternal, and not others. ||46||
I alone stand as the basis of the world of māyā. All the fivefold elements are fully pervaded by Me. One who enquires in this way about Me, the Lord, the Supreme Person, and the Governor (of the universe) attains peerless peace. ||47||
The marks of mind implicit in the vital airs are said to be hunger, thirst and restlessness. Those who cut asunder the thirst which is responsible for all the activities and fixing the mind in Me through reason, and meditate on Me, get the peace eternal and not others. ||48||
Knowing Me as Brahman, the bliss, from where speech along with the mind recoil unable to reach it, one does not fear anything whatsoever. ||49||
Hearing my words on the supreme knowledge as a means to release, chanting My names, giving themselves to meditating on me, the Gods – all of them – at the end of their lives attained union with Me in days of yore. From such a knowledge all the things are seen everywhere by them as manifestations of My glory. ||50-51||
From Me alone everything is born. In Me, everything is established. In me, everything is resolved. I am that Brahman which is secondless. ||52||
I alone am the subtler than the subtlest; similarly I am the greatest. I am the world and am pure (unsullied by creation). I am the most ancient. I am the complete being. I am the sovereign. I am the golden One and of the very form of auspiciousness (Śivam). ||53||
I (grasp) without hands and (walk without) feet; I am that inestimable power; I see without eyes; I hear without ears. I am every manifest form and there is no one who knows Me. I am ever the consciousness. ||54||
I am alone the One who revealed by all the Vedas. I am the author of Vedānta, and I am alone the knower of the Vedas. There is no merit or demerit in Me; there is no destruction for Me; nor are there births, bodies, senses and intellects for Me. ||55||
The earth, water, fire, air nor space (the five elements) find no place in Me. Thus knowing the nature of the supreme Self indwelling in the cave of the heart, partless and secondless, witness unto all, devoid of cause and effect, one attains the pure supreme Self (that I am). ||56||
O Rāma of great intelligence! One who knows Me truly, he alone and none else, in all the worlds attains the fruit of liberation.” ||57|| less
