Friday, 15 February 2013

MAA KALI:

MAA KALI:

~~@[260145507424833:274:Oм ηαмαн ѕнιναy]~~@[260145507424833:274:Oм ηαмαн ѕнιναy]~~

MAA KALI:

Characteristics : Destroyer, Compassionate
Other Names : Bhadrakali, Rudrani, Dakshinakali, Aadya
Abode : Cremation Grounds
Weapon : Sword
Mula Mantra : Om Kreem Kalikaye Namah


GODDESS KALI :
Kali is one of the many forms of Shakti. Maha Kaali is the fiercest of all goddesses of Hinduism. The word Kali has its roots in the Sanskrit word "Kaal", which means time. And nothing escapes from time. Goddess Kali is sometimes referred as the goddess of death. But actually Kali brings the death of the ego. Even in the scriptures, she has killed demons but not anyone else. Kali is also not associated with Yama (the Hindu God of Death). Kali is considered a form of mother too. Maa Kali is one of the few Goddesses who are celibate and practice renunciation.

GODDESS KALI AND LORD SHIVA :
Goddess Kali and Lord Shiva, both are regarded to inhabit cremation grounds. Devotees go to these places to meditate with the purpose of overcoming the ego. The cremation grounds emphasize the idea that the body is temporary. Kali and Shiva are known to stay in cremation grounds because it is our attachment to the body that gives rise to the ego. Kali and Shiva give the idea of liberation by dissolving the illusion of the ego. The corporeal frame ultimately vanishes but the soul still remains. This is emphasized by the scene in the cremation grounds. 

MAA KALI - THE COMPASSIONATE GODDESS :
Maha Kaali is the most compassionate of all the forms of goddesses as she provides salvation or liberation to her children. Kali is equivalent to Shiva because both of them are the destroyers of evil fake and unreal. It is considered that with the glimpse of Maa Kali, ego trembles with terror seeing its own eventual demise in her. 

People who are attached to their ego would not be able to receive the idea of Kali and she will appear in a wrathful form to them. But people, who are engaged in spirituality, removing the illusion of the ego, will find Maha Kaali in a different form. Maa Kali will appear as sweet, affectionate, and overflowing with perplexing love for them.

MAA KALI - THE IMAGE :
Goddess Kali has four arms and hands depicting her immense strength. In two of her hands, she holds a sword and a fresh severed head, representing a great battle in which she defeated the demon Raktabija. The other two hands are there to bless her true devotees, suggesting that they will be saved as she will guide them here and in the hereafter. 

Kali wears a garland made of 52 skulls and a skirt made of dismembered arms because the ego comes out of identification with the body. It suggests that physical body is false and spirit is the only reality. Her black or sometimes dark blue skin represents the womb of the unmanifest from which all of creation is born and into which all of creation will ultimately return. Therefore, the concepts of color, light, dark, good or bad do not apply to her as she is the pure, un-manifested energy, the Adishakti.

Goddess Kali is seen standing with her one feet on Lord Shiva who is pure formless awareness Sat-Chit-Ananda (being-consciousness-bliss) while Kali represents "form" eternally sustained by the underpinning of pure awareness.

MAA KALI AARTI :
Goddess Kali Arti completes the worship or prayers made to the Goddess. It is believed that Kali aarti provides a completion to the Kali puja.

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Characteristics : Destroyer, Compassionate
Other Names : Bhadrakali, Rudrani, Dakshinakali, Aadya
Abode : Cremation Grounds
Weapon : Sword
Mula Mantra : Om Kreem Kalikaye Namah


GODDESS KALI :
Kali is one of the many forms of Shakti. Maha Kaali is the fiercest of all goddesses of Hinduism. The word Kali has its roots in the Sanskrit word "Kaal", which means time. And nothing escapes from time. Goddess Kali is sometimes referred as the goddess of death. But actually Kali brings the death of the ego. Even in the scriptures, she has killed demons but not anyone else. Kali is also not associated with Yama (the Hindu God of Death). Kali is considered a form of mother too. Maa Kali is one of the few Goddesses who are celibate and practice renunciation.

GODDESS KALI AND LORD SHIVA :
Goddess Kali and Lord Shiva, both are regarded to inhabit cremation grounds. Devotees go to these places to meditate with the purpose of overcoming the ego. The cremation grounds emphasize the idea that the body is temporary. Kali and Shiva are known to stay in cremation grounds because it is our attachment to the body that gives rise to the ego. Kali and Shiva give the idea of liberation by dissolving the illusion of the ego. The corporeal frame ultimately vanishes but the soul still remains. This is emphasized by the scene in the cremation grounds.

MAA KALI - THE COMPASSIONATE GODDESS :
Maha Kaali is the most compassionate of all the forms of goddesses as she provides salvation or liberation to her children. Kali is equivalent to Shiva because both of them are the destroyers of evil fake and unreal. It is considered that with the glimpse of Maa Kali, ego trembles with terror seeing its own eventual demise in her.

People who are attached to their ego would not be able to receive the idea of Kali and she will appear in a wrathful form to them. But people, who are engaged in spirituality, removing the illusion of the ego, will find Maha Kaali in a different form. Maa Kali will appear as sweet, affectionate, and overflowing with perplexing love for them.

MAA KALI - THE IMAGE :
Goddess Kali has four arms and hands depicting her immense strength. In two of her hands, she holds a sword and a fresh severed head, representing a great battle in which she defeated the demon Raktabija. The other two hands are there to bless her true devotees, suggesting that they will be saved as she will guide them here and in the hereafter.

Kali wears a garland made of 52 skulls and a skirt made of dismembered arms because the ego comes out of identification with the body. It suggests that physical body is false and spirit is the only reality. Her black or sometimes dark blue skin represents the womb of the unmanifest from which all of creation is born and into which all of creation will ultimately return. Therefore, the concepts of color, light, dark, good or bad do not apply to her as she is the pure, un-manifested energy, the Adishakti.

Goddess Kali is seen standing with her one feet on Lord Shiva who is pure formless awareness Sat-Chit-Ananda (being-consciousness-bliss) while Kali represents "form" eternally sustained by the underpinning of pure awareness.

MAA KALI AARTI :
Goddess Kali Arti completes the worship or prayers made to the Goddess. It is believed that Kali aarti provides a completion to the Kali puja.

Gurukrupayoga

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Bhaktivedanta VedaBase: Bhagavad-gītā As It Is 7.14

SYNONYMS
daivī — transcendental; hi — certainly; eṣā — this; guṇa-mayī — consisting of the three modes of material nature; mama — My; māyā — energy; duratyayā — very difficult to overcome; mām — unto Me; eva — certainly; ye — those who; prapadyante — surrender; māyām etām — this illusory energy; taranti — overcome; te — they.
TRANSLATION
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.
PURPORT
The Supreme Personality of Godhead has innumerable energies, and all these energies are divine. Although the living entities are part of His energies and are therefore divine, due to contact with material energy their original superior power is covered. Being thus covered by material energy, one cannot possibly overcome its influence. As previously stated, both the material and spiritual natures, being emanations from the Supreme Personality of Godhead, are eternal. The living entities belong to the eternal superior nature of the Lord, but due to contamination by the inferior nature, matter, their illusion is also eternal. The conditioned soul is therefore called nitya-baddha, or eternally conditioned. No one can trace out the history of his becoming conditioned at a certain date in material history. Consequently, his release from the clutches of material nature is very difficult, even though that material nature is an inferior energy, because material energy is ultimately conducted by the supreme will, which the living entity cannot overcome. Inferior, material nature is defined herein as divine nature due to its divine connection and movement by the divine will. Being conducted by divine will, material nature, although inferior, acts so wonderfully in the construction and destruction of the cosmic manifestation. The Vedas confirm this as follows: māyāḿ tu prakṛtiḿ vidyān māyinaḿ tu maheśvaram. "Although māyā [illusion] is false or temporary, the background of māyā is the supreme magician, the Personality of Godhead, who is Maheśvara, the supreme controller." (Śvetāśvatara Upaniṣad 4.10)
Another meaning of guṇa is rope; it is to be understood that the conditioned soul is tightly tied by the ropes of illusion. A man bound by the hands and feet cannot free himself — he must be helped by a person who is unbound. Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord Kṛṣṇa, or His bona fide representative the spiritual master, can release the conditioned soul. Without such superior help, one cannot be freed from the bondage of material nature. Devotional service, or Kṛṣṇa consciousness, can help one gain such release. Kṛṣṇa, being the Lord of illusory energy, can order this insurmountable energy to release the conditioned soul. He orders this release out of His causeless mercy on the surrendered soul and out of His paternal affection for the living entity, who is originally a beloved son of the Lord. Therefore surrender unto the lotus feet of the Lord is the only means to get free from the clutches of the stringent material nature.
The words mām eva are also significant. Mām means unto Kṛṣṇa (Viṣṇu) only, and not Brahmā or Śiva. Although Brahmā and Śiva are greatly elevated and are almost on the level of Viṣṇu, it is not possible for such incarnations of rajo-guṇa (passion) and tamo-guṇa (ignorance) to release the conditioned soul from the clutches of māyā. In other words, both Brahmā and Śiva are also under the influence of māyā. Only Viṣṇu is the master of māyā; therefore He alone can give release to the conditioned soul. The Vedas (Śvetāśvatara Upaniṣad 3.8) confirm this in the phrase tam eva viditvā. or "Freedom is possible only by understanding Kṛṣṇa." Even Lord Śiva affirms that liberation can be achieved only by the mercy of Viṣṇu. Lord Śiva says, mukti-pradātā sarveṣāḿ viṣṇur eva na saḿśayaḥ: "There is no doubt that Viṣṇu is the deliverer of liberation for everyone."

CHANDRASHEKHARA, LORD SHIVA :

SHIVA PURANA
continues..................................................................................

CHANDRASHEKHARA, LORD SHIVA :

Chandrashekhara is a form of Lord Shiva in which he wears a moon (Chandra) in the headdress. But this symbol is not confined to images of Chandrashekhara only.

Shiva Chandrashekhara wears the axe (parashu) in his rear right hand and the antelope in his rear left. The front right hand is in the protection hand pose (abhaya tudra) and the left hand is in the charity pose (varada mudra).

The god Shiva Chandrashekhara stands in the upright, inflexed samabhanga posture. He wears earrings (kundalas) in the form of the mythical reptile makara, snake jewellery, a head (probably intended to be a skull) in his headdress, finger and toe rings, and a loin cloth of tiger skin.

Some other images of Shiva can be seen holding a drum (damaru), trident (trishula), a noose (pasha) etc as per his form. There are different stories behind getting these things by Shiva Chandrashekhara. It is said that, once he became involved in a fight with some sages (rishis) who sent snakes, a tiger, a lion, and a demon to back up their curses and efforts to defeat him. But he defeated all of them and used them as symbols of his victory.

The moon worn by Shiva Chandrashekhara is a symbol of his powers of creation. He wears a garland of skulls at the end of the universe, which symbolises his power of destruction. The image of Shiva Chandrashekhara also demonstrates the way in which in Hindu iconography, deities flourish. Shiva Chandrashekhara has two other forms: in one of them, he is identical with the one opposite but is accompanied by his wife Uma and in the other form, they are shown together but he has his left arm round her left shoulder.
.......................................................................to be continued

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SHIVA PURANA
continues..................................................................................

CHANDRASHEKHARA, LORD SHIVA :
 
 Chandrashekhara is a form of Lord Shiva in which he wears a moon (Chandra) in the headdress. But this symbol is not confined to images of Chandrashekhara only. 

Shiva Chandrashekhara wears the axe (parashu) in his rear right hand and the antelope in his rear left. The front right hand is in the protection hand pose (abhaya tudra) and the left hand is in the charity pose (varada mudra). 

The god Shiva Chandrashekhara stands in the upright, inflexed samabhanga posture. He wears earrings (kundalas) in the form of the mythical reptile makara, snake jewellery, a head (probably intended to be a skull) in his headdress, finger and toe rings, and a loin cloth of tiger skin. 

Some other images of Shiva can be seen holding a drum (damaru), trident (trishula), a noose (pasha) etc as per his form. There are different stories behind getting these things by Shiva Chandrashekhara. It is said that, once he became involved in a fight with some sages (rishis) who sent snakes, a tiger, a lion, and a demon to back up their curses and efforts to defeat him. But he defeated all of them and used them as symbols of his victory. 

The moon worn by Shiva Chandrashekhara is a symbol of his powers of creation. He wears a garland of skulls at the end of the universe, which symbolises his power of destruction. The image of Shiva Chandrashekhara also demonstrates the way in which in Hindu iconography, deities flourish. Shiva Chandrashekhara has two other forms: in one of them, he is identical with the one opposite but is accompanied by his wife Uma and in the other form, they are shown together but he has his left arm round her left shoulder. 
.......................................................................to be continued

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Why are Shiva and Divine Energy (Shakti) considered as inseparable?

Why are Shiva and Divine Energy (Shakti) considered as inseparable?

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Contents


1. Kashmiri Shaivites [non-duality between Shiva and Energy (Shakti)]

In the period when the Shaiva saints and scholars from South India were advocating the Shaiva philosophy and were preaching the doctrines from the Darshan, a centre for worship of Shiva was established in Kashmir in India. The tradition of this ‘Kashmiri Shaiva sect’ was based on the philosophy of non-duality. According to the Shivasutras this Darshan came to be known as ‘Pratyabhidnyadarshan’, ‘Sanvittantra’, ‘Spandashastra’, ‘Shambhavadvaitdarshan’ or ‘Trimakdarshan’. Around the year 854 Kallatacharya wrote a book named ‘Spandakarika’. This text has three chapters known as ‘Nishpanda’ and fifty-two stanzas in all.
The Kashmiri Shaiva sect is further subdivided into two branches namely - science of vibrations (spandashastra) and science of suprasensorial knowledge (pratyabhidnyashastra). The proponents of the former were ‘Vasugupta’ and his disciple ‘Kallat’ whereas that of the latter was‘Somanand’.

1.1 Science of vibrations (spandashastra)

Followers of this school of thought propound that any creator or material cause is not required for creation of the universe. Followers of the Vedanta consider The Lord as the Creator but followers of the science of vibrations do not. Further they deny the existence of the Great Illusion (Maya) which is responsible for the illusion. In short, they do not believe in the doctrine of Shri Shankaracharya that the ‘world is false’. According to them The Lord is independent. He creates all objects according to His energy of volition (ichchashakti). He projects the entire universe in such a way as if it were distinct from Him but the reality is otherwise. Just as inspite of reflection of a person’s face in a mirror the mirror remains unaffected so also The Lord remains unchanged although the universe is manifested in Him. Hence The Lord is not the cause of creation of the universe. In short, The Lord creates the universe without any motive. Just as a siddhayogi can materialise various objects without the assistance of any external object, solely with the help of concentrated energy of volition so also does Shiva manifest the entire movable and unmovable (animate and inanimate) creation with the prowess of His divine energy of volition. Lord Maheshvar manifests in the form of infinite embodied souls. Thus according to this doctrine the embodied soul doing spiritual practice is indistinct from the Supreme Soul but due to the presence of ignorance (mala) he does not experience this non-duality. This ignorance is of three types.
  • A. Anav ignorance (mala): Considering the body to be the soul is termed as anav ignorance. When an embodied soul, out of ignorance, forgetting its free and all pervading nature regards itself to be incomplete and considers the gross body, which is in reality not the soul, to be the soul and confines itself in such a state of bondage it is described as anav ignorance.
  • B. Active ignorance (karya mala): When out of influence of the antahkaran the motor organs become active, that ignorance is known as active ignorance. For example the ego which is responsible for performing good and bad deeds leading to happiness and unhappiness.
  • C. Illusory ignorance (mayay mala): When ignorance remains in the body created from the Great Illusion it is referred to as illusory ignorance.
The principle of sound is responsible for activating all these types of ignorance. Sound is the prime energy of Shiva that leads to the generation of speech. Worldly activities occur with the help of speech, that is why ignorance is generated from this principle of sound and the embodied soul doing spiritual practice (jivatma) begins to consider itself as distinct from the Supreme Soul. Along with this energy other energies such as Amba, Vama, Roudri, Jyeshtha, etc. are also associated with Shiva. Through the energy acquired from meditation when the subconscious mind gets a manifestation of the energy of the Supreme Soul, the embodied soul becomes rid of ignorance (mala) and the subconscious mind develops the thoughtless (nirvikalpa) state. Thus the embodied soul becomes liberated and itself becomes the Supreme Soul. This vision itself is termed as Bhairav because He Himself grants His own vision.

1.2 Science of suprasensorial knowledge (pratyabhidnyashastra)

The branch of the Kashmiri Shaiva sect established by ‘Somanand’ in the tenth century is famous as suprasensorial knowledge. The name of their holy text is ‘Shivadrushti’. His disciple Udayakar wrote this main holy text of this sect.
The philosophy of this sect as regards the embodied soul doing spiritual practice and the Supreme Soul is similar to that of the science of vibrations. In this sub-sect the knowledge that ‘He is Him’ is termed as science of suprasensorial knowledge. In the Shvetashvatar and some other Upanishads is a quote which means that when He (the Supreme Soul) manifests, all objects manifest. All objects are illuminated by His light alone. Thus our energy of knowledge is in reality that of The Lord and every object is realised by us through this illuminating energy. Since we possess knowledge and are active, we are in reality subtle parts of The Lord; but there is no way limiting this subtle portion. Hence one should consider that ‘I am The Lord’. However in our present state we do not realise the nature of The Lord, His knowledge and the Bliss enjoyed through Him. Hence one does not realise that ‘I myself am The Lord’; but basically we are The Lord itself. A young lady falls deeply in love with a young man hearing about his qualities but when she happens to meet him not realising who he is she views him as an ordinary individual and does not feel happy. However when she is told that this is the same person towards whose qualities she was attracted, she feels elated and surrenders unto him. The state of the embodied soul undertaking spiritual practice (jivatma) and the Supreme Soul (Parmatma) is the same. Though the embodied soul is unaware of the Bliss in the state of of Godliness it is still The Lord Himself. It does not realise The Lord because it is ignorant of the fact that it possesses all the qualities of The Lord. The Guru grants that soul the realisation of this divinity within itself. As a result the embodied soul gets drowned in the ocean of immense Bliss. According to the science of vibrations (spandashastra), when the mind acquires a manifestation of Bhairav (Lord) in the state of meditation, ignorance (mala) is destroyed and Bliss of non-duality is experienced. However according to the science of suprasensorial knowledge (pratyabhidnyashastra) the sole path of acquisition of Bliss of non-duality is to experience The Supreme God within oneself.
According to Kashmiri Shaivites as well as those of the school of suprasensorial knowledge the blending of Shiva and Divine Energy (Shakti) that is Kameshvar and Kameshvari is the supreme principle of non-duality. The nature of the soul being divine consciousness (chaitanya) it is present in all living beings in an unmanifest form. That itself is defined as Parasamvit, The Supreme God (Parameshvar) or Shiva. The Shiva principle present in every embodied soul is itself the soul principle. The Supreme God is believed to have two parts - that constituting the universe and that beyond the universe. Although the universal form of The Supreme God is present in every object yet through the part beyond the universe, He is detached from all of them. The nature of this soul remains obscure due to ignorance. This ignorance is a consequence of Shiva’s wish. After enlightenment, the duality between the embodied soul (jiva) and The Supreme God (Shiva) disappears.
The supreme principle that is ‘Shiva along with Divine Energy (Shakti)’ is the ultimate truth. Divine Energy is not distinct from Shiva but is present in Him. Her external active form is sometimes gross or subtle and at other times manifest or unmanifest. The cycle of the universe is maintained by Her subtle or magnified form. Although Shiva is the support of the subtle body and the universe, without Divine Energy which is in the form of ‘i’ in Shiva, He is as good as a corpse (shava). Shiva along with Divine Energy creates everything. Just as moonlight cannot be separated from the moon so also Shiva’s Energy cannot be distinct from Him. When She manifests in the universal form, in reality Shiva alone is the creator, sustainer and annihilator and when She is unmanifest Shiva is in a state of self-radiant non-duality. Divine Energy itself is considered as the Creator of the universe ‘(चीति:स्‍वतन्‍या विश्वसिद्धि हेतु:)’ meaning the Energy self-generated through the spiritual practice is the aim of each and every attainment. She is a state of Absolute Consciousness. Despite being inseparable from Shiva She is the basic cause for creation of the universe. Her independence is the principle of vital energy. The totally radiant Supreme Soul (Parmatma) inspite of remaining in its original state sometimes manifests its infinite forms or its forms undergo dissolution due to this independent Energy. It is due to the divine sport of this Divine Energy that despite being one He appears to manifest in infinite forms. Shiva’s nature is one of the light of knowledge whereas Divine Energy is of the nature of ego. Shiva is full of divine consciousness whereas Divine Energy is responsible for generation of ego. Basically Shiva and Energy are of the nature of Absolute Consciousness and Bliss.
When The Supreme God wishes to create the universe He transforms Himself into two forms - Shiva and Divine Energy (Shakti). Shiva is of the nature of the light of knowledge while Divine Energy is of the nature of thought. At the creation of the universe this Divine Energy enlightens the universe whereas at the time of dissolution the same Energy assumes the destroyer aspect. This Divine Energy is also known as Absolute Consciousness (Chit), divine consciousness (chaitanya), freedom (svatantrya), doership (kartrutva) and energy of vibration (spanda). Consciousness (prama) exists as ‘I’ (aham) and ‘It’ (idam). The former represents Shiva and the latter, the Divine Energy (Shakti). One can experience the radiance of knowledge that is the soul principle through intellect and in the enlightened state can one get the idea of the thought. Just as one cannot see one’s face without a mirror, so also without intellect one cannot realise the true nature of the radiance of knowledge, the soul. The shava (corpse) is disfigured and neither perceives any sensation nor consciousness. Similarly without Divine Energy, that is the intellect one cannot realise the soul. Infusion of the energy of life into a dead body induces divine consciousness in it. Similarly without Divine Energy that is the energy of life, Shiva, the soul principle will appear like a shava (corpse). Thus Shiva and Divine Energy are two sides of the same coin and are therefore inseparable.
‘The Shaivites considered that Shiva without Shakti to be but a corpse. In some fearsome Shaiva sects the form of Divine Energy, the deity is depicted as dancing on Shiva’s chest laying Him down on the ground.’
For the Shaivas (worshippers of Shiva) Purush means Lord Shiva and Prakruti means Divine Energy. However unlike the followers of the concept of Brahman the Shaivites do not consider Energy to be the Great Illusion (Maya) and hence as illusory since the very pervasiveness of Shiva Himself is this movable and unmovable (animate and inanimate) creation. How can that be unreal? Based on this concept their path of establishing communion with The Supreme God present in this movable and unmovable creation based on spiritual love appears to be entirely derived from devotion. Although yoga, penance and meditation are special features of the spiritual practice of the Shaivites yet undoubtedly devotion unto Lord Shiva has been accorded the prime seat in the populace.

2. The Nath sect

Navnath
‘This is a yoga dominant Shaiva sect. It was founded around 900-1000 A.D. Its philosophy is similar to that of the Kashmiri Shaivas. The followers of this sect attribute importance to the spiritual practice of yoga and consider Shiva to be the foremost Master (Adinath).
‘Since the Supreme Guru and the deity of worship of this sect is the first Master (Adinath) Shiva, this sect is known as the Nath sect. Acquisition of the universal nature of Nath, that is of the Shiva principle itself is the ultimate aim of the followers of this sect. That is why they prefix the title nath to their names. As this sect is yoga dominant and also since acquisition of the state of a perfected one (siddhavastha) or of avadhut (avadhutavastha) is the aim of this sect it is also known as the Yoga, Siddha and Avadhut sect.
Gorakshanath is the founder of this sect. Holy texts written by Gorakshanath are the principal holy texts of this sect. The Guru lineage of this sect is Adinath - Matsyendranath - Gorakshanath. This event occurred in the eleventh or twelfth century A.D.

2.1 Doctrine

The philosophy of the Nath sect is influenced by the Kashmiri Shaiva sect. The concept of the conjoint energy in Shiva-Divine Energy (Shakti) which came to be incorporated in it from the Kashmiri tradition itself and the concept manifested in its perfect and adorable form in Saint Dnyaneshvar’s book Amrutanubhav. Siddhasiddhantapaddhati is a popularly accepted Sanskrut holy text by Gorakshanath. It describes some of the basic doctrines of this sect as given below.
  • A. Shiva along with Divine Energy (Shakti): At the outset Gorakshanath has offered obeisance to Lord Adinath who is accompanied by the Divine Energy. According to Gorakshanath, Adinath Shiva Himself is the ultimate truth, is Self-radiant, Self-conscious, infinite, immortal, beyond the manifest and unmanifest and duality and non-duality. This Shiva principle also comprises of Divine Energy; but this Energy is not distinct from Shiva, She is incorporated in Him. She is responsible for creation, sustenance and dissolution of the universe. The nature of ths Energy is continuous activity which at times extends from the gross to the subtle and at other times from the manifest to the unmanifest. The cycle of the universe continues due to the progress or regression of this Energy. Shiva along with Energy is the support of the embodied soul (pinda) and the universe (Brahmanda).
  • B. The embodied soul and the universe: The second doctrine of this sect is that all that which is in the universe is also present in the embodied soul. Hence knowledge of the embodied soul has acquired special importance in the Goraksha philosophy. Gorakshanath says that the yogi who realises that both the movable (चर) and the unmovable (अचर) are present in the embodied soul, acquires knowledge about the embodied soul. Getting this experience of the divine nectar (amrutanubhav) and becoming immortal by merging into the Omniscient Shiva present in the embodied soul and the universe is the ultimate target of a Nathyogi. This itself is termed as Liberation while still embodied (jivanmukti). According to saints of the Nath sect Liberation is to be first acquired in the perfect (siddha) body and later in the divine body. The perfect or divine body refers to the immortal spiritual body. It is free from the impure Great Illusion (Maya) but is made up of the pure Great Illusion. In this state of the body saints (siddhas) guide other seekers as Gurus. Acquisition of an immortal and a mature body is a primary requirement of a saint as due to this body alone the saint acquires the Supreme Liberation (Para Mukti). This itself is known as perfection of the body (kayasiddhi). The spiritual practice undertaken by saints of the Nath sect to achieve kayasiddhi is known as reverse spiritual practice. This spiritual practice is a yogic practice. These yogic techniques of the Nathyogis convert the downward tendencies of those aspiring to reach the zenith and take the saint to His ultimate state, that is immortality in the perfect body.
    The sun (surya) and moon (chandra) referred to in the Path of Deliberate Rigour (Hathayoga) are the Ida and Pingala channels (nadis) in the body and their union is that of the pran and apan vital energies. According to Gorakshanath this sun and moon have a hidden meaning. The book Siddhasiddhantapaddhati states that the body originates from action, desire, the moon, the sun and fire. Of these the moon symbolises ras (liquor) or Som and the sun represents the fire (agni). Som is that which is experienced while fire is that which experiences it. The semen of a man is composed of fire and the menstrual flow of a woman is generated by the moon. The subtle body is created by the union of these two. Som or the moon is an infinite and immortal principle and remains with Shiva whereas the sun is a finite and mortal principle and resides within Divine Energy (Shakti).
    Spiritual energy (kundalini) lies in a dormant state in the human body and Shiva resides in the Sahasrar chakra in the head. When this dormant energy in the Agni chakra merges with Shiva in the Sahasrar or Shunya chakra, yogis attain a natural state of superconsciousness (sahajsamadhi) which imparts Liberation and Supreme Bliss. This itself is described as the union of the subtle body and the universe (pinda-brahmandaikya or samarasikaran).’

3. The path of spiritual practice of Raseshvar

This sect professes faith in Adinath Shiva and shares some similarities regarding spiritual practice with the body (kayasadhana) with followers of the Nath sect. The spiritual practice of this sect has been described in various holy texts by those perfected (siddha) in rasa such as ‘Rasaratnakar’ by Nagarjun,‘Rasahruday’ by Govindbhagvatpadacharya and ‘Sakarsiddhi’ by Vishnuswami.
अभ्रकस्‍तव बीजं तु मम बीजं तु पारद: ।
अनर्योर्मीलनं देवि मृत्‍युदारिद्य्रनाशनम्‌ ।। - सर्वदर्शनसंग्रह ९:४

Meaning: O deity (Parvati), mica is Your ovum and mercury is My sperm (semen). The union of these two eliminates death and poverty.
Seekers belonging to this sect believe that mercury possesses the potential to bestow the Final Liberation (Moksha) in this birth itself. Hence it is more beneficial to attain the Final Liberation when alive than after death. According to them to attain the Final Liberation the body has to be strong, healthy and fit. Mercury oxide has the potential to impart these benefits to the body. Mercury (para) is described as Raseshvar, one which can take one across (par) the ocean of materialistic life. In this context Shiva says - Consumption of solutions containing mercury makes the body strong and healthy. This facilitates attainment of Self-realisation. If a mixture of mercury and mica is drawn upwards with the help of a particular yantra (device) into the body then a humour (rasa) which can make the body immortal is generated. The three states of mercury are inert, inactive and bound. Inert mercury cures illnesses, inactive mercury bestows longevity and bound mercury imparts the ability to fly. Eight rituals such as svedan, murchan, pavan, nirodhan, maran, etc. have been described with regard to mercury. Saints of the Nath sect had a close association with Raseshvar. It is believed that those belonging to the Raseshvar sect knew the secret of creating gold.

4. Virshaivas (Lingayat)

These Shaivites adorn the (Shiva) linga and hence are known as Lingayats. This sect was founded by Panchacharya and propagated by Basveshvar. Their basic texts are the Basav Puran and the Channabasav Puran. The Gurus of the Lingayats are known as Jangam. Jangam means a worshipper of a chalalinga. This sect has become popular in Karnataka in India.
The non-dual Supreme Brahman manifesting in the form of Absolute Truth (Sat), Absolute Consciousness (Chit) and Bliss (Anand) is itself known as Shiva principle. It is also known as ‘sthal ’. It is the primal causative bija of the creation of the universe consisting of principles such as the Mahat principle. Similarly the visible and invisible creation arising from the union of the Prakruti and Purush principles dissolves into It at the time of dissolution of the universe. Hence it has acquired the name sthal (स्‍थल) by combination of ‘stha (स्‍थ)’ from the primal causative bija and ‘l (ल)’from dissolution (laya). The sthal is of two types namely lingasthal and angasthal. Lingasthal refers to the deity of worship, that is Lord Shiva and angasthal is the embodied soul worshipping Him. (Lingasthal is thus The Lord and angasthal is the devotee.) The union of this is deity of worship, Shiva with that of the worshipping embodied soul is known as the ‘blending of the linganga (linganga samarasya)’.
The lingasthal has three parts - bhavalinga, pranalinga and ishtalinga. They are also named nishkal, sakalnishkal and sakal respectively. Bhavalinga is the Absolute Truth form of Shiva as the Supreme Brahman whereas the pranalinga is the Absolute Consciousness nature and ishtalinga is the Blissful (Anand) form. The bhavalinga is the most supreme principle, the pranalinga is the most subtle and the ishtalinga is its gross manifestation. This triad of lingas gets converted into kala, nada and bindu under the influence of the prayoga, mantra and kriya. Each of these lingas is subdivided into two parts. The six lingas - mahalinga or mahatmyalinga, prasadlinga and prasadhanlinga, chiralinga, Shivalinga, Gurulinga and acharlinga are known as ‘shatsthal’. These six types of lingas get endowed with divine consciousness and assume six forms. They possess six Divine Energies (Shakti). They are named Chitshakti, Parashakti, Ichchashakti, Adishakti, Dnyanshakti and Kriyashakti respectively.
The Divine Energy within Lord Shiva gets transformed into two with Her own wish. The first Energy is named ‘Kala’. She resides with Shiva. The second is named ‘Bhakti’ and She resides within the embodied soul, that is the devotee. This active Energy responsible for leading the embodied soul to Shiva is itself devotion (bhakti). Hence the Lingayats consider intense devotion unto Lord Shiva as the main spiritual practice to attain the Final Liberation (Moksha). The union of the Supreme Soul, Shiva and the embodied soul doing spiritual practice (jivatma) is their ultimate goal.
The principle aim of the angasthal (embodied soul) is devotion. Devotion is of three types - yogang, bhogang and tyagang. Due to yogang there is union of the embodied soul with Lord Shiva. Tyagang helps the embodied soul to realise the impersonal nature of the universe and hence the embodied soul sacrifices it. Bhogang brings about a merger of the embodied soul with Lord Shiva. The ultimate objective of the Virshaivite is permanent union of the embodied soul and Shiva. One can perceive the influence of the Vaishnavite philosophy of qualified non-duality (Vishishtadvait) on their philosophy.
(Based on Panch Upasanapanth. First edition : Shrirama navami, Shake 1901, pages 68-91. Author : Prof. R.R. Gosavi. Publisher : Manohar Y. Joshi. Prasad Publications, 1892, Sadashiv Peth, Pune 411 030.)

5. Shiva and Divine Energy (Shakti)

  Shiva Energy
1. Special
    characteristics
Form of yoga*
(Union with God)
Form of spiritual
knowledge
2. Mission Detachment Towards materialistic
attachment
3. Spiritual level Supreme* Superior
4. Asking for offerings Nothing A subordinate type of
deity (Energy) asks
‘Give me such and
such thing to fulfill
such and such task’
5. Annual sacrifice Not offered** Is offered
*   श्रद्धावाँल्‍लभते ज्ञानं तत्‍पर: संयतेन्‍द्रिय: । - श्रीमद्‌भगवद्‌गीता ४:३९
     Meaning: Man who is endowed with the qualities of intense faith, is prompt in action and has mastery over his senses acquires spiritual knowledge.
** No sacrifice is offered even to the combined form of Shiva and Divine Energy (Shakti).

|| Om Namaha Shivaya ||


Reference: ‘Shiva’, published by Sanatan Sanstha.

Parable of the two friends

Parable of the two friends

Sri Ramakrishna: " 'As is a man's feeling of love, so is his gain.' Once two friends were going along the street, when they saw some people listening to a reading of the Bhagavata. 'Come, friend', said the one to the other. 'Let us hear the sacred book.' So saying he went in and sat down. The second man peeped in and went away. He entered a house of ill fame. But very soon he felt disgusted with the place.

'Shame on me!' he said to himself. 'My friend has been listening to the sacred word of Hari; and see where I am!' But the friend who had been listening to the Bhagavata also became disgusted. 'What a fool I am!' he said. 'I have been listening to this fellow's blahblah, and my friend is having a grand time.' In course of time they both died.

The messenger of Death came for the soul of the one who had listened to the Bhagavata and dragged it off to hell. The messenger of God came for the soul of the one who had been to the house of prostitution and led it up to heaven. "Verily, the Lord looks into a man's heart and does not judge him by what he does or where he lives.

'Krishna accepts a devotee's inner feeling of love.' "In the Kartabhaja sect, the teacher, while giving initiation, says to the disciple, 'Now everything depends on your mind.' According to this sect, 'He who has the right mind find the right way and also achieves the right end.'

It was through the power of his mind that Hanuman leapt over the sea. 'I am the servant of Rama; I have repeated the holy name of Rama. Is there anything impossible for me?'—that was Hanuman's faith. "Ignorance lasts as long as one has ego. There can be no liberation so long as the ego remains. 'O God, Thou art the Doer and not I'—that is knowledge.

"By being lowly one can rise high. The chatak bird makes its nest on low ground, but it soars very high in the sky. Cultivation is not possible on high land; in low land water accumulates and makes cultivation possible. "One must take the trouble to seek the company of holy persons. In his own home a man hears only worldly talk; the disease of worldliness has become chronic with him.

The caged parrot sitting on its perch repeats, 'Rama! Rama!' But let it fly to the forest and it will squawk in its usual way. "Mere possession of money doesn't make a nobleman. One sign of the mansion of a nobleman is that all the rooms are lighted. The poor cannot afford much oil, and consequently cannot have so many lights. This shrine of the body should not be left dark; one should illumine it with the lamp of Wisdom.

Source: from book "Gospel of Sri Ramakrishna"

Parable of the three robbers

Parable of the three robbers

Sri Ramakrishna: "Let me tell you a story. Once a rich man was passing through a forest, when three robbers surrounded him and robbed him of all his wealth. After snatching all his possessions from him, one of the robbers said: 'What's the good of keeping the man alive? Kill him.

' Saying this, he was about to strike their victim with his sword, when the second robber interrupted and said: 'There's no use in killing him. Let us bind him fast and leave him here. Then he won't be able to tell the police.' Accordingly the robbers tied him with a rope, left him, and went away.

"After a while the third robber returned to the rich man and said: 'Ah! You're badly hurt, aren't you? Come, I'm going to release you.' The third robber set the man free and led him out of the forest. When .they came near the highway, the robber said, 'Follow this road and you will reach home easily.'

'But you must come with me too', said the man. 'You have done so much for me. We shall all be happy to see you at our home.' 'No,' said the robber, 'it is not possible for me to go there. The police will arrest me.' So saying, he left the rich man after pointing out his way.
"Now, the first robber, who said: 'What's the good of keeping the man alive? Kill him', is tamas. It destroys. The second robber is rajas, which binds a man to the world and entangles him in a variety of activities. Rajas makes him forget God. Sattva alone shows the way to God. It produces virtues like compassion, righteousness, and devotion.

Again, sattva is like the last step of the stairs. Next to it is the roof. The Supreme Brahman is man's own abode. One cannot attain the Knowledge of Brahman unless one transcends the three gunas."

Source: from book "Gospel of Sri Ramakrishna"

Reassurance to the devotees & Parable of the tigress

Reassurance to the devotees & Parable of the tigress
 

Sri Ramakrishna spoke reassuringly to the devotees.
Sri Ramakrishna (to M.): "Some think: 'Oh, I am a bound soul. I shall never acquire knowledge and devotion.' But if one receives the guru's grace, one has nothing to fear. Once a tigress attacked a flock of goats. As she sprang on her prey, she gave birth to a cub and died. The cub grew up in the company of the goats.

The goats ate grass and the cub followed their example. They bleated; the cub bleated too. Gradually it grew to be a big tiger. One day another tiger attacked the same flock. It was amazed to see the grass-eating tiger. Running after it, the wild tiger at last seized it, whereupon the grass-eating tiger began to bleat.

The wild tiger dragged it to the water and said: 'Look at your face in the water. It is just like mine. Here is a little meat. Eat it.' Saying this, it thrust some meat into its mouth. But the grass-eating tiger would not swallow it and began to bleat again. Gradually, however, it got the taste for blood and came to relish the meat.

Then the wild tiger said: 'Now you see there is no difference between you and me. Come along and follow me into the forest.' "So there can be no fear if the guru's grace descends on one. He will let you know who you are and what your real nature is.
 
"If the devotee practises spiritual discipline a little, the guru explains everything to him. Then the disciple understands for himself what is real and what is unreal. God alone is real, and the world is illusory.

Source: from book "Gospel of Sri Ramakrishna"

Sri Ramakrishna - God has form and He is formless too

Sri Ramakrishna - God has form and He is formless too

 

Sri Ramakrishna: (To the goswami) "How can you say that the only truth about God is that He has form? It is undoubtedly true that God comes down to earth in a human form, as in the case of Krishna. And it is true as well that God reveals Himself to His devotees in various forms. But it is also true that God is formless; He is the Indivisible Existence-Knowledge-Bliss Absolute.

He has been described in the Vedas both as formless and as endowed with form. He is also described there both as attributeless and as endowed with attributes. "Do you know what I mean? Satchidananda is like an infinite ocean. Intense cold freezes the water into ice, which floats on the ocean in blocks of various forms.

Ocean of the Absolute. These forms are meant for the bhaktas, the lovers of God. But when the Sun of Knowledge rises, the ice melts; it becomes the same water it was before. Water above and water below, everywhere nothing but water.

Therefore a prayer in the Bhagavata says: 'O Lord, Thou hast form, and Thou art also formless. Thou walkest before us, O Lord, in the shape of a man; again, Thou hast been described in the Vedas as beyond words and thought.' "But you may say that for certain devotees God assumes eternal forms. There are places in the ocean where the ice doesn't melt at all. It assumes the form of quartz."

Kedar: "It is said in the Bhagavata that Vyasa asked God's forgiveness for his three transgressions. He said: 'O Lord, Thou art formless, but I have thought of Thee in my meditation as endowed with form; Thou art beyond speech, but I have sung Thee hymns; Thou art the All-pervading Spirit, but I have made pilgrimages to sacred places. Be gracious, O Lord, and forgive these three transgressions of mine.'"
 
Sri Ramakrishna: "Yes, God has form and He is formless too. Further, He is beyond both form and formlessness. No one can limit Him."

Source: from book "Gospel of Sri Ramakrishna

Why Krishna Moved Out of Mathura and Built His Kingdom in Dwarka?

After defeating Kansa, Krishna and Yadavas settled down peacefully in Mathura. But Jarasandha who was the father-in-law of Kansa did not accept Krishna. He decided to avenge the death of Kansa.

Jarasandha ordered his army to attack Mathura. He wanted Mathura to be razed down and burnt. But Krishna and Balarama defended Mathura against the assault.

Jarasandha attacked Mathura 17 times. Krishna and Balrama defended their kingdom each time.

Jarasandha was preparing to attack Mathura 18th time. Krishna learnt that the army of Jarasandha this time will be led by Kalayavan. As per destiny, this commander was destined to destroy Mathura.

Krishna who realized this asked all the people of Mathura to follow Him. From Mathura, Krishna and his followers moved towards west and made their kingdom in Dwarka – an island. As Dwarka was protected by sea on all sides, Jarasandha could no longer attack the kingdom.

TEACHINGS FROM Bhagavad Gita

The Self is unmanifested, beyond all thought and beyond all change; knowing this, you should not grieve.

Death is inevitable for the living; birth is inevitable for the dead. Since these are unavoidable, you should not grieve.

Just as a reservoir is of little use to people when the country is flooded all around, so the scriptures are of little use to the illumined man or woman, who sees the Lord everywhere.

They live in wisdom who see themselves in all and all in them, whose love for the Lord of Love has consumed every selfish desire and sense craving tormenting the heart.
Bhagavad Gita