Inscrutable Shiva And Shaiva Siddhanta 

As the curtain is pulled back to reveal the inner sanctum, one is drawn into the world of Nirakara Shiva, beyond even the physical symbolism of a Linga, where the vast expanse of the sky above and the ether zone are mirrored in the `Akasha Linga’ of Chidambaram. Shiva takes his devotees into an interiorised world of consciousness, mapping out the Akasha or sky-ether of the mind, beyond the noumenal world of names and forms.

But is it as abstract as it seems, I wonder, for the Thillai (mangrove) forest ground of the Chidambaram temple is witness to the ananda tandava dance of Shiva, in one of his most beautiful forms as Nataraja, the fountainhead of the creative impulse. Traditional lore views Chidambaram as the site of the original Cosmic Linga, an ellipsoid around which the rest of the universe rotates. This dance of creative bliss is said to have been performed by Shiva for the two sages, Vyghrapada and Patanjali, who had asked for the boon to witness the dance.

Which one is the more seminal attribute of Shiva, I wonder ­ is it the ascetic yogic aspect of Shiva characterised by dispassionate withdrawal and penance, or is it the creatively pulsating energy of Shiva, which calls for an active engagement with the world, in the realisation that the outer embodied universe reflects the disembodied One, that the materiality is also actually spiritual only? As I move into the main dance hall of the Chidambaram complex, I marvel at the persona of Shiva, where different attributes complement each other, not contradict. His all-encompassing compassion and love for devas and asuras alike, without discriminating between the two, reveals a Being in love with creation, not a destroyer. Perhaps what he seeks to destroy is the negativity and the baser elements of our nature.

John Marshall saw a Proto-Shiva in the famous Pashupati seal of Mohenjodaro where four wild animals ­ tiger, buffalo, elephant and rhinoceros ­ surround the yogi-God sitting in the meditation pose, the three faces representing Time in its past, present and future dimensions.

The Mahakal, Controller of Time, the Rudra, God of wild beasts and Yogeswara, the Supreme Yogi aspects of Shiva appear to coalesce in this Indus seal. Other traditions like the Tevaram hymns and the Tirumurai compendium of songs in Tamil eulogise the Ashutosh svarupa of Shiva the God who melts at the call of a sincere prayer.

The Tirumurai tradition maps out the philosophy of Shaiva Siddhanta , with its formulation of three eternal entities of God, soul and bondage ­ Pati, pasu and pasam. The Shaiva Siddhanta states that God is One, souls are many and bondage happens because of the three impurities of anava which causes the negativity of soul ­ karma, the law of action-reaction and Maya the cause of all materiality . Maya is real in Shaiva Siddhanta and not an illusion as in Vedanta. Shiva’s Grace alone can help in breaking this bondage and evolution of the Soul to an understanding of the relationship between the Nirakara aspect of the Self and the dynamic aspect of the Self ‘s energy as it manifests .

They say that Shiva is finally within only . But the inscrutable and beautiful outer form of Shiva gives as much solace.

Om Namah Shivay

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Are You Disconnected From Your Power Source?

When we play a game, we often become so engrossed in it that we forget everything else. Similarly, we become so engrossed in our daily lives that we forget who we really are. That forgetfulness cuts us off from our true power.
In a parable, the vine provides nutrients and life to a branch without which the branch can’t produce fruit.

A branch without its vine is merely a dead twig. We, too, must connect to a flow of energy from a power greater than our own.

For those of us connected to a spiritual path, the guru is the vine, the source of the power that sustains us.

When we cut ourselves off from the source that sustains us, we are left with only the power of ego. The ego has its realm, mainly in a small area of human activity involving will power, intellect, choice and the ability to function in society. But if we consider the many basic bodily processes that aren’t under our conscious control, such as breathing, circulation, digestion, and the beating of the heart, we see that there is a deeper power sustaining us. God does nearly everything, leaving only the tiniest part to us.

It reminds me of my granddaughter when she was three years old. We’d assemble all the pieces of a jigsaw puzzle except the last one. She would then turn that final piece many different ways and eventually , with a sense of great accomplishment, put it in place and say, “I’ve done the puzzle!“ We’re like that. God does 999 pieces of the puzzle, and when we put the last piece in place we say , “I did it all myself.“

Our egos are like little jets of flame on a gas burner: each one has the appearance of individuality; each is, in fact, but a spurt of the unifying gas underneath. As our consciousness expands, we become more and more aware of our connection to the Divine Source. Real spiritual growth begins when we recognise that true source.

To open ourselves more fully to that source, we need to realise first that we have much more inner strength when we realise ­ that the energy , intelligence and will we’re using come from an infinite ocean. Our will power is like a faucet. As we open up the valve, more and more water flows through.

Second, we have to connect to the deeper, more expansive parts of ourselves. This we can do by overcoming the delusion that we alone are the doer. God is the Doer through us. Third, we need to attune our consciousness to the guru who could help us realise our divinity . By attuning to his consciousness, we draw his grace.

Fourth, we need devotion. It is through the love of our hearts that we open a channel to that sustaining power. Grace then comes in, like sunlight through a window, and changes our consciousness.

Finally , we need to meditate deeply .In meditation we can experience God’s energy as the sound of Aum or as light. We expand not only by contacting that power, but also by offering ourselves into it. It’s like the branch and its leaves offering energy back to the vine that sustains it.

As we deepen our connection with the Divine, finally , we learn that there is no “I and Thou“. There is only the one Source. Then, with a flood of love, we re-establish our union with God and find our true power.

Om Namah Shivay

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All About Love, Aesthetics and Ecstasy

What is love? It is the expressed form of devotion. When does this expressed form occur?

When there is seed, only then it will sprout; that seed is devotion. So, only that one can make oneself great, who one can take the correct ideation of Parama Purusha, who has the seed of devotion within … How can you surrender without bhakti, devotion? Therefore, from ancient times aesthetic science existed and there was devotion. While one remains in aesthetic science, one does not get entry into supra-aesthetic science. One feels, “I am serving Parama Purusha, I like Him, because I get pleasure in serving Him, by taking His ideation I get joy .“ If you ask artists or architects why they do what they do ­ why do they create works of art ­ they will say, “We get pleasure from it.“ This is aesthetic science. A poet composes a poem, because he gets pleasure.

Parents love their child very much.Do they love for the sake of their child?

No! They love their child because they get pleasure for themselves. If their child turns into a vagabond, or becomes cruel, and he does not even utter the parents’ names, then parents do not get pleasure.

After that what happens? By taking the ideation of Parama Purusha, when the quantity of pleasure increases, a person loses the self first. He feels “I take the ideation of Parama Purusha not for my sake. I love Parama Purusha so that, because of my love, He gets pleasure. I may or may not get it.“ When this stage is attained, it is called Ragatmika Bhakti, when one feels, “I love Parama Purusha, I do not care whether He loves me or not.“ When this Ragatmika Bhakti is attained, in that stage one is also called Gopa as described in scriptures.

Gopa here does not mean the cowherd. Gopayate means to give pleasure ­ “Gopayate yah sah gopah.“

One whose nature is to give pleasure to Parama Purusha or Paramatma is Gopa. When one is established in Ragatmika Bhakti, from Raganuga one enters the arena of Mohana ijnana when one is fascinated and charmed, and in that state, art, architecture, all come to an end; one’s verbosity stops, one becomes mute. This is Ragatmika Bhakti.

So long as human beings are in the sphere of Raganuga Bhakti they are in domestic life; they create arts, architecture, literature and painting, and get pleasure in them. They are within the scope of aesthetic science ­ Nandana Vijnana.

And what happens when they are established in supra-aesthetic science ­ Ati Nandana Vijnana? All their worldly music is finished. All the Ragas and Raginis and the art of dancing, whatever they be, they come to an end.In that condition, there remains only an ecstatic state, Bhavibhora. The music of that state is called kirtana.

If you want to be established in Dharma Sadhana, then in any case do not forget the importance and greatness of kirtana, and also the greatness of devotion. Always remember that the devotion begins with aesthetic science and its ultimate domain ends where supra-aesthetic science ­ Mohana Vijnana ­ begins.

Om Namah Shivay

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Always Speak the Truth Because It Takes Us Directly to God-Realization

“The world contains a mixture of truth and untruth. Discard the untruth and take the truth. Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual discipline in the Kaliyuga. Dwell in the truth and you will certainly realize God.”
– Sri Ramakrishna

The Mundaka Upanishad boldly proclaims: Satyameva Jayate – Truth alone Triumphs and not Untruth. This is because only by being truthful with ourselves and with others, can we clear away the scum of the ego-driven imperfections that cloud our mind; and when the mind is thus purified, our soul can see its reflection clearly and realize its True Self, its Infinite Divine Svarupa in Samadhi or Moksha.

Therefore the act of speaking the truth always takes us towards Soul-realization, which is the same as God-realization.

On the other hand when we lie to ourselves and to others, then we immediately cloud our mind with egotistical impurities and thus devolve to a lower consciousness by getting enveloped in the darkness of falsehood. For this reason being truthful has always been emphasized by the sages of the Upanishads as the most important spiritual discipline.

And it was this very same teaching of the Mundaka Upanishad that Sri Ramakrishna underscored for his disciple Rakhal (Swami Brahmananda) in a very interesting incident. At the time this incident took place, Rakhal was still a young disciple under the tutorship of Sri Ramakrishna and had not yet attained to Nirvikalpa Samadhi or complete mergence with God. Hence Sri Ramakrishna was focused on pointing out the imperfections in his disciple’s nature, so that Rakhal could correct them and thus attain to the perfection of God-consciousness.

Satyameva Jayate – Truth Alone Leads to God – Sri Ramakrishna Teaches Rakhal

“When the lamp of truth is lit, darkness vanishes by itself. Stand up men and women, dare to believe in the truth, dare to practice the truth!”
– Swami Vivekananda

One day when Rakhal came to Sri Ramakrishna’s room, Sri Ramakrishna said to him: “Rakhal, for some reason, I can’t look at you. I see a veil of ignorance covering your face. Tell me have you done anything wrong?”

Rakhal was greatly perturbed. He tried hard to remember what he had done wrong but could not recollect anything.

“Try to recall”, Sri Ramakrishna said “if you have told any untruth.” Rakhal immediately remembered and admitted that he had recently jokingly told a lie to a friend.

Sri Ramakrishna forgave him and said: “Never do it again. To speak the truth always is the most important spiritual discipline. The virtue of truthfulness is most critical. If a man always speaks the truth, and tenaciously holds to the truth he will realize God, for God is Truth.”

“The great King Bhartrihari said – ‘Let the sages blame or let them praise; let the goddess of fortune come or let her go wherever she likes; let death come to-day, or let it come in hundreds of years; he indeed is the steady man who does not move one inch from the way of truth.’”
– Swami Vivekananda

Om Namah Shivay

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प्रश्न‒अगर कोई साधु-संन्यासी बनकर रुपये इकट्ठा करता है और माता-पिता, स्त्री-पुत्रोंको रुपये भेजता है, उनका पालन-पोषण करता है तो क्या उसको दोष लगेगा ?

उत्तर‒जो साधु-संन्यासी बनकर माँ-बाप आदिको रुपये भेजते हैं, वे तो पापके भागी हैं ही, पर जो उनके दिये हुए रुपयोंसे अपना निर्वाह करते हैं, वे भी पापके भागी हैं; क्योंकि वे दोनों ही शास्त्र-आज्ञाके विरुद्ध काम करते हैं । माता-पिताकी सेवा तो गृहस्थाश्रममें ही रहकर करते, पर वे अवैध काम करके संन्यास-आश्रमको दूषित करते हैं तो उनको पाप लगेगा ही । वे पापसे बच नहीं सकते !

प्रश्न‒अगर घरमें माँका पालन करनेवाला, सँभालनेवाला कोई न रहा हो तो उस अवस्थामें साधु-संन्यासी बना हुआ लड़का माँका पालन कर सकता है या नहीं ?

उत्तर‒माँका कोई आधार न रहे तो साधु बननेपर भी वह माँका पालन कर सकता है और पालन करना ही चाहिये । असमर्थ अवस्थामें तो दूसरे प्राणियोंकी भी सेवा करनी चाहिये, फिर माँ तो शरीरकी जननी है ! वह अगर असमर्थ अवस्थामें है तो उसकी सेवा करनेमें कोई दोष नहीं है ।


पैसे तो काम करनेसे ही मिलते हैं; परन्तु बिना मालिकके पैसा देगा कौन ? यदि कोई जंगलमें जाकर दिनभर मेहनत करे तो क्या उसको पैसे मिल जायँगे ? नहीं मिल सकते । उसमें यह देखा जायगा कि किसके कहनेसे काम किया और किसकी जिम्मेवारी रही ।

अगर कोई नौकर कामको बड़ी तत्परता, चतुरता और उत्साहसे करता है पर केवल मालिककी प्रसन्नताके लिये तो मालिक उसको मजदूरीसे अधिक पैसे भी दे देता है और तत्परता आदि गुणोंको देखकर उसको अपने खेतका हिस्सेदार भी बना देता है । ऐसे ही भगवान् मनुष्यको उसके कर्मोंके अनुसार फल देते हैं । अगर कोई मनुष्य भगवान्‌की आज्ञाके अनुसार, उन्हींकी प्रसन्नताके लिये सब कार्य करता है, उसे भगवान् दूसरोंकी अपेक्षा अधिक ही देते हैं; परन्तु जो भगवान्‌के सर्वथा समर्पित होकर सब कार्य करता है, उस भक्तके भगवान् भी भक्त बन जाते हैं !* संसारमें कोई भी नौकरको अपना मालिक नहीं बनाता; परन्तु भगवान् शरणागत भक्तको अपना मालिक बना लेते हैं । ऐसी उदारता केवल प्रभुमें ही है । ऐसे प्रभुके चरणोंकी शरण न होकर जो मनुष्य प्राकृत‒उत्पत्ति-विनाशशील पदार्थोंके पराधीन रहते हैं, उनकी बुद्धि सर्वथा ही भ्रष्ट हो चुकी है । वे इस बातको समझ ही नहीं सकते कि हमारे सामने प्रत्यक्ष उत्पन्न और नष्ट होनेवाले पदार्थ हमें कहाँतक सहारा दे सकते हैं ।

Om Namah Shivay

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Om Namah Shivay

***Write ” Om Namah Shivay ” if you ask for God’s blessing on your life today. Please Like, Tag and Share to bless others!


वास्तवमें अन्नादि वस्तुओंकी कमी तभी आ सकती है, जब मनुष्य काम न करें और भोगी, ऐयाश, आरामतलब हो जायँ । आवश्यकता ही आविष्कारकी जननी है । अतः जब जनसंख्या बढ़ेगी, तब उसके पालन-पोषणके साधन भी बढ़ेंगे, अन्नकी पैदावार भी बढ़ेगी, वस्तुओंका उत्पादन भी बढ़ेगा, उद्योग भी बढ़ेंगे । जहाँतक हमें ज्ञात हुआ है, पृथ्वीमें कुल सत्तर प्रतिशत खेतीकी जमीन है, जिसमें केवल दस प्रतिशत भागमें ही खेती हो रही है, जिसका कारण खेती करनेवालोंकी कमी है ! अतः जनसँख्याकी वृद्धि होनेपर अन्नकी कमीका प्रश्न ही पैदा नहीं होता । यदि भूतकालको देखें तो पता लगता है कि जनसंख्यामें जितनी वृद्धि हुई है, उससे कहीं अधिक अन्नके उत्पादनमें वृद्धि हुई है । इसलिये जे॰ डी॰ बर्नेल आदि विशेषज्ञोंका कहना है कि जनसंख्यामें वृद्धि होनेपर भी आगामी सौ वर्षोंतक अन्नकी कमीकी कोई सम्भावना मौजूद नहीं है । प्रसिद्ध अर्थशास्त्री कोलिन क्लार्कने तो यहाँतक कहा है कि ‘अगर खेतीकी जमीनका ठीक-ठीक उपयोग किया जाय तो वर्तमान जनसंख्यासे दस गुनी ज्यादा जनसंख्या बढ़नेपर भी अन्नकी कोई समस्या पैदा नहीं होगी’ (पापुलेशन ग्रोथ एण्ड लिविंग स्टैण्डर्ड) ।

सन् १८८० में जर्मनीमें जीवन-निर्वाहके साधनोंकी बहुत कमी थी, पर उसके बाद चौंतीस वर्षोंके भीतर जब जर्मनीकी जनसंख्या बहुत बढ़ गयी, तब जीवन-निर्वाहके साधन और कम होनेकी अपेक्षा इतने अधिक बढ़ गये कि उसको काम करनेके लिये बाहरसे आदमी बुलाने पड़े ! इंग्लैंडकी जनसंख्यामें तीव्रगतिसे वृद्धि होनेपर भी वहाँ जीवन-निर्वाहके साधनोंमें कोई कमी नहीं आयी । यह प्रत्यक्ष बात है कि संसारमें कुल जनसंख्या जितनी बढ़ी है, उससे कहीं अधिक जीवन-निर्वाहके साधन बढ़े हैं ।

परिवार-नियोजनके समर्थनमें एक बात यह भी कही जाती है कि जनसंख्या बढ़नेपर लोगोंको रहनेके लिये जगह मिलनी कठिन हो जायगी । विचार करें, यह सृष्टि करोड़ों-अरबों वषोंसे चली आ रही है, पर कभी किसीने यह नहीं देखा, पढ़ा या सुना होगा कि किसी समय जनसंख्या बढ़नेसे लोगोंको पृथ्वीपर रहनेकी जगह नहीं मिली ! जनसंख्याको नियन्त्रित रखना और उसके जीवन-निर्वाहका प्रबन्ध करना मनुष्यके हाथमें नहीं है, प्रत्युत सृष्टिकी रचना करनेवाले भगवान्‌के हाथमें है । भगवान् कहते हैं‒
गामाविश्य च भूतानि धारयाम्यहमोजसा ।
(गीता १५ । १३)
‘मैं ही पृथ्वीमें प्रविष्ट होकर अपनी शक्तिसे समस्त प्राणियोंको धारण करता हूँ ।’
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥
(गीता १५ । १७)
‘वह अविनाशी ईश्वर तीनों लोकोंमें प्रविष्ट होकर सबका भरण-पोषण करता है ।’


सत्संग मिल जाय तो समझना चाहिये कि हमारा उद्धार करनेकी भगवान्‌के मनमें विशेषतासे आ गयी; नहीं तो सत्संग क्यों दिया ? हम तो ऐसे ही जन्मते-मरते रहते, यह अडंगा क्यों लगाया ? यह तो कल्याण करनेके लिये लगाया है । जिसे सत्संग मिल गया तो उसे यह समझना चाहिये कि भगवान्‌ने उसे निमन्त्रण दे दिया कि आ जाओ । ठाकुरजी बुलाते हैं, अपने तो प्रेमसे सत्संग करो, भजन-स्मरण करो, जप करो । सत्संग करनेमें सब स्वतन्त्र हैं । सत्‌ परमात्मा सब जगह मौजूद है । वह परमात्मा मेरा है और मैं उसका हूँ‒ऐसा मानकर सत्संग करे तो वह निहाल हो जाय ।

सत्संग कल्पद्रुम है । सत्संग अनन्त जन्मोंके पापोंको नष्ट-भ्रष्ट कर देता है । जहाँ सत्‌की तरफ गया कि असत्‌ नष्ट हुआ । असत्‌ तो बेचारा नष्ट ही होता है । जीवित रहता ही नहीं । इसने पकड़ लिया असत्‌को । अगर यह सत्‌की तरफ जायगा तो असत्‌ तो खत्म होगा ही । सत्संग अज्ञानरूपी अन्धकारको दूर कर देता है । महान्‌ परमानन्द-पदवीको दे देता है । यह परमानन्द-पदवी दान करता है । कितनी विलक्षण बात है ! सत्संग क्या नहीं करता ? सत्संग सब कुछ करता है । ‘प्रसूते सद्‌बुद्धिम् ।’ सत्संग श्रेष्ठ बुद्धि पैदा करता है । बुद्धि शुद्ध हो जाती है । गोस्वामीजी महाराज लिखते हैं‒
मज्जन फल पखिय ततकाला ।
काक होहिं पिक बकउ मराला ॥ (मानस १/२/१)

Om Namah Shivay

***Write ” Om Namah Shivay ” if you ask for God’s blessing on your life today. Please Like, Tag and Share to bless others!

संसारका आश्रय लेनेसे पराधीनता और भगवान्‌का आश्रय लेनेसे स्वाधीनता प्राप्त होती है

संसारका आश्रय लेनेसे पराधीनता और भगवान्‌का आश्रय लेनेसे स्वाधीनता प्राप्त होती है ।
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भगवान्‌का आश्रय लिये बिना भगवान्‌को जानना असम्भव है ।
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एक भगवान्‌के सिवाय और किसीका आश्रय न लेना ही ‘अनन्यता’ है ।
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संसारका आश्रय ही भगवान्‌की शरणागतिमें बाधक है ।
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भय दूसरेसे होता है, अपनेसे नहीं । भगवान् अपने हैं, इसलिये उनके शरण होनेपर मनुष्य सदाके लिये निर्भय हो जाता है ।
गीता के प्रत्येक अध्याय का तात्पर्य -12-
बारहवाँ अध्याय
भक्त भगवान्‌ का अत्यन्त प्यारा होता है; क्योंकि वह शरीर-इन्द्रियाँ-मन-बुद्धिसहित अपने-आपको भगवान्‌ के अर्पण कर देता है ।
जो परम श्रद्धापूर्वक अपने मन को भगवान्‌ में लगाते हैं, वे भक्त सर्वश्रेष्ठ हैं । भगवान्‌ के परायण हुए जो भक्त सम्पूर्ण कर्मों को भगवान् के अर्पण करके अनन्यभाव से भगवान्‌ की उपासना करते हैं, भगवान् स्वयं उनका संसार-सागर से शीघ्र उद्धार करनेवाले बन जाते हैं । जो अपने मन-बुद्धि को भगवान्‌ में लगा देता है, वह भगवान्‌ में ही निवास करता है । जिनका प्राणिमात्र के साथ मित्रता एवं करुणा का बर्ताव है, जो अहंता-ममता से रहित हैं, जिनसे कोई भी प्राणी उद्विग्न नहीं होता तथा जो स्वयं किसी प्राणी से उद्विग्न नहीं होते, जो नये कर्मों के आरम्भों के त्यागी हैं, जो अनुकूल-प्रतिकूल परिस्थितियों के आनेपर हर्षित एवं उद्विग्न नहीं होते, जो मान-अपमान आदि में सम रहते हैं, जो जिस-किसी भी परिस्थिति में निरन्तर सन्तुष्ट रहते हैं, वे भक्त भगवान्‌ को प्यारे हैं । अगर मनुष्य भगवान्‌ के ही होकर रहें, भगवान्‌ में ही अपनापन रखें, तो सभी भगवान्‌ के प्यारे बन सकते हैं ।
कल्याण क्रियासे नहीं होता, प्रत्युत भाव और विवेकसे होता है ।
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घरमें रहनेवाले सभी लोग अपनेको सेवक और दूसरोंको सेव्य समझें तो सबकी सेवा हो जायगी और सबका कल्याण हो जायगा ।
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भोगोंकी प्रियता जन्म-मरण देनेवाली और भगवान्‌की प्रियता कल्याण करनेवाली है ।
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अपना कल्याण चाहनेवाला सच्चे हृदयसे प्रार्थना करे तो भगवान्‌के दरबारमें उसकी सुनवायी जल्दी होती है ।
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किसीका भी कल्याण होता है तो उसके मूलमें किसी सन्तकी अथवा भगवान्‌की कृपा होती है ।

Om Namah Shivay

***Write ” Om Namah Shivay ” if you ask for God’s blessing on your life today. Please Like, Tag and Share to bless others!

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