princegoutham

Just Awake to reality if we say that krsna worshiped lord shiva., the HKs won't accept it. even if we show from Mahabharat anushasana parva. They won't accept Mahabharat. They accept only Bhagavat gita portion. in fact, they have nothing to do with mahabharat. But, we have more proofs now. This time we have collected from Srimad Bhagavatam. They cannot refute it. because, it is their primary text. ekadā deva-yātrāyāḿ gopālā jāta-kautukāḥ anobhir anaḍud-yuktaiḥ prayayus te 'mbikā-vanam ( SB 10.34.1) Meaning: One day Gopala along with his mates, eager to take a trip to worship Lord Śiva, traveled by bullock carts to the Ambikā forest ( SB 10.34.1) tatra snātvā sarasvatyāḿ devaḿ paśu-patiḿ vibhum ānarcur arhaṇair bhaktyā devīḿ ca ṇṛpate 'mbikām ( SB 10.34.2) After arriving there, Krsna along with his mates bathed in the Sarasvatī River and then devotedly worshiped with various paraphernalia the All powerful and all pervading Godhead Lord Paśupati [devaḿ paśu-patiḿ vibhum] and his consort, goddess Ambikā. ( SB 10.34.2) NOTE : the word used to address lord shiva is 'vibhum' . Vibhum means " All powerful and all pervading supreme almighy godhead " so, this is ample clear that krsna worshiped lord shiva devotedly with much respect. So krsna is a 'pashanda' as per Srimad bhagavatam. The hare krsna stupids think that 'Rudraksha mala' is not worthy as 'Tulasi mala'. The Rudraksha mala is tamasic ... etc, But as per Srimad Bhagavatam, At the time of Upanayana ( initiation into brahminhood ) Saraswati devi gave Rudraksha mala to Vamana deva : kamaṇḍaluḿ veda-garbhaḥ kuśān saptarṣayo daduḥ akṣa-mālāḿ mahārāja sarasvaty avyayātmanaḥ (SB 8.18.16) O King, Lord Brahmā offered a waterpot , the seven sages offered Him kuśa grass, and mother Sarasvatī gave Vamana deva a string of Rudrākṣa beads.( (SB 8.18.16) So it is very clear that, Rudraksha is used by vishnu in his vamana incarnation too. so, Vamana avtara is also 'Pashanda'. so, as per vaishnava literature, Rama,Krsna,Vamana,parasurama,..etc all are pashandis, ie., worse than chandalas. Ha.. ha... OM Namah shivaya.

If we say the Real Truth that krsna worshiped lord shiva., The HKs Fools won't accept the Naked truth . Even if we show from Mahabharat anushasana parva. They won't accept Mahabharat. They accept only Bhagavat gita portion. in fact, they have nothing to do with mahabharat. But, we have more proofs now. This time we have collected from Srimad Bhagavatam. They cannot refute it. because, it is their primary text. ekadā deva-yātrāyāḿ gopālā jāta-kautukāḥ anobhir anaḍud-yuktaiḥ prayayus te 'mbikā-vanam ( SB 10.34.1) Meaning: One day Gopala along with his mates, eager to take a trip to worship Lord Śiva, traveled by bullock carts to the Ambikā forest ( SB 10.34.1) tatra snātvā sarasvatyāḿ devaḿ paśu-patiḿ vibhum ānarcur arhaṇair bhaktyā devīḿ ca ṇṛpate 'mbikām ( SB 10.34.2) After arriving there, Krsna along with his mates bathed in the Sarasvatī River and then devotedly worshiped with various paraphernalia the All powerful and all pervading Godhead Lord Paśupati [devaḿ paśu-patiḿ vibhum] and his consort, goddess Ambikā. ( SB 10.34.2) NOTE : the word used to address lord shiva is 'vibhum' . Vibhum means " All powerful and all pervading supreme almighy godhead " so, this is ample clear that krsna worshiped lord shiva devotedly with much respect. So krsna is a 'pashanda' as per Srimad bhagavatam. The hare krsna stupids think that 'Rudraksha mala' is not worthy as 'Tulasi mala'. The Rudraksha mala is tamasic ... etc, But as per Srimad Bhagavatam, At the time of Upanayana ( initiation into brahminhood ) Saraswati devi gave Rudraksha mala to Vamana deva : kamaṇḍaluḿ veda-garbhaḥ kuśān saptarṣayo daduḥ akṣa-mālāḿ mahārāja sarasvaty avyayātmanaḥ (SB 8.18.16) O King, Lord Brahmā offered a waterpot , the seven sages offered Him kuśa grass, and mother Sarasvatī gave Vamana deva a string of Rudrākṣa beads.( (SB 8.18.16) So it is very clear that, Rudraksha is used by vishnu in his vamana incarnation too. so, Vamana avtara is also 'Pashanda'. so, as per vaishnava literature, Rama,Krsna,Vamana,parasurama,..etc all are pashandis, ie., worse than chandalas. Ha.. ha... OM Namah shivaya. Sarvam shiva Mayam:pray:

Lord Siva is the God of Love. His grace is infinite. His love is infinite. He is the saviour and Guru. He is engaged in freeing the souls from the thraldom of matter. He assumes the form of a Guru out of His intense love for mankind. He wishes that all should know Him and attain the blissful Siva-Padam (the state of Siva). He watches the activities of the individual souls, and helps them in their onward march. He liberates the individual souls from their fetters or bonds. Characteristics of the Supreme Reality: The Supreme Reality is called Siva. He is infinite consciousness. He is eternal, changeless, formless, independent, omnipresent, omnipotent, omniscient, one without a second, beginningless, causeless, taintless, self-existent, ever free, ever pure, and perfect. He is not limited by time. He is infinite bliss and infinite intelligence. He is free from defects, the all-doer, the all-knower. The Five Activities of the Lord: The five activities of the Lord are: Creation, Preservation, Destruction, Veiling and Grace. These, separately considered, are the activities of Brahma, Vishnu, Rudra, Maheshwara, and Sadasiva. Rudra is One of the aspect of Siva,Destructive Form of supreme shiva Siva, Shakti and Maya: Lord Siva pervades the whole world by His Shakti. He works through Shakti. Shakti is the conscious energy of the Lord Siva. She is the very body of Lord Siva. The potter is the first cause for the pot. The stick and the wheel are the instrumental causes. The clay is the material cause of the pot. Similarly, Lord Siva is the first cause of the world. Shakti is the instrumental cause. Maya is the material cause. Shakti is not the material cause of the universe, because She is of the nature of consciousness (Chaitanya). Siva is pure consciousness, but matter is pure unconsciousness. Shakti is the intermediate link between the two. Shakti is the reflex of Siva. It has no independent existence. Siva assumes this form out of His great love for mankind. Siva wishes that all should know Him. Evolution of the Tattvas from Suddha Maya: The world undergoes evolution for the benefit of the souls. The whole process of creation is for the sake of the salvation of the souls. The world is real and eternal. The world of matter and souls forms the body of the Lord Maya evolves into the subtle principles, and then into the gross. Siva Tattva is the basis of all consciousness and action. It is undifferentiated (Nishkala Suddha Maya). The Shakti of Siva starts her activity. Then Siva becomes the experiencer. Then He is called Sadasiva, known also by the name Sadakhya, Who is not really separate from Siva. The Suddha Maya becomes active. Then Siva, the experiencer, becomes the ruler. He is then Iswara, Who is not really separate from Sadasiva. Suddhavidya is the cause of true knowledge. The bonds that bind the soul (Anava, Karma, Maya): Souls (Pasu) are by nature infinite, all-pervading, eternal, and all-knowing like Lord Siva (Pati). Yet they think that they are finite, limited and little-knowing, ignorant, and temporary. This is due to the bonds (Pasa), viz., Anava, Karma, and Maya, which are called the three Malas or impurities. Anava is the impurity which makes the all-pervading Jiva think itself to be atomic (Anu). It produces the erroneous notion of finiteness. The second impurity or bond is Karma. The soul acts in certain ways on account of its limitation, and does good and evil actions. Karma brings about the conjunction of the soul with its body. The results of the Karma have to be worked out in the world. There should be worlds and bodies, in order to experience the fruits of actions and acquire knowledge. These are provided by Maya, the third Mala or bond. Maya is the material cause of the world. The soul gets experience and limited knowledge through Maya. The soul learns, by long experience, that this Samsara is full of pains and is transitory, and that he can attain eternal bliss and immortality only by attaining Sivatva or the nature of Siva or God-realisation. He develops Vairagya (dispassion), and Viveka (discrimination between the Real and the unreal, the Permanent and the impermanent). Discipline and grace culminate in Jnana. Jnana is the supreme means of salvation or the attainment of the final beatitude. Karma and other means are only subsidiary to it. They are auxiliaries. The attainment of Sivatva or Siva-nature does not mean complete merging of the soul in Siva. The liberated soul does not lose its individuality. It continues to exist as a soul in God. Sivatva is the realisation of an identity of essence in spite of difference. The soul attains the nature of Siva or God, but it is not itself Siva or God. Three orders of Jivas: The Siddhantins divide Jivas or Pasus into three orders, viz., Vijnanakalas, Pralayakalas and Sakalas. Vijnanakalas have only the Anava Mala (egoism). Maya and Karma have been resolved. Pralayakalas have been freed from Maya alone, in the stage of Pralaya. Sakalas have all the three Malas. The Malas affect only the Jivas, and not Siva. Those who are freed from the Malas or impurities attain Sivatva or the nature of Siva. They are the Siddhas or perfected beings. The way to the attainment of Sivatva or God-realisation: You must free yourself from the three bonds, if you want to attain salvation. You must annihilate Maya, which is the root of all sins. You must destroy all Karmas which produce rebirth. You must remove the erroneous notion of a finite self. The three bonds can be removed only through rigorous Tapas and proper discipline, the help of a Guru, and, above all, the grace of Lord Siva. Charya (observance), Kriya (rites), and Yoga (Yama-Niyama) constitute the discipline. When the aspirant practises in right earnest Charya, Kriya and Yoga he obtains the grace of Lord Siva. Then the Lord instructs the soul, reveals Himself and illumines him. Then the soul realises its nature as Siva

To All All Fake scriptures Following restless sects of Hindu Dharma:confused: Awake Its the Final Call From Dev Adi Dev Mahadev:pray: Radhika tapani upanishad, Radhopanishad are not vedik upanishads. They are written recently. please give vedik upanishads which are used by vedantins. similarly, Chaitanyaopanishad,Allopanishad..etc are written very recently. They have nothing to do with vedik upanishads. atleast stick to 108 upanishads of muktika cannon. Srimad bhagavatam, vishnu puran are primary vaishnavite texts which speak about Vishnu. They never say anything about Radha or Goloka. Devi bhagavatam talks about superiority of 'Devi' who killed demons like shumba,nishumba, mahishasura..etc. obviously, Radha did not kill demons. devi bhagavatam is a shakteya text. vaishnavites have nothing to do with it. because, it places vishnu as a minor deity.

My sanathana dharma believes in the concept of Dharma,Artha,kama and moksha. Follow Dharma ---- Earn (money)Artha ----- Fulfill Desires(kama) ----- attain moksha. 'Dharma' is eternal. One who follows dharma is protected by dharma( Dharmo rakshati rakshitah). one who does Adharma is bound to perish just like Ravana,kauravas etc. Hence, we believe in eternal dharma. Artha(money) is one of the purusharthas. one must toil to earn 'artha(money)' . with that 'artha' one must fulfill 'kama'(desires). unless one is free from 'kama'(desire) one cannot attain moksha. One must earn "artha"(money) and fulfil 'kama'(desire) only in 'Dharmic' way. 'kama'(desire) is the very basis of existance. one who is free from 'kama' can alone get 'moksha'. All the desires are to be fulfilled only in Dharmic way. satisaction can alone put full stop to 'kama' but not repetition of work. Where is spiritural enjoyment, pastimes & purpose of existance --in your so-called Devotion to Shiva? Shiva is the 'self' of all beings. The devotees of Shiva who realises their essential nature as Sat-chit-Ananda need not look for any kind of enjoyments. Pastimes are for those who are unable to rise beyond 'time'. but shiva is beyond space and time. He is the creator of both space and time. He is the nondual supreme self. The great yogis regulate their breath, control and still their mind, look inward and enjoy the bliss with their hair standing on edge and eyes filled with tears of joy It looks as though they are immersed in nectar that bliss which they see in their heart and exult thus, is verily Shiva. Where is heaven and why do we seek it? Heaven,hell,planets..etc are for those who are bewildered by ignorance. The devotees of shiva who realises themselves as 'Atman' are not bounded by hell or heaven. The 'self' is all pervading. Hence, There is neither going nor coming. This unborn Atman is the basis for time,space,heaen,hell,spiritual planets..etc.

"O King, when that uncontrollable poison was forcefully spreading up and down in all directions, all the demigods, along with the Lord Hari Himself, approached Supreme Lord Śiva [sadāśiva]. Feeling unsheltered and very much afraid, they sought shelter of him. ( Srimad Bhagavatam 8:7:19) Ha ha and the Stupid Vaishnava who opposed Sri Adi shankara now writing all Fake stories about him when Buddhist were Converting all the Hindus All the Pussy Vaishnavas Ran and Hide in Forest Only the Saiva warriors Fought the Buddhist and later Sri adi Shankara came and Defeated the Buddhist monks Sri Adi shankara sang Bhaja Govindam, not in praise of govinda but preaching the foolish vaishnavas that rather that focusing of Grammar and language at least worship your so called govinda so that you shall be save O fools Vaishnavas are Money oriented and Fake Cult even their worship is not in devotion rather in decorations

Everything that we see undergoes change. It has an origin, existence and decay. The physical bodies, mental and psychological instruments, worldly things and the universe experience these changes. For any change to occur force or energy is required. While experiencing these changes, man, at times, has realised a subtle power or entity which causes these changes but does not change by itself . This must be an intelligent and all powerful Being. It is called God. Various religions call God by various names. Saiva religion refer to Him as LORD SHIVA

ranjeetmore U Fool Dont Burn in Hell Rama and Raven,Krishna Or kamsa Good or Bad they all worshipped Supreme shiva As He was the One and The only Source of Power for all When creation had been completed, Siva and Parvati had been living on the top of Kailas. Parvati asked: “O venerable Lord, which of the many rituals observed in Thy honour doth please Thee most?” Lord Siva replied: “The thirteenth night of the new moon, Krishna Paksha, in the month of Phalguna (February-March) is known as Sivaratri, My most favourable Tithi. My devotee gives Me greater happiness by mere fasting than by ceremonial baths, and offerings of flowers, sweets, incense, etc. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Gopeswara means Gopi + iswara , it means iswara of Gopis.ie., Lord of Gopis. the name itself says Shiva See this Mantra, which is sung even today in all the Hindu Temples all around the World Every True Hindu Knows This song <o:p></o:p> Brahma Muraari Suraarchita Lingam
Nirmala Bhashita Shobhita Lingam
Janmaja Dukha Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
 <o:p></o:p> 
Meaning: I bow before that Sada Shiva Linga, which is adored by Brahma, Vishnu and other Gods, which is praised by pure and holy speeches and which destroys the cycle of births and deaths. <o:p></o:p> <o:p></o:p> Vedic culture respects the Gods. Krishna showed it by his own example. He earnestly took initiation into Shaiv Pashupata Yoga from Upmanyu and became the greatest Shaiva. You can say he played a role. Okay! There must be a reason for him to show this example then! The Lord doesn't do anything for no reason! Isn't it? Of course Krishna says in the BG to leave everything and surrender unto him! So do it. Vishnu Purana 5.33.47-48) Vishnu / Krishna says to Lord Shiva: <o:p></o:p> matto 'vibhinnam AtmAnaM draSTum arhasi zaGkara || <o:p></o:p> O Sankara, you're fit to see that you yourself are not apart from Me." <o:p></o:p> yo 'haM sa tvaM jagac cedaM sa-devAsura-mAnuSam | avidyA-mohitAtmAnaH puruSA bhinna-darzanaH || <o:p></o:p> "What I am, you are--as well as the universe with its gods, demons, and men. Those who are bewildered by ignorance see with separate vision." <o:p></o:p> <o:p></o:p> Accept Vedas and Gods Words ok follow truth awake can you show me one line of Praise in saiva Books there is no single sentence but i can show 100s of verses changed and rewritten <o:p></o:p> Read Bhagavad gita as it was Before,But not as it is altered Now by Hare Krishna <o:p></o:p> <o:p></o:p> Saivism is ancient, truly ageless, for it has no beginning. It is the precursor of the many-faceted religion now termed Hinduism. Scholars trace the roots of Siva worship back more than 8,000 years to the advanced Indus Valley civilization. But sacred writings tell us there never was a time when Saivism did not exist. Modern history records six main schools: Saiva Siddhanta, Pashupatism, Kashmir Saivism, Vira Saivism, Siddha Siddhanta and Siva Advaita. Saivism's grandeur and beauty are found in a practical culture, an enlightened view of man's place in the universe and a profound system of temple mysticism and siddha yoga. It provides knowledge of man's evolution from God and back to God, of the soul's unfoldment and awakening guided by enlightened sages. Like all the sects, its majority are devout families, headed by hundreds of orders of swamis and sadhus who follow the fiery, world-renouncing path to moksha. The Vedas state, "By knowing Siva, the Auspicious One who is hidden in all things, exceedingly fine, like film arising from clarified butter, the One embracer of the universe by realizing God, one is released from all fetters." Aum Namah Sivaya. <o:p></o:p> <o:p></o:p> <o:p></o:p> Rig Veda (1.164.46): Ekam Sat viprah bahudha vadanti, "Truth is One, sages describe it variously." <o:p></o:p> O siva , I know that You are the Supreme controller(Parameswara), You are both the father and the mother of the entire cosmic manifestation and as the one ever auspicious and supreme brahman who is beyond cosmic manifestation" (SB 4:6:42 )<o:p></o:p> <o:p></o:p> brahma said: "O siva, by your Divine energy, You alone by your personal expansion create, maintain and annihilate this universe that works like a spider's web. (SB 4:6:43 ) iskconites usually claim siva is just a personal expansion of krsna. but brahma says it is Personal expansion of supreme Lord Shiva. iskconites sometimes say Siva is just a DEVA but not God.He is just Maha Deva. krsna is not called as DEVA but as supreme personality of god head. i wonder, then why is he called VASU-Deva ? even Arjuna after knowing ksna completely, he addressed him as Deva only. <o:p></o:p> <o:p></o:p> "Therefore, bowing down, prostrating my body, I crave your forgiveness, adorable Lord. As a father forgiveth his son, a friend his friend, a lover his beloved, even so should You forgive me, O DEVA." ( 11 : 44 BG ) i'm sure prabhupada cannot translate this 11:44 verse ,something like this : " O demi-god therefore i bow down ........" hence, mere addressing someone as DEVA doesn't mean 'Demi-god.<o:p></o:p> <o:p></o:p> <o:p></o:p> <o:p></o:p> O Arjuna ,iswara abides in the hearts of all beings, spinning them round by his divine Power. (18:61)<o:p></o:p> <o:p></o:p> Gita was told by 'Iswara' in krsna but not 'krishna'. The krishna's body is just an instrument. but truly speaking it was 'PARAMESWARA',the cause of the causes. He used krishna's body because of krsna's devotion towards siva. Siva has given eight boons to krishna.<o:p></o:p> Dont Worship the Demi-Gods Like Rama Krishna who they them self Worshipped Supreme Shiva they rae the messangers of Supreme shiva who had come down By his Orders to Restore Dharama in Mean time they themself worshipped him Lord Shiva has No parents No Birth or Death He is Beyond everything He didnt Die Mortal Death like Rama or Krishna He is Forever There in every Yuga in Rama Yuga and Krishna Yuga and Now He is the Only Ruling God in KALIYUGA

Saivism is ancient, truly ageless, for it has no beginning. It is the precursor of the many-faceted religion now termed Hinduism. Scholars trace the roots of Siva worship back more than 8,000 years to the advanced Indus Valley civilization. But sacred writings tell us there never was a time when Saivism did not exist. Modern history records six main schools: Saiva Siddhanta, Pashupatism, Kashmir Saivism, Vira Saivism, Siddha Siddhanta and Siva Advaita. Saivism's grandeur and beauty are found in a practical culture, an enlightened view of man's place in the universe and a profound system of temple mysticism and siddha yoga. It provides knowledge of man's evolution from God and back to God, of the soul's unfoldment and awakening guided by enlightened sages. Like all the sects, its majority are devout families, headed by hundreds of orders of swamis and sadhus who follow the fiery, world-renouncing path to moksha. The Vedas state, "By knowing Siva, the Auspicious One who is hidden in all things, exceedingly fine, like film arising from clarified butter, the One embracer of the universe by realizing God, one is released from all fetters." Aum Namah Sivaya. O siva , I know that You are the Supreme controller(Parameswara), You are both the father and the mother of the entire cosmic manifestation and as the one ever auspicious and supreme brahman who is beyond cosmic manifestation" (SB 4:6:42 )<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> brahma said: "O siva, by your Divine energy, You alone by your personal expansion create, maintain and annihilate this universe that works like a spider's web. (SB 4:6:43 ) iskconites usually claim siva is just a personal expansion of krsna. but brahma says it is Personal expansion of supreme Lord Shiva. iskconites sometimes say Siva is just a DEVA but not God.He is just Maha Deva. krsna is not called as DEVA but as supreme personality of god head. i wonder, then why is he called VASU-Deva ? even Arjuna after knowing ksna completely, he addressed him as Deva only. <o:p></o:p> <o:p></o:p> "Therefore, bowing down, prostrating my body, I crave your forgiveness, adorable Lord. As a father forgiveth his son, a friend his friend, a lover his beloved, even so should You forgive me, O DEVA." ( 11 : 44 BG ) i'm sure prabhupada cannot translate this 11:44 verse ,something like this : " O demi-god therefore i bow down ........" hence, mere addressing someone as DEVA doesn't mean 'Demi-god. Siva, the Auspicious One who is hidden in all things

Don't get trapped by the FAKE Confused Philosophy of Vaishnavas There are 2 kinds for People in Vaishnavas and other Stupid sect which is self Created by their Igroance They believe what all Lies their ancestors has written just for the sake of personal Gains or to please the Kings they composed many Fake poems for the sake of rewards land and Money None of the 63 Saiva Saints Did that for the Sake of Money or Fame They Sacrificed them self for the Sake of Salvation rather like Vaishnavas Saints who wrote false Prophecy to please Kings for material gains Some some fools believe Unending Fairy Tales they are confused what to follow and tired and Restless But they Defend they Sect just because they have been following it for AGES and for the tradition Sake the second type of people are They do every thing to prove they are right what they are doing is write and Just simple lie they have experienced God in their way,But in reality they will be Restless and struggling and Imagining things their Heart Knows nothing is happening of what they claim But Their EGO is at High so they are Not only fooling others but them self also So don't fall in these 2 Fake Ritual following category rather Accept the Naked truth and Get salvation from the Only GOD SIVA Lord Siva is the Supreme Reality The one without a second—Ekameva Advitiyam. Siva alone exists in Himself. He is the Impersonal Absolute Brahman. He cannot be seen by the eyes but He can be realised within the heart through devotion and meditation,Lord Shiva is the God of all and is worshipped by All, From Devas (Gods) SUCH AS Lord Brahma,Lord Vishnu,Lord Rama, Sri Krishna,Ganesha..... By Asuras (Demons) like Bana, Ravana,By(Humans) like Adi Shankara, Nayanars,By (Creatures) such as Jatayu, an eagle, Vali,an ape, and the list goes on and on. Furthermore, the site states that people of different backgrounds and qualities worship the Shiva,with many temples having histories of even cranes,bees, elephants,Kalahasti,spiders,sn akes,worshipping Shiva and getting blessed. It concludes that the Lord,as the Supreme one,blesses anyone who worships him in sincere devotion as there is No Discrimination on who the seeker is.

<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Sant <o:p></o:p> I had a Debate with a Hare Krishna i showed him some verse he never came back here are those and remember <o:p></o:p> The result of Mahabharata Gave Arjuna Bhagavad Gita <o:p></o:p> In Ramayana ,Lord Rama was Given Siva Gita which the Hare Krishna Hide They even Lie Vishnu is the incarnation of Krishna what a fools they are In Vedas apart from vishnu krishna never existed Not even Rama see all self written Books of Hare Krishna <o:p></o:p> Ok leave all saiva books for the sake of Argument Assume there are no holy books Only 2 books Gita and Srimad Bhagavatam only i should go to that extreme to make you all believe <o:p></o:p> I will tell you one i can show you the Truth of Siva in Shaktas,Vaishnavas,Saiva and smarats also Truth is Hidden for personal Gains <o:p></o:p> Srimad Bhagavatam you very Holy Book the truth of Lord Siva-the one without a second <o:p></o:p> In Srimad Bhagavatam, Lord Brahma says he knows Lord Shiva as the Supreme Brahman beyond the cosmic manifestation (SB 4.6.42). <o:p></o:p> Lord Brahma addresses Lord Shiva: "My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as Paramatma in each and every being" SB 4.6.46 <o:p></o:p> SB 4.6.42: Lord Brahma said: My dear Lord Shiva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way. <o:p></o:p> So from here we can understand the exalted position of Lord Shiva. And if Prabhupada says something contrary to this with any arguments <o:p></o:p> what Lord Brahm himself is saying. Now thats another thing that one may start deriving a side meaning and explanation to it that oh he said that simply because blah blah. Lord Brahmas words are clear and bright as the sun <o:p></o:p> See this Mantra, which is sung even today in all the Hindu Temples all around the World Every True Hindu Knows This song <o:p></o:p> Brahma Muraari Suraarchita Lingam
Nirmala Bhashita Shobhita Lingam
Janmaja Dukha Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
 <o:p></o:p> 
Meaning: I bow before that Sada Shiva Linga, which is adored by Brahma, Vishnu and other Gods, which is praised by pure and holy speeches and which destroys the cycle of births and deaths. <o:p></o:p> <o:p></o:p> Vedic culture respects the Gods. Krishna showed it by his own example. He earnestly took initiation into Shaiv Pashupata Yoga from Upmanyu and became the greatest Shaiva. You can say he played a role. Okay! There must be a reason for him to show this example then! The Lord doesn't do anything for no reason! Isn't it? Of course Krishna says in the BG to leave everything and surrender unto him! So do it. <o:p></o:p> Here is a quote from Vishnu Purana (5.33.46) <o:p></o:p> "yo harih sa sivah saksad yah sivah sa svayam harih ye tayor bhedamati sthan narakaya bhave nnarah " <o:p></o:p> TRANSLATION: Whoever is Lord Hari, He Himself is Lord Shiva indeed. Whoever is manifesting as Lord Shiva, He Himself is Lord Hari. Any Human being who mistakes both the Lords to be different, he/she Surely goes to hell. <o:p></o:p> Vishnu Purana 5.33.47-48) Vishnu / Krishna says to Lord Shiva: <o:p></o:p> matto 'vibhinnam AtmAnaM draSTum arhasi zaGkara || <o:p></o:p> O Sankara, you're fit to see that you yourself are not apart from Me." <o:p></o:p> yo 'haM sa tvaM jagac cedaM sa-devAsura-mAnuSam | avidyA-mohitAtmAnaH puruSA bhinna-darzanaH || <o:p></o:p> "What I am, you are--as well as the universe with its gods, demons, and men. Those who are bewildered by ignorance see with separate vision." <o:p></o:p> <o:p></o:p> Accept Vedas and Gods Words ok follow truth awake can you show me one line of Praise in saiva Books there is no single sentence but i can show 100s of verses changed and rewritten

Saivism is a monotheistic faith. Saivites believe that there is only one God,who simultaneously permeates all creation and exists beyond it,being both immanent and transcendent.The concept is in contrast with many Semitic religious traditions,where God isseen as transcendent only.As allother Hindu denominations,Saivism acknowledges the existence of many lower Gods under the Supreme One.These Gods are encompassed by Him,seen as either as manifestations of the Supreme Being or as powerful entities <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> <o:p></o:p> <o:p></o:p> who are permeated by Him,as is all Creation.<o:p></o:p> <o:p></o:p> Saivism is a very deep,devotional and mystical sect of Hinduism.It is considered the oldest of the Hindu denominations,with a long lineage of sages and saints who have outlaid practices and paths aimed at self-realization and the ultimate goal of moksha, liberation.As a very broad religion, Saivism encompasses philosophical systems, devotional rituals,legends,mysticism and varied yogic practices

Lord shiva is the primodial supreme godhead. he himself manifested into brahma, vishnu and rudra. vishnu had many incarnations. krsna is one such incarnation. but krsna is complete incarnation of lord vishnu. hence called "svayam bhagavan". The concepts like : superior position of Goloka, eternal consort Radha, etc are not found in any authentic vaishnavite scriptures like Bhagawat puran,vishnu puran,etc. Both puranas say that lord hari himself manifested as krishna. but not reverse.

Ha ha I know Truth Hurts and I also Know that its your Bad Ignorant Karma Is Making your Speak like this Its OK Once you dissolve all your Bad Karama's you shall Get in realization Brother till then Enjoy the Fruits of your Past karma's Here is the Struggle of Sri Shankaracharya to save Hinduism FROM KASHMIR TO ASSAM AND GAUDA ……… Leaving Sarada Peetham, the Acharya toured many places in Kashmir and arrived at Srinagar. Finding a Shiva temple on a nearby low hilltop, he went to visit the deity there. After visiting the holy deity and worshipping him, the Acharya went to visit the famous shrine of Parashakti at the foot of the hill. Many spiritual aspirants and worshippers lived there undertaking spiritual practices t please the great Goddess. Arriving there, the Acharya worshipped the Goddess overwhelmed by a unique feeling of affection and devotion. His heart was so full of the glory of the goddess that he proclaimed the majesty of the Goddess in a melodious hymn. The city of Srinagar, which is believed to be constructed in the shape of Srichakra, is also associated with the great hymn of Saundaryalahari. It is said that this great hymn has its origin in the teeth of the Supreme Mother Lalita Mahatripurasundari. The Acharya, during his stay in Srinagar, (some biographers say in Varanasi) disappeared for a time. He transported himself to Mahakailasa, the abode of Paramashiva. There on a wall, he found this great hymn written. He began to read it, but as he read it, Ganesha, the offspring of Shiva, began rubbing it from below, lest this great sage should publicize this highly esoteric hymn in the world of men. So the Acharya could master only the first forty one verses, and in place of what had been erased, he composed an additional fifty-nine verses and made it a full text of hundred verses and published it in the world of men. The Acharya, along with the great jewel of Saundaryalahari, also brought from Mahakailasa, five sets of Ratnagarbha Ganapathy, Srichakra and Chandramouleshwara Linga. These were handed over to Padmapada, Totaka, Sureshwara, Hastamalaka and others who were designated as the heads of the monasteries that the Acharya established in Badari, Dwaraka, Puri, Sringeri and Kanchipuram. The worship of these divine images of Parabrahman, that the Acharya received directly from Mahadeva have been worshipped regularly with immense devotion by the Acharyas of these monasteries till the present day. The hymn is incomparable not merely from the point of view of poetry and composition but a solemn and beautiful expression of the manner of his acceptance in life of the Parabrahma Shakti. The profound devotion and humility of the Acharya touches the heart of every reader of the hymn. The Acharya has used beautifully in his hymn, all possible similes and metaphors that are known in Sanskrit. There are some doubts regarding the Acharya's authorship of this divine hymn. However, a close look at Subhagodaya, a treatise on Srividya written by Sri Gaudapaadaachaarya establishes Acharya as the author of this hymn beyond any doubt. It is indeed the content of this treatise that is seen reflected in Saundaryalahari. The Acharya's life was always blessed by the grace of the divine Mother of the cosmos. It was this supreme Parashakti who had appeared to him as Annapurana in Kashi. Again she played her part as Ubhayabharati and then as Sarada, playfully testing the Acharya. She as Mookambika showered her grace on him again. As Kamakshi Mahatripurasundari she manifested in front of him yet again. Thus the Acharya and his successors have always been devoted to the worship of Sridevi, the Chitshakti inseparable from Parabrahman. The Acharya stayed in Srinagar for a few days preaching the glory of Parashakti and Vedanta. Leaving the Kashmir valley, the Acharya in his expedition of spiritual conquest, followed the course of the Chenab along its bank to step on to the plains and visiting in course of travel, places of pilgrimage like Taxila, Jwalamukhi and Haridwar, arrived at Naimisharanya of Puranic fame. The glorious story of the Acharya's ascent on Sarada Peetha and the conferment upon him, the title of omniscience had already spread everywhere. For this reason, even though in places like Taxila the Buddhists and Jains were still predominant to some extent, none dared to face the Acharya in debate. Taking this opportunity, the Acharya and his disciples preached among the people the excellence of the Vedanta religion. The Acharya was, above all, liberal in his approach. He would not ask any one to abandon his own views. He would not even demand of the Buddhists and Jains that they should abjure their faiths. In order to bring about the spiritual welfare of all, he would only demonstrate the imperfections of their views and would ask them to undertake spiritual practice advocated in the scriptures. He combined in his person, the qualities of a Jnani, a Bhakta and a Yogi. According to him, Brahman alone is truth and the universe that we see externally is an illusion. The universe has no existence apart from the Brahman. The Acharya was also not in favor in making the Shaiva a Vaishnava or vice versa. On the contrary, he would ask everyone to worship his chosen deity as the symbol of Brahman. Even though he was firmly established in the knowledge of Advaita Brahman, he performed the ceremonial worship of Gods and Goddesses as symbols of Saguna Brahman in order to reveal the universality and the vast form of Vedic dharma. The great saying ` Sarvam Khalvidam Brahma', Verily all this is Brahman, found concrete expression in the Acharya's life. The Acharya directed his disciple Paramakaalaanala, knowing him to be a devotee of Paramashiva to preach devotion to Shiva, based on Advaita and Saguna Brahman. Similarly, he directed his disciple Lakshmana to preach devotion to Narayana, Divakara to preach the glory of Surya, Girijakumara to establish the glory of worship of Ganesha, Batukanatha to preach the worship of Bhairava and Tripura Kumara to spread the knowledge of Shakta doctrine, all based on Advaita and Saguna Brahman. Thus during his life-time itself, the Acharya instituted different forms of worship of the Saguna Brahman through his disciples, in terms of their different aptitudes and qualifications. The Acharya further said that it is through the knowledge of Brahman alone that absolute liberation is attained. In the state of liberation, the living creature is freed from its physical existence and attains identity with the Parabrahman. But through the worship of Saguna Brahman, one attains concentration of the mind and also the grace of the different Gods and Goddesses who are worshipped. In terms of different aptitudes of the recipients, there is need for rites of worship for different spiritual aspirants. Not everyone can comprehend the truth of Nirguna Brahman. A person who has four spiritual attainments i.e. he who can discriminate between the eternal and the transient objects, who is indifferent to the enjoyment of fruits of one's action here and hereafter, who practices restraint of passions, self-control, abstinence, forbearance, faith and profound meditation and who sincerely seeks liberation, is worthy of receiving the knowledge of the non-dual Brahman. In the past, the Naimisharanya was an important center of Vedic culture, particularly for those who followed the ritualistic part of the Vedas. There are many references and instances of it in the Puranas. The Acharya on his arrival at Naimisharanya, was deeply distressed in not able to find any signs of the past glory. There was no hermitage of the Rishis, nor was any Vedic chanting heard. Instead there was a complete dominance of Buddhist Tantrikas. The Acharya stayed for quite some time and gradually reformed all the Buddhist Tantrikas. He explained to all that the instructions in the path of knowledge that was given by Lord Buddha was not different from Advaita Vedanta. As a result, many became devoted to Vedic rites and worship. Leaving Naimisharanya, the Acharya arrived at Ayodhya, the birthplace of Sri Rama. There too through the spread of Buddhism, the worship of Hindu Gods and Goddesses was almost extinct. Arriving at the famous temple of Sri Rama, the Acharya had the shrine repaired and rites of worship instituted. He also gave instructions on the significance of the worship of Sri Rama. As a consequence of his preaching, many took to the worship of the five deities. Thus, in spite of Buddhist dominance in all those places the Acharya went on preaching about the necessity of Vedic rites and worship of the Lord in accordance with the Vedas and traveling through places like Mithila and Nalanda, arrived at holy Gaya. From very ancient times Gaya was a great pilgrimage center for offering oblations to forefathers. From different parts of India, people came to offer oblations at the lotus feet of Sri Vishnu for the sake of deliverance of their departed ancestors. At the place where Lord Buddha attained Buddha-hood, there was a large temple which housed an image of Buddha. In course of time, the place had become a very sacred pilgrimage center for the Buddhists all over the world. before this, the Acharya had declared Lord Buddha to be one of the ten incarnations of Sri Vishnu in his Dashavatara Stotra. Indeed it was through spiritual practices following the Vedic path that Lord Buddha had attained the state of realization. The nirvana that he spoke of was not an empty state of mind but a state full of joy. Nirvana in the Buddhist theory as preached originally by Lord Buddha and Moksha according to Vedanta are synonymous. However, the later followers of Buddhism misinterpreted the teachings and gave a different account of Buddha's doctrine. The Acharya clarified this point and reformed many Buddhist sects. As a result of the Acharya's acceptance of Buddha as an incarnation of Sri Narayana, the foundations of the Buddhist religion were weakened. The Brahmins of Gaya instituted the worship of Lord Buddha as an incarnation of Sri Vishnu. The effect of such worship was tremendous. House-holder Buddhists of different social levels devoted themselves to the worship of Buddha as an incarnation of Sri Vishnu. Within a short time in places around Gaya and also in far away places, people in large numbers found refuge in Vaidika Dharma. Leaving the holy city of Gaya, the Acharya explained and preached the Vedic faith in different places of Bengal. Within a short period, the Sanatana Vaidika Dharma came to be instituted at different levels of the society. At that time, Buddhist and Hindu Tantrikas were very powerful all over Bengal. Very few people knew about the very existence of the Vedas. As a result of the Acharya's arrival, Hindu scriptures began to be read and taught in different parts of Bengal. In some places, the house-holder disciples accompanying the Acharya had images of Shiva and Kali installed and encouraged their worship. Scholars were fascinated to hear the exposition of the scriptures and the explanation of the greatness of the Vedas from the Acharya. Shankaracharya was accepted as the visible, living incarnation of the Lord by all. Completing the work of religious reform in Bengal, the Acharya proceeded towards Pragjyotishapura, Kamarupa and Assam. All over Assam and particularly in Kamarupa, the Tantrikas were predominant. They were accomplished in charms and spells and were skilled in the rites of destruction, mental distraction and bringing the opponent into subjugation. Learning that the Acharya had arrived with his disciples and hundreds of devotees, the then ruler of Pragjyotishapura came out on the way with his officials to greet and receive the Acharya with great respect. Blessing the king, the Acharya with his vast band of disciples, accompanied by the king, arrived at the foot of the Kamakhya hill, the seat of the Yoni Peetha of Goddess Kamakhya, famed in the Puranas. The Acharya ascended the hill and performed the rites of worship at the shrine of Parashakti and remained in meditation for three continuous days. Looking at that meditative, solemn and serene figure, all were filled with respect and devotion for him. The Acharya and his disciples gave instructions in Vedic dharma in terms of the capacities of the listeners. Before the towering personality of the Acharya, all heads were bowed and many became his disciples and engaged themselves in the practice of Vedic Dharma. Within a few days, the Tantrikas of Kamarupa influenced by the Buddhists and led by a Kashmiri Tantrik Abhinava Gupta, challenged the Acharya to debate. Abhinava Gupta tried his best to hold his own but facing the uncommon genius of the Acharya, who was the very embodiment of Sridevi, was something quite beyond his caliber. He had to admit his defeat. As a result, people became attached to Vedic dharma and following the rituals laid down by Rishis like Yagnavalkya, engaged in the worship of the Divine mother by modes of Samayachara. Abhinava Gupta was not only a powerful Tantrika, but also a very renowned scholar. Refuting Vedanta, he had written a Shakta commentary on the Brahma sutra. Defeated in argument, Abhinava Gupta considered himself deeply offended and humiliated. He realized that there was no scholar in the whole world who could defeat the scholarship of the Acharya. As long as the Acharya was alive, the destruction of Vamachara and of gory Tantrik rituals was inevitable. He engaged himself in secret magical rites to bring about the Acharya's death. Within a few days, signs of an incurable ailment - anal fistula - manifested itself in the Acharya's body. The illness became gradually more serious and the pain was insufferable. There was suppuration and bleeding. The Acharya was however calm and unruffled. He continued giving instructions to various spiritual aspirants without giving a single thought to his body or pain. The disease worsened. The Acharya became extremely weak. Even in that state, the Acharya remained calm and continued to guide his devotees. The supreme Acharya even refused to cure himself, which was just a matter of silly game for him. The disciples were greatly concerned for their beloved master and attended on him to the best of their abilities. Padmapada became anxious for proper medical treatment of the ailment. Asking for permission to send for a doctor, they requested the Acharya. With a smile, the Acharya said, " My sons, why are you so agitated? A disease is cured only cured through suffering and even if it is inevitable that I should die of it, I have not the slightest regrets. Do not make futile efforts at treatment". Hearing word of such indifference from their Guru, the disciples held back their tears with great difficulty and said, " Lord of the Yogis, Indeed you have not the slightest attachment to your body, but master, you are our life even as water is life to the creatures that live in it. Saints live for the good of the world even though they themselves have attained their objects of self-realization and are without any desire. You should save yourself for the good of the others. We know that you will not use your limitless powers to cure yourself. But at least allow us to do what is best possible by us". At this importunate request, the Acharya's heart was overcome with pity. He gave permission for doctors to be brought. The royal physician of that country began treating the Acharya using powerful drugs. But the illness showed not the slightest signs of abatement and on the contrary worsened day by day. All physicians who tried to cure the Acharya gave up hope. The disciples were plunged in sorrow. Meanwhile the overjoyed Abhinava Gupta waited for the moment when the Acharya would breathe his last. The Acharya meanwhile bore in silence the terrible pain of his illness and prepared for death. The Acharya's patience leaves a deep impression on our minds. Having attained the supreme knowledge, he lived in the state of a Jivanmukta. There was no trace of desire in his heart. He viewed life and death with the same detached attitude. the life of the Acharya is a bright example of how a person who has attained the knowledge of Brahman lives in this world. his was an existence in the supreme being beyond joy and sorrow. The only attitude of his mind towards the world was one of charity. There was no hope of recovery. The Acharya's death appeared to be inevitable. But would the divine Mother ever permit the victory of the evil? By divine dispensation, the Ashwini Kumaras, the celestial doctors appeared in the garb of young Brahmins. The disciples of the Acharya were surprised to see the young doctors radiantly full of splendid beauty. The eyes of both were painted with collyrium. Books in their hands, they appeared before the Acharya and said, " O great Acharya, it is impossible to treat your ailment for it has occurred from the spell of another person. The only remedy lies in divine intervention". After saying just this, the Ashwini twins went away. The disciples were full of grief and bewildered. The Acharya entered into unbroken Samadhi. Padmapada was greatly agitated. The though that his Guru was about to die was unbearable to him. Finding no other way, he desperately prayed to his adored deity Sri Nrisimha Bhagavan for the recovery of his Guru. The compassionate Lord, pleased at the deep prayers of his devotee, appeared before Padmapada and said, " Child, there is no disease affecting your great Guru's body. The anal fistula he is suffering from is the result of some Tantrik incantation. Only if you can bring about a counter-spell by the incantation of powerful divine mantras, the Acharya will recover". Saying this, the Lord blessed Padmapada and vanished. Padmapada, who was an adept in mantra Shastra, had written a commentary on Prapanchasara Tantra. Without wasting any time, he engaged himself in the rites of casting a counter-spell. Abhinava Gupta, who had observed all this from a distance did not remain inactive and proceeded to defend himself. There was bitter struggle between the forces exerted by the spells on either side. But Padmapada, who was a great devotee of Mahatripurasundari, Chandramouleshwara and Nrisimha, and an expert in Tantra Shastra won the battle, defeating the wicked Vamachari by the purity of his path of Samayachara. Within a few days, Abhinava Gupta discovered the incipient signs of anal fistula in his body and fearing public disgrace, fled home. Soon, the Acharya was fully recovered and the Tantrika expired. The disciples of the Acharya were overjoyed to find their master completely cured. But the Acharya expressed his deep regrets when he learnt of the death of Abhinava Gupta. The incident surprised and frightened the Tantrikas who lived and practiced black magic in Kamarupa. They realized that the aim of Tantric practices was not to be for mean attainments. From now on, Advaita became the only goal of Tantra, which was indeed its true goal. Practices of Tantra, if followed without desires and in complete devotion to Parashakti leads to the knowledge of Brahman. Thus reforming the local Tantrikas, the Acharya initiated them to the Dakshinachara mode of worship of the Goddess. The Acharya then proceeded towards Gouda (North Bengal) where the Vedic Dharma was almost on the point of extinction. In Gouda, Murari Mishra and Dharma Gupta were renowned scholars of Mimamsa philosophy. Learning that the Acharya was about to arrive in Gouda, they prepared to challenge him in debate. But learning that Mandana the greatest scholar of Mimamsa was accompanying the Acharya as his disciple, they gave up all hoes of debate. One day, Dharma Gupta approached the Acharya and saluting him with reverence, said, " O noble Acharya, we have read your commentaries. Still we want to hear from you the points of difference between the conclusions of Vedanta and those of Mimamsa". The Acharya then said, " Child, you have put a good question. It is because the fruits of work are transient that there is need for Vedanta. Through the knowledge of the unity of Brahman and the Self, as preached by Vedanta, the ignorance of the aspirant is removed and he attains the state of spontaneous liberation. The liberation that consists in the destruction of ignorance is not the result of Karma. Nor is this liberation a created object or a stage of existence. For this reason liberation is eternal. Of course for the person who has desire, there is need for Karma. Through this karma, various degrees of happiness are attained and the mind is purified and becomes fit to receive the Vedanta knowledge and one attains the capability of pursuing the path of the Ultimate Truth. Realizing that assumption of the ego in objects like the body that are not part of the Self is an error, and that movement again in the cycle of life and death is inevitable even after attaining different Lokas or heavenly stages in terms of one's good works, one comes to attend the knowledge of the supreme Brahman". Thus after discussion of different topics Dharma Gupta realized the correctness of the Acharya's teaching and became a disciple of Advaita Vedanta. The people of that region were also inspired by Dharma Gupta to adopt a Vedic life. Praching in different places of gouda, the Acharya with his disciples arrived at the banks of the Ganga. One evening, the Acharya was sitting all by himself in meditation at a lonely spot, when he saw a Yogi of great brilliance and radiant presence appear in front of him. The whole place was enveloped in the light that radiated from his being. As soon as that figure of wonderful appearance, covered all over with matted locks came to him, the Acharya left his seat and bowing down at the feet of the serene being with folded hands, requested him to be seated. The august person cast a pleasant look at the Acharya and blessed him. Then he said in a voice full of grace and charm, " Dearest son, you have completely attained supreme knowledge. Like a boat helping one across a river, you have helped millions across the oceans of ignorance and duality. Indeed you have brought me great joy. I am Gaudapada, your Parama Guru. I have come here to bless you". With his palms joined on his head that was bowed and shedding tears of bliss, the Acharya said, " O great Guru, ocean of kindness, since you have glanced upon this servant with favor, your blessings will give me strength. The vision of your holy presence itself is a great presence. Boundless is my great fortune". Pleased at the words of the Acharya, so full of humility, Sri Gaudapada said, " Dear Child, I was very keen on seeing you when I learnt of your wonderful achievements. You have written wonderful commentaries on the Brahma sutra and on the Upanishads. In your commentary on the Mandukyakarika, the real significance of the Karika written by me has been very well brought out. I m particularly delighted at this and have come to see you for this reason. Ask any boon that you like". In overwhelming joy, the Acharya said in a choked voice, " O great Guru, by seeing you in person, I have, as it were, attained a vision of the Paramatman. What boon can be greater than this? Yet, I beg of you the boon that the minds of all my devotees and followers, in all times to come, should be ever-immersed in the knowledge of Eternal consciousness of Parabrahman". Saying ` So be it', the great master Sri Gaudapada disappeared. The Acharya in great joy passed the night in giving an account of the vision of the great Guru to his disciples

Ha ha I know Truth Hurts and I also Know that its your Bad Ignorant Karma Is Making your Speak like this Its OK Once you dissolve all your Bad Karama's you shall Get in realization Brother till then Enjoy the Fruits of your Past karma's Here is the Struggle of Sri Shankaracharya to save Hinduism FROM KASHMIR TO ASSAM AND GAUDA ……… Leaving Sarada Peetham, the Acharya toured many places in Kashmir and arrived at Srinagar. Finding a Shiva temple on a nearby low hilltop, he went to visit the deity there. After visiting the holy deity and worshipping him, the Acharya went to visit the famous shrine of Parashakti at the foot of the hill. Many spiritual aspirants and worshippers lived there undertaking spiritual practices t please the great Goddess. Arriving there, the Acharya worshipped the Goddess overwhelmed by a unique feeling of affection and devotion. His heart was so full of the glory of the goddess that he proclaimed the majesty of the Goddess in a melodious hymn. The city of Srinagar, which is believed to be constructed in the shape of Srichakra, is also associated with the great hymn of Saundaryalahari. It is said that this great hymn has its origin in the teeth of the Supreme Mother Lalita Mahatripurasundari. The Acharya, during his stay in Srinagar, (some biographers say in Varanasi) disappeared for a time. He transported himself to Mahakailasa, the abode of Paramashiva. There on a wall, he found this great hymn written. He began to read it, but as he read it, Ganesha, the offspring of Shiva, began rubbing it from below, lest this great sage should publicize this highly esoteric hymn in the world of men. So the Acharya could master only the first forty one verses, and in place of what had been erased, he composed an additional fifty-nine verses and made it a full text of hundred verses and published it in the world of men. The Acharya, along with the great jewel of Saundaryalahari, also brought from Mahakailasa, five sets of Ratnagarbha Ganapathy, Srichakra and Chandramouleshwara Linga. These were handed over to Padmapada, Totaka, Sureshwara, Hastamalaka and others who were designated as the heads of the monasteries that the Acharya established in Badari, Dwaraka, Puri, Sringeri and Kanchipuram. The worship of these divine images of Parabrahman, that the Acharya received directly from Mahadeva have been worshipped regularly with immense devotion by the Acharyas of these monasteries till the present day. The hymn is incomparable not merely from the point of view of poetry and composition but a solemn and beautiful expression of the manner of his acceptance in life of the Parabrahma Shakti. The profound devotion and humility of the Acharya touches the heart of every reader of the hymn. The Acharya has used beautifully in his hymn, all possible similes and metaphors that are known in Sanskrit. There are some doubts regarding the Acharya's authorship of this divine hymn. However, a close look at Subhagodaya, a treatise on Srividya written by Sri Gaudapaadaachaarya establishes Acharya as the author of this hymn beyond any doubt. It is indeed the content of this treatise that is seen reflected in Saundaryalahari. The Acharya's life was always blessed by the grace of the divine Mother of the cosmos. It was this supreme Parashakti who had appeared to him as Annapurana in Kashi. Again she played her part as Ubhayabharati and then as Sarada, playfully testing the Acharya. She as Mookambika showered her grace on him again. As Kamakshi Mahatripurasundari she manifested in front of him yet again. Thus the Acharya and his successors have always been devoted to the worship of Sridevi, the Chitshakti inseparable from Parabrahman. The Acharya stayed in Srinagar for a few days preaching the glory of Parashakti and Vedanta. Leaving the Kashmir valley, the Acharya in his expedition of spiritual conquest, followed the course of the Chenab along its bank to step on to the plains and visiting in course of travel, places of pilgrimage like Taxila, Jwalamukhi and Haridwar, arrived at Naimisharanya of Puranic fame. The glorious story of the Acharya's ascent on Sarada Peetha and the conferment upon him, the title of omniscience had already spread everywhere. For this reason, even though in places like Taxila the Buddhists and Jains were still predominant to some extent, none dared to face the Acharya in debate. Taking this opportunity, the Acharya and his disciples preached among the people the excellence of the Vedanta religion. The Acharya was, above all, liberal in his approach. He would not ask any one to abandon his own views. He would not even demand of the Buddhists and Jains that they should abjure their faiths. In order to bring about the spiritual welfare of all, he would only demonstrate the imperfections of their views and would ask them to undertake spiritual practice advocated in the scriptures. He combined in his person, the qualities of a Jnani, a Bhakta and a Yogi. According to him, Brahman alone is truth and the universe that we see externally is an illusion. The universe has no existence apart from the Brahman. The Acharya was also not in favor in making the Shaiva a Vaishnava or vice versa. On the contrary, he would ask everyone to worship his chosen deity as the symbol of Brahman. Even though he was firmly established in the knowledge of Advaita Brahman, he performed the ceremonial worship of Gods and Goddesses as symbols of Saguna Brahman in order to reveal the universality and the vast form of Vedic dharma. The great saying ` Sarvam Khalvidam Brahma', Verily all this is Brahman, found concrete expression in the Acharya's life. The Acharya directed his disciple Paramakaalaanala, knowing him to be a devotee of Paramashiva to preach devotion to Shiva, based on Advaita and Saguna Brahman. Similarly, he directed his disciple Lakshmana to preach devotion to Narayana, Divakara to preach the glory of Surya, Girijakumara to establish the glory of worship of Ganesha, Batukanatha to preach the worship of Bhairava and Tripura Kumara to spread the knowledge of Shakta doctrine, all based on Advaita and Saguna Brahman. Thus during his life-time itself, the Acharya instituted different forms of worship of the Saguna Brahman through his disciples, in terms of their different aptitudes and qualifications. The Acharya further said that it is through the knowledge of Brahman alone that absolute liberation is attained. In the state of liberation, the living creature is freed from its physical existence and attains identity with the Parabrahman. But through the worship of Saguna Brahman, one attains concentration of the mind and also the grace of the different Gods and Goddesses who are worshipped. In terms of different aptitudes of the recipients, there is need for rites of worship for different spiritual aspirants. Not everyone can comprehend the truth of Nirguna Brahman. A person who has four spiritual attainments i.e. he who can discriminate between the eternal and the transient objects, who is indifferent to the enjoyment of fruits of one's action here and hereafter, who practices restraint of passions, self-control, abstinence, forbearance, faith and profound meditation and who sincerely seeks liberation, is worthy of receiving the knowledge of the non-dual Brahman. In the past, the Naimisharanya was an important center of Vedic culture, particularly for those who followed the ritualistic part of the Vedas. There are many references and instances of it in the Puranas. The Acharya on his arrival at Naimisharanya, was deeply distressed in not able to find any signs of the past glory. There was no hermitage of the Rishis, nor was any Vedic chanting heard. Instead there was a complete dominance of Buddhist Tantrikas. The Acharya stayed for quite some time and gradually reformed all the Buddhist Tantrikas. He explained to all that the instructions in the path of knowledge that was given by Lord Buddha was not different from Advaita Vedanta. As a result, many became devoted to Vedic rites and worship. Leaving Naimisharanya, the Acharya arrived at Ayodhya, the birthplace of Sri Rama. There too through the spread of Buddhism, the worship of Hindu Gods and Goddesses was almost extinct. Arriving at the famous temple of Sri Rama, the Acharya had the shrine repaired and rites of worship instituted. He also gave instructions on the significance of the worship of Sri Rama. As a consequence of his preaching, many took to the worship of the five deities. Thus, in spite of Buddhist dominance in all those places the Acharya went on preaching about the necessity of Vedic rites and worship of the Lord in accordance with the Vedas and traveling through places like Mithila and Nalanda, arrived at holy Gaya. From very ancient times Gaya was a great pilgrimage center for offering oblations to forefathers. From different parts of India, people came to offer oblations at the lotus feet of Sri Vishnu for the sake of deliverance of their departed ancestors. At the place where Lord Buddha attained Buddha-hood, there was a large temple which housed an image of Buddha. In course of time, the place had become a very sacred pilgrimage center for the Buddhists all over the world. before this, the Acharya had declared Lord Buddha to be one of the ten incarnations of Sri Vishnu in his Dashavatara Stotra. Indeed it was through spiritual practices following the Vedic path that Lord Buddha had attained the state of realization. The nirvana that he spoke of was not an empty state of mind but a state full of joy. Nirvana in the Buddhist theory as preached originally by Lord Buddha and Moksha according to Vedanta are synonymous. However, the later followers of Buddhism misinterpreted the teachings and gave a different account of Buddha's doctrine. The Acharya clarified this point and reformed many Buddhist sects. As a result of the Acharya's acceptance of Buddha as an incarnation of Sri Narayana, the foundations of the Buddhist religion were weakened. The Brahmins of Gaya instituted the worship of Lord Buddha as an incarnation of Sri Vishnu. The effect of such worship was tremendous. House-holder Buddhists of different social levels devoted themselves to the worship of Buddha as an incarnation of Sri Vishnu. Within a short time in places around Gaya and also in far away places, people in large numbers found refuge in Vaidika Dharma. Leaving the holy city of Gaya, the Acharya explained and preached the Vedic faith in different places of Bengal. Within a short period, the Sanatana Vaidika Dharma came to be instituted at different levels of the society. At that time, Buddhist and Hindu Tantrikas were very powerful all over Bengal. Very few people knew about the very existence of the Vedas. As a result of the Acharya's arrival, Hindu scriptures began to be read and taught in different parts of Bengal. In some places, the house-holder disciples accompanying the Acharya had images of Shiva and Kali installed and encouraged their worship. Scholars were fascinated to hear the exposition of the scriptures and the explanation of the greatness of the Vedas from the Acharya. Shankaracharya was accepted as the visible, living incarnation of the Lord by all. Completing the work of religious reform in Bengal, the Acharya proceeded towards Pragjyotishapura, Kamarupa and Assam. All over Assam and particularly in Kamarupa, the Tantrikas were predominant. They were accomplished in charms and spells and were skilled in the rites of destruction, mental distraction and bringing the opponent into subjugation. Learning that the Acharya had arrived with his disciples and hundreds of devotees, the then ruler of Pragjyotishapura came out on the way with his officials to greet and receive the Acharya with great respect. Blessing the king, the Acharya with his vast band of disciples, accompanied by the king, arrived at the foot of the Kamakhya hill, the seat of the Yoni Peetha of Goddess Kamakhya, famed in the Puranas. The Acharya ascended the hill and performed the rites of worship at the shrine of Parashakti and remained in meditation for three continuous days. Looking at that meditative, solemn and serene figure, all were filled with respect and devotion for him. The Acharya and his disciples gave instructions in Vedic dharma in terms of the capacities of the listeners. Before the towering personality of the Acharya, all heads were bowed and many became his disciples and engaged themselves in the practice of Vedic Dharma. Within a few days, the Tantrikas of Kamarupa influenced by the Buddhists and led by a Kashmiri Tantrik Abhinava Gupta, challenged the Acharya to debate. Abhinava Gupta tried his best to hold his own but facing the uncommon genius of the Acharya, who was the very embodiment of Sridevi, was something quite beyond his caliber. He had to admit his defeat. As a result, people became attached to Vedic dharma and following the rituals laid down by Rishis like Yagnavalkya, engaged in the worship of the Divine mother by modes of Samayachara. Abhinava Gupta was not only a powerful Tantrika, but also a very renowned scholar. Refuting Vedanta, he had written a Shakta commentary on the Brahma sutra. Defeated in argument, Abhinava Gupta considered himself deeply offended and humiliated. He realized that there was no scholar in the whole world who could defeat the scholarship of the Acharya. As long as the Acharya was alive, the destruction of Vamachara and of gory Tantrik rituals was inevitable. He engaged himself in secret magical rites to bring about the Acharya's death. Within a few days, signs of an incurable ailment - anal fistula - manifested itself in the Acharya's body. The illness became gradually more serious and the pain was insufferable. There was suppuration and bleeding. The Acharya was however calm and unruffled. He continued giving instructions to various spiritual aspirants without giving a single thought to his body or pain. The disease worsened. The Acharya became extremely weak. Even in that state, the Acharya remained calm and continued to guide his devotees. The supreme Acharya even refused to cure himself, which was just a matter of silly game for him. The disciples were greatly concerned for their beloved master and attended on him to the best of their abilities. Padmapada became anxious for proper medical treatment of the ailment. Asking for permission to send for a doctor, they requested the Acharya. With a smile, the Acharya said, " My sons, why are you so agitated? A disease is cured only cured through suffering and even if it is inevitable that I should die of it, I have not the slightest regrets. Do not make futile efforts at treatment". Hearing word of such indifference from their Guru, the disciples held back their tears with great difficulty and said, " Lord of the Yogis, Indeed you have not the slightest attachment to your body, but master, you are our life even as water is life to the creatures that live in it. Saints live for the good of the world even though they themselves have attained their objects of self-realization and are without any desire. You should save yourself for the good of the others. We know that you will not use your limitless powers to cure yourself. But at least allow us to do what is best possible by us". At this importunate request, the Acharya's heart was overcome with pity. He gave permission for doctors to be brought. The royal physician of that country began treating the Acharya using powerful drugs. But the illness showed not the slightest signs of abatement and on the contrary worsened day by day. All physicians who tried to cure the Acharya gave up hope. The disciples were plunged in sorrow. Meanwhile the overjoyed Abhinava Gupta waited for the moment when the Acharya would breathe his last. The Acharya meanwhile bore in silence the terrible pain of his illness and prepared for death. The Acharya's patience leaves a deep impression on our minds. Having attained the supreme knowledge, he lived in the state of a Jivanmukta. There was no trace of desire in his heart. He viewed life and death with the same detached attitude. the life of the Acharya is a bright example of how a person who has attained the knowledge of Brahman lives in this world. his was an existence in the supreme being beyond joy and sorrow. The only attitude of his mind towards the world was one of charity. There was no hope of recovery. The Acharya's death appeared to be inevitable. But would the divine Mother ever permit the victory of the evil? By divine dispensation, the Ashwini Kumaras, the celestial doctors appeared in the garb of young Brahmins. The disciples of the Acharya were surprised to see the young doctors radiantly full of splendid beauty. The eyes of both were painted with collyrium. Books in their hands, they appeared before the Acharya and said, " O great Acharya, it is impossible to treat your ailment for it has occurred from the spell of another person. The only remedy lies in divine intervention". After saying just this, the Ashwini twins went away. The disciples were full of grief and bewildered. The Acharya entered into unbroken Samadhi. Padmapada was greatly agitated. The though that his Guru was about to die was unbearable to him. Finding no other way, he desperately prayed to his adored deity Sri Nrisimha Bhagavan for the recovery of his Guru. The compassionate Lord, pleased at the deep prayers of his devotee, appeared before Padmapada and said, " Child, there is no disease affecting your great Guru's body. The anal fistula he is suffering from is the result of some Tantrik incantation. Only if you can bring about a counter-spell by the incantation of powerful divine mantras, the Acharya will recover". Saying this, the Lord blessed Padmapada and vanished. Padmapada, who was an adept in mantra Shastra, had written a commentary on Prapanchasara Tantra. Without wasting any time, he engaged himself in the rites of casting a counter-spell. Abhinava Gupta, who had observed all this from a distance did not remain inactive and proceeded to defend himself. There was bitter struggle between the forces exerted by the spells on either side. But Padmapada, who was a great devotee of Mahatripurasundari, Chandramouleshwara and Nrisimha, and an expert in Tantra Shastra won the battle, defeating the wicked Vamachari by the purity of his path of Samayachara. Within a few days, Abhinava Gupta discovered the incipient signs of anal fistula in his body and fearing public disgrace, fled home. Soon, the Acharya was fully recovered and the Tantrika expired. The disciples of the Acharya were overjoyed to find their master completely cured. But the Acharya expressed his deep regrets when he learnt of the death of Abhinava Gupta. The incident surprised and frightened the Tantrikas who lived and practiced black magic in Kamarupa. They realized that the aim of Tantric practices was not to be for mean attainments. From now on, Advaita became the only goal of Tantra, which was indeed its true goal. Practices of Tantra, if followed without desires and in complete devotion to Parashakti leads to the knowledge of Brahman. Thus reforming the local Tantrikas, the Acharya initiated them to the Dakshinachara mode of worship of the Goddess. The Acharya then proceeded towards Gouda (North Bengal) where the Vedic Dharma was almost on the point of extinction. In Gouda, Murari Mishra and Dharma Gupta were renowned scholars of Mimamsa philosophy. Learning that the Acharya was about to arrive in Gouda, they prepared to challenge him in debate. But learning that Mandana the greatest scholar of Mimamsa was accompanying the Acharya as his disciple, they gave up all hoes of debate. One day, Dharma Gupta approached the Acharya and saluting him with reverence, said, " O noble Acharya, we have read your commentaries. Still we want to hear from you the points of difference between the conclusions of Vedanta and those of Mimamsa". The Acharya then said, " Child, you have put a good question. It is because the fruits of work are transient that there is need for Vedanta. Through the knowledge of the unity of Brahman and the Self, as preached by Vedanta, the ignorance of the aspirant is removed and he attains the state of spontaneous liberation. The liberation that consists in the destruction of ignorance is not the result of Karma. Nor is this liberation a created object or a stage of existence. For this reason liberation is eternal. Of course for the person who has desire, there is need for Karma. Through this karma, various degrees of happiness are attained and the mind is purified and becomes fit to receive the Vedanta knowledge and one attains the capability of pursuing the path of the Ultimate Truth. Realizing that assumption of the ego in objects like the body that are not part of the Self is an error, and that movement again in the cycle of life and death is inevitable even after attaining different Lokas or heavenly stages in terms of one's good works, one comes to attend the knowledge of the supreme Brahman". Thus after discussion of different topics Dharma Gupta realized the correctness of the Acharya's teaching and became a disciple of Advaita Vedanta. The people of that region were also inspired by Dharma Gupta to adopt a Vedic life. Praching in different places of gouda, the Acharya with his disciples arrived at the banks of the Ganga. One evening, the Acharya was sitting all by himself in meditation at a lonely spot, when he saw a Yogi of great brilliance and radiant presence appear in front of him. The whole place was enveloped in the light that radiated from his being. As soon as that figure of wonderful appearance, covered all over with matted locks came to him, the Acharya left his seat and bowing down at the feet of the serene being with folded hands, requested him to be seated. The august person cast a pleasant look at the Acharya and blessed him. Then he said in a voice full of grace and charm, " Dearest son, you have completely attained supreme knowledge. Like a boat helping one across a river, you have helped millions across the oceans of ignorance and duality. Indeed you have brought me great joy. I am Gaudapada, your Parama Guru. I have come here to bless you". With his palms joined on his head that was bowed and shedding tears of bliss, the Acharya said, " O great Guru, ocean of kindness, since you have glanced upon this servant with favor, your blessings will give me strength. The vision of your holy presence itself is a great presence. Boundless is my great fortune". Pleased at the words of the Acharya, so full of humility, Sri Gaudapada said, " Dear Child, I was very keen on seeing you when I learnt of your wonderful achievements. You have written wonderful commentaries on the Brahma sutra and on the Upanishads. In your commentary on the Mandukyakarika, the real significance of the Karika written by me has been very well brought out. I m particularly delighted at this and have come to see you for this reason. Ask any boon that you like". In overwhelming joy, the Acharya said in a choked voice, " O great Guru, by seeing you in person, I have, as it were, attained a vision of the Paramatman. What boon can be greater than this? Yet, I beg of you the boon that the minds of all my devotees and followers, in all times to come, should be ever-immersed in the knowledge of Eternal consciousness of Parabrahman". Saying ` So be it', the great master Sri Gaudapada disappeared. The Acharya in great joy passed the night in giving an account of the vision of the great Guru to his disciples