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Om Namah Shivaya | Shiva Rathri / Shiva Tattva

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Shiva Rathri

-------------

 

Shiva rathri is coming up. It is only fitting that we

should contemplate a little about Shiva and His

tattva.

 

Who is Shiva? Shiva is the third in the trinity of

Brahma, Vishnu, and Maheshwara (Shiva). He is

commonly represented as the destroyer. Brahma creates

the worlds, Vishnu is said to sustain them, and Shiva

is said to dissolve (destroy) them. The three of them

together are Datta, the SatGuru principle. Brahma,

himself a projection of Brahman, creates the world

through ideations within himself. He conceives a

world, and it thus takes on existence, substance, and

reality. Brahma is said to be born of Vishnu's navel.

So, the basis for Brahma's ability to create the

worlds is Vishnu. It is Vishnu that is final support

and basis for all the worlds. He not only supports

the worlds, but he pervades them, and hence, he is

called 'Vishnu' (all pervasive). Vishnu's energy,

known as Vishnu-maya, is what sustains these worlds.

Shiva's energy dissolves Vishnu-maya and causes the

various tattvas to resolve back into Brahman once

again.

 

Before getting into a discussion of Shiva, we must

first look at Vishnu. Because if Vishnu did not

create/sustain the worlds, Shiva has nothing to

dissolve. So, a brief tangent into the concept of

Vishnu-maya. What is Maya? There is much ado about

the concept of samsaara, maya, etc. yet few understand

the mechanics of these concepts as to how they operate

in their daily lives. The sanskrit term maya is

commonly translated as 'illusion' but this is not

quite accurate or complete as a translation. The term

actually more closely means 'measure'. It refers to

the idea that the observable objective world is based

on a fixed measure between the subject and object.

Thus, if you are looking at a table, you not realizing

that in fact you are observing empty space in which

you have projected a variety of notions and concepts -

the fact that it is a table, that it is 5 feet long,

that it is 2 feet high, that it is made of oak, is

entirely within your own mind. It is this

Maya-relationship that " preserves " the order within

the world. This is why an apple always falls down,

and not up, and why your concept of blue is consistent

from day to day, and if it wasn't, you have no clue

that would tell you that your defintion of blue has

changed since yesterday. It is your memory, which you

trust implicitly, that tells you these 'facts' about

your world. Vishnu's energy projects and sustains the

visible universe and its corresponding 'order' and

sense of 'causality' that fools you into thinking that

the world illusion has substance. In fact, your own

mind assumes a relationship based on so-called

lingering vasanas (past associations, 'impressions')

that in turn are responsible for the way you perceive

the world. The facts (meta data) of the object, that

it is wooden, brown (and not blue, for instance), are

entirely subjective concepts that have been created at

the time of formation of your 'mind-body' complex

(Ahamkara, or 'the causal basis for Aham (I)'). In

fact, it is these vasanas that are carried forward

from one reality to another (life to life), and the

basis for samsara (cyclical repetitive existence). As

long as these relationships exist, you will

undoubtedly experience 'bondage' - meaning you will

have to experience the causal reactions that are

incurred by accepting a concept/idea into your being.

 

So what is Shiva tattva? What does his iconography

say about Him? Shiva is commonly depicted as a Yogi,

in deep meditation, ...why is that? What does this

image of Shiva convey? It shows that he is the

(supreme) renouncer. He has renounced all names,

forms, concepts, and ideations/mentations, differences

(bedhadihara) and he is seated at the top of Mt.

Kailash (mount meru, 'meru parvatam'). Kailasam

represents the 'top of the world'. In hinduism, the

universe is imagined to be like an inverted tree.

Like an inverted tree, the roots are at the top, and

the leaves are at the bottom. The roots being the

very basis for a tree, and the leaves being the

fruits/effects/by-products. Shiva being situated at

the very 'top' of the 'world tree' represents his

status as residing in the heart of all beings

(hridayabhasura). The Shakti of Shiva is often

pictured as seated on His lap. The reason for this is

that it displays his extreme vairagyam (dispassion)

which is the basis for advaita jnanam or the 'non-dual

experience' (He does not differentiate between himself

and prakrithi or nature, and is not moved to passion

by Her presence - He is moved to passion only as a

play). He sits as One without a second. The basis

for Shiva's energy is advaita jnanam, which in turn,

is based on his supreme detachment (as the Witness).

This supreme detachment is known as vairagya. So

Shiva's yogic energy is itself Vairagyam (or

non-doer-ship). Because that jnanam is one of

non-dual distinction, it can only be attained by

rejecting everything that is illusory. So Shiva is

known as the destroyer (of illusions/maya). It is

because he is beyond all names and forms, that He has

taken on the shape of a Linga (the infinite column of

light that subdued the pride of Brahma). Vairagyam is

thus the basis for that Atma Jnanam (Self Awareness

Experience). Without such true/real vairagyam, you

cannot perceive things 'as they are'. One of the

principle prerequistes for the path of yoga, is that

one should develop such real vairagya not through a

reactionary process, but by means of wisdom. The

difference is that you are not dispassionate because

you were in some kind of pain, which is just a

reactionary sort of temporary disillusionment, but

rather a permanent sort of dispassion that follows

from having objectively spent some time thinking about

the relative merits/flaws in something. By thinking

about its positive/negative aspects, and summarily

rejecting it by means of discrimination, is known as

true wisdom. This is known as jnana vairagyam

(vairagyam resulting from wisdom). Without such

discriminative vairagyam, you will be fooling yourself

that you have somehow attained vairagyam and that you

are unaffected (the moment you see a ladoo however,

your vairagyam goes to hell, until your diabetic

reaction against ladoos smacks you back to reality).

So, only real vairagyam can allow you to break through

the mental barriers that prevent you from seeing

yourself as you really are.

 

Patanjali makes a very strong emphasis on this point

of being able to develop the ability to 'see things as

they are' by means of discrimination, and not

according to your fantasies or projections based on

false sensory information. This is also why Satyam

(Truth) is such an important spiritual practice -

because if you are dishonest about gross matters, how

can you be discriminatingly honest about subtle

matters? You will miss the point, consistently.

Regardless of how you are (or must be) in your worldly

relationships, you should never make the mistake of

lying to yourself (original sin). The basis for the

reality of the world as you perceive it is that you

are constantly lying to yourself, you are never

challenging the assumptions of your own mind, and you

accept the world 'as it is presented' to you without

question.

 

So true vairagyam is not related to some silly notion

of severing one's relationships to others physically,

but rather in the severing of the notion that one is

an individual at all, that one is bound, that one has

relationships (not only to people, but to objects, to

environment, to body, to the colors and sights and

sounds, and so on...). In truth, you are not related

to anything that you are able to perceive in any way

whatsoever. These things have no substance and are

entirely projected within your own mind. In truth,

you have a body, but you are not the body. You have a

mind, you are not the mind. You have a variety of

senses, but you are not the senses, nor their objects.

In fact, you are nothing that mind, speech, or the

senses can refer to. The objective world arises

within you, and within you it subsides. In reality,

there is no objective world at all. He alone exists.

One who understands this and realizes *this* fully

(not by logic, but 'in fact'), to the very core of

their being (in fact), has surrendered. Only such

real surrender leads one to real Jnanam, and in turn,

one becomes merged in Shiva. It is not an empty

statement. It is a fact, that must be brought into

the field of experience, for any real progress.

 

By ignoring the truth of your non-relationship to

things, you continue to lie to yourself, and allow the

illusion of the world to bind you. It is your bondage

alone that allows you to experience the

positive/negative results of actions in the form of

consequences (action-consequence: karma). The notion

of karma is usually translated as action or reward

depending on the context, but this is also not

accurate. The true meaning of karma is

'action-consequence' - in sanskrit these two words

'action' and 'consequence' are inseparable - because

sanskrit is the language of consciousness itself

(revealed by the rishis for the very purpose of

discussing consciousness with some degree of precision

that no other language can achieve in this arena) -

and therefore it represents things more accurately

than english can when referring to such matters. It

is also more accurate, as a language, for referring to

such concepts because it contains an intrinsic

mathematical structure to its grammar. This allows

you to capture concepts such as sets and complements,

for instance (It is well known that the concept of

'Zero', or 'sunya', originated in India). Going back

to the example, one could say that all

action-consequences comprise a 'set' ('A') and by

adding the a- to the word, you refer to its complement

('Not A'). So karma refers to action-consequences,

the conjoined words, not the separate words. So,

'akarma' refers to non-action (or action that has been

severed from the consequences of such action).

 

I recognize that this is a rather disconnected email

that jumps from point to point, but the main point was

to provide some idea (flavor) of the reality of these

things, for further self investigation. That requires

some effort on your part to find out for yourself. If

you have no 'svatantram' (i.e., Self

Initiative/Motive/Awareness, also 'Independence' or

'Independent thinking') then regardless of how much

you read, do, etc. none of this is of any use.

Memorizing facts and figures will be of no use. You

must have the urge to find out and explore within for

yourself. Until then, you remain bound. Don't

forget: To know that 'the table is false' is still

knowledge. Knowledge itself is the binding factor.

So, you must forget everything you 'know' (the

'knowable') and rest in your true Self. To pretend

that you have forgotten everything you know, is also

false, because someone who really forgot what they

knew, didn't know they forgot. ;-) Otherwise, you

remain bound by the knowledge-experience you have.

 

So the question is how to develop that state of mind

that leads one to such independent experience?

Worshipping Lord Shiva is the only way. It is not by

book knowledge (memorized), but by bhakthi alone, that

one receives Guru Kripa (grace) which allows the light

of knowledge to shine forth from within. Without Guru

Kripa, you can read all day long, and it won't make

any difference. You must strive to be worthy of His

Kripa (grace) at all times, then only are you a true

disciple.

 

It is said in Guru Gita (discourse between Shiva and

Parvathi) that:

 

" Japas Tapo Vratam Theertham, Yagno Dhanam

Thathaivaacha, Guru Tattvam Avignyaya, Sarvam Vyardham

Bhavetpriyet. "

 

All practices/austeries are useless so long as one

does not understand SatGuru principle. You may sing

bhajans, do prayers, do pujas, or whatever you like,

for however long you please, but you will gain

nothing, if these are done without understanding that

it is the SatGuru alone who fulfills these. If you do

all these and fail to understand that SatGuru is

verily God in human form, here to shed grace on you,

then you are wasting your time. A mantra is just a

bunch of letters/words, but even jibberish spoken by

the Guru as a joke, becomes the mantra by which one

crosses the Ocean of Samsara. That is the greatness

of SatGuru. Many people say " We will do this for

Swamiji. " without understanding that it is " Swamiji

who is doing for you. " You can't do anything for

Swamiji - he is the real doer (and non-doer) of

everything - and those who fail to remember this -

fail. Period. Without His permission, not even a

blade of grass moves. By forgetting this, you act,

and in turn commit the sin of forgetting that it is

your Guru who has given you the ability to achieve

anything at all. This should be bourne in mind by any

devotees who think they are doing work 'for' Swamiji.

Humility is not acting humble, it is remember always

who gives you the power to act.

 

In Kaliyuga, it is said that Namasankirtana is the

easiest (best) method, and is the proper path for

attaining Godhead. Namasankirtana develops bhakthi,

by invoking the grace of the deity being worshipped,

for the name is itself the deity being worshipped.

 

As Sri Swamiji has said:

 

" The whole Universe is the external symbol of God and

behind that stands His grand name. The nectar of the

Lord's name (Nama Sankeerthan) is, greater than the

Lord Himself. "

 

So, during this Shiva rathri, let us pray that Lord

Shiva (Sachchidanadeshwara) blesses everyone with that

True knowledge (Jnana Ganga) that alone leads one out

of the darkness of ignorance of samsara into the

blissful light of His awareness.

 

Sanatana dharma isn't some silly religion that

worships millions of Gods - one for this, another for

that, etc. We worship that One essence of whom it can

be said that " There is NO Second. " He alone exists.

He alone exists.

 

Na dvitityo Na triyaschthurtho naapyuchyate |

Na panchamo Na shshtah sapthmo naapyuchyate|

Nashtamo Na navamo dashamo naapyuchyate|

Yagna yetham devamekavritham veda||

Sa sarvassai vi pashyathi yachha praanathi yachhana|

Tamidam nigatam sah sa yesha yeka yekavrideka yeva|

Ya yetham devamekavritham veda||

 

[from Atharva Veda

13.4[2]19-20]

 

Translation:

 

There is no second God, nor a third, nor is even a

fourth spoken of. There is no fifth God or a sixth nor

is even a seventh mentioned. There is no eighth God,

nor a ninth. Nothing is spoken about a tenth even.

This unique power is in and of itself. That Lord is

only One, the only, the omnipresent. It is One and the

only One.

 

" Unnadi Okkade Shivude Ga? Shivude Shivude Shivude Ga!

....Na Lo Vunadi Shivude Ga? Nee Lo Vunadi Shivude Ga?

Naa Lo Nee Lo Andhaari Lo, Vunadi Okkade Shivude

GaaAaa. "

 

" A light shines in the darkness and the darkness has

not understood it. " [John 1:5]

 

This light is the SatGuru. The darkness is your

ignorance.

 

Bhakthi-Jnana-Vairagyam:

 

Jyothi velligindi, SatGuru Jyothi Velligindi.

(The light has been lit, SatGuru's light has been lit)

Akali Avuthundi, Atma Jnanamu Adigindi.

(I am Hungry, My Atma is seeking True Knowledge)

Jnanamu Adigindi, Guru Bodhalu Nadichindi.

(Asked for True Knowledge, it followed Guru's

teachings.)

Dahamu Avuthundi, Manasuna Mohamu Vadilindi.

(I am Thirsty, my Moham (attachment) has left me)

Mohamu Vadilindi, Manasuna Dappitheerindi.

(Attachment having left me, my manas (mind)

restlessness has left me)

Chakramu Nadichindi, Janma Ettukochindi.

(The wheel turned on, as my life came to its

conclusion)

Ettukochindi Janma, Nadichipoyindhi.

(Life went on...)

Bhayamu Poyindi, Buddhiki Buddhi Vochindi.

(My fear has left me, my mind is now behaved)

Buddhi Vochindi, Teliviki Telupabaadindi.

(mind behaved, my intellect has cleared, that I am

able to see things 'as they are')

Puttukochindi Shantamu, Karunanindindi.

(within me, peace has taken birth, compassion has

become filled/complete)

Karuna Nindindi, Dattudi Krupa kaligindi.

(compassion having been filled, I have earned Datta's

grace)

Jyothi velligindi, SatGuru Jyothi Velligindi.

(The light has been lit, SatGuru's light has been lit)

 

Jaya Guru Datta!

Jaya Guru Datta!

Jaya Guru Datta!

 

Om Namah Shivaya!

 

---

Gurorangripadme ManaScenna Lagnam tata: kim! tata: kim! tata: kim! tata: kim!?

Sarva Kartha, Sarva Dhartha, Sarva Hartha, Mangalam!

Satchidananda, Satchidananda, Satchidananda Mangalam!

Tasmai Sri Guru-murthaye Nama Idam Sri Dakshinamurtaye!

 

Ata Nityo Narayanaha, Brahma Narayanaha, Sivascha Narayanaha, Kalascha

Narayanaha. Disascha Narayanaha, Vidisascha Narayanaha, Urdwamscha Narayanaha,

Adhascha Narayanaha, Antar-bahischa-Narayana.Narayana Eh Vedam Sarvam, Yat

BhootamYacchha Bhavyam.Nish-kalango Niranjano Nirvikalpo Nirakyadhas,suddhho

Deva Eko Narayanaha, Na dwiteeyosthi kaschit,ya evam Vedas Vishnu reva Bhavati,

Sa Vishnureva Bhavathi, Etat yajur veda sirodeeyathe.

 

~*Om * Ayim * Hreem * Sreem * Siva * Rama * Anagha * Dattaya * Namaha*~

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