Siva as Maheshwara ( the supreme lord)

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Siva and Rudra

From The Mahabharata, Anusasana Parva, Section CLXI

Translated by Sri Kisari Mohan Ganguli

 

Siva has two forms. One of these is terrible,

and the other mild and auspicious.

 

Vasudeva said: O mighty armed Yudhishthira, listen to me as I recite to thee the many names of Rudra as also the high blessedness of that high-souled one. The Rishis describe Mahadeva as Agni, and Sthanu, and Maheswara; as one-eyed, and three eyed, of universal form, and Siva or highly auspicious.

 

Brahmanas conversant with the Vedas say that Siva has two forms. One of these is terrible, and the other mild and auspicious. Those two forms again, are subdivided into many forms. That form which is fierce and terrible is regarded as identical with Agni and Lightning and Surya (fire, lightning and sun). The other form which is mild and auspicious is identical with Righteousness and Water and Chandramas (moon).Then again, it is said that half his body is fire and half is Soma (or the moon). That form of his which is mild and auspicious is said to be engaged in the practice of the Brahmacharya (Celibacy) vow. The other form of his which is supremely terrible is engaged in all operations of destructions in the universe.

 

Because he is great (Mahat) and the Supreme Lord of all (Iswara), therefore he is called Maheswara. And since he burns and oppresses, is keen and fierce, and endued with great energy, and is engaged in eating flesh and blood and marow, he is said to be Rudra. Since he is the foremost of all the deities, and since his dominion and acquisitions are very extensive, and since he protects the extensive universe, therefore he is called Mahadeva. Since he is of the form or colour of smoke, therefore he is called Dhurjati. Since by all his acts he performs sacrifices for all and seeks the good of every creature, therefore he is called Siva or the auspicious one.

 

Staying above (in the sky) he burns the lives of all creatures and is, besides, fixed in a particular route from which he does not deviate. His emblem, again, is fixed and immovable for all time. He is, for these reasons, called Sthanu. He is also of multiform aspect. He is present, past and future. He is mobile and immobile. For this he is called Vahurupa (of multiform aspect). The deities called Viswedevas reside in his body. He is, for this, called Viswarupa (of universal form). He is thousand-eyed; or he is myriad-eyed; or, he has eyes on all sides and on every part of his body. His energy issues through his eyes. There is no end of his eyes. Since he nourishes all creatures and sports also with them, and since he is their lord and master, therefore he is called Pasupati (the lord of all creatures).

 

If there is one who worships him by creating his image, another who worships his emblem, the latter it is that attains to great prosperity for ever.

 

Since his emblem is always observant of the vow of Brahmacharya, all the wolds worship it accordingly. This act of worship is said to gratify him highly. If there is one who worships him by creating his image, another who worships his emblem, the latter it is that attains to great prosperity for ever. The Rishis, the deities, the Gandharvas, and the Apsaras, worship that emblem of his which is ever erect and upraised. If his emblem is worshipped, Mahadeva becomes highly gratified with the worshipper. Affectionate towards his devotees, he bestows happiness upon them with a cheerful soul.

 

This great god loves to reside in crematoria and there he burns and consumes all corpses. Those persons that perform sacrifices on such grounds attain at the end to those regions which have been set apart for heroes. Employed in his legitimate function, he it is that is regarded as the Death that resides in the bodies of all creatures. He is again, those breaths called Prana and Apana in the bodies of all embodied beings. He has many blazing and terrible forms. All those forms are worshipped in the world and are known as Brahmanas possessed of knowledge. Amongst the gods he has many names all of which are fraught with grave import. Verily, the meanings of those names are derived from either his greatness or vastness, or his feats, or his conduct. The Brahmanas always recite the excellent Sata-rudriya in his honour, that occurs in the Vedas as also that which has been composed by Vyasa. Verily, the Brahmanas and Rishis call him the eldest of all beings. He is the first of all the deities, and it was from his mouth that he created Agni.

 

That righteous-souled deity, ever willing to grant protection to all, never gives up his suppliants. He would much rather abandon his own life-breaths and incur all possible afflictions himself. Long life, health and freedom from disease, affluence, wealth, diverse kinds of pleasures and enjoyments, are conferred by him, and it is he also who snatches them away. The lordship and affluence that one sees in Sakra and the other deities are, verily his. It is he who is always engaged in all that is good and evil in the three worlds. In consequence of his fullest control over all objects of enjoyment he is called Iswara (the Supreme Lord or Master). Since, again, he is the master of the vast universe, he is called Maheswara. The whole universe is pervaded by him in diverse forms. It is that deity whose mouth roars and burns the waters of the sea in the form of the huge mare’s head.

 

[Note:The allusion is to the fiery mare’s head which is supposed to wander through the ocean.]

 

 

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Hindu Sects

By Swami Shivananda, The Divine Life Society, Rishikesh

 

Hinduism is extremely catholic, liberal, tolerant, and elastic. This is the wonderful feature of Hinduism. A foreigner (visiting India) is struck with astonishment when he hears about the diverse sects and creeds of Hinduism. But these varieties are really an ornament to Hinduism. They are certainly not its defects. There are various types of minds and temperaments. So there should be various faiths also. This is but natural. This is the cardinal tenet of Hinduism. There is room in Hinduism for all types of souls- from the highest to the lowest- for their growth and evolution.

 

The term ‘Hinduism’ is most elastic. It includes a number of sects and cults, allied, but different in many important points. Hinduism has, within its fold, various schools of Vedanta; Vaishnavism, Saivism, Saktism, etc. It has various cults and creeds. Hinduism accommodates all types of men. It prescribes spiritual food for everybody, according to his qualification and growth. This is the beauty of this magnanimous religion. This is the glory of Hinduism. Hence there is no conflict among the various cults and creeds. The Rig-Veda declares: "Truth is one; sages call it various names- Ekam Sat Vipra Bahudha Vadanti." The Upanishads declare that all the paths lead to the same goal, just as cows of variegated colours yield the same white milk. Lord Krishna says in the Gita: ‘Howsoever men approach Me, even so do I welcome them, for the path men take from every side is Mine." All diversities are organized and united in the body of Hinduism.

 

Hinduism provides food for reflection for the different types of thinkers and philosophers all over the world. All sorts of philosophy are necessary. What appeals to one may not appeal to another, and what is easy for one may be difficult for another. Hence the need for different standpoints. All philosophies of Hinduism are points of view. They are true in their own way. They take the aspirant step by step, stage by stage, till he reaches the acme or the pinnacle of spiritual glory. Sanatana-Dharmists, Arya-Samajists, Deva- Samajists, Jainas, Buddhists, Sikhs and Brahmo-Samajists are all Hindus only, for they rose from Hinduism, and emphasized one or more of its aspects.

 

The Hindus are divided into three great classes, viz.,

 

Vaishnavas who worship the Lord as Vishnu;

 

Saivas who worship the Lord as Siva; and

 

Saktas who adore Devi or the Mother aspect of the Lord.

 

In addition, there are the Sauras, who worship the Sun-God; Ganapatyas who worship Ganesh as supreme; and Kumaras who worship Skanda as the godhead.

 

1. The Vaishnavas - Sri Sampradaya

 

The Vadagalai School and The Tengalai School

 

The Vaishnavas are usually distinguished into four principal Sampradayas or sects. Of these, the most ancient is the Sri Sampradaya founded by Ramanuja Acharya about the middle of the twelfth century. The followers of Ramanuja adore Vishnu and Lakshmi, and their incarnations. They are called Ramanujas or Sri Sampradayins or Sri Vaishnavas. The teachers are Brahmins. The disciples may be of any caste. They all recite the Ashtakshara Mantra: "Om Namo Narayanaya." They put on (display) two white lines and a central red line on the forehead.

 

Vedantacharya, a follower of Ramanuja, made some reform in the Vaishnava faith. This gave rise to the formation of two antagonistic parties of Ramanujas, one called the Northern School (Vadagalai) and the other the Southern School (Tengalai). The Tengalais regard Prapatti or self-surrender as the only way to salvation. The Vadagalais think that it is only one of the ways. According to them, the Bhakta or the devotee is like the young one of a monkey which has to exert itself and cling to its mother (Markata-Nyaya or Monkey Theory); whereas, according to the Southern School, the Bhakta or the devotee is like the kitten which is carried about by the cat without any effort on its own part (Marjala-Nyaya or Cathold Theory). The Northern School accept the Sanskrit texts, the Vedas. The Southerners have compiled a Veda of their own called ‘Nalayira Prabandha’ or ‘Four Thousand Verses’, in Tamil, and hold it to be older than the Sanskrit Vedas. Really, their four thousand verses are based on the Upanishad portion of the Vedas. In all their worship, they repeat sections from their Tamil verses.

 

The Vadagalais regard Lakshmi as the consort of Vishnu, Herself infinite, uncreated and equally to be adored as a means (Upaya) for release. The Tengalais regard Lakshmi as a created female being, though divine. According to them, she acts as a mediator or minister (Purushakara), and not as an equal channel of release.

 

The two sets have different marks on their foreheads. The Vadagalais make a simple white line curved like the letter U to represent the sole of the right foot of Lord Vishnu, the source of the River Ganga (Ganges). They add a central red mark as a symbol of Lakshmi. The Tengalais make a white mark like the letter Y that represents both the feet of Lord Vishnu. They draw a white line half way down the nose.

 

Both the sects brand the emblems of Vishnu- the discus and the conch- on their breasts, shoulders and arms.

 

The Tengalais prohibit their widows from shaving their heads.

 

The usual surnames of the Ramanuja Brahmins are Aiyangar, Acharya, Charlu and Acharlu.

 

Ramanandis

 

The followers of Ramananda are the Ramanandis. They are well-known in upper Hindusthan (India). They are branch of the Ramanuja sect. They offer their worship to Lord Rama, Sita, Lakshmana and Hanuman. Ramananda was a disciple of Ramanuja. He flourished at Varanasi about the beginning of the fourteenth century. His followers are numerous in the Ganga (Ganges) valley of India. Their favourite work is the ‘Bhakti-Mala.’ Their sectarian marks are like those of the Ramanujas. The Vairagis are the ascetics among the Ramanandis.

 

Vallabhacharins or Rudra Sampradayins (Rudra Sect)

 

The Vallbhacharins form a very important sect in Mumbai, Gujarat and the Central India. Their founder was born in the forest Camparanya in 1479. He is regarded as an incarnation of Krishna. The Vallabhacharins worship Krishna as Baba-Gopala. Their idol is one representing Krishna in his childhood till his twelfth year. The Gosains or teachers are family men. The eight daily ceremonials for God in the temples are Mangala, Sringara, Gvala, Raja Bhoga, Utthapana, Bhoga, Sandhya and Sayana. All these represent various forms of adoration of God.

 

The mark on the forehead consists of two red perpendicular lines meeting in a semicircle at the root of the nose and having a round dot of red between them. The necklace and rosary are made of the stalk of the Tulasi (holy Basil plant).

 

The great authority of the sect is the Srimad Bhagavata as explained in the Subodhini, the commentary thereon of Vallabhacharya. The members of the sect should visit Sri Nathdvara, a holy shrine, at least once in their lives.

 

The Chaitanyas (Hare Krishna Movement)

 

This sect is prominent in Bengal and Orissa. The founder Chaitanya Mahaprabhu or Lord Gouranga, was born in 1485. He was regarded as an incarnation of Lord Krishna. He took sannyasa (monkhood) at the age of twenty-four. He went to Jagannath where he taught Vaishnava doctrines.

 

The Chaitanyas worship Lord Krishna as the Supreme Being. All castes are admissible into the sect. The devotees constantly repeat the Name of Lord Krishna.

 

Chaitanya’s Charitamrita by Krishna Das is a voluminous work. It contains anecdotes of Chaitanya and his principal disciples and the expositions of the doctrines of this sect. It is written in Bengali.

 

The Vaishnavas of this sect wear two white perpendicular streaks of sandalwood paste or Gopichandan (a kind of sacred clay). Down the forehead uniting at the root of the nose and continuing to near the tip. They wear a close necklace of small Tulasi beads of three strings.

 

[Note: During the twentieth century, Swami Prabhupada, A.C. Bhaktivedanta became the founder Acharya of the International Society for Krishna Consciousness with branches all over the world. This movement urges devotees to recite with faith and devotion the following Hare-Krishna Mantra:

 

"Hare Krishna Hare Krishna Krishna Krishna Hare Hare,

 

Hare Rama Hare Rama Rama Rama Hare Hare"

 

‘Rama’ in the above mantra of the Hare-Krishna movement does not refer to Sri Rama from the Ramayana but to Balarama, the elder brother of Sri Krishna.]

 

The Nimbarkas

 

The founder of this sect was Nimbarka or Nimbaditya. He was originally named Bhaskara Acharya. He is regarded as an incarnation of the Sun-God (Surya). The followers worship Krishna and Radha (Krishna’s consort) conjointly. Their chief scripture is the Srimad Bhagavata Purana.

 

The followers have two perpendicular yellowish lines made from Gopichandan clay and applied from the root of the hair to the commencement of each eye-brow and there meeting in a curve. This represents the footprint of Lord Vishnu.

 

The Nimbarkas or Nimavats are scattered throughout the whole of upper India. They are very numerous around Mathura. They are also the most numerous of the Vaishnava sects in Bengal.

 

The Madhavas

 

The Madhavas are Vaishnavas. They are known as Brahma Sampradayins. The founder of the sect was Madhavacharya, otherwise called Ananda Tirtha and also called Purna-Prajna. He was born in 1200 ad. He was a great opponent of Sankaracharya’s Advaita system of philosophy. He is regarded as an incarnation of Vayu or the Wind-God. He erected and consecrated at Udipi the image of Lord Krishna.

 

The Gurus of the Madhava sect are Brahmins and Sannyasins. The followers bear the impress of the symbols of Vishnu upon their breasts and shoulders. They are stamped with a hot iron. Their marks on the foreheads consist of two perpendicular lines made with Gopichandana and joined at the root of the nose. They make a straight black line (using charcoal from incense offered to Krishna), which terminates in a round mark made with tumeric.

 

The Madhavas are divided into two classes called the Vyasakutas and the Dasakutas. They are found in Karnataka.

 

Truthfulness, study of scriptures, generosity, kindness, faith and freedom from envy form the moral code of Madhavas. They give the Lord’s names to their children (Namakarana Sanskar), and mark the body with His symbols (Ankana). They practise virtue in thought, word and deed (Bhajana).

 

Radha Vallabhis

 

Radha Vallabhis worship Krishna as Radha-Vallabha, the Lord or the Lover of Radha. Harivans was the founder of this sect. Seva Sakhi Vani gives a detailed description of the notion of this sect and more of their traditions and observances.

 

Charana Dasis, Dadu Panthis, Hari Chandis, Kabir Panthis, Khakis, Maluk Dasis, Mira Bais, Madhavis, Rayi Dasis, Senais, Sakhi Bhavas, Sadma Panthis, are all Vaishnava sects.

 

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2. The Saivas

 

Smarta Brahmins of the South

 

The Saiva Brahmins of the Tamil India have their title Aiyer. They are called Smartas. They all wear three horizontal lines of Bhasma or Vibhuti (holy ash) on their forehead. They all worship Lord Siva. The different sects are:

 

Vadamas : Vada Desa Vadamas, Chola Desa Vadamas and Inji Vadamas

 

Brihatcharanam: Mazhainattu Brihatcharanam, Pazhamaneri Brihatcharanam, Milaghu Brihatcharanam and Kandramanikka Brihatcharanam

 

Vathimars

 

Ashtasahasram

 

Choliyas: Otherwise called Pandimars and inhabitants of Tiruchendur, and

 

Gurukkal: A sub-sect of Vadamas not recognized as one amongst them and whose duties are to worship at temples. They are also known by the name of Oattar in southern districts of Madras. These are different from Archaks. Archaks belong to any of the above sub-sects and inter-marry with persons of other professions, but not Gurukkal or Pattar. While Gurukkal is used only for Saivites, Pattar and Archak are used for Vaishnavites also.

 

Saiva Brahmins of Malabar

1. Nambuduri 2.Muse, and 3.Embrantiri

 

Saiva Brahmins of Bengal

1.Chakravarti 2.Chunder 3.Roy 4.Ganguli 5.Choudhury 6. Biswas 7. Bagchi 8. Majumdar, and 9.Bhattacharji

 

Saiva Brahmins of Karnataka

1.Smarta 2. Haviga 3.Kota 4.Shivalli 5.Tantri 6.Kardi 7.Padya

 

 

 

Telugu Smartas

 

Murukinadu, 2.Velanadu 3.Karanakammalu 4.Puduru Dravidis

 

Telahanyam 6.Konasima Dravidi and 7.Aruvela Niyogis

 

 

 

Lingayats

They are called Vira Saivas. They are found in Mysore and Karnataka. They wear on their neck a Linga of Lord Siva that is placed in a small silver box.

 

 

 

Other Saiva sects

 

Akas Mukhis, Gudaras, Jangamas, Karalingis, Nakhis, Rukharas, Sukharas, Urdhabahus, Ukkaras are al Saiva sects.

 

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3.The Saktas

 

The saktas are worshippers of Devi, the Universal Mother. Dakshinis, Vamis, Kancheliyas, Kararis are all Sakta sects.

 

Miscellaneous

 

The Sauras adore the Sun, the Ganapatyas adore Ganesh, and the Kaumaras adore Skanda.

 

The non-Brahmins of South India are Naidu, Kamma Naidu, Chetty, Mudaliar, Gounder, Pillai, Nair,Nayanar and Reddy.

 

Nanak Shahis of seven classes (viz., Udasis, Ganj-bhakshis, Ramrayis, Sutra Shahis, Govinda Sinhis, Nirmalas, Nagas), Baba Lalis, Prana nathis, Sadhus, Satnamis, Siva Narayanis are other miscellaneous sects.

 

The Arya Samaj

 

The founder of the Arya Samaj was Swami Dayananda Saraswati, who was born in Kathiawar in 1824. This Samaj is more of a social institution, with a religious background. It has Gurukulas, schools, and Pathshalas. The Suddhi Sabha is a proselytizing branch of the Arya Samaj.

 

[Note: The followers of the Arya Samaj do not perform idol worship. Swami Dayanand Saraswati wrote "Satyarth Parkash" (Light of Truth). This volume serves as the principal guiding light of the Arya Samaj. Some of the principles of the Arya Samaj are: God is the primary source of true knowledge and of all that is known by its means. The Vedas are the scriptures of all true knowledge. All acts ought to be performed in conformity with Dharma i.e. after due consideration of right and wrong. The primary object of the Arya Samaj is to do good to the world i.e. to ameliorate physical, spiritual and social standards of all men. All ought to be treated with love, justice, righteousness and due regard to their merits.]

 

The Brahmo Samaj

 

The Brahmo Samaj was founded originally by Raja Ram Mohan Roy, early in the nineteenth century. The Brahmo Samajists do not perform idol worship. Keshab Chandra Sen introduced some changes in the year 1860. There are now two branches within the Samaj, viz., Adi Brahmo Samaj which holds to the tenets laid down by Raja Ram Mohan Roy and the Sadharana Barahmo Samaj which is somewhat modern and which follows Keshab Chandra Sen more closely. This Samaj has followers in Bengal.

 

The Jains

 

The first founder of the sect was Parsvanatha. Its first active propagator was Mahavira. The Jains are found in great numbers especially in the western coast of India. They are divided into two principal sects- the Svetambaras (clothed in white garments) and the Digambaras (sky-clad or naked).

 

The Jains do not admit the divine origin of the Vedas. They do not believe in any Supreme Deity. They pay reverence to holy men or saints who are styled Tirthankaras, who dwell in the heavenly abode and who, by long discipline, have raised themselves to divine perfection. The images of one or more of these Tirthankaras are placed in every Jain temple.

 

The Jains are strict vegetarians. They attach great sanctity to life. They practise Ahimsa (non-killing, non-violence). Strict Jains strain water before drinking, sweep the ground with a brush before treading on it or before sitting, never eat or drink at night and sometimes cover their mouths with muslin to prevent the risk of swallowing minute organisms.

 

There are two classes of Jains, viz., Sravakas who engage themselves in secular occupations and Yatis or monks who lead an ascetic life.

 

The Sikhs

 

 

"Sikhism, while some of its' founding Guru's were Hindu, was created as a response to Hinduism and the reign of the Muslim Mughal empires."

-KS Gidda

 

‘Obedience to the Guru brings release from future births’ this is a firm conviction of the Sikhs. Sikhs adopt the five Kakas, viz., 1. The Kes (uncut hair), 2. The Kachhca (short drawers), 3. The Kara (iron bangle), 4. The Kirpan (steel dagger), and 5. The Kangha (small-tooth comb worn in the hair).

 

The Udasis are an ascetic order of the Nanaksahi Sikhs. Srichand, son of Guru Nanak, embraced Sannyasa. Udasis are his followers. Lakshmichand, another son of Guru Nanak, led the life of a house-holder. Vedis are his followers. Nirmalas are ascetic followers of Guru Govind Singh.

 

The Akalis are brave warriors. The Akalis wear a distinctive dress of blue, and a black turban.

 

The teachings of Guru Nanak are contained in the first book of the Adi Granth.

 

No Sikh smokes tobacco.

 

Sadhus and Sannyasins

 

Salutations unto the ancient Rishis, seers, saints, paramhansa sannyasins and sadhus, who are the repositories of divine knowledge and wisdom and who guide the destiny of the world in the past, present and future.

 

Every religion has a band of anchorites who lead the life of seclusion and meditation. There are Bhikshus in Buddhism, Fakirs in Mohammedanism (Islam), Sufistic Fakirs In Sufism, and Fathers and Reverends in Christianity. The glory of a religion will be lost absolutely if you remove these hermits or Sannysins or those who lead a life of renunciation and divine contemplation. It is these people who maintain or preserve the religions of the world. It is these people who give solace to the householders when they are in trouble and distress. They are the messengers of the Atman-knowledge and heavenly peace. They are the harbingers of divine wisdom and peace. They are the disseminators of Adhyatmic science and Upanishadic revelations. They heal the sick, comfort the forlorn and nurse the bed-ridden. They bring hope to the hopeless, joy to the depressed, strength to the weak and courage to the timid, by imparting the knowledge of the Vedanta and the significance of the ""Tat Tvam Asi" Mahavakya (great saying).

 

Dasanama Sanyasins

 

Sanaka, Sanandana, Sanat-Kumara and Sanat-Sujata were the four mind-born sons of Lord Brahma. They refused to enter the Pravritti Marga or worldly life and entered the Nivritti Marga or the path of renunciation. The four Kumaras were the pioneers in the path of Sannyasa. Sri Dattatreya also is among the original Sannyasins. The Sannyasins of the present day are all descendants of the four Kumaras, Dattatreya and Sankaracharya.

 

Sri Sankaracharya, regarded as an Avatara of Lord Siva and the eminent exponent of Kevala Advaita philosophy, established four Maths (monasteries) one at Sringeri, another at Dvaraka, a third at Puri and a fourth at Joshi Math in the Himalayas, on the way to Badrinarayana shrine.

 

Sri Sankara had four Sannyasin disciples, viz., Suresvara, Padmapada, Hastamalaka and Totaka. Suresvara was in charge of Sringeri Math, Padmapada was in charge of Puri Math, Hastamalaka was in charge of Dvarka Math and Totaka was in charge of Joshi Math.

 

The Sannyasins of Sringeri Math, the spiritual descendants of Sri Sankara and Suresvacharya, have three names, viz., Sarasvati, Puri and Bharati. The Sannyasins of the Dvaraka Math have two names, viz., Tirtha and Asrama. The Sannyasins of the Puri Math have two names, viz., Vana and Aranya. The Sannyasins of the Joshi Math have three names, viz., Giri, Parvata and Sagara.

 

The Dasanamis worship Lord Siva or Lord Vishnu, and meditate on Nirguna Brahman. The Dandi Sannyasins, who hold staff in their hands, belong to the order of Sri Sankara. Paramhansa Sannyasins do not hold staff. They freely move about as itinerant monks. Avadhutas are naked Sannyasins. They do not keep any property with them.

 

The Sannyasins of the Ramakrishna Mission belong to the order of Sri Sankara. They have the name Puri.

 

Then, there are Akhada Sannyasins, viz., Niranjana Akhada and Jhuni Akhda. They belong to the order of Sri Sankara. They are Dasanamis. They are found in the Uttar Pradesh State only.

 

Rishikesh and Haridwar are colonies for Sannyasins. Varanasi also is among the chief abodes of Sannyasins.

 

Saivas

In South India, there are Tamil Sannyasins who belong to the Kovilur Math and Dharmaputram Adhinam. They do not belong to the Sri Sankara order. They are Saivas.

 

Nagas

Nagas are Saiva Sannyasins. They are in a naked state. They smear their bodies with ashes. They have beard and matted locks.

 

Udasis

Guru Nanak’s order of ascetics is called Udasis. They correspond to Sannyasins and Vairagis. They are indifferent to the sensual pleasures of this world (Udasina). Hence they are called Udasis.

 

Vairagis

A Vairagi is one who is devoid of passion. Vairagis are Vaishnavas. They worship Lord Rama, Sita and Hanuman. They read the Ramayana of Tulasidas. The mendicant Vaishnavas of the Ramanandi classs are the Vairagis. Sri Ananda, the twelfth disciple of Ramananda, instituted this ascetic order.

 

Rama Sanehis

The founder of this order was Ramcharan who was born in the year 1718 in a village near Jaipur in Rajasthan. The Rama Sanehi mendicants are of two classes, viz., the Videhis who are naked and the Mihinis who wear two pieces of cotton cloth dyed red in ochre. Their monastery is in Shahapur in Rajasthan. The Rama Sanehi sect has the largest following in Mewar and Alwar. They are found also in Mumbai and Poona (in Maharashtra State), Surat, Ahmedabad in Gujarat State), and Hyderabad and Varanasi.

 

Kabir Panthis (panthi = followers)

 

Kabir Panthis are the followers of saint Kabir. They are numerous in all the provinces of Upper and Central India. There are twelve branches. Kabir Chaura is at Varanasi. It is a big monastery of Kabir Panthis. Dharamdas was the chief disciple of Kabir. The followers are expected to have implicit devotion to the Gurus, in thought, word and deed. They should practise truthfulness, mercy, non-injury and seclusion. The followers of Kamal, son of Kabir, practise Yoga.

 

Dadu Panthis

 

The Dadu Panthis form one of the Vaishnava cults. Dadu, the founder of this sect, was a disciple of one of the Kabir Panthi teachers. The followers worship Lord Rama.

 

Dadu was a cotton cleaner. He was born at Ahmedabad. He flourished about the year 1600. The Dadu Panthis are of three classes, viz., the Viraktas who are bareheaded (clean shaven head) and have one cloth and one water-pot, the Nagas who carry arms and who are regarded as soldiers and the Vistar Dharis who do the avocations of ordinary life.

 

The Dadu Panthis are numerous in Marwar and Ajmer. Their chief place of worship is at Naraina, which is near Sambhur and Jaipur. Passages from the Kabor writings are inserted in their religious scriptures.

 

Gorakhnath Panthis

Gorakhnath was a contemporary of Kabir. He is regarded as the incarnation of Lord Siva. He calls himself as the son of Matsyendranath and grandson of Adinath. There is a temple of Gorakhnath at Gorakhpur in Uttar Pradesh. Bhartrihari was a disciple of Gorakhnath.

 

Gorakhnath wrote Goraksha-Sataka, Goraksha-Kalpa and Goraksha-Nama. They are in Sanskrit.

 

The followers of Gorakhnath are usually called Kanphatas, because their ears are pierced and rings are inserted in them, at the time of their initiation. They worship Lord Siva.

 

Nimbarka Sampradayis and Ramanuja Sampradayis

These are Sadhus of the Nimbarka Sampradaya. They are Vaishnavas. The Sannyasins of the Ramanuja Sampradaya wear orange coloured cloth, a holy thread and tuft and Tri-danda or three-staff. At present, they are very few in number.

 

Parinami Sect

Sri Pirannath was the founder of this sect. He was born in 1675 at Jamnagarh, district Rajkot, in Kathiawar. He was the Devan (chief minister) of Raja Jam Jasa. The followers are to practise Ahimsa, Satya and Daya – non-violence, truthfulness and compassion. They study the sacred book, Kul Jam Svarup or Atma-Bodha, in Hindi, which contains the teachings of Sri Pirannath. It contains 18000 Chaupais. They worship Bala-Krishna, i.e., Krishna as a small child.

 

The followers are found mostly in the Punjab, Gujarat, Assam, Nepal and Mumbai. There are two Maths or monasteries –one at Jamnagarh and the other at Pamna.

_

 

Smarta Sect

 

What Is the Universalistic Smarta Sect?

 

Smartism is an ancient brahminical tradition reformed by Shankara in the ninth century. Worshiping six forms of God, this liberal Hindu path is monistic, nonsectarian, meditative and philosophical. Aum Namah Sivaya.

 

 

Smarta means a follower of classical smriti, particularly the Dharma Shastras, Puranas and Itihasas. Smartas revere the Vedas and honor the agamas. Today this faith is synonymous with the teachings of Adi Shankara, the monk-philosopher, known as shanmata sthapanacharya, "founder of the six-sect system." He campaigned India-wide to consolidate the Hindu faiths of his time under the banner of Advaita Vedanta. To unify the worship, he popularized the ancient Smarta five-Deity altar-Ganapati

 

Surya, Vishnu, Siva and Shakti-and added Kumara. From these, devotees may choose their "preferred Deity," or Ishta Devata. Each God is but a reflection of the one Saguna Brahman. Shankara organized hundreds of monasteries into a ten-order, dashanami system, which now has five pontifical centers. He wrote profuse commentaries on the Upanishads, Brahma Sutras and Bhagavad Gita. Shankara proclaimed, "It is the one Reality which appears to our ignorance as a manifold universe of names and forms and changes. Like the gold of which many ornaments are made, it remains in itself unchanged. Such is Brahman, and That art Thou." Aum Namah Sivaya.

 

Copyright © 2002 Himalayan Academy

 

 

[Guest guest]

Hare Krishna,

 

Rig Veda 7:40:5

 

asya devasya mILhuSo vayA viSNoreSasya prabhRthe havirbhiH

vide hi rudro rudriyaM mahitvaM yAsiSTaM vartirashvinAvirAvat

 

The above verse clearly shows that Lord Rudra is subservient to Lord visnu.

 

The Mahabharatha verses are Tamasic in nature as they do not agree with Sruti.

[Guest guest]

asya devasya mILhuSo vayA viSNoreSasya prabhRthe havirbhiH

vide hi rudro rudriyaM mahitvaM yAsiSTaM vartirashvinAvirAvat || RV 7.40.5 ||

 

The above stanza in Rigveda clearly depicts that Rudra has got his powers by worshipping Lord Vishnu.

 

vAyurasmA upAmanthat pinaSTi smA kunannamA

keshIviSasya pAtreNa yad rudreNApibat saha

 

The above stanza (Vayu Suktha of rigVeda) clearly proves that Rudra is subservient to Lord Vayu.

 

But Shaivatees cleanly ignore these stanzas from vedas and continue to yell that Lord Shiva is supreme.

 

 

[Guest guest]

Can you give us an English translation of these verses? And how do you know that this translation hasn't been mistranslated or misinterpreted?

 

Just picking out one verse simply isn't enough to convince people. You have other sects that are based solely on the Vedas, yet they don't see Vishnu alone as supreme.

[Guest guest]

Hare Krishna,

 

Rig Veda 7:40:5

 

asya devasya mILhuSo vayA viSNoreSasya prabhRthe havirbhiH

vide hi rudro rudriyaM mahitvaM yAsiSTaM vartirashvinAvirAvat

 

With offerings I propitiate the branches of this swift-moving God, the bounteous Visnu.

Hence Rudra gained his Rudra-strength: O Asvins, ye sought the house that hath celestial viands.

 

vAyurasmA upAmanthat pinaSTi smA kunannamA

keshIviSasya pAtreNa yad rudreNApibat saha

 

Vayu hath churned for him: for him he poundeth things most hard to bend,

When he with long loose locks hath drunk, with Rudra, poison from the cup.

 

This is the story from churning of ocean, where this sruti says that Lord Vayu made this Visha less effective for Lord rudra and drank it along with him. So Lord Vayu is higher in position and more powerful than Lord Rudra.

 

 

Can you give us an English translation of these verses? And how do you know that this translation hasn't been mistranslated or misinterpreted?

 

 

Please give the right interpretation and translation.

This is sign of denial. nyway I do not have to prove anything to people who cannot understand Sanskrit.

 

 

Just picking out one verse simply isn't enough to convince people. You have other sects that are based solely on the Vedas, yet they don't see Vishnu alone as supreme.

 

 

Vaishnavas have defeated and routed these other followers on many debates, but as usual belief is blind. Eventhough they see evidence from Srutis they enter into a state of denial like you.

[Guest guest]

"Vaishnavas have defeated and routed these other followers on many debates, but as usual belief is blind. Eventhough they see evidence from Srutis they enter into a state of denial like you."

 

Oh have they now, it seems they can only convince themselves. Where exactly have they defeated other followers? It seems you like swimming in your own ego. All they do is come out with a single verse and make their own interpretation to suit them. If you want to see Vaishnavas defeated in debates you don't have to look far.

 

[Guest guest]

"The Mahabharatha verses are Tamasic in nature as they do not agree with Sruti. "

 

you are starting your post with Hare Krishna... wich gaudya vaishnava authority says that mahabharata is tamasic?

[Guest guest]

In audarya-fellowship.com i have posted "enclyopedia of defeat of advaitham". it clearly shows how shaivam& advaitham got defeated many times.

 

do u know history ? of course, ur words prove u dunno.

 

anyway if you want to comment on the enclyopedia, comment on this thread instead of putting comments there.

 

 

[barney 0]

Followers of Krishna and Vishnu do not. Thy have become a fanatical group insititing that we must drink bottoled mineral water instead of spring water without knowing both comes from the same source. Silly fellows....

[Guest guest]

There are two types of people -> Spiritual and ignorant.

 

Those who follow vedas are spiritual. THose who dont are ignorant.

 

if you want i can show what vedas say.

 

 

[Guest guest]

We are not telling to drink from mineral water. we are telling not to drink sea water.

 

but people like u say both are water & cant see difference between them.

 

i think u understans what i say.

 

 

[Guest guest]

In my thread i once quoted theres nothing wrong in worshipping Lord Brahma.

 

Atthat time you replied by quoting a story from a shiva purana telling that brahma shouldnt be worshipped.

 

sametime in another thread you are telling that all gods should be worshipped.

 

your words appear differently in each thread. i dont think you are secular. if you are, you couldnt have accepted my opinion of worshipping Lord Brahma instead of quoting from shiva purana.

 

so someone quotes lord brahma dont irritate them by telling storeies from shiva purana because everyone is not intrested in shiva purana only some sect of people are intrested in shiva purana.

 

dont be confused. May lord brahma show you clear path.

 

[Guest guest]

Hare Krishna,

 

 

Oh have they now, it seems they can only convince themselves. Where exactly have they defeated other followers? It seems you like swimming in your own ego. All they do is come out with a single verse and make their own interpretation to suit them. If you want to see Vaishnavas defeated in debates you don't have to look far.

 

 

How can anybody convince people who blind themselves and do not want to open their eyes. So many verses were shown that not only shows that Lord Rudra occupies a lower position in Samhitas, also Lord Visnu's unparalelled supremacy was demonstrated from so many verses.

 

But advaitists completely avoid even commenting on those verses and instead start useless arguments and unecessary blame game and diversion tactics like this. I do not know how to bring you back to the issue.

 

If you can provide arguments against the Vaishnavas in the topic of Lord Visnu's supremacy please provide. Otherwise it is better you do not waste my time here.

[Guest guest]

Hare Krishna,

 

 

you are starting your post with Hare Krishna... wich gaudya vaishnava authority says that mahabharata is tamasic?

 

 

and where did I say that all of Mahabharatha is Tamasic. All I said is the verses quoted are Tamasic as they contradict Sruti.

[atanu 0]

All dear believers

 

I have come to love the fight among the faithful adherents of different gods. No doubt what happens happens with His will. Salvation, for many will come through such intense devotional fight. Out of intense love for Vasudeva or Siva or Shakti or Ganapati or Skanda, some may not be able to sleep and may prepare arguments staying awake. There is intense feeling because each one loves god in his own way and god cannot but reward such devotion. I know this truth because I have seen light of the path.

 

If a Vaishnavaite feels that Vishnu is the supreme God, Vishnu indeed is. Vishnu carries such a devotee lovingly to salvation and only after attaining salvation one will know the truth. The same applies to Saivaites.

 

Devotion is required to gain attention of Vishnu. On salvation, the image that a vaishnavaite has of Maha Vishnu sitting on a throne and guiding the work of other gods will clear away to show one resplendent god which encompasses all Adityas and Rudras. My vaishnav friends will tell “Yes, the one resplendent being is Vishnu and none else”. True. But will it matter if someone else calls that being as Devi or Siva or Tao? What is there in a name, except the meaning associated with the sound?

 

The image of Maha Vishnu sitting on a throne and guiding the work of other gods, if true, makes Vishnu very weak. Despite his lordship, the Christ appears to rule the world and Uma-Mahesvar appears to rule India. Even prophet Muhammad will beat both Siva and Vishnu. Do you want to say that Vishnu is so weak that he cannot resist the domination of Christ? Whatever we see: emergence of a leader; an event; a person; a concept – vidya or avidya; a vice; a virtue, all emanate from the Supreme Being -- Maha Vishnu only. However, some people call him Prophet Muhammad. And some people call it Tao.

 

Repeated and vehement reference to Vedas will not help. Both Rudra and Vishnu appear as minor gods in Rig Veda. Indra is the chief. That is just for appearance. God himself has written Vedas, so will he write to glorify himself? Only men who have not seen god glorify themselves. God works silently without claiming any fame. Gita clarifies that only the Lord is the doer. Despite glorious tribute to several deities Rig Veda succintly claims “ekam satviprah bahudha vadanti” (The truth is One, sages call it by various names, 1.164.46).

 

In Rig Veda, Vishnu who pervades everything is just an Aditya (out of 12 Adityas)– a reference to all pervading divine light. Rudra, on the other hand is not part of anything but is a class in himself and his quality is that he is undefeatable. Rig Veda does not clarify the role of Rudra further except that is the only undefeatable God. He is also father of Maruts who assist Indra to rule. Yajur Veda however begins to clarify that Rudra wields the divine light as Vishnu shastra and similarly he also wields Vayu and also Indra etc. In Shree Rudram, Rudra is shown as Indra and Aditya. Rudra is also called as Vishnu who pervades everything. Dear friends may please confirm the last sloka in the Rudram.

 

In Upanishads the status of Brahman is given to Uma-Mahadeva who appears in the beginning and at the end. What remains after dissolution to start another cycle is param Brahman and no icon suits this knowledge better than the image of dancing Nataraja. These images are created by the Lord himself and so they last. But again, name and forms are not important but the underlying principle and meanings are. Narayana also appears as Purusha who is an integral part of Brahman. Sesha only gets to see the dissolution when Vishnu goes to yoga nidra.

 

I will not mention Tantras, but even in Bhagavatam: Shiva consumes the poison. Who but the greatest bears the heaviest load? Who but the greatest sacrifices the most?

 

To say that only the slokas dealing with Vishnu were written by svattwic people or the Lord himself while Shree Rudram or Svetaavatara Upanishad were written by tamasic mortal men will be wrong. The Gita clarifies that only the Lord is the doer.

 

What I have attempted is to bring out the meanings and not to lower any image. The Vedas state Supreme god -- param Braham to be Naryana. But Vedas also state that Rudra is param Brahman. Understand the meaning friends. Param Brahman is the underlying non-dual truth. Sages who abide in God continuously: Trailanga Nath, Ramakrishna, Maharshi Ramana state so.

 

I remember a sweet smiling Vasudeva as the supreme god – the param Brahman, the same as Shiva. The beauty of Vasudeva brings tears to my eyes, invoking the spirit of pure goodness. But for me, when I face a higher problem associated with a vice, I cannot help but remember the supreme yogi yet bhogi, immobile yet the rhythm itself, fierce yet calm, inauspicious yet supremely auspicious Shiva who invokes the meaning of an ever constant and ever present Lord, who controls everything – the vice and virtue both. Undoubtedly, for many people Vishnu evokes the same.

 

Shiva tells his lovers: Apparent decay and destruction need not be feared. The seed dies to live as a plant; the passions and sensuous thoughts of man must die to live as a conscious entity in Eternity. Once this is recognized, all destruction is seen not merely as inevitable, but as beautiful, for it reveals the sacrificial aspect of life, unconscious in the lower kingdoms, to be consciously recognized and used by the human being.

 

During the Vigil Night of Shiva, Mahashivaratri, we are brought to the moment of interval between destruction and regeneration; it symbolizes the night when we must contemplate on that which watches the growth out of the decay. We have to look behind and before (with Shiva in our heart), to see what evil needs eradicating from our heart, what growth of virtue we need to encourage. Such a dark night of the soul comes to all of us; it is a time when desolation lies before and behind us, and in the burning-ground of the heart there seems no life. No one escapes this dark night. Even the Christ suffered in the Garden of Gethsemane. To keep before us the memory of Shiva's dance will save us from despair and give us the courage to pass on.

 

Friends, when any one of you has to face such a dark night of soul when all seems lost, you feel choked and death seems the only escape, then Shiva will appear to carry you along and He will caringly impart knowledge to you. Such nights are not welcome nights, if unaided by Shiva.

 

The image of trinity is also given by the gods, to reveal to us the truth in stages. Please do not comment that the trinity is tamasic as someone has commented about Mahabharata. To claim that god only does this and not that is to limit God. Maha Vishnu will not like that since he has stated in Gita that everything is Him and He alone is the doer. Shiva tells the same thing to Devi in Devikalottara.

 

I conclude that finally everyone will know that Shiva is Vishnu and Vishnu is Shiva. Sincere devotion to any God will take one to the One Resplendent Being. That only is important.

My dear Vaishnav friends may now hurl many Vishnu ashtra at me (as Rudra does to destroy Tripura). However, I have requested Vasudeva to protect me and I know that he will.

 

By the way Param Brahman is not Brahma as Mr. Gokul seems to believe. But Brahma is Param Brahman. Can you understand this?

 

[Guest guest]

All I said is the verses quoted are Tamasic as they contradict Sruti.

 

mahabharata, written by vyasa, is trascendental so it cannot be tamasic in any part or the whole.. there's only to say that vedic culture has to be taken all together, considering the whole picture, and everything goes out in an harmonic manner..

 

as there are scriptures who, with some kinds of people say that brahman is the supreme reality, there's also sections, where, in a particular circumstance they say that shiva or even a jiva acting as a particular deva in the universe is the supreme

 

we have also the supreme lord, bhagavan sri krishna or sri ramachandra worshipping sometimes devatas or his subordinated avataras... or accepting a spiritual master and being chastized

 

but this is to show the right path to humans, not that some scriptures or verses are tamasic, other, rajasic, other sattvik

 

scripture has to be transcendental.. if is partially or entirely under the three gunas ve reject t as "not vedic", "not divine", "not religious scripture"

 

in my opinion... or please try to explain to me more

 

[Guest guest]

Hare Krishna,

 

Your question is based on the assumptions.

 

There are two things possible.

 

1. In Padma Purana it is explicitly stated that thosepuranas that praise Lord Shiva as supreme is Tamasic, those that praise Lord Brahma is Rajasic and those that praise Lord VISNU as supeme is Sattvik. So even Lord Vyasa has recognized this. It is possible that HE wrote those verses to mislead undeserving people.

 

2. It is possible that a Shivite added those interpolated verses in Mahabharatha. So it is no longer authentic. This may require some research on language etc. I recognize that I am making general statements.

 

Regardless of the possibilities the fact still remains that those verses contradict Sruti which proclaim Lord Visnu's suppremacy and so Tamasic verses are not authentic.

[barney 0]

Which section of the Veas do you want to quote? My dear freind simply by quotin the section on Vishu alone cannot convience me or the others. If you believe Vishnu or Krishna or Rama, or Narashima and any other avathars of Maha Vishnu it does not matter because that is your belief and strong faith in him but do not say to others that because he others too have faith on other forms besides Vishnu's avathar. You are doing what the Muslims call dakwa. Do not try the same method on Hindus who have faith in all forms of God. If you need to do dakwa do it to the Muslims or Christians because they need more conviencing than we Hindus.

[Guest guest]

Hello i thing you come here only to fight with people like me.

 

i come here to discuss glory of lord narayana with other "vaishnavas". not to debate with people like you.

 

i am not here to debate with people like you. i am not trying to convincing anyone that Lord Vishnu is supreme. i think i have all right to chant "hari nama" with other vaishnavas just as you chant nama of "other gods" with others.

 

mistake lies in your eye. if one says "Lord Vishnu is supreme". why are u bothered ? why are u thinking that they are trying to convince you ? are u feeling unsecure ?

 

your worship of durga doesnt bother me. why should "my worship of vishnu " bother you ? did i say you that "go to muslims & preach durga glory". i didnt say like that. only you are saying like that.

 

does my vishnu worship bother you ? if you arent bothered, just keep mum instead of pickin fight with me.

 

if you wanna debate, there some vaishnavas like "raghuraman". debate with them.

 

hereafter dont cross my line . leave me to do sathsang with my vaishnava brothers.

 

i think its unteenth time telling that dont bother me. cant u read my words ?

 

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

DONT BOTHER ME

 

 

 

[Guest guest]

You're irritated, I'm glad! You deserve it!

On the other thread you said that Vaishnava threads are just for Vaishnava's to post on and for satsang, all non-vaishnava's should clear out...well if that's the case, YOU CLEAR OUT of this thread, stop polluting it with your presence and you shouldn't be bothered.

 

By the way before you ASSUME, I'm a different 'guest' from the one who started this thread.

[Guest guest]

Here "Lord Venkateswara - Lord of the universe" is thread started me. there you see people like barney coming to my thread & polluting it. ask him to stop it first.

 

I pay all my respect to "lord shiva". is it ok ?

 

i didnt posted any single word disgracing lord shiva. but in my thread "lord venkateswara - lord of the universe" you can see barney disgracing me & my god.

 

if you feel happy jus becase im irritated. i too feel happy because atleast a soul got happy thru me.

 

if you want to feel happy more. i am ready to say umteen times that i got irrirated . ok happy ?

 

/images/graemlins/smile.gif JAI SHRI MADWACHARYA