princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 See I know that lord Shiva is the True Supreme Not for me but for all Even if you Read Vedas in Depth with proper Guru you will understand the Naked truth Brother In Mentioned in Lord Krishna's Holy Book Srimad Bhagavatam you very Holy Book the truth of Lord Siva-the one without a second In Srimad Bhagavatam, Lord Brahma says he knows Lord Shiva as the Supreme Brahman beyond the cosmic manifestation (SB 4.6.42). 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 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. So from here we can understand the exalted position of Lord Shiva. And if Prabhupada says something contrary to this with any arguments 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 See this Mantra, which is sung even today in all the Hindu Temples all around the World Every True Hindu Knows This song Brahma Muraari Suraarchita Lingam Nirmala Bhashita Shobhita Lingam Janmaja Dukha Vinaashaka Lingam Tat Pranamaami Sadaa Shiva Lingam 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. 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. Here is a quote from Vishnu Purana (5.33.46) "yo harih sa sivah saksad yah sivah sa svayam harih ye tayor bhedamati sthan narakaya bhave nnarah " 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. Vishnu Purana 5.33.47-48) Vishnu / Krishna says to Lord Shiva: matto 'vibhinnam AtmAnaM draSTum arhasi zaGkara || O Sankara, you're fit to see that you yourself are not apart from Me." yo 'haM sa tvaM jagac cedaM sa-devAsura-mAnuSam | avidyA-mohitAtmAnaH puruSA bhinna-darzanaH || "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." 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 Read Bhagavad gita as it was Before,But not as it is altered Now by Hare Krishna 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. Rig Veda (1.164.46): Ekam Sat viprah bahudha vadanti, "Truth is One, sages describe it variously." 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 ) 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. "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. So for the Sake for Peace i Can say All God are One But In Reality Shiva is in all thats is the Naked truth and thats what the Vedas say Quote Link to comment Share on other sites More sharing options...
sant Posted April 23, 2009 Report Share Posted April 23, 2009 Shiva Is Not Mentioned In The Vedas Ive Heard Give Me A Verse shive Not Rudra Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 See I know that lord Shiva is the True Supreme Not for me but for all Even if you Read Vedas in Depth with proper Guru you will understand the Naked truth Brother In Mentioned in Lord Krishna's Holy Book Srimad Bhagavatam you very Holy Book the truth of Lord Siva-the one without a second In Srimad Bhagavatam, Lord Brahma says he knows Lord Shiva as the Supreme Brahman beyond the cosmic manifestation (SB 4.6.42). 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 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. So from here we can understand the exalted position of Lord Shiva. And if Prabhupada says something contrary to this with any arguments 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 See this Mantra, which is sung even today in all the Hindu Temples all around the World Every True Hindu Knows This song Brahma Muraari Suraarchita Lingam Nirmala Bhashita Shobhita Lingam Janmaja Dukha Vinaashaka Lingam Tat Pranamaami Sadaa Shiva Lingam 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. 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. Here is a quote from Vishnu Purana (5.33.46) "yo harih sa sivah saksad yah sivah sa svayam harih ye tayor bhedamati sthan narakaya bhave nnarah " 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. Vishnu Purana 5.33.47-48) Vishnu / Krishna says to Lord Shiva: matto 'vibhinnam AtmAnaM draSTum arhasi zaGkara || O Sankara, you're fit to see that you yourself are not apart from Me." yo 'haM sa tvaM jagac cedaM sa-devAsura-mAnuSam | avidyA-mohitAtmAnaH puruSA bhinna-darzanaH || "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." 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 Read Bhagavad gita as it was Before,But not as it is altered Now by Hare Krishna 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. Rig Veda (1.164.46): Ekam Sat viprah bahudha vadanti, "Truth is One, sages describe it variously." 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 ) 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. "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. So for the Sake for Peace i Can say All God are One But In Reality Shiva is in all thats is the Naked truth and thats what the Vedas say Quote Link to comment Share on other sites More sharing options...
sant Posted April 23, 2009 Report Share Posted April 23, 2009 do you agree on shivohum Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 VERSES FROM SIMAD BHAGAVATAM : ABOUT SUPREME SHIVA " O Lord siva , Those devotees who have fully dedicated their lives unto your lotus feet will certainly recognise as Paramātmā in each and every being, and as such they do not differentiate between one living being and another. Such persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing without differentiation ". ( Srimad bhagavatam 4:6:46 ) "O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikunthha planets and the impersonal Brahman sphere as the respective destinations of the performers of auspicious activities. Similarly, for others, who are miscreants, you have destined different kinds of hells which are horrible and ghastly. Yet sometimes it is found that their destinations are just the opposite. It is very difficult to ascertain the cause of this" ( Srimad bhagavatam 4:6:45) "O Bhagavan shiva , you create this cosmic manifestation, maintain it, and annihilate it by expansion of your personality, exactly as a spider creates, maintains and winds up its web." ( Srimad Bhagavatam 4:6:43 ) "Lord Brahmā said: O supreme lord Śiva, 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" ( srimad Bhagavatam 4:6:42 ) "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) "The demigods Headed by Lord Sri Hari observed Supreme Lord S'iva sitting on the summit of Kailâsa Hill with his wife, Bhavânî, for the auspicious development of the three worlds. He was being worshiped by great saintly persons desiring liberation. The demigods offered him their obeisances and prayers with great respect" ( Srimad Bhagavatam 8:7:20 ) "The prajâpatis said: O God of all gods (Deva deva), Mahâdeva, Supereme soul of all living entities and cause of their happiness and prosperity, we have come to the shelter of your lotus feet. Now please save us from this fiery poison, which is spreading all over the three worlds." ( Srimad Bhagavatam 8:7:21) "O lord, you alone are the cause of bondage and liberation of the entire worlds( sarva jagat) because you are alone its ruler (tvam ekaḥ sarva-jagataīśvaro ). Those who are advanced in spiritual consciousness surrender unto you, and therefore you are the cause of mitigating their distresses, and you are alone the cause of their liberation. We therefore worship Your Lordship." (Srimad Bhagavatam 8:7:22) "O lord Shiva, you are self-effulgent and supreme. You create this material world by your personal energy, and you assume the names Brahmā, Viṣṇu and Maheśvara when you act in creation, maintenance and annihilation." ( Srimad Bhagavatam 8:7:23 ) " O Lord Shiva, You are the cause of all causes, the self-effulgent, inconceivable, and you are alone that Secret Para Brahman (tvaḿ brahma paramaḿ guhyaḿ ). You manifest various potencies in this cosmic manifestation. You are the Supreme soul and supreme personality of godhead (tvam ātmā jagad-īśvaraḥ) " ( Srimad Bhagavatam 8:7:24 ) tvaḿ śabda-yonir jagad-ādir ātmā prāṇendriya-dravya-guṇaḥ svabhāvaḥkālaḥ kratuḥ satyam ṛtaḿ ca dharmastvayy akṣaraḿ yat tri-vṛd-āmananti ( SB 8:7:25 ) "O lord Shiva, you are the original source of Vedic literature. You are the original cause of entire creation, the life force, the senses, the five elements, the three modes and the mahat-tattva. You are eternal time, determination and the two religious systems called truth [satya] and truthfulness [ṛta]. You are the shelter of the syllable oḿ, which consists of three letters a-u-m." ( Srimad Bhagavatam 8:7:25 ) "O Shiva, father of all planets, learned scholars know that fire is your mouth, the surface of the globe is your lotus feet, eternal time is your movement, all the directions are your ears, and Varuṇa, master of the waters, is your tongue." ( SB 8:7:26 ) O lord, the sky is your navel, the air is your breathing, the sun is your eyes, and the water is your semen. You are the shelter of all kinds of living entities, high and low. The god of the moon is your mind, and the upper planetary system is your head ( SB 8:7:27) "O lord shiva, you are the three Vedas personified. The seven seas are your abdomen, and the mountains are your bones. All drugs, creepers and vegetables are the hairs on your body, the Vedic mantras like Gâyatrî are the seven layers of your body, and the Vedic religious system is the core of your heart" ( SB 8:7:28) "O lord, the Vedas are represented by your five faces, from which the thirty-eight most celebrated Vedic mantras have been generated. Your Lordship, being celebrated as Lord Śiva, is self-illuminated. You are directly situated as the supreme truth, known as Paramātmā." (SB 8:7:29) O lord, your shadow is seen in irreligion, which brings about varieties of irreligious creations. The three modes of nature - goodness, passion and ignorance - are your three eyes. All the Vedic literatures, which are full of verses, are emanations from you because their compilers wrote the various scriptures after receiving your glance ( SB 8:7:30 ) O Lord Girîsha, since the You are Brahman which is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahmâ, Lord Vishnu or the King of heaven, Mahendra ( SB 8:7:31) "When annihilation is performed by the flames and sparks emanating from your eyes, the entire creation is burned to ashes. . What then is to be said of your destroying the Dakṣa-yajña, Tripurāsura and the kālagara ? Such activities cannot be subject matters for prayers offered to you. because, We all do not know how this happens " ( SB 8:7:32) "Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts. However, when persons who do not know your austerity see you moving with Umā, they misunderstand you to be lusty, or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly they are shameless. They cannot understand your Supreme Trascedental Reality". ( SB 8:7:33) "Even personalities like Lord Brahmâ and other demigods cannot understand your position, for you are beyond the Truth (sat) and unTruth(Asat) (sad-asatoḥ parataḥ). Since no one can understand your actual nature (nāñjaḥ svarūpa-gamane). how can one offer you prayers? It is impossible. As far as we are concerned, we are creatures of Lord Brahmâ's creation. Under the circumstances, therefore, we cannot offer you adequate prayers, but as far as our ability allows we have expressed our feelings." (SB 8:7:34) "O Supreme Ordinator ( maheśvara) , your actual identity is impossible for us to understand.(etat paraḿ prapaśyāmo na ) As far as we can see, your presence brings flourishing happiness to everyone. But your transcedental nature is unknown (avyakta-karmaṇaḥ) ( SB 8:7:35) in spite of Bhagavatam repeatedly glorifying lord shiva as 'parabrahman' , the Wicked vaishnava Acharyas who are governed by 'EGO' refuses to accept Shiva as supreme lord. They resort to cheap tactics like ........ "it won't apply to shiva" , " it refers to antaryami vishnu who is in shiva"... etc. But such evil remarks can never hide the truth. Wicked Vaishnava fools should keep their mouth shut. They should follow what naradha said in Narada pancharatra. Narad Pancharatra: Shivo Harirhariha Shakshatchiva Eva Nirupitaha Shivadveshi Haridrohi Vishnum Nityam Bhajanapi Meaning: Shiva is Hari and Hari is none other than Shiva. An enemy of Shiva is an enemy of Hari, even though he may daily worship Vishnu. See Shiva is Glorified in Vedas,and in Agamas and in Saiva Siddhantam which is as Equal as Vedas for south Indians,The cunning Vaishnavas Hide the Holy Siva Geetha which is the out come of Ramayana same as Bhagavad Geetha the Out Come of Mahabharata Today Hinduism is alive just because of the Greatest Saiva saint Sri Adi Shankaracharya of the Whole of India would have been either Jain or Buddhist nation Quote Link to comment Share on other sites More sharing options...
sant Posted April 23, 2009 Report Share Posted April 23, 2009 do you agree on shivohum <!-- / message --> Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 Srimad bhagavatam is vaishnava text. shaivates have nothing to do with it. So all my Saiva Brothers who Mailing me,Remember all these Fake Vaishnava Bookes were written by King Court poets and Scholars for the sake of Rewards they have nothing Truth or religious significance That's why all the Vaishnava Holy books are like Fairy Tales and most of them Have lot of Contradiction with each others and there are many Versions in them each claiming their is the truth when the main source is Fake So Have Faith in truth of Supreme Shiva or you shall Face the same restlessness following the Fake Vaishnava Fairy Tales Books i've provided ample evidences from it. Ask those Hk rascals to check prabhupada's Srimad bhagavatam.(gaudiya patha) regarding those verses which we had provided. i'm sure it will be there in their books too. moreover, gaudiya 'patha' of scriptures are considered to be most corrupted. hence no part of india accept their scriptures as 'pramana'. even vaishnavas have banned gaudiya patha. The two 'pathas' which are considered as 'pramana' in whole india are 1) Andhra patha 2) Dravida patha. other than this, because of 800 years of islamic rule, north indians have lost majority of scriptures. The vaishnavas have four schools 1) Sri vaishnava sampradaya ( Ramanujacharya) 2) brahma sampradaya ( madvacharya) 3) Rudra vaishnava sampradaya ( vishnu swami) 4) kumara vaishnava sampradaya ( nimbaradithya) These four vaishnava schools rejected Gaudiya school as Bogus and un authentic. They challenged gaudiyas on several occasions. These gaudiyas claim that They belong to Brahma madava gaudiya sampradaya, but brahma madavs do not accept their claim and publicly rejected them . Shaivism, also Saivism, is a branch of Hinduism whose followers worship Siva as the Supreme God. Siva in the Vedas is called Rudra. He is also called Pashupati, the lord of animal beings. Since God is without form, devotees often worship Shiva in the form of lingam rather than portraying Him in human form. Unlike Vaishnavism, Shaivism does not believe that God incarnates. Furthermore, Shaivism stresses the formless aspect of God. In this, if in nothing else, Shaivism is more similar to Islam and Judaism. One of the most famous hymns to Shiva in the Vedas is Shri Rudram. The foremost Saivite Vedic Mantra is Aum Namah Sivaya. Vishnu and Shiva are sometimes visualized as a single divinity named Harihara. Major theological schools of Shaivism include Kashmir Shaivism, Saiva Siddhanta and Virasaivism. Quote Link to comment Share on other sites More sharing options...
sant Posted April 23, 2009 Report Share Posted April 23, 2009 are you answering me ? Quote Link to comment Share on other sites More sharing options...
kaisersose Posted April 23, 2009 Report Share Posted April 23, 2009 Today Hinduism is alive just because of the Greatest Saiva saint Sri Adi Shankaracharya of the Whole of India would have been either Jain or Buddhist nation Why is Shankara a "Shaiva" saint? He was an Advaitin and beyond sectarian labels of Shaiva & Vaishnava. Advaita != Shaivism. Hinduism was never in any danger of extinction at any point of time. Due to Asokha's notable patronage, Buddhism became a prominent religion in India and during 0 AD - 500 AD, brilliant Brahmanas like Nagarjuna crossed over to Buddhism as it was very fashionable at that time. Kumarila Bhatta, the Purva-Mimamsa Brahmana debated Buddhists (ex-Brahmanas) and converted a number of them back to Purva Mimamsa. Buddhists mostly lived in monasteries in North India. Islamc invaders took a lot of pleasure in destroying these monasteries. Destruction in the hands of invaders, lack of patronage by able kings, all came together to eliminate Buddhism in India. Shankara either played no role or a very minimal role. His main focus was to convert Purva-Mimamsa Brahmanas to Advaita. Jainas were never large in numbers nor was there any notable exodus by Brahmanas into Jainism. Forced Islam conversion stories are mostly untrue and Christian attempts to convert failed miserably. Cheers Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 <TABLE class=message-display cellSpacing=0 cellPadding=0 width="100%" border=0><TBODY><TR class="message m_highlight open" id=msg-messages.tsja33U3OoOqlkmZqxcTeDpf8t8APnfLm6U2rxtBDgw><TD class="from bg-inherit"></TD><TD class="subject bg-inherit">GOD --- Demi God. God and Demi God differences Truly speaking, the name,form..etc of the god has nothing to do with the greatness of god. it all depends upon the devotees' level of comprehension. Yat bhavam tat bhavati ( As you think so it happen) At ultimate stage, there is neither god nor devotee. Both of them vanishes. Only 'para brahman(shivam/param)' alone prevails. The fact is that almost 99.99999% of human beings of all religions worship demigod only. but they think that they are worshiping True god. Actually, Religion has nothing to do with 'true god'. it depends upon the devotee. The understanding and comprehension of devotee decides whether he is worshiping true god or demi god. So long as devotee is unaware that the god whom he worship is 'self(Atman)' he is worshiping demigod only. so long as devotee is unaware that the god whom he worship is all pervading , he is worshiping demigod only. so long as devotee is unaware that the god whom he worship is both "Cause &effect" he is worshiping demi god only. If a person who is unaware of the above, eventhough he worship 'Lord shiva' he is worshiping demi god only. if a person who is completely aware of the above said points, even though he worship "Fire" with name 'Agni' he is actually worshiping "supreme brahman(sivam). " hence, only top class yogis alone can worship 'supreme god'. all other people worship demi gods only. for example., gopis worship krishna. hare krsnas too worship krishna. even though, apparently it seems that both are worshiping same god 'krishna'. but, truly speaking, Gopis worshiped 'para brahman' The hare krishnas are worshiping 'demi god'. of couse, Hare krsnas say that krsna is all pervading, cause and effect...etc but they say only 'words'. it is not in their hearts. they can't see 'krishna' equally present in all things. hence, they are actually worshiping demi god only. similarly, eventhough both Arjuna and krishna apparently worshiped same god, lord shiva. krsna's god is different from Arjuna's god. krsna actually worshiped para brahman shiva. but Arjuna worshiped demi god shiva. As Arjuna was unaware of Parabrahman(sivam) . Krishna worshiped lord shiva as his own self(Atman). but Arjuna didn't see lord shiva as 'self'(Atman). he utmost thought lord shiva as Great and powerful god who can give any kind of boon. but he couldn't see lord shiva as 'Atman'. But, there is one exception here. One can get the knowledge that the god whom he worship is none other than 'Atman' when one loves god unconditionally. for example., Kannapa is unaware of concepts like Atman...etc, but he loved shiva unconditionally. his love does not have any limits. His mind is total empty. he doesn't even know that Lord shiva can give boons. he doesn't bother whether shiva is great or not. he did not expect anything from shiva. he didn't even pray to shiva, as he has nothing to pray . he didn't try to please shiva by eulogizing him by saying "you are great..... you are good .... you are saviour..... you are merciful... " His love is unconditional. For him, it doesn't matter whether shiva is good or bad, saviour or fraud, merciful or cunning. His mind is total empty. absolutely pure.This total emptyness itself is Fullness. This unconditional Love is very basis for understanding that the god whom he worship is none other than 'Atman,The self of all. Hence, within a short span kannappa realized Shiva as 'Atman',the self of all. one who forces others to stop worshiping demi gods is actually a big fool. because, one who know god as 'Atman' will never force others . only worshipers of demi gods forces others to stop worshiping demigods. Depending on temperments, people worship different kinds of demi gods with different names. Only after many births, he realises that god is all pervading unborn Atman. Our religion believes in purusharthas ie., Dharma,Artha,kama and moksha. hence, Artha and kama are not sin. moksha is only for those who is free from 'kama'. hence, one need to fulfill kama. but only in dharmic way. if anyone worship any god for artha(money) or for kama(desire) then that god is automatically a demi god for him. let that god have any name or any form. </TD></TR></TBODY></TABLE> Quote Link to comment Share on other sites More sharing options...
sant Posted April 23, 2009 Report Share Posted April 23, 2009 prince goutham personality understanding my questions-nil intelligence quotient=corrupted able to answer simple yes or know=nil talking off topic=100% Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 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,Yama,Arjuna,Indra,Chandra ,Surya,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. Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 Why is Shankara a "Shaiva" saint? He was an Advaitin and beyond sectarian labels of Shaiva & Vaishnava. Advaita != Shaivism. Hinduism was never in any danger of extinction at any point of time. Due to Asokha's notable patronage, Buddhism became a prominent religion in India and during 0 AD - 500 AD, brilliant Brahmanas like Nagarjuna crossed over to Buddhism as it was very fashionable at that time. Kumarila Bhatta, the Purva-Mimamsa Brahmana debated Buddhists (ex-Brahmanas) and converted a number of them back to Purva Mimamsa. Buddhists mostly lived in monasteries in North India. Islamc invaders took a lot of pleasure in destroying these monasteries. Destruction in the hands of invaders, lack of patronage by able kings, all came together to eliminate Buddhism in India. Shankara either played no role or a very minimal role. His main focus was to convert Purva-Mimamsa Brahmanas to Advaita. Jainas were never large in numbers nor was there any notable exodus by Brahmanas into Jainism. Forced Islam conversion stories are mostly untrue and Christian attempts to convert failed miserably. Cheers Acharya Shankara is one of those god-men who have appeared in the world in historical times in order to establish religion firmly. Shankara's advent took place at a very critical period in the national and in the religious life of India. At that time the Buddhist faith in the Indian sub-continent has passed through many stages of rise and fall for over a thousand years. It had sunk to a condition in which it was not only of absolutely no use for Indian religion and culture, but was positively ruinous. Subjected to the influence of degenerate Buddhism, the eternal Hindu faith had become enfeebled, devastated and disintegrated. Within two centuries of Acharya's lifetime, India had to encounter the powerful incursion of the Islamic faith. Degenerate Buddhism would not have possessed the vigor to resist the onrush. It was only the immense strength of the Vedic faith, which is eternal and man- made, and is the repository of universal truth, that could stand and did effectively resist the inroad of Islam. The advent, the career, the life work and the teaching of Acharya endowed the Hindu faith with the energy needed for the task ahead of self-defense and survival and ensured the everlasting stability of the Vedic religion by firmly establishing it on very sure foundations. Such a claim for Shankara is amply supported by historical evidence. Has Shankara not come on the scene, it would have been quite within the bounds of possibility that Hinduism got transformed into a veritable Islamistan. If the Hindus of today can legitimately be proud of their great Vedic religion, it is in no small measure due to the services of this thirty-two year old monk. This needs to be adequately realized by all especially those belonging to man-made cults and sects who dismiss Acharya as a Mayavadi. It is unfortunate that some people indeed have succumbed to falsehood despite of Acharya's efforts. Shankara strengthened the foundations of the eternal Vedic faith to such an extent that the vigor imparted by him was an unfailing support in later years to the work and mission of people like Madhwa, Ramanuja, Nimbaraka etc. this is an undeniable historical fact. In Shankara's life and teaching and propagation lies embedded the immense vitality, which is responsible for the safe preservation and sure sustenance of the eternal Vedic faith. To designate Shankaracharya as just an upholder of Monism, just like any other sectist Acharya's is a tone down to his gigantic personality and to dilute his contribution. Not in any of his writings does any evidence exist of one-sided outlook, the narrow vision, the vigorlessness, and the incompleteness, which are the characteristics of most of the later preachers and teachers. Indeed Shankara was the greatest, the noblest and the most luminous representative of expansive, universal and all embracing Sanatana Vedic Dharma. All that is sublime, strengthening, glorious in the Vedanta faith as it obtains today is the handiwork of this distinguished monk, and this is true not only in respect of the philosophical aspect of that faith, but also in respect of its practical side. The resplendent story of Sri Acharya's life is a veritable lighthouse illumining the path of the universal Vedic faith Quote Link to comment Share on other sites More sharing options...
sant Posted April 23, 2009 Report Share Posted April 23, 2009 Siva alone exists in Himself. He is the Impersonal Absolute Brahman. he finally says what i want him to goutham if you know sanskrit find out the meaning of this verse i m shore you will cause you talk about gita brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca śāśvatasya ca dharmasya sukhasyaikāntikasya ca now please come out of your fanatic trance Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 prince goutham personality understanding my questions-nil intelligence quotient=corrupted able to answer simple yes or know=nil talking off topic=100% 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 Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 23, 2009 Report Share Posted April 23, 2009 prince goutham personality understanding my questions-nil intelligence quotient=corrupted able to answer simple yes or know=nil talking off topic=100% 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 Quote Link to comment Share on other sites More sharing options...
ranjeetmore Posted April 23, 2009 Report Share Posted April 23, 2009 Prince Goutham,you are a complete rascal. [4.6.49] bhavams tu pumsah paramasya mayaya durantayasprsta-matih samasta-drk taya hatatmasv anukarma-cetahsv anugraham kartum iharhasi prabho “My dear Lord, you are never bewildered by the formidable influence of the illusory energy of the Supreme Personality of Godhead. Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by the same illusory energy and are very much attached to fruitive activities.” This Sadashiva is an expansion of Godhead,that's why He is never bewildered by Maya. [40] pumsah krpayato bhadre sarvatma priyate harih prite harau bhagavati priye 'ham sacaracarah tasmad idam garam bhuñje prajanam svastir astu mei “My dear gentle wife Bhavani, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other living creatures. Therefore, let me drink this poison, for all the living entities may thus become happy because of me.” Sri Hari and Hara are indifferent,yet The Lord takes up the Expansion of Sadashiva to manifest devotional sentiments in His Person.There is no harm in worshipping either of these Lords,but some fools offend the other Form in the Process.THis is condemned. Sri Advaita Prakasa (ch. 1., 4., 6., 15., 16., 18.) by Isana Nagara [ch. 1] Sadasiva and Mahavisnu are non-different “...As Lord Sadasiva, the transcendental deity from Vaikuntha who is the fountainhead of all the forms of Siva within the innumerable mundane universes, saw the wicked age of Kali, or quarrel, destroying all godly qualities in man, He became filled with compassion. After many deliberations with goddess Yogamaya He sat down on the shore of the Causal Ocean, where Lord Mahavisnu lies in mystic slumber. That great, ever-joyful yogi sat down on a yoga-asana and began to practise yoga there. After 700 years of penance the Universal Lord Mahavisnu appeared to Him. Five-headed Sadasiva then offered many kinds of indescribable praises to Mahavisnu, who replied: "My dear Sadasiva! Why are You trying to please Me by performing such difficult austerities? You and I are one! We differ only in body!" Sadasiva replied: "My dear Lord, unless You empower Me to save suffering mankind, how can I do it?" Then Mahavisnu embraced Sadasiva and thus They assumed one captivating, radiant golden form in which They would appear, roaring out 'Krsna! Krsna!' Then a most amazing divine voice resounded in the sky, proclaiming: "Listen, O Mahavisnu! First descend in the womb of Labha-devi in this form— later I will personally descend in Nadiya. You will then find Me in the abode of Saci and Jagannatha. Balarama and all the other devotees will also all take birth there to redeem the conditioned souls." Hearing this, Mahavisnu who is non-different from Sadasiva, entered the womb of Labha-devi in Santipura.” In his previous birth Kuvera Pandita was the celestial treasurer Kuvera, the head of the Guhyakas, or ghostly followers of Lord Siva. As he was a loyal disciple of Lord Siva, Dhanapati Kuvera had performed penances with mantras to attain the Lord as his son, and the Lord blessed him by making him his father in his appearance on earth as Sri Advaita Acarya...” This explains why Sri Sadashiva is understood to be the origin of Brahma,Vishnu and Mahesa in some literature.It is Due to His indifference with the Primeval Purusha,MAHA vishnu. Pulastya says "When Lord Siva became aware of Andhak's imminent attack, he requested Nandi to summon all the Ganas who were more than 700 crores in number. Some of the prominent Ganas like Pashupat, Kalmukh, Mahavrati, Digambar, Maini, Mahapashupat and Vrishabhdhwaj arrived at Mandar Mountain to help Lord Siva at the request of Nandi.” On seeing the valiant Gana- Pashupat, Lord Siva embraced him, which surprised all the other Ganas. They were amazed at the special honour given to him. Lord Siva realised their astonishment and said: "Although all of you have great devotion towards me but in your ignorance, you have shown disrespect towards Lord Visnu. All of you except Pashupat don't realise that both of us [Lord Siva and Visnu] are inseparable and there is no difference between us. Pashupat is aware of this and hence he has been accorded the highest honour." Having said this, Lord Siva revealed his majestic form of Sadasiva to the Ganas. The Ganas were bewildered on seeing the whole universe existing within Sadasiva. Lord Sadasiva then transformed his appearance into that of Lord Visnu. The Ganas also viewed the forms of deities like Indra, Surya and Lord Brahma etc. in him. They were now convinced that both Lord Siva and Lord Visnu were the same. The dawning of this realisation liberated them from their ignorance. Lord Siva blessed the Ganas and embraced them. All the Ganas then took their position all around Mandar Mountain and readied themselves for the forthcoming attack. This is stated in Maha-Shiva Purana. Brahma Vaivarta Purana (Prakriti Khanda 2.56.61) svapne jagarane sasvath Krsna dhyana ratah Sivah yatha Krsnas tatha sambhur na bhedo madhavesayoh "Sleeping or awake, Siva is constantly absorbed in meditation on Sri Krsna. As is Sri Krsna, so is Sambhu; there is no difference between Madhava and Isa." This is like saying,"There is no difference between Visnu and Sri KRsna".But it is understood that Sri KRsna is the basis of all Forms of Godhead. Quote Link to comment Share on other sites More sharing options...
sant Posted April 23, 2009 Report Share Posted April 23, 2009 im sorry ididnt mean to hurt you please but atleast read my post and answer you are posting again and again ignoring what im asking you Quote Link to comment Share on other sites More sharing options...
ranjeetmore Posted April 23, 2009 Report Share Posted April 23, 2009 I greet the name .Rama of the chief of Raghus,* which is composed of seed-letters* representing the fire-god, the sun-god and the moon-god (viz., Ra, and Ma respectively). It is the same as Brahm. (the creative aspect of God), Vi¦Äu (His preservative aspect) and Siva (His disintegrating aspect), and the vital breath of the Vedas; It is attributeless, peerless and a mine of virtues. It is the great spell which Lord Mahesvara mutters and which, when imparted by Him at Kasi (the modern V.r.Äas¶) leads to emancipation†. Its glory is known to Lord Ganesa, who is worshipped before all others as a concession to the Name‡. The oldest poet (Valmiki) is acquainted with the glory of the Name, inasmuch as he attained to purity by repeating It in the reverse order§. Hearing the verdict of Lord Siva that the name is as good as a thousand other names of God, Goddess Bhavani (Parvati) dined with Her consort after uttering It only once#. Noticing such partiality of Her heart for the Name 'Rama', Hara (Lord Siva) made that lady, who was the ornament of Her sex, the ornament of His own person (i.e., made Her a part of His own being by assigning to Her the left half of His body). Siva knows full well the power of the Name, due to which deadly poison served the purpose of nectar to Him. Quote Link to comment Share on other sites More sharing options...
ranjeetmore Posted April 23, 2009 Report Share Posted April 23, 2009 Sant,I'm talking to Princegoutham,why r u sayin sorry. wt is ur question ? Quote Link to comment Share on other sites More sharing options...
ranjeetmore Posted April 23, 2009 Report Share Posted April 23, 2009 By the grace of the Name alone Lord Sambhu (Ýiva) is immortal and, though endowed with inauspicious paraphernalia (such as a wreath of skulls), is yet a storehouse of blessings. Again, it is by the grace of the Name alone that Siddhas (adepts), sages and Yog¶s like Suka, Sanaka and others enjoy divine raptures, Narada realized the glory of the Name; that is why, while Sri Hari is beloved of the world (and Hara is dear to Sri Hari), he (Narada) is dear to Hari and Hara (ViSnu and Siva) both. It was because of his repeating the Name that the Lord showered His grace on Prahlada, who thereby became the crest-jewel of devotees. Dhruva repeated the name of Sri Hari with a feeling of indignation (at the harsh treatment received from his step-mother) and thereby attained a fixed and incomparable station in the heavens. It is by remembering the holy Name that Hanum.n (son of the wind-god) holds Sri Rama under His thumb. The vile Ajamila and even the celebrated elephant and the harlot of the legend were liberated by the power of Sri Haris name. I have no words to depict the glory of the Name: not even Rama can adequately glorify it. Note: Tulsidasa very well knows the Indifference of the Name and Sri Ramacandra.He explains it in detail.These statements reveal his love and affection for the Lord as he glorifies the Devotee before the Lord,"Hanuman holds the Lord under his arm."(just see!) Quote Link to comment Share on other sites More sharing options...
chandu_69 Posted April 24, 2009 Report Share Posted April 24, 2009 prince goutham personality understanding my questions-nil intelligence quotient=corrupted able to answer simple yes or know=nil talking off topic=100% how do expect him to engage in a debate?. his only purpose is to spam. Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 24, 2009 Report Share Posted April 24, 2009 Sant,I'm talking to Princegoutham,why r u sayin sorry. wt is ur question ? 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. Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 24, 2009 Report Share Posted April 24, 2009 im sorry ididnt mean to hurt you please but atleast read my post and answer you are posting again and again ignoring what im asking you 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 who are permeated by Him,as is all Creation. 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 Quote Link to comment Share on other sites More sharing options...
princegoutham Posted April 24, 2009 Report Share Posted April 24, 2009 Sant I had a Debate with a Hare Krishna i showed him some verse he never came back here are those and remember The result of Mahabharata Gave Arjuna Bhagavad Gita 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 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 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 Srimad Bhagavatam you very Holy Book the truth of Lord Siva-the one without a second In Srimad Bhagavatam, Lord Brahma says he knows Lord Shiva as the Supreme Brahman beyond the cosmic manifestation (SB 4.6.42). 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 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. So from here we can understand the exalted position of Lord Shiva. And if Prabhupada says something contrary to this with any arguments 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 See this Mantra, which is sung even today in all the Hindu Temples all around the World Every True Hindu Knows This song Brahma Muraari Suraarchita Lingam Nirmala Bhashita Shobhita Lingam Janmaja Dukha Vinaashaka Lingam Tat Pranamaami Sadaa Shiva Lingam 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. 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. Here is a quote from Vishnu Purana (5.33.46) "yo harih sa sivah saksad yah sivah sa svayam harih ye tayor bhedamati sthan narakaya bhave nnarah " 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. Vishnu Purana 5.33.47-48) Vishnu / Krishna says to Lord Shiva: matto 'vibhinnam AtmAnaM draSTum arhasi zaGkara || O Sankara, you're fit to see that you yourself are not apart from Me." yo 'haM sa tvaM jagac cedaM sa-devAsura-mAnuSam | avidyA-mohitAtmAnaH puruSA bhinna-darzanaH || "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." 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 Quote Link to comment Share on other sites More sharing options...
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