#shiva samhita

[themotherofrevelation]

The divine yoni is as brilliant as tens of millions of suns and as cool as tens of millions of moons.

Shiva Samhita

[dani-xis]

Shiva

[narasimhabhakti]

[h0bg0blin-meat]

Hey Meat! Currently combing through Matt Clayton’s Hindu Mythology: A Captivating Guide to Hindu Myths, Hindu Gods, and Hindu Goddesses and I was wondering if you could give like a little introduction to the main concepts/gods/goddesses? I’m seeing many terms like “the Veedas” and “the Shastras” as I go through it and I’m picking up context clues and I could probably google them but I’d like to hear from actual people and especially those who know and care deeply about these Myths (like you <3). So… can you help me? /gen

Heyyy Neptune! First of all I apologize it took me so long to answer you dfnsfjfdjg forgive meeee

I love how ardently you're researching Hinduism. I haven't really read his book, but I'll help you with giving you an overview of it, so to speak.

Firstly lemme tell you about the Vedic knowledge system, which consists of:

Vedas

Vedangas

Upavedas

Vedas: These are the oldest known scriptures of Hinduism. The religion has four Vedas, namely the:

Rig Veda (RV): book of hymns to the deities.

Yajur Veda (YV): book of mantras and worship rituals

Sama Veda (SV): book of chanting songs

Atharva Veda (AV): book of procedures of everyday life

Each of them have four subdivisions:

Samhitas (mantras, hymns, prayers and benedictions)

Brahmanas (explanations and instructions on performing Vedic rituals)

Aranyakas (texts on the meaning and symbolisms of rituals and ceremonies basically). They were mainly composed by sages who meditated in the wilderness, hence the name of the texts (aranya means forest in Sanskrit).

Upanishads (texts on meditation, philosophy and spiritual knowledge)

Upasanas (additional). These are texts on worship.

Vedangas: These are the six auxiliary disciplines of Hinduism, and are heavily linked to the Vedas. They are:

Shiksha: Study of phonetics

Vyakarana: Study of grammar

Chhandas: Study of poetic metres and rhythm

Niruktas: Study of etymology

Jyotishya: Study of astrology and astronomy

Kalpa: Study of rituals and guide to ritual instructions

Upavedas: These are texts regarding certain fields of work like:

Ayur Veda: Study of medicine and life sciences

Gandharva Veda: Study of music, art and dance

Dhanur Veda: Study of archery and warfare

Arthashastra: Study of business and administration

Speaking of Shastras, they are kinda similar to Upavedas, and deal with certain fields of knowledge, like we saw in the case of Arthashastra. There are many shastras:

Bhautikashastra - Study of physics

Rasashastra - Study of chemistry

Jivashastra - Study of biology

Vastushastra - Study of architectural science

Shilpashastra - Study of mechanical arts and sculpture

Nitishastra - Corpus on ethics and policies

Alamkarashastra - Study of rhetorics

Kavyashastra - Study of poetics

Sangitashastra - Study of music

Natyashastra - Study of theatre and dance

Yogashastra - contains instructions and teachings on yoga

Mokshashastra - contains instructions and teachings on moksha

Nyayashastra - contains instructions and teachings on justice, laws and judgement

Dharmashastra - contains instructions and teachings on dharma

Kamashastra - contains instructions and teachings on love, desire and pleasure.

And so on.

Then we have the Puranas, which are texts on various topics, usually legends and lores. A few examples are:

Brahma Purana

Vishnu Purana

Matsya Purana

Kalika Purana

Vamana Purana

Shiva Purana

Agni Purana

Bhagavata Purana

And so on. The latest Purana ever written was the Kalki Purana, which was around 400-600 years ago. It is believed that Ved Vyasa (the author* of the epic Mahabharata) composed all these Puranas as well. But many disagree.

*some believe Ved Vyas got Ganesh (the God of wisdom, success and remover of obstacles, and the son of Shiva) to write the Mahabharata for him. While some believe Ved Vyas wrote it himself.

Then we have the Sutras which are aphoristic (concise expression of a general truth/principle) texts. Some examples are:

Brahma Sutras

Yoga Sutras

Nyaya Sutras

Kama Sutra

and so on.

Then comes Itihasa (historical texts), which include the two major epics of Hinduism, namely:

Ramayana (composed by Valmiki)

Mahabharata (composed my Vyasa/Ganesh)

Read the epics I'll not spoil it for ya heehee

Now, for the Gods. Oh man there are so many, but not 33 crore (1 crore = 10 million), contrary to popular belief, but rather 33 types.

In the very beginning of the pantheon, the main Gods were:

Indra (god of thunder and rain and the King of Gods)

Agni (god of fire)

Mitra (god of friendship, sun, daylight)

Varuna (god of waters, oceans, night time)

Vayu (wind god)

Soma (wind god, also sometimes called the moon god)

Ushas (goddess of dawn)

Ashwins (twin solar gods of medicine and sons of Surya)

Surya (Sun god)

Rudra (another wind/storm god who later became another form of Shiva)

Vishnu (bro doesn't have any specific assigned field tbh)

And a few others like Brihaspati (Jupiter god), Pushan (solar god of meetings, marriages, roads and cattle), Savitr (god of speed and cosmos) and many others.

Now there was this supreme vague deity in the Vedas. It's not Brahman yet. They (for the lack of a better set of pronouns) appear later. But it is some kind of supernatural force that let to the creation of this universe, and was initially mostly referred to as Prajapati (sometimes it wasn't one being though, rather a group), from what I can infer. Some may even called em Purusha. In the link you'll also get the First Creation Myth of Hinduism.

There is also an agnostic section in the Rig Veda, known as the Nasadiya Sukta. In this specific section we know there's some form of a supreme deity, but it's very vague as to what it is.

Moving on, in around mid-Vedic period, Vishnu became heavily popular, and two new deities came into being, namely Brahma (who soon got the title of Prajapati) and Shiva (from Rudra because previously Rudra had an alternative name called Siva. So Ig that's where 'Shiva' stemmed from. But again not sure).

Vishnu and Shiva became extremely popular, to the point that they got an entire sect of people dedicated to each of em, hence Vaishnavism and Shaivism (respectively) were born. Vaishnavs heralded Vishnu to be the Supreme God, while Shaivites heralded Shiva to be the Supreme God. (Soon Harihar or Vishnu-Shiva sect also emerged where both the Gods were considered the same, and hence both were the Supreme Gods, or Supreme God, if we consider them one entity) But in the future we can see Vaishnavism took over the spotlight, and finally during the age of the epics, Sanatan Dharma was born, which eventually became synonymous with Hinduism, and now almost everyone considers Vishnu is the Supreme Lord (while many others consider it to be the Brahman, who Vishnu, Shiva and Brahma are a part of).

Vishnu actually gained the most popularity from the two epics that I've mentioned, and the first one is almost entirely surrounded around his avatar, Ram (yes he has avatars now). His most popular avatars include Ram and Krishna, and the latter has an entire organization dedicated to him (ISKON or International Society for Krishna Consciousness), and this org considers THIS avatar as the Supreme Lord, and actually considers Vishnu as his avatar, not the other way around. Krishna also appears in the famous Bhagavad Gita, which is the prime philosophy book of guidelines for the Hindus today.

Buckle up, it's about to get more confusing cuz now Vishnu is our main character for a while (bro has HEAVILY influenced this religion atp there's no turning back for him now). His evolution is so interesting cuz who'd have thought in the Rig Vedic times that he'd grow up to be THIS popular TOT. Not Indra for sure xD.

Anyhoo so about Vishnu's avatars. He has ten main avatars that appear through the cycle of Hindu Yugas (eras):

Matsya: Big fishiee. Some paintings portray him as a merman tho.

Kurma: Giant tortoise go brrr.

Varaha: A boar-man :D. Pumba's gunna vibe with him fs.

Narasimha: Very angy lion-man. Will be besties with Sekhmet in a heartbeat i just know it.

Vamana: Cute "lil" dwarf (covered the universe in three steps)

Parshurama: Appears in the Mahabharata

Rama: Main character of Ramayana (hence the name), and is the younger brother of Balarama.

Krishna: One of the main characters of the Mahabharata

Balarama/Buddha (sources vary)

Kalki (future avatar)

Now Mohini is the female form of Vishnu. Whether or not she counts as an avatar is debated. She's the goddess of beauty and a seductress that lures bad guys (mostly Asuras) and then kills them, or atleast teaches them a lesson (but she also attracts the devas sometimes. Shiva for example). So yeah.

His wife is Lakshmi, who's the goddess of wealth, fortune, power, beauty, fertility and prosperity. She also has avatars btw.

Now the Second Creation Myth is pretty messy. Different sects have different takes on it. Usually it is considered that:

Brahma created the universe (or universes in case of the multiverse version).

Vishnu preserves the universe

Shiva destroys the universe

This process is considered cyclic and after the destruction Brahma creates a new universe, and it keeps repeating.

The origin of these three gods are also debated. Some say Brahma created Vishnu and Shiva, some say Vishnu created Brahma and Shiva, some say Lakshmi created Brahma, some say Shiva created Brahma and Vishnu. Some say Vishnu and Shiva are two of the Adityas (comprising of Indra, Agni, Mitra, Varuna, Surya etc.), and hence the children of Kashyap and Aditi.

Quick desc of Shiva is that he's the god of destruction, rebirth, time, benevolence etc. He also has avatars, plus a female form, called Shivani. His wife is Parvati, who ALSO has avatars, primarily Kali, Durya, Gauri etc. Sometimes Parvati and Lakshmi's avatars overlap. Sometimes, Vishnu and Parvati's avatars overlap (like Krishna-Kali).

He and his wife have two sons- Ganesha (god of wisdom, beginnings, remover of obstacles etc.), and Kartikeya/Murugun/Skanda (god of war). Who's the elder one is debated but usually Kartikeya is considered older.

Also Brahma's wife is Saraswati (goddess of wisdom, knowledge, music, flowing water, abundance etc.), who was born from him. Bro has faced some issues with falling for ppl (women) he has created actually lol, which is why he was cursed by Shiva and even lost one of his heads, hence ending up with four heads, when he initially had five. Check this site out as to why he was cancelled by Mahadev (another name of Shiva).

Now we have two Holy Trinities:

Brahma, Vishnu, Shiva (However, Vishnu and Shiva are way closer to Indra, while Brahma's kinda like the dad of the group, yk)

Saraswati, Lakshmi, Parvati

Then we have the Devas and the Asuras, who can be compared to the Aesir and Vanir, in a way. The Devas are usually the benevolent one, who attained the amrit (elixir), while the Asuras are usually the antagonists. But tbh, in my opinion, both of these groups are morally grey as fock.

Parents of Devas (Rishi/sage Kashyapa and Aditi)

Parents of Asuras (Rishi/sage Kashyapa and Diti)

Diti and Aditi and daughters of king Daksha (one of the Prajapatis). The reason the Asuras turned out the way they did was cuz Diti approached Kashyap at an unholy hour, to put it shortly. Sources say she was also jealous of how Aditi's kids turned out, which might be another factor to how her kids turned out in turn (lot of 'turn's we're getting ahah)

They are described well in the Samudra Manthan, from the Vishnu Purana. Have a look.

Now see, this stark contrast between the Devas and the Asuras didn't quite exist back in the earliest Rig-Vedic period. In fact, some of the most prominent Devas were referred to as Asuras in the Rig Veda, most famously Varuna, who was actually referred to as the leader of the Asuras/Asuryas. Other Devas who got referred to as Asuras include Indra, Agni, Mitra, and a few others. So I have a feeling the concept of the modern-day Asuras didn't quite exist back then.

Now for the concepts of Hinduism, like Moksha, Dharma etc., I think I'll refer to actual practising Hindus to explain it to you, since they'd be able to explain them in a much better way. They can also add to my explanations of things, or correct me if I explained anything wrong. So I'mma tag em.

@kaal-naagin @zeherili-ankhein @inc0rrectmyths @randomx123 @ssj2hindudude @blue-lotus333 (idk if you're a Hindu but you still know a lot so) and anyone else who wanna join.

[talonabraxas]

Shiva-Linga 'Cosmic Fire' by Talon Abraxas

Shiva Purana is related to Shaivism. This Purana has 6 sections and 24000 verses. In this Purana, a comprehensive description of Lord Shiva’s various forms, incarnations, Jyotirlingas, devotees, and devotion has been said. In the Shiv Purana, a detailed description of the welfare, mystery, glory, and worship of Lord Mahadev of the gods has been described in detail.

In the Shiva Purana, apart from the glory and devotion of Lord Shiva, the method of worship, many enlightening narratives and instructive stories have been beautifully described and the grandest personality of Lord Shiva has been glorified. Lord Shiva who is Swayambhu, an Eternal, Supreme Being, Universal Consciousness, and the basis of cosmic existence.

In almost all the Puranas, Lord Shiva has been described as an idol of sacrifice, penance, love, and compassion. Lord Shiva is easily pleased and is the one who gives desired results. But in the Shiva Purana, a special description has been given about the life character of Lord Shiva, his lifestyle, marriage, and the origin of his sons. There are 6 sections in this Purana, which are as follows.

1) Vidyeshwara Samhita 2) Rudra Samhita 3) Kotirudra Samhita 4) Kailas Samhita 5) Air Code 6) Uma Samhita

12 Jyotirlingas in Shiva Purana:- In the Kotirudra Samhita of Shiva Purana, 12 Jyotirlingas of Lord Shiva have been described in detail. This very ancient 12 Jyotirlinga form of Shivling is the abode of Lord Shiva. The worship of 12 Jyotirlingas has a special significance in Sanatan Dharma. Following are the names of these 12 Jyotirlingas.

1) Somnath Jyotirlinga Located in the Saurashtra region of Gujarat, this Jyotirlinga is considered to be the oldest and the first Jyotirlinga of the earth. According to Shiva Purana, Somnath Jyotirlinga has been established by Chandradev himself.

2) Mallikarjuna Jyotirlinga This Jyotirlinga is situated on the banks of river Krishna in the state of Andhra Pradesh, India on a mountain named Srisailam.

3) Mahakaleshwar Jyotirlinga This Jyotirlinga is located in Ujjain city of Madhya Pradesh. This is the only Jyotirlinga facing south. The Bhasmari of Mahakaleshwar Jyotirlinga is famous all over the world.

4) Omkareshwar Jyotirlinga Omkareshwar Jyotirlinga is located in the Malwa region near Indore in Madhya Pradesh. The shape of Om is formed here due to the mountain and river flowing around this Jyotirlinga.

5) Kedarnath Jyotirlinga This Jyotirlinga is located in the Rudraprayag district of Uttarakhand state on the Kedar peak of the Himalayas.

6) Bhimashankar Jyotirling This Jyotirlinga is situated on a mountain called Sahyadri near Pune in Maharashtra.

7) Kashi Vishwanath Jyotirling This Jyotirlinga is located in Varanasi, Uttar Pradesh. This Jyotirlinga is also known as Vishweshwar.

8 ) Trimbakeshwar Jyotirlinga This Jyotirlinga is located in the Nashik district of Maharashtra state. This is a mountain named Brahmagiri near the Jyotirlinga. The Godavari river originates from the Brahmagiri mountain.

9) Vaidyanath Jyotirlinga This Jyotirlinga is located near Santhal Pargana of Jharkhand state. This Vaidyanath Dham of Lord Shiva has been called Chitabhoomi.

10) Nageshwar Jyotirling This Jyotirlinga is located in the Dwarka region of Gujarat.

11) Rameshwaram Jyotirlinga This Jyotirlinga is located in Rameswaram, Tamil Nadu. This Jyotirlinga was made by Lord Shri Ram himself with his own hands.

12) Ghrishneshwar Temple Jyotirlinga This Jyotirlinga is located near Daulatabad in Maharashtra. This is the last Jyotirlinga among the 12 Jyotirlingas of Lord Shiva.

Significance of Shiva Purana:- Shiva Purana has great importance for the devotee of Shiva. In the Shiva Purana, the elemental interpretation, mystery, glory, and worship of the benevolent form of Lord ‘Shiva’ of Parabrahm Parmeshwar have been described. Reading the Shiva Purana and listening to it with devotion is the best form of worship. According to Shiva Purana, a man reaches the highest position after attaining Shiva devotion, he attains Shivapada. By listening to this Purana selflessly and reverently, one becomes free from all sins and enjoys great and excellent pleasures in this life, and finally attains Shivaloka.

[officialyourdailyinspiration]

“It’s funny as an Indian, former Hindu to see people especially from the West lecturing on yoga, when they don’t understand that India is known as the yoga capital of the world. You can’t change the purpose of doing yoga according to how you feel.

When we talk on modern yoga we are talking about the different asanas (Hatha yoga particularly). The place to learn whether or not yoga is anyway connected with Hinduism is to open the very Hindu scriptures like the Shiva Samhita, Yoga sutras of Patanjali, Gheranda Samhita and Hath yoga pradipika. Other than that one can read the book called “Light on Yoga” written by BKS Iyengar who was student of Krishnamachraya (father of modern yoga).

You will see in these books how deeply yoga is connected with Hinduism. Some of the book opens by taking the name of Adinath (Siva’s other name).

These people would laugh so hard if they would hear Westerners claiming yoga is not Hinduism. I mean c’mon we grow up learning from childhood.”

Sandeep “ The Ex Hindu Brahmin”.

[tamblr]

Intro to Tantra

Tantra as a subject has always fascinated me, its ability to break orthodoxy, to reform religious and spiritual expression from within all the while maintaining a strong religious identity, whether it be Hindu or Buddhist. This is just a piece I wrote to understand this vast and complex subject and I hope you guys enjoy it as well. 

What is tantrism? 

Tantra etymologically is a hard to define term. The literal meaning is “loom, weave/ warp” and can also mean essence. However, tantra can be more intuitively defined as any systematic broadly applicable "text, theory, system, method, instrument, technique or practice”. it’s an esoteric occult tradition which is almost always equated with spiritual sex or sex magic in the west. In the eastern tradition, however, it is much more than that. Further, it is a magical tradition that is a part of both Hinduism and Buddhism. In Hinduism, there are both the right hand path (eg: Sri Vidya) and the left hand path of Tantra (eg: Kaula). 

The right hand path seeks to keep in line with orthodox principles of Hindu society while the left hand path seeks to break down all the boundaries between purity and impurity which is where the theory of pancha Makara and other such practices comes in (the usage of meat, fish, parched grain, wine and sexual union in ritual), which each represent the 5 elements. They use this rather than the usual representation (I.e flowers, lamp, incense, food, sandalwood paste for each of the elements) because ‘liberation is achieved by the use of that which causes bondage’. In Buddhism, tantric practice is primarily developed as a part of Vajrayana Buddhism which was highly influenced and developed in Tibet from the Shiva tantras. The agamic traditions are also called tantrism, where the agamas mean "that which has come down”. The Agama literature is voluminous, and includes 28 Shaiva Agamas, 64 Shakta Agamas (also called Tantras), and 108 Vaishnava Agamas (also called Pancharatra Samhitas), and numerous Upa-Agamas. These tantras/agamas are also more commonly referred to as the fifth veda by those schools inclined to assimilate it, some schools seek to unite Tantric and Vedic teachings while others do not. 

So what is the ultimate goal of Hindu Tantrism?  

It’s to unite shiva and Shakthi within oneself and ultimately achieve enlightenment [only in the shaivite and Shakthi traditions], the different schools such as Kashmiri shaivism and shaiva siddhanta (shiva sect) and Sri vidya (shaktha sect) are only defined as such due to their inclination toward one either shiva or Shakthi as their main deity, however, the underlying principle remains the same. The Vaishnava sect (worshippers of vishnu) also have their main tantric doctrine called Pancharatra which is ritually similar to shaiva siddhanta, both of which are orthodox and quite rigid traditions whose rituals are followed in South Indian temples. But the most interesting aspects of Tantra comes from the theory that for the tantric the ultimate goal is Jiva Mukthi (immortality in the body) and it is not to be achieved through an ascetic life but rather there are 4 goals in life: Artha (wealth), Kama (sensual pleasure), dharma (righteous duty) and moksha (enlightenment/liberation). And so there must be a balance between worldly life and spiritual life. Further, tantrics believe that the ultimate non duality is when there is nothing that can be stated as moral or immoral and some go to extreme sadhanas (spiritual practices) in order to remove the shackles of duality. To them then everything in the world is sacred, almost like an antithesis to atheism and as a reaction to the orthodox religious traditions, hierarchy and “purity” described in them. 

The philosophy of immortality itself is actually incredibly interesting. Because it is believed that after death the soul reincarnates and has to go through this cycle of living etc again and with the added belief that the soul and the divine is ultimately one, it is viewed that the best way to achieve true enlightenment is by extending one’s life (immortality, jiva mukthi). The process to achieve immortality is further described in detail with most of the tantric doctrines agreeing on the fundamental principles to achieve it. In that regard, from the perspective of a tantric, the texts describe an almost scientific manner to achieving the goals of mysticism/magic with a myriad of tools, doctrines and symbolisms used within each of the schools to achieve the ultimate goal. Achieving immortality when one is alive, however, is not in contrast in contrast to the ultimate aim of other dharmic traditions which is to achieve moksha (liberation [after death]), it is instead the ultimate form of liberation according to tantric doctrine. 

Yoga Vs Tantra 

While yoga can be classified as mystical tradition, Tantra can be seen as a magical tradition. The differences between the two can be summarised as, “mysticism is the art of giving and magic is the art of getting”. You could say that the two philosophies are linked through the practice of Kundalini yoga. Just like yoga there are some commonalities between all the tantric schools and tantric philosophy more generally. The seven common characteristics (although there could be more) are: 

it’s an esoteric tradition because it is deemed to be dangerous and contains transgressive practices and so entry into practice requires initiation and the traditions themselves use highly metaphorical imagery 

You need a teacher (guru), who is the one who initiates the disciple [personal opinion: especially with fake gurus being a rampant phenomena It’s my personal philosophy which echoes Shaiva siddhanta “shiva is the sat guru (the teacher of all/the eternal teacher)”]

The use of yantras (geometrical figures) 

The use of mantras (chants) 

Revaluation of the body as a positive being embodied with subtle energies (kundalini yoga and chakras) 

Problematic mental states viewed positively and used in order to achieve the divine 

Deity identification and unity with the deity 

These seven characteristics are common to both Hindu and Buddhist tantric traditions. Now, there are obviously quite a lot of differences in worship even within each subdivision of each philosophy and more generally between philosophies and I haven’t really touched upon Buddhist Tantrism but this sort of gives a basic introduction to the vast rabbit hole that is tantra. 

[steliosagapitos]

~ “SEVEN HORSES OF SUN GOD The seven horses are named after the seven meters of Sanskrit prosody: Gayatri, Brihati, Ushnih, Jagati, Trishtubha, Anushtubha, and Pankti. If you consider the modern Scientific explanation, you can say that the WWhite light emitted by the Sun God consists of 7 (seven ) of the constituent colours of the White light, namely : Violet, Indigo, Blue, Green, Yellow, Orange, and Red. सप्त त्वा हरितो रथे वहन्ति देव सूर्य I (RigVeda 1.50. Rudras are the Eleven immortals created by God Shiva. Since Shiva is the creator or head of these 11 Rudras, Shiva is referred as Rudra. The eleven Rudras are Kapali, Pingala, Bhima, Virupaksha, Vilohita, Ajesha, Shasana, Shasta, Shambu, Chanda and Dhruva. Prajapathi Daksha had total 62 daughters, and Sage Kashyapa married 13 sisters and Diti and Aditi were among them. The children born to Diti and Sage Kashyapa were the Daitya (demons ). The children born to Aditi and sage Kashyapa are Adityas ( devas or Gods). The 12 Adityas are described in the RigVeda as solar dieties. The twelve Adityas are Vishnu, Sakra, Aryaman, Dhaataa, Vidhaataa, Twashtaa, Pooshaa, Vivaswaan, Savitaa, Mitraavarun, Ansa and Bhaga. In the Vedas, Surya Deva is the most powerful and in the top Deities along with Sri Rudra, Vishnu, and Brahmanaspati (Ganesha). Even the Hiraynagarbha Suktam can be interpreted for Surya as he is also known as Hiraynagarbha. The deity Surya is called as All-knowing: उदु॒ त्यं जा॒तवे᳚दसं दे॒वं व॑हन्ति के॒तवः॑ । दृ॒शे विश्वा᳚य॒ सूर्य᳚म् ॥ १.०५०.०१ The all-knowing Sun, the God is carried up by the rays of wisdom so that all may behold him - Rig Veda Samhita, Mandala 1, 50th Suktam. He is the one who creates the light, Surya Deva is not to be confused with the Solar orb that we see. Surya in the Vedas it not a the ball of hot plasma rather he is the supreme light of the Brahman. We will see these in futhur verses. प्र॒त्यङ्दे॒वानां॒ विशः॑ प्र॒त्यङ्ङुदे᳚षि॒ मानु॑षान् । प्र॒त्यङ्विश्वं॒ स्व॑र्दृ॒शे ॥ १.०५०.०५ (You are the ferrier, the object of all sight and the creator of light, O Surya. You shine illumining all) - Rig Veda Samhita, Mandala 1, 50th Suktam. The mere sight of Surya Bhagwan nourishs all and removes us of our impurity. Here Hiranyagarbha is called as Varuna. Not get confused with the other deity. There are many instances where one Deva is refered with many names, like Vishnu is called as Indra, Surya is called as Varuna, Agni is called as Mitra, Rudra as Soma, and so on. येना᳚ पावक॒ चक्ष॑सा भुर॒ण्यन्तं॒ जना॒ँ अनु॑ । त्वं व॑रुण॒ पश्य॑सि ॥ १.०५०.०६ (O Purifier, with your eyes you nourish the mortals into succession. By merely looking at them, O Varuna you nourish)- Rig Veda Samhita, Mandala 1, 50th Suktam. Probably in the Vedas the feat of Bhagwan Surya destorying the Maya of the Asura Svarbhanu is a very important verse symbolically. His mere rays destoryed the Maya of Svarbhanu. Svarbhanu covered Surya with darkness from all sides. Atri worshipped Surya and then Surya destroyed the darkness. A detialed account can be found in Rig Veda Samhita, Mandala 5, Suktam 40. Surya is credited for killing Vritra, infact his mere light can kill Vritra, Dasyus, Asuras and all the evil forces: वि॒भ्राड्बृ॒हत्सुभृ॑तं वाज॒सात॑मं॒ धर्म᳚न्दि॒वो ध॒रुणे᳚ स॒त्यमर्पि॑तम् । अ॒मि॒त्र॒हा वृ॑त्र॒हा द॑स्यु॒हन्त॑मं॒ ज्योति॑र्जज्ञे असुर॒हा स॑पत्न॒हा ॥ १०.१७०.०२ (Radiant, as high Truth, cherished, best at winning strength, Truth based upon the statute that supports the heavens. He rose, a light, that kills Vṛtras and enemies, best slayer of the Dasyus, Asuras, and foes) - Rig Veda Samhita, Mandala 1, 170th Suktam. The light of Surya is the supreme and there is no light that is greater than his. इ॒दं श्रेष्ठं॒ ज्योति॑षां॒ ज्योति॑रुत्त॒मं वि॑श्व॒जिद्ध॑न॒जिदु॑च्यते बृ॒हत् । वि॒श्व॒भ्राड्भ्रा॒जो महि॒ सूर्यो᳚ दृ॒श उ॒रु प॑प्रथे॒ सह॒ ओजो॒ अच्यु॑तम् ॥ १०.१७०.०३ (This light, the best of lights, supreme, all-conquering, winner of riches, is exalted with high laud. All-lighting, radiant, mighty as the Sun to see, he spreadeth wide unfailing victory and strength)- Rig Veda Samhita, Mandala 1, 170th Suktam. He is the supreme Brahman as mentioned in the Taittriya Aranyaka, Chapter 10. आ॒दि॒त्यो वै तेज॒ ओजो॒ बलं॒ यश॒श्चक्षुः॒ श्रोत्र॑मा॒त्मा मनो म॒न्युर्म॒नु॑र्मृ॒त्युः स॒त्यो मि॒त्रो वा॒युरा॑का॒शः प्रा॒णो लो॑कपा॒लः कः किं कं तत्स॒त्यमन्न॑म॒मृतो॑ जी॒वो विश्वः॑ कत॒मः स्वय॒म्भु ब्रह्मै॒तदमृ॑त ए॒ष पुरु॑ष ए॒ष भू॒ताना॒मधि॑पति॒र्ब्रह्म॑णः॒ सायु॑ज्यꣳ सलो॒कता॑माप्नोत्ये॒तासा॑मे॒व दे॒वता॑ना॒ꣳ सायु॑ज्यꣳ सा॒र्ष्टिता॑ꣳ समानलो॑कता॑माप्नोति॒ य ए॒वं वेदे᳚त्युप॒निषत् Aditya is verily all these energy, splendour strength, reown, sight, hearing, body, mind, anger, Seer, Devas, the deities of Death, Satya, Mitra, Vayu, Akasha (space), Prana (life energis), the ruler of the worlds, the Indeterminable one, happiness that transcends the senses, truth, food, life span, Immortality (established in Brahman), Jiva (the individual soul), the Universe, blish, and the self born Brahman. This Purusha (Surya) is eternal. He is Lord of all creatures. He who meditates upon him attains Brahman and lives in the same region of enjoyment with him. He attains union, co-residence and enjoyment with the Devas in their worlds. The secret knowledge is thus imparted. (Taittriya Aranyaka, Chapter 10, Section 15) This pretty much is enough to say that Surya Deva is beyond feats. There are some idiots who make claims that Aditya is Vishnu and not Surya. These claims do not have any evidence, Surya is Aditya as Rig Veda makes it very clear. The Sooryopanishad also talks the same. As per Sooryopanishad, it is Aditya that creates Brahma, Vishnu, Kalarudra, Adityas, Indra, Vayu, Mitra, Devas and he is the basis for anger, happiness, consciousness, etc… Thus the chariot of the sun-god, which is trayimaya, or worshiped by the words om bhur bhuvah svah, travels through the four residences mentioned above at a speed of 3,400,800 yojanas [27,206,400 miles] in a muhurta. SB 5.21.12 The chariot of the sun-god has only one wheel, which is known as Samvatsara. The twelve months are calculated to be its twelve spokes, the six seasons are the sections of its rim, and the three catur-masya periods are its three-sectioned hub. One side of the axle carrying the wheel rests upon the summit of Mount Sumeru, and the other rests upon Manasottara Mountain. Affixed to the outer end of the axle, the wheel continuously rotates on Manasottara Mountain like the wheel of an oil-pressing machine. SB 5.21.13 आदिदेव नमस्तुभ्यं प्रसीद मम भास्कर । दिवाकर नमस्तुभ्यं प्रभाकर नमोऽस्तु ते॥ सप्ताश्व रथमारूढं प्रचण्डं कश्यपात्मजम् । श्वेत पद्माधरं देवं तं सूर्यं प्रणमाम्यहम् ॥ लोहितं रथमारूढं सर्वलोक पितामहम् । महापापहरं देवं तं सूर्यं प्रणमाम्यहम् ॥ As in an oil-pressing machine, this first axle is attached to a second axle, which is one-fourth as long [3,937,500 yojanas, or 31,500,000 miles]. The upper end of this second axle is attached to Dhruvaloka by a rope of wind. SB 5.21.14 My dear King, the carriage of the sun-god's chariot is estimated to be 3,600,000 yojanas [28,800,000 miles] long and one-fourth as wide [900,000 yojanas, or 7,200,000 miles]. The chariot's horses, which are named after Gayatri and other Vedic meters, are harnessed by Arunadeva to a yoke that is also 900,000 yojanas wide. This chariot continuously carries the sun-god. SB 5.21.15 (In Visnu Purana it is mentioned the seven horses yoked to the sun-god's chariot are named Gayatri, Brhati, Usnik, Jagati, Tristup, Anustup and Pankti. These names of various Vedic meters designate the seven horses that carry the sun-god's chariot). Although Arunadeva sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god. SB 5.21.16 According to Rig Veda 1.50.8, Surya, the Hindu Sun god travels in a chariot driven by seven horses All scriptures are about the seven stage muscle tone. There are sixty thousand saintly persons named Valikhilyas, each the size of a thumb, who are located in front of the sun-god and who offer him eloquent prayers of glorification SB 5.21.17 Similarly, fourteen other saints, Gandharvas, Apsaras, Nagas, Yaksas, Raksasas and demigods, who are divided into groups of two, assume different names every month and continuously perform different ritualistic ceremonies to worship the Supreme Lord as the most powerful demigod Suryadeva, who holds many names SB 5.21.18 (In Visnu Purana it is mentioned: Worshiping the most powerful demigod Surya, the Gandharvas sing in front of him, the Apsaras dance before the chariot, the Nisacaras follow the chariot, the Pannagas decorate the chariot, the Yaksas guard the chariot, and the saints called the Valikhilyas surround the sun-god and offer prayers. The seven groups of fourteen associates arrange the proper times for regular snow, heat and rain throughout the universe). Suryadev’s going around the earth on a chariot with 7 horses (VIBGYOR) is allegorical, as we observe from the earth. Indian astronomers were always aware of the fact that earth is going around the sun and the sun itself is moving within the Milkyway. For example, they know that as on date the first point of Aries has moved from Aries to Pisces. The Panchank ( Tithi, Vara, Nakshatra, Yoga, and Karana prescribed for every day). Solar and Lunar Eclipses are predicted several years ahead and Panchank always mentions where these eclipses will be visible. My dear King, in his orbit through Bhu-mandala, the sun-god traverses a distance of 95,100,000 yojanas [760,800,000 miles] at the speed of 2,000 yojanas and two krosas [16,004 miles] in a moment SB 5.21.19. The scientific theories mentioned in Vedas and Upanishads follow the rule of "108" in relation to formation and movement of universe and earth. 1 signifies everything starts from singularity , 0 refers to an egg shaped universe continuously expanding and 8 refers to destruction of that egg and a return back to singularity. And this cycle continues as energy is neither created nor destroyed. When it is said that Lord Surya is same as Sun then it is to be understood that Lord Surya is the predominating deity or king of the astronomical body called Sun. In other words he is the main deity which controls the movement and internal processes of the star called Sun. Similarly, there is Chandra, Brihaspati and so on. There are different predominating deities which represent different heavenly bodies. The pole star is called ‘Dhruv tara’ in Vedas and it is said that Maharaj Dhruva, who is mentioned in Vedic scriptures live and rule that body. For our Earth, there is Bhoomi Devi who is in-charge of total geological balance. When humans in the ancient Vedic civilization, at times face great problems then they worship her, especially if the problem is related to the planet itself. Similarly, there are different departments in the cosmic governance - just like we have Ministry of Water Resources or Ministry of Renewable Energy in Indian government. For rain there is Lord Indra, for water bodies there is Lord Varuna, for fire and fiery elements there is Lord Agni and so on so forth. Vedic scriptures deals with multiple personalities because the concept of ‘consciousness’ is inherent in Vedas. I will clarify this in further paragraphs. The concept of ‘consciousness’ or soul is deeply rooted in Vedas. Although modern day science has been unable to perceive the gross form of soul but Vedas talk about ways to perceive its subtle forms. The existence of soul is proved in Bhagvad Gita in following verse: dehino 'smin yatha dehe, kaumaram yauvanam jara tatha dehantara-praptir, dhiras tatra na muhyati As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change. It says that since our consciousness is continuous despite us changing the body from time to time, hence we are something beyond body and that something is called soul. Of course Lord Krishna further tells different characteristics and symptoms of soul but that’s for another answer. The point to note is that Vedas talk about soul as a fundamental entity - a unit of consciousness, just like atom can be said to be fundamental unit of matter. The idea of matter and consciousness being two different entities can be found in all the Vedic texts. When Vedas talk about Absolute Truth then also they represent it in 3 forms - i.e. Brahman (eternal aspect of Absolute Truth), Paramatma (eternal and knowledge aspect of Absolute Truth) and Bhagvan (eternal, knowledge and bliss aspects of Absolute Truth). The Brahman is said to be formless, devoid of any personal characteristics. However, it is further explained that ultimately the Absolute Truth is a person i.e. Sri Krishna. Without personality the Absolute Truth would be deficient in something which the creation has i.e. personality, that many living entities possess. This would mean the knowledge of Absolute Truth is incomplete and hence the personal aspect is very much part of Absolute Truth. जय श्र�� सूर्यनारायण” ~

[authorkoushik]

Ganesha in Upanishads, Puranas, Tantras and Stotras

Today I would like to share from a list of sources (which are currently available) which discuss and elaborately explain the Ganesha tattva. let us remember lord Ganesha, his glory on this auspicious day.Upanishads

1. Ganapati Atharvashirsha Upanishad

2. Ganesha tapini Upanishad

3.Vallabheshopanishad

4.Heramba Upanishad

are the upanishads that establish ganapati as the para brahman (supreme absolute god)

Puranas

1. Ganesha purana (also known as the bhargava purana)

2.mudgala purana

3. Ganesha Khanda of brahma vaivarta purana tell us about Ganesha

skanda mahapurana, shiva purana, varaha purana, agni purana, narada purana  and other puranas also contain texts  or even dedicated chapters to Ganapati. apart from these texts, mantra shastras and stotra sahitya (hymns) by various sages, saints and scholars praise the glory of lord Ganesha.

A tantra work called vainayaka tantra or vinayaka tantra also elaborately discuss Ganesha and the mode of worshiping his different forms. certain samhitas (of agamic or tantric tradition) like vashishta samhita and kumara samhita (describing specific forms of ganesha are also found.)  and fragments of rudrayamala tantra.

Adi Shankara bhagavad pada the great guru belonging to advaita doctrine has composed many hymns on Ganesha like Ganesha pancharatnam, Ganesha bhujanga prayata stotra, Ganapatya the tradition of worshiping Lord Ganesha as the supreme tattva has many more texts and philosophical aspects and explanations which are passed through in the tradition.

As you may already know I have published commentaries about

Ganesha pancharatnam - https://www.amazon.in/dp/B07BQWNSWK/ and

Ganesha sahasranama stotram with shree bhaskara rayas commentary  - https://www.amazon.in/Ganesha-Sahasranama.../dp/B07H9C12HW

Heramba Upanishad - https://www.amazon.in/Heramba-Upanishad-Koushik-K-ebook/dp/B08HHN8L62

Forms of Ganesha - https://www.amazon.in/gp/product/B09RTLXD39/

Sankata Nashana Ganesha Stotra - https://www.amazon.in/gp/product/B0BCH4FP4D/

Avvaiyar Iyatriya Vinayagar Agaval: ஔவையார் இயற்றிய விநாயகர் அகவல் (Tamil Edition) - https://www.amazon.in/gp/product/B09L1NGWCP/

Hundred and Eight Names of Ganesha: Vighneshwara Ashtottara Shatanama Stotra  - https://www.amazon.in/gp/product/B0B7NWBKT4/

Runahara Ganesha Stotra : A Hymn on Ganesha for Removal of Debts and Loans  - https://www.amazon.in/gp/product/B09FQ8Y8H6/

Hoping to write more on Ganesha and praying him to bless me  to accomplish it by his grace

Jaya Shree Ganesha

P.S: If you know about or have other traditional Sanskrit works which deal with Ganesha, Please do comment. Thank You

[blessed1neha]

Benefits of Maha Mritunajaya mantra and it is chanted to appease which God?

As per Shaivism, it is Shri Shiva, who is the devata of the Maha-Mrityunjaya mantra and the Shatarudriya.

From a Vaishnava point of view, it’s Him:

This is because the Vaishnava Aagamas say:

सन्कर्षणो नृसिंहेन अन्तर्यामि शिवस्यतु ।

Sankarshana, as Narsimha, is the antaryaami (indweller) of Shiva.

-Shri Prakasha Samhita

There are four forms of Shri Vishnu, known as ‘Vyuhas’, who are Vaasudeva, Sankarshana, Pradyumna and Aniruddha. Sankarshana is the indweller, or antaryami, of both Shri Aadi Shesha and Shri Shiva. He resides in their hearts and therefore, the prayers for either of them, ultimately reach Bhagavaan Narasimha. This is also supported by the Bhagavata Purana:

भवानीनाथै: स्त्रीगणार्बुदसहस्रैरवरुध्यमानो भगवतश्चतुर्मूर्तेर्महापुरुषस्य तुरीयां तामसीं मूर्तिं प्रकृतिमात्मन: सङ्कर्षणसंज्ञामात्मसमाधिरूपेण सन्निधाप्यैतदभिगृणन् भव उप-धावति ॥ १६ ॥

In Ilāvṛta-varṣa, Lord Śiva is always encircled by ten billion maidservants of Goddess Durgā, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vāsudeva, Pradyumna, Aniruddha and Saṅkarṣaṇa. Saṅkarṣaṇa, the fourth expansion, is certainly transcendental, but because His activities of destruction in the material world are in the mode of ignorance, He is known as tāmasī, the Lord’s form in the mode of ignorance. Lord Śiva knows that Saṅkarṣaṇa is the original cause of his own existence, and thus he always meditates upon Him in trance by chanting the following mantra.

-Bhagavata Purana, Khanda 5, Adhyaaya 17, Mantra 16

Objection: The Shatarudriya states that Rudra is:

Pinaakin (bearer of the Pinaaka bow)

Umaapati

Neela-Lohita (blue-necked)

Mahaadeva

Eeshaana

These are the names of Shri Shiva. How can Shri Narasimha be the devata of the Shatarudriya?

Response: First of all, one must know that as per Vaishnavism, Shri Vishnu alone is Brahman. The names of all devatas, ultimately belong to Him and they are obtained from Him. Shripaada Madhvacharya quoted two pramaanas in his Brahma Sutra Bhaashya:

‘नामानि विश्वाऽभि न सन्ति लोके यदाविरासीदनृतस्य सर्वम् । नामानि सर्वाणि यमाविशन्ति तं वै विष्णुं परममुदाहरन्ति’ इति भाल्लवेयश्रुतिः ॥

The names of everything in the universe and the Lokas are derived from him and all names cannot denote (the various entities and devatas in) the universe. All names that exist in the universe, therefore, explain Vishnu.

-Bhaallaveya Shruti (quoted by Shripada Madhvacharya, in his Brahma Sutra Bhashya, Adhyaaya 1, Paada 1, Sutra 1)

यो न॑: पि॒ता ज॑नि॒ता यो वि॑धा॒ता धामा॑नि॒ वेद॒ भुव॑नानि॒ विश्वा॑ । यो दे॒वानां॑ नाम॒धा एक॑ ए॒व तं स॑म्प्र॒श्नं भुव॑ना यन्त्य॒न्या ॥

“He who is our preserver, our parent, the creator (of all), who knows our abodes (and knows) all beings, who is the name-giver of the devas — he is one; other beings come to him to inquire.”

तमिद्गर्भं॑ प्रथ॒मं द॑ध्र॒ आपो॒ यत्र॑ दे॒वाः स॒मग॑च्छन्त॒ विश्वे॑ । अ॒जस्य॒ नाभा॒वध्येक॒मर्पि॑तं॒ यस्मि॒न्विश्वा॑नि॒ भुव॑नानि त॒स्थुः ॥

“The waters verily first retained the garbha (embryo) in which all the gods were aggregated, single deposited on the navel of the unborn (creator), in which all beings abide.”

-Rigveda, Mandala 10, Sukta 82, Mantras 3 and 6

These mantras show that it is Shri Vishnu who is the namer of all devatas. The following pramaana states that Shri Narasimha is Trayambaka (three-eyed).

vivṛtāsyaṁ tri-nayanaṁ śarad-indu-sama-prabham

His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon.

-Brahmanda Purana

Importantly, the Narasimha-Taapaneeya Upanishad itself calls Shri Narasimha as ‘Umapati’ (one accompanied by fame or glory), ‘Pinaakin’, ‘Neela Lohita’ and several other names commonly associated with Shiva. Here, the typical meanings of these names should not be considered, but they are interpreted in a manner that they suit Vishnu.

This should not be surprising, since it is natural even in the Vedas, for a devata and his antaryaami to be identified with similar names and characteristics. For example, Indra’s antaryaami is glorified in the Vedas as the eliminator of Vrtra, though Indra himself is also known so.

There is an instance in the Skanda Puraana, where Narasimha Mantras are used for the worship of Shri Shiva.

There you shall install Maheshvara, In the form of Bhairava With the body of Andhaka pierced With the tip of the Trident and raised up in His arms. Then O King, worship it uttering the Narasimha mantra, offering red flower, incense and Red unguents. Then after attaining virility and becoming equipped with Refulgence and Heroism, undoubtedly, thanks to his favour, you shall kill all the enemies. The Lord should be worshipped by you with great purity, otherwise you will meet with obstacles. It is the truth that is uttered by me. On hearing his words the King hurriedly Went to the holy place and installed Lord Bhairava. Then reciting the Narasimha mantra with devotion,he maintained purity and celibacy and worshipped the Lord. When the mantra had been repeated ten thousand times, Bhairava became pleased with him.

-Skanda Puraana, Khanda 6 (Nagara Khanda), Adhyaaya 151, Shlokas 50–57

Not just this, but in the Garuda Puraana, there is an instance of prayers very similar to the Sharadudriya, being used to worship Shri Vishnu.

Obviously, for Shaivas, it implies that Shiva is the indweller of Narasimha and as per Vaishnavism, it is one of the proofs why Narasimha is the antaryaami of Shiva, as said in the Prakaasha Samhita.

In conclusion, the devata of certain mantras depends on one’s sampradaaya and its views.

Benefits of Mahamrityunjaya Mantra:

It helps in protecting the loved ones in your family from mental, emotional, and physical.

It helps in enhancing Long Life

It brings Happiness and Prosperity to devotee’s life

Rejuvenating and Nurturing Health and eliminating every type of sickness from the body

It is rightly said that Lord Shiva is pleased very easily

Mahamrityunjaya Mantra will help you to conquer fear.

It will help you to have an undisturbed sleep.

It will always render protection to you.

It will Help you to overcome illness.

It will keep your health fine.

It will creates a shield that protects you from sudden death and other health problems.

[prabhupadanugas]

Shrila Prabhupada: …observing Siva-ratri, Nanda Maharaja and all the cowherds men, they increased their attachment for Krishna. That is wanted. (A.C.Bhaktivedanta Swami Prabhupada. 1st May 1974, Morning Walk excerpt, Bombay, India.) Vaishnavanams yatha Shambu – Lord Shiva is the greatest devotee of Lord Vishnu. Lord Krishna (Vishnu) is in this analogy considered to be likened to Milk. Milk is the origin of so many dairy products – Krishna tu bhagavan swayam, and so Krishna or Vishnu is the origin of everything. When Krishna wants activity overseen of the modes of Tamo guna He expands Himself transforming His supreme powers to act in that way, as no-one else could, and in that state He is Shambu – Shiva. So it may be seen that milk that is transformed becomes yogurt, but that yoghurt can never again become milk, this is presented in Brahma samhita 5:45. Brahma Samhita chapter 5 TEXT 45 ksiram yatha dadhi vikara-visesa-yogat sanjayate na hi tatah prthag asti hetoh yah sambhutam api tatha samupaiti karyad govindam adi-purusam tam aham bhajami Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction. PURPORT (The real nature of Sambhu, the presiding deity of Mahesa-dhama, is described.) Sambhu is not a second Godhead other than Krishna. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord. The supremacy of Sambhu is subservient to that of Govinda; hence they are not really different from each other. https://www.instagram.com/p/Co1RAU8IocV/?igshid=NGJjMDIxMWI=

[esenciadeltaodespierto]

El Sagrado Elixir Masculino

En todas las antiguas tradiciones, incluso en las tántricas y el hatha-yoga (que también surge de las tradiciones tántricas tanto budistas como hindúes), el semen es considerado una sustancia sagrada. El semen, representando la fuerza vital, proviene del prana o energía divina, que no representa una dualidad con la consciencia. Es decir, se trata de una energía-consciencia.

En el tantra budista se denomina bodichitta y es una coagulación de la mente luminosa del Buda o los budas que habitan en el cuerpo humano. Para el Tao del Amor, está asociado con la esencia vital (jing), que a través de la denominada alquimia interna reciclando el semen, lleva a alcanzar la inmortalidad. En todas estas filosofías o practicas ancestrales, el manejo a través del yoga o la alquimia interna del semen, permite alcanzar estados de liberación espiritual en esta misma vida, en el cuerpo, sin tener que esperar a la muerte. 

En el caso inverso, la eyaculación conduce a la muerte, pues conlleva una importante pérdida de energía. En occidente este concepto esta lejos de ser comprendido, aunque también se ha considerado a esta maravillosa sustancia, el asiento del alma o espíritu. Aristoteles comparaba el semen con el calor dador de vida, similar al sol, y señalaba que dentro del semen existe el “pneuma” o principio espiritual, que es “análogo al elemento de las estrellas”.

En el texto "Shiva Samhita", uno de los textos más importantes de la tradición del hatha-yoga, datado entre el siglo XIII y el siglo XVII, se ponen en voz del dios Shiva, el supremo yogi, las siguientes palabras: 

Shiva decía, según la tradición del hatha-yoga, en textos entre el siglo XIII y XVII: 

En el "Hevajra Tantra", uno de los tantras más importante del vajrayana o budismo tántrico, la deidad Hevajra, una manifestación de la mente búdica, señala "Yo habito en el yoni [vagina] de la mujer en la forma del semen". 

Esto evidentemente hace rerefencia a un uso tántrico del sexo y sugiere, como ha sido explicado por numerosos maestros, que el semen es bodhicitta, es la mente búdica o la mente del despertar.

En el mundo occidental moderno, donde ciertamente la ciencia no ha ubicado ningún espíritu o componente energético sutil y menos aún un principio de conciencia en el semen e incluso, donde la misma ciencia recomienda masturbarse frecuentemente, esta visión del semen como algo sagrado y misterioso puede resultar completamente ajena. 

En nuestro mundo occidental, esta visión del semen como algo sagrado y misterioso, es bastante infrecuente.

Sin embargo, si observamos la forma en que se vive actualmente nuestra sexualidad, podríamos poner a prueba algunos prejuicios. Es un hecho que cuando el hombre eyacula siente una pérdida importante de vitalidad y energía.

Es realmente posible aprender a controlar totalmente la eyaculación y recircular el semen por el cuerpo? ¿Qué cambios podemos experimentar cuando realizamos prácticas yóguicas de sexualidad? ¿Cuál es el límite del éxtasis?

Desde una visión que considera al ser humano como un ser espiritual, que la energía existe de maneras sutiles, que la conciencia permea toda la realidad o que la muerte es sólo la posibilidad de una transformación consciente, el semen cobra otro sentido. Se vuelve un elixir precioso y una sustancia que posiblemente puede acercar la trascendencia a la inmanencia del cuerpo.

© Fernando Far - Sex Coach

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¿Cómo entienden los hindús la imagen divina y qué uso le dan en un contexto ritual? Averiguar este par de cuestiones es importante para nuestro entendimiento de la naturaleza de la imagen divina tal como la ‘ven’ los hindús. Al respecto, es posible distinguir dos actitudes principales en el tratamiento de imágenes. Primero, la imagen es ante todo foco de atención, y segundo, la imagen es la personificación de lo divino. En el primer caso, la imagen es una especie de yantra, literalmente un ‘artefacto’ que capta nuestra atención visual y mental, y de ese modo nos permite alcanzar un estado de concentración absoluta (ekāgratā), esencial en la práctica de la meditación. La imagen es un sostén para la meditación. Como lo establece la Vishnu Samhita, un texto revelado:

Sin una forma, ¿cómo puede meditarse en Dios? Si [Dios] carece de toda forma, ¿dónde fijar la mente? Cuando la mente no tiene a qué asirse, abandona la meditación o cae en un estado de letargo. Así pues, el sabio medita en una forma, a sabiendas, sin embargo, de que se trata de una superposición y no de una realidad.

La Jabala Upanishad va incluso más lejos al insinuar que tal imagen, aunque tal vez le sea útil al principiante, es absolutamente innecesaria en el caso del yogui experimentado: ‘Los yoguis ven a Shiva en el alma y no en imágenes. Las imágenes están hechas para la imaginación del ignorante’. Es en cambio la segunda actitud hacia las imágenes la que más nos interesa en este ensayo, es decir, la idea de que la imagen es la deidad misma encarnada. No es sólo un artefacto donde el hombre puede fijar su atención, sino que además esta imbuida de la presencia de la deidad. Esta postura hacia la imagen floreció especialmente en el seno del movimiento devocional (bhakti), que acogió la dimensión personal, ‘con cualidades’ (saguna) de la divinidad y concibió la imagen como una manera entre muchas, en que el Señor se hace próximo a la gente, despertando su afecto. Entre los Baghavatas y Pancaratras, las tradiciones teístas mas antiguas, centradas en la liturgia devocional (puja) más que en el sacrifico védico (yajña), se pensaba que la imagen era una de las cinco formas del Señor. Éstas son la forma suprema (para), sus emanaciones o poderes (vyuha), su presencia en el corazón del individuo y en el corazón del universo (antaryamin), sus encarnaciones (vibhava) y, por último, la presencia del Señor supremo en una imagen (arca) que ha sido consagrada de manera correcta. Posteriormente, los Sri Vaishnavas usaron el termino arcavatara para referirse a ‘la encarnación del Señor en una imagen’, es decir, la forma que bondadosamente adopta Vishnu para que sus devotos lo puedan venerar.”

Darsan: la visión de la imagen divina en la India, Diana L. Eck

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Mahadev Book: A Comprehensive Guide to Lord Shiva’s Scriptures

Introduction to Mahadev and His Significance

Lord Shiva, also known as Mahadev, is one of the principal deities of Hinduism. Revered as the Supreme Being within Shaivism, one of the major traditions within contemporary Hinduism, Shiva is known as the “Destroyer” or “Transformer” among the Trimurti, the Hindu trinity that includes Brahma and Vishnu. This article delves deep into the Mahadev Book, exploring its profound teachings, cultural impact, and spiritual significance.

The Origins of the Mahadev Book

The Mahadev Book, also referred to as the Shiva Purana, is an ancient scripture dedicated to Lord Shiva. Comprising various mythological stories, hymns, and philosophical teachings, this sacred text holds a significant place in Hindu literature. It is believed to have been composed by the sage Vyasa, who also compiled the Mahabharata and the Puranas. The Mahadev Book is divided into seven sections known as Khandas, each addressing different aspects of Lord Shiva’s life, powers, and the universe.

Structure and Content of the Mahadev Book

1. Vidyeshvara Samhita

This section serves as the introductory part of the Mahadev Book. It outlines the creation of the universe, the glory of Lord Shiva, and his role as the ultimate reality. It also discusses various rituals and practices dedicated to worshiping Shiva, emphasizing the importance of Shiva Linga in religious ceremonies.

2. Rudra Samhita

Rudra Samhita is divided into five subsections: Srishti Khanda, Sati Khanda, Parvati Khanda, Kumara Khanda, and Yuddha Khanda. This part narrates the stories of Lord Shiva’s incarnations, his marriage to Goddess Parvati, and the birth of their sons, Kartikeya and Ganesha. The Rudra Samhita also describes the cosmic battles fought by Shiva to protect the universe from demonic forces.

3. Shatarudra Samhita

In this section, the focus shifts to the various avatars of Lord Shiva, highlighting his role in maintaining cosmic balance. The Shatarudra Samhita delves into the deeper spiritual meanings of Shiva’s actions and their implications on human life and the universe.

4. Koti Rudra Samhita

Koti Rudra Samhita is primarily concerned with the different forms and manifestations of Lord Shiva. It provides detailed descriptions of his various names, attributes, and the significance of each form. This section also includes numerous hymns and prayers dedicated to Shiva, aimed at invoking his blessings and protection.

5. Uma Samhita

Uma Samhita narrates the divine love story between Lord Shiva and Goddess Parvati. It emphasizes the ideal marital relationship, underscoring the importance of love, devotion, and mutual respect. This part of the Mahadev Book also explores the concept of Ardhanarishvara, the composite form of Shiva and Parvati, symbolizing the unity of masculine and feminine energies.

6. Kailasa Samhita

Kailasa Samhita offers insights into the spiritual teachings and philosophical doctrines associated with Lord Shiva. It discusses various aspects of Shaivism, including meditation techniques, the significance of mantra chanting, and the path to liberation (moksha). This section is a valuable resource for those seeking to deepen their spiritual practice and understanding of Shiva’s teachings.

7. Vayaviya Samhita

The final section, Vayaviya Samhita, addresses the rituals and practices related to the worship of Lord Shiva. It provides detailed guidelines on conducting pujas (ritual worship), the significance of pilgrimage sites, and the benefits of observing fasts and festivals dedicated to Shiva. This section serves as a practical guide for devotees aiming to strengthen their connection with the divine.

Cultural and Spiritual Impact of the Mahadev Book

The Mahadev Book has had a profound influence on Hindu culture and spirituality. Its teachings have shaped the practices and beliefs of millions of devotees around the world. The narratives within the Mahadev Book emphasize the principles of dharma (righteousness), karma (action), and bhakti (devotion), guiding individuals towards a path of spiritual enlightenment.

Influence on Art and Literature

The stories and hymns of the Mahadev Book have inspired countless works of art, literature, and music. Temples dedicated to Lord Shiva, adorned with intricate carvings and sculptures depicting scenes from the Mahadev Book, can be found throughout India and beyond. These artistic expressions serve not only as a testament to the enduring legacy of Lord Shiva but also as a source of spiritual inspiration for devotees.

Rituals and Festivals

The Mahadev Book plays a central role in many Hindu rituals and festivals. Maha Shivaratri, one of the most significant festivals dedicated to Lord Shiva, is celebrated with great fervor and devotion. The festival commemorates the divine marriage of Shiva and Parvati and includes night-long vigils, fasting, and elaborate puja ceremonies. The teachings and stories from the Mahadev Book are recited during these celebrations, reinforcing their spiritual significance.

Conclusion: The Eternal Relevance of the Mahadev Book

The Mahadev Book remains a timeless spiritual guide, offering profound insights into the nature of the divine and the path to liberation. Its rich tapestry of mythological narratives, hymns, and philosophical teachings continues to inspire and guide devotees on their spiritual journey. By delving into the Mahadev Book, individuals can gain a deeper understanding of Lord Shiva’s wisdom and cultivate a more meaningful connection with the divine.

For those seeking to explore the depths of Hindu spirituality, the Mahadev Book is an invaluable resource, providing guidance, inspiration, and a pathway to inner peace and enlightenment.

Read More : https://mahadevbooks.ind.in/

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#तिनै_देवता_कमलमा Question: What are the three qualities (Gunas)?

Answer: Rajoguna is Shree Brahma Ji, Sattvaguna is Shree Vishnu Ji and Tamoguna is Shree Shiva Ji. Proof :- Shree Shiva Mahapurana Page 110 Chapter 9, Rudra Samhita published by Gita Press Gorakhpur.

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Why Siddhasana?

One of the important questions that arise here is why Siddhasana is also relevant for common people, other than Yogis or people who are not onto the path of spirituality. The answer lies in the act that continuous practise of this asana stretches the hips, abductor, knees and ankles. It is a good hip opener exercise. Further, it helps to reduce stress and anxiety level.

As per Hatha Yoga Pradipika, the practice of this pose purifies all the 72,000 Nadis or energy channels within the body, by which the prana flows. Further, it is also called as chief of other asanas.

What is Siddhasana?

The word Siddhasana consists of two Sanskrit words, Siddha and Asana. Siddha means to achieve, adept or perfect and Asana means “posture”. According to Patanjali Yoga Sutra, Siddhas are those persons who have achieved physical as well as spiritual perfection or enlightenment or in other words who have attained various Siddhis.

This asana is called Siddhasana as it is said that a Yogi can achieve Siddhis and can attain enlightenment through continuous practice of this asana.

This posture is also called an Accomplished pose or Perfect Pose.

Siddhasana as per various scriptures:

Hatha Yoga Pradipika

Chapter 1, Verse 35 to 43 explains the posture along with its benefits. Press firmly the heel of the left foot against the perineum, and put the right heel above the genitals. With the chin pressing on the chest, sit calmly, restrain the senses, and gaze steadily in the space between the eyebrows. This is called the Siddhasana, the opener of the door of salvation. (Verse 35)

Placing the heel above the penis and the other (heel) on top of that is Siddhasana. (Verse 36). –This is the description of Guptasana, but as per Hatha Yoga Pradipika, it is called Siddhasana. This is called Siddhasana, others know it, as Vajrasana, some call it Muktasana and lastly it is called Guptasana. (Verse 37). — It explains that Vajrasana, Muktasana, and Guptasana is also a synonym for the posture of Siddhasana. However, in modern yoga, the postures mentioned above are different.

Siddhasana is one of the most important asanas which should always be practised. It purifies 72,000 nadis of the body. It further explains that food is very essential for the body to function, like ways, Siddhasana is very essential asana for the Yogi to realize or discover its true nature and achieve the ultimate goal of his life. (Verse 38 to 43)

2. Gheranda Samhita

Chapter 2. Verse 7 Meaning: The practitioner who has subdued his passion, having placed one heel at the anal aperture should keep another heel on the root of generative organs, placing the chin on the chest, (remaining) motionless with Indriyas (senses) under control, and gaze directed towards the middle of the eyebrows. This is called Siddhasana and leads to emancipation.

3. The posture has also been described in various texts such as Shiva Samhita (Chapter 3, Verse 84 to 87), Gorakha Sataka etc.

All these scriptures, teach that Siddhasana is the most powerful asana of all other asanas, which helps Yogi to control his body, senses and mind and helps to purify the body, which in turn helps Yogi to further.

Know more about Siddhasana on the official website of Fitness and More — Gurgaon. Also you can join group fitness classes in gurgaon.