Author Topic: The Siva Linga  (Read 11534 times)

Nagaraj

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The Siva Linga
« on: March 16, 2012, 10:40:17 AM »
A Symbol Which Points To An Inference

The popular belief among foreigners is that the Siva-Linga represents the phallus or the virile organ, the emblem of the generative power or principle in nature. This is not only a serious mistake, but a grave blunder. In the post-Vedic period, the Linga became symbolical of the generative power of Lord Siva. Linga is the differentiating mark. It is certainly not the sex mark. You will find in the Linga Purana:

Pradhanam Prakritim Tatcha Yadahur-lingamuttamam
Gandhavarnarasairhinam Sabda-sparsadi-varjitam.


The foremost Linga which is primary and is devoid of smell, colour, taste, hearing, touch, etc., is spoken of as Prakriti (Nature).

Linga means a mark, in Sanskrit. It is a symbol which points to an inference. When you see a big flood in a river, you infer that there had been heavy rains the previous day. When you see smoke, you infer that there is fire. This vast world of countless forms is a Linga of the omnipotent Lord. The Siva-Linga is a symbol of Lord Siva. When you look at the Linga, your mind is at once elevated and you begin to think of the Lord.

Lord Siva is really formless. He has no form of His own; and yet, all forms are His forms. All forms are pervaded by Lord Siva. Every form is the form or Linga of Lord Siva.

A Powerful Aid To Concentration

There is a mysterious power or indescribable Sakti in the Linga to induce concentration of the mind. Just as the mind is focussed easily in crystal gazing, so also the mind attains one-pointedness when it looks at the Linga. That is the reason why the ancient Rishis of India and the seers have prescribed Linga for being installed in the temples of Lord Siva.

Linga Represents The Formless Siva

Siva-Linga speaks to you in unmistakable language of silence: “I am one without a second. I am formless.” Pure, pious souls only can understand this language. A curious, passionate, impure person of little understanding or intelligence says sarcastically: “Oh! The Hindus worship the phallus or sex-organ. They are ignorant people. They have no philosophy.” When a impure person tries to learn the Tamil or Hindi language, he first tries to pick up some vulgar words. This is his curiosity-nature. Even so, the curious person tries to find out some defect in the worship of symbols. Linga is only the outward symbol of the formless being, Lord Siva, who is the indivisible, all-pervading, eternal, auspicious, ever-pure, immortal essence of this vast universe, who is the undying soul seated in the chambers of your heart, who is your Indweller, innermost Self or Atman and who is identical with the Supreme Brahman.

Sphatikalinga—A Symbol Of The Nirguna Brahman

Sphatikalinga is also a symbol of Lord-Siva. This is prescribed for Aradhana or worship of Lord Siva. It is made up of quartz. It has no colour of its own, but takes on the colour of the substances which come in contact with it. It represents the Nirguna Brahman or the attribute-less Supreme Self, or the formless and attributeless Siva.

The Mystic Sakti In The Block Of Stone

For a sincere devotee, the Linga is not a block of stone. It is all radiant Tejas or Chaitanya. The Linga talks to him, makes him shed profuse tears, produces horripilation and melting of heart, raises him above body-consciousness, and helps to commune with the Lord and attain Nirvikalpa Samadhi. Lord Rama worshipped the Siva-Linga at Ramesvar. Ravana, a learned scholar, worshipped the golden Linga. What a lot of mystic Sakti there should be in the Linga!

May you all attain the formless Siva through the worship of the Linga, the symbol of Lord Siva which helps concentration of mind and which serves as a prop for the mind to lean upon, in the beginning, for the neophytes.

Salutations to Bhagavan
« Last Edit: March 16, 2012, 10:43:58 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: The Siva Linga
« Reply #1 on: March 16, 2012, 12:48:35 PM »
Dear Nagaraj,

Nice post about Siva Lingam. Siva is said to be fomless, form/formless and with form.

Formless Siva is Effulgence.  Light within.  Sri Bhagavan says iruntholir unai viduthu aditthidal deivam..... in Sri Arunachala Ashtakam.

Form/Formless is Siva Lingam.  'uru-aru' says Sri Manikkavachagar.

The forms are many. All utsava murtis in temples are with form. The basic eight forms, ashta murtham, is

1. Nataraja

2. Kalyana Sundarar (with Uma)

3. Somaskanda - Sa + Uma + Skanda = Siva with Uma and Muruga

4. Bhikshtanar = beggar with alms bowl, in Daruka forest story.

5. Kalabhairavar = the ferocious one with dog representing protection form Kala - Yama.

6. Veerabhadra = one who came to destroy Yajna of Daksha.

7. Dakshinamurti = the form of a sage giving silent upadesa to Sanaka and others.

8.  Ardhanari = with Uma sharing half of form.

However, Sri Sankara says in Sri Dakshinamurti Stotram, that He represents five elements, moon, sun and Purusha.

Any interpretation is fine.

Arunachala Siva.     

Nagaraj

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Re: The Siva Linga
« Reply #2 on: March 16, 2012, 04:04:38 PM »
Dear Subramanian Sir,

The esoteric significance of Linga, and the rituals of bathing the lingam with various special items is such a thing of joy.

They say, Shiva is Abhisheka Priya - It is absurdity and ignorance to think Shiva is Abhisheka Priya, for it is not that external Shiva that enjoys the joy of Abhisheka, but onself  :) It is oneself who enjoys the bathing of Shiva, ones soul is perceived, which is the Atma Linga. You are yourself that Shiva, say the Sages and the Gods!

Similarly, it is said Vishnu is Alankaara Priya, and it is actually oneself who enjoys the beautiful alankara on Vishnu and not that external Vishnu! You are yourself that Vishnu say the Sages and the Gods!

People go about saying, Shiva is Abhisheka Priya, I propitiated the Lord Rudra with special items today to make the Lord happy. it is such an avidya to believe that one, by doing some ritual, appeases some external Shiva,  :D such is the ignorance ridden rituals, people are doing so blindly.

Shiva is Abhisheka Priya, Vishnu is Alankara Priya.

Both Shiva and Vishnu is oneself. Who enjoys the act of the ritual  :)

Salutations to Bhagavan
« Last Edit: March 16, 2012, 04:11:55 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: The Siva Linga
« Reply #3 on: March 16, 2012, 04:53:40 PM »
Dear Nagaraj,

To enjoy the abhishekam and alankaram for Siva, one should read or chant Siva Manasa Puja of
Sri Sankara.  He Himself says that these are all mAnasika puja. But His poetic descriptions are excellent.
He even feeds Siva with nice food, all in mind.

Arunachala Siva.   

ksksat27

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Re: The Siva Linga
« Reply #4 on: March 20, 2012, 07:48:43 AM »
Dear Subramanian Sir,

The esoteric significance of Linga, and the rituals of bathing the lingam with various special items is such a thing of joy.

They say, Shiva is Abhisheka Priya - It is absurdity and ignorance to think Shiva is Abhisheka Priya, for it is not that external Shiva that enjoys the joy of Abhisheka, but onself  :) It is oneself who enjoys the bathing of Shiva, ones soul is perceived, which is the Atma Linga. You are yourself that Shiva, say the Sages and the Gods!

Similarly, it is said Vishnu is Alankaara Priya, and it is actually oneself who enjoys the beautiful alankara on Vishnu and not that external Vishnu! You are yourself that Vishnu say the Sages and the Gods!

People go about saying, Shiva is Abhisheka Priya, I propitiated the Lord Rudra with special items today to make the Lord happy. it is such an avidya to believe that one, by doing some ritual, appeases some external Shiva,  :D such is the ignorance ridden rituals, people are doing so blindly.

Shiva is Abhisheka Priya, Vishnu is Alankara Priya.

Both Shiva and Vishnu is oneself. Who enjoys the act of the ritual  :)

Salutations to Bhagavan



Dear Nagaraj,

You have indeed very correctly said that Linga is not a sex organ representation .  Because actually Shiva destoryed the Kaman but not encouraged him.

But the next reply you made commenting on abhisheka priya and alankara priya may not be correct.  You are 99% perfect.  So I thought I will remind you on this important aspect of bhakthi.

Actually the below post is not a reply to your views alone.  I am generally speaking about those who only stresses the jnana part and completely ignore the bhakthi part.  Initially I was very hesitant to put this post but then something made me write this.   I take the liberty from Mr. Nagaraj to write this.  All devotees -- if there are any hurting words,  please forgive me for my ignorance.

In bhakthi , there is something called bhava --  bhava when it becomes very tangible,  it will manifest like this.  In my childhood,  when I was in Agraharam,  many orthodox brahmin ladies will lovably call Shiva as Abhisheka piryar and take great interest in the rituals.  This bhava when grows very highly,  we will actually get the vision of Shiva.  As Ramakrishna Paramahamsa and Ramana later pointed out,  we can actually touch and feel physically our chosen deity and it is not a mere hallucination. This manfiestation of God is also not a mere creation of the mind.

The famous appaya dikshitar has actually established that Shiva,  Ambaa and Vishnu are real devatas in this cosmic universe and that they are always in the nirguna knowledge state.  Whoever worships any of these trio with great devotion and faith can get their darshan.

In Maharishee school of thought,  some of our devotes get carried away by the vedantic and jnana related statements of Maharishee and unintentionally start commenting and interpreting the highest bhakthi bhavas as mere rituals,  mere skin of the fruit without juice etc.  Actually it is not so.

Maharishee himself has acknowledged that when you have abody,  why not Ishwara and also accepted the Arunachala visions and also the glory of Vitobha and the Namdev.

So definitely Shiva is Abhisheka priya --  I will tell you an example --  there was a person called jambu maama in our Shiva temple in my childhood life village.  He will always keep the cone based vessel hanging on top of the Shiva lingam and fill water all the time.  Shiva has ganga in his head and he always bath in that.

Vishnu is also definitely alangaraa priya --  being in Srirangam I have observed this --  there will be different alangarams like sethi sevai,  mohini alangaraam,  kaithala sevai, karpaga vruksham etc. etc.

So these bhavas -- these visions are very reall ,  tangible,  they indeed manifest in the form we adore. 

Papaji has seen Krishna and also Rama,  Lakshmana &  Seetha.   Infact he has clearly seen the palm of praatiyaar Seetha.

Saradamma has seen Shiva with physical eyes -- just like seeing this world objects.

Ishwara is not an illusion or just an object of meditation --  in this creation all these exist without fail.

So the different  bhavas of gopis,  the various attributes devotees give to God are not just based on some sentiment.  There is a reason behind it and in many famous temples, these rituals are followed as per agama shashtra.

There is only thaila kaapu for Perumal in Srirangam temple --  but in jambugeshwaram shiva temple,  water automatically springs forth from the inner shrine and bath shiva lingam around. 

In Haridwar ganges rushes forth and in Kasi Viswanatha is bathed by devotees every now and then.  All these are not merely illusions. 


Ultimately,  even the jnana statements are sentiments only -- pointers to truth.  Only the Ajata --  no creation theory is final.  That too only Silence is true,  not even starting a word.

Being the case,  I feel we Ramana devotees need not be carried away by the jnana interpreations and unconsciously develop a sort of superiortiy over bhakthi . It is very tough to get the conviction that Kaialsa and Viakunta exist -- but is the truth. 

Adhi Shankara gave her mother the abode of Vaikunta when he realized that she could not get Nirvana Moksham.  So that is the point.
« Last Edit: March 20, 2012, 08:32:37 AM by ksksat27 »

ramana_maharshi

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Re: The Siva Linga
« Reply #5 on: March 20, 2012, 09:57:17 AM »
Sri Sundara Chaitanya Swami garu once commented "bhakti leeni jnanam guddidi" means "jnana without devotion is blind"

Subramanian.R

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Re: The Siva Linga
« Reply #6 on: March 20, 2012, 10:34:42 AM »
Dear Krishnan,

Nice posts. But both you and Nagaraj earlier have given two viewpoints, though in essence is the same.  Why we call
Siva abhisheka priya?  Because He is Efflulgence. Effulgence sometimes leads to anger too,  That is why He is the destroyer.
Sri Bhagavan used to say 'destroyer of Ignorance.' So people take it in a simple sense, that He should be bathed, with nice
fragrant water, containing rose essence, sandal paste, vibhuti etc.,  Secondly, He is said to live in cremation grounds.
So He needs nice bathing!  All our imaginations only.  Thirdly, He is a alms seeker. In Daruka forest, He begged. Abhirami
Andati says, "even though his wife Kamakshi feeds the entire world, this fellow goes begging." So the beggar must be bathed
first and then fed.   Siva is coupina dari, wearer of codpiece. At best He wears tiger's skin and elephant's skin as lower and upper
cloth. He already wears serpents, skulls of Brahma and Vishnu, konRai, Athi and oomatham flowers. So what alankaram can you
do for Him?  To a guy who wears serpents, can you go near and try to do alankaram for Him?

Vishnu is already quite clean and smart. In no avatara He goes for begging or dances in cremation grounds.  He wears yellow silken
cloth, peetambaram.  Hence He needs to be adorned (alankaram) further!  One can adorn Him with golden jewels, bangles and
necklaces, makara kundalam (fish like ear lobes).  Even as Rama, when He was in forest, with matted locks, He wears a regular dress, with barks of trees.  He never wears codpiece and serpents.

Ultimately Vishnu is Uma in male form, as Appyya Dikshitar said.  Even in male form, He loves wearing nice ornaments, ear lobes,
and necklaces like Uma.

Of course, these are all our imaginations. Or poetic pageants. For the Self which is One without a second, where is the 'second' thing
to wear, to adorn?

Sri Sivananda Lahari, Verse 98 says:

Sarvalankara yuktam sarala padayutAm sAdhu vrttAm suvarnAm.......

O Lord! Thou beloved of Gauri! Deign to accept this - the maiden of my poesy - adorned with the ornaments of various
figures of speech, charming by the gait of beautiful diction, possessing the virtuous conduct of excellent metres, having the
bright complexion of sweet sounds, praised by the world of good men constituted of holy sages, endowed with the amorous
sentiments of devotion together with the virtue of loftiness, planned with the suitor of Brahman as the objective, invested with
the most auspicious marks of high literary qualities, endowed with numerous brilliant decorations of the literary art, revealing
the modesty of poetic humility, bearing the wealth line (dhana rekha) of clear meanings, and possessing the virtue of working for the
good of the readers.

One post script:

To say that Sri Bhagavan was a dry Jnani without bhakti is foolishness. One should read Sri Arunachala Stuti Panchakam
and shed tears to know that Sri Bhagavan was a great bhakta. Remember, this Panchakam was written after His Self
Realization. Even a Self realized Jnani, a Jivan Mukta  never decries bhakti. e.g. Sri Sankara and Sri Bhagavan.


Arunachala Siva.                         

Nagaraj

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Re: The Siva Linga
« Reply #7 on: March 20, 2012, 10:28:19 PM »
Dear Friends,

my understanding is that there is no difference between Jnana and bhakthi. Bhakthi is Jnana Matha, said Bhagavan. One is never without the other. To diferentiate between Bhathi and Jnana is only ignorance.

in my humble understanding, it is not jnana, when we say, Jnana without Bhakthi is blind, it is ego, that is blind and not jnana. Jnana can never be blind!

True Jnana should not be inferred as without Bhava. Jnana does have Bhava. Jnana is not something like stone. That is a misunderstanding about jnana. Bhava is not an exclusive property of Bhathi alone. we need to open our horizons and open forth.

All these only originates, only if one sees difference between Jnana and Bhakthi.

there is no difference!

Why segregate people as Jnani or Bhathan? why not see the same soul in everybody?

Sarva Bhoota Nivaasosi, Vasudeva Namostute.

In Every being, resides, Vasudeva, I prostrate to him.

Whether a Bhakthan or a Jnani, one should see only Vasudeva or Self in everybody. Only if we see the gross body all these notions come about!

Even if i did say that the Self is only Abhisheka Priya, it is only Atma Linga, is he not there in us? More than anywhere else?

The Bhaktha who does rituals prays

deho devAlayaH proktaH jIvo devaH sanAtanaH
tyajedaj~nAna nirmAlyam soham bhAvena pUjayet
 
The body is a temple. The jIva is the eternal Lord.  May one remove the withered flowers in the form of ignorance and worship the Lord, knowing that He is non-separate from oneself.

I reproduce this wonderful story of Namdev as narrated by Bhagavan



Devotee : Is it possible to speak to Iswara as Sri Ramakrishna
did?
Ramana Maharshi : When we can speak to each other why should we not speak to Iswara in the same way?

Devotee :Then why does it not happen with us?
Ramana Maharshi : It requires purity and strength of mind and practice in meditation.

Devotee : Does God become evident if the above conditions
exist?
Ramana Maharshi : Such manifestation is as real as your own reality. In other words, when you identify yourself with the body as in jagrat you see gross objects; when in subtle body or in mental plane as in swapna, you see objects equally subtle; in
the absence of identification as in sushupti you see nothing.

The objects seen bear a relation to the state of the seer. The
same applies to visions of God. By long practice the figure of God, as meditated upon, appears in dream and may later appear in jagrat also.

Devotee : Is that the state of God-realisation?
Ramana Maharshi : Listen to what happened once years ago.

Vithoba found Namdev had not yet realised the Supreme Truth and wanted to teach him. When Jnaneswar and Namdev returned from their pilgrimage, Gora Kumbhar gave a feast to all the saints in his place and among them were Jnaneswar and Namdev. At the feast Jnaneswar, in collusion with Gora, told Gora publicly, “You are a potter, daily engaged in making pots and testing them to see which are properly baked and which are not.

These pots before you (i.e., the saints) are the pots of Brahma. See which of these are sound and which not.”
Thereupon Gora said, “Yes, Swami, I shall do so,” and took up
the stick with which he used to tap his pots to test their soundness.

Holding it aloft in his hand he went to each of his guests and
tapped each on the head as he usually did to his pots. Each guest
humbly submitted to such tapping. But when Gora approached
Namdev, the latter indignantly called out, “You potter, what do
you mean by coming to tap me with that stick?”

Gora thereupon told Jnaneswar, “Swami, all the other pots have been properly baked. This one (i.e. Namdev) alone is not yet properly baked.” All the assembled guests burst into laughter.

Namdev felt greatly humiliated and ran up to Vitthala (the deity he worshipped) with whom he was on the most intimate terms, playing with him, eating with him, sleeping with him and so on. Namdev complained of this humiliation which had happened to him, the closest friend and companion of Vitthala.

Vitthala (who of course knew all this) pretended to sympathise with him, asked for all the details of the happenings at Gora’s house and after hearing everything said, “Why should you not have kept quiet and submitted to the tapping, as all the others did? That is why all this trouble has come.”

Thereupon Namdev cried all the more and said, “You also want to join the others and humiliate me. Why should I have submitted like the others? Am I not your closest friend, your child?” Vitthala said, “You have not yet properly understood the truth, and you won’t understand if I tell you. But go to the saint who is in a ruined temple in such and such a forest. He will be able to give you enlightenment.”
 
Namdev accordingly went there and found an old, unassuming man sleeping in a corner of the temple with his feet on a Sivalingam. Namdev could hardly believe this was the man from whom he – the companion of Vitthala – was to gain enlightenment. However, as there was none else there, Namdev went near the man and clapped his hands.

The old man woke up with a start and seeing Namdev, said, “Oh –
you are Namdev whom Vitthala has sent here. Come!” Namdev was dumbfounded and began to think, “This must be a great man.” Still he thought it was revolting that any man however great, should be resting his feet on a lingam.

He asked the old man, “You seem to be a great personage. But is it proper for you to have your feet on a lingam?” The old man replied,
“Oh, are my feet on a lingam? Where is it? Please remove my feet elsewhere.” Namdev removed the feet and put them in various places. Wherever they were put, there was a Sivalingam.

Finally, he took them on his lap and he himself became a Sivalingam! Then he realised the truth and the old gentleman said, “Now you can go back.”

Bhagavan added, “It is to be noted that only when he surrendered himself, and touched the feet of his guru, enlightenment came. After this final enlightenment Namdev returned to his house and for some days did not go to Vitthala at the temple, though it had been his habit not only to visit Vitthala every day, but to spend most of his time with Vitthala at the temple.

So, after a few days, Vitthala went to Namdev’s house and like a guileless soul, enquired how it was that Namdev had forgotten him and never visited him. Namdev replied, ‘No more of your fooling me. I know now. Where is the place where you are not! To be with you, should I go to the temple? Do I exist apart from you?’ Then Vitthala said, ‘So you now understand the truth. That is why you had to be sent for this final lesson’.”

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: The Siva Linga
« Reply #8 on: March 21, 2012, 09:55:19 AM »
Friends,

Bhagawan Ramana Maharshi says in Talks:

Jnana Marga and Bhakti Marga (prapatti) are one and the same. Self-surrender leads to realisation just as enquiry does. Complete self-surrender means that you have no further thought of ‘I’. Then all your predispositions (samskaras) are washed off and you are free. You should not continue as a separate entity at the end of either course.

There is absolutely no difference between Bhakti Marga and Jnana Marga. Only a True Bhakta is a True Jnani and only a True Jnani is a True Bhakta. Now whether a Bhatha or a Jnani, he automaticallly becomes a Yogi as well, as his Kundallini is channelised automatically. Hence he is also a Raja Yogi. There can be no doubt that only such a person is a true Karma Yogi.

Only a True Jnani can have complete Sharanagathi. and only a True Bhaktha can be a true Jnani, can know all that is to be known.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: The Siva Linga
« Reply #9 on: March 21, 2012, 10:41:55 AM »
Dear Nagaraj,

Sri Bhagavan used to say: In Jnana, one should destroy the ego first and realize the true import of "I". In bhakti one
should keep the ego till the end and finally surrender to godhead with the submission of the personal I. In both the ego
is destroyed either in the beginning  or in the end.

Ahandai uru azhithale mukti uru.  (Ulladu Narpadu last verse)

Arunachala Siva.     

Nagaraj

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Re: The Siva Linga
« Reply #10 on: March 21, 2012, 11:12:31 AM »
Dear Subramanian Sir,

Very few may even take notice, but, if we look very subtly at the life of Sri Bhagavan, it is only that of a deep Bhathi, of that of Nayanmars, but to the world, Bhagavan looks like a Jnani, because, there is truly no difference between Bhathi and Jnana.

Bhagavan stood transfixed in between the pillars of the Meenakshi Temple at Madurai before the Nayanmars and shed tears of ecstasy, of joy.

When Bhagavan came to Arunachala, he first entered the sanctum sactoriam and hugged Arunachaleshwarar so tightly.

Sri Nochur says, Bhagavan's Arunachala Ashtakam is verily his own autobiography, in it Bhagavan sings, (in parts)

From my unthinking childhood, the immensity of Arunachala had shone in my awareness. But even when I learnt from someone that it was only Tiruvannamalai, I did not realize its meaning. When it stilled my mind and drew me to itself and I came near, I saw that it was stillness absolute. (1)

You alone exist, O Heart, the radiance of Awareness. In You a power mysterious dwells, a power which without You is nothing. (6)

In the Decad, Padigam,

He simply expressed Ninnishtam, Enishtam, Your will is mine!

The Padigam is simply the ecstatic joy outpouring of Sri Bhagavan, he sings,

If now you fail to fill me with love of you and if you let me perish in this loveless state, would it be fair? O Bliss that springs from Love, Nectar welling up in lovers' hearts, O joy which is my only refuge, your will is mine. Here, in this surrender, is pure joy, Lord of my life. (2)

Sri Bhagavan prayed to Arunachala to cure his mother from illness, subtly, cure her from the illness of innumerable illness of recurring births.

But usually, nobody takes immediate notice that Bhagavan was a great Bhatha first, generally people only attribute him as a great Jnani! This Bhagavan who outoured about such ecstatic joy of Bhakthi Rasa, at the same time also said that to a devotee when he was asked what he would ask God if he were to appear before him, that, I would ask God not have this Business of coming before me! :)

What is Jnani or Bhatha here? Can we attribute Bhagavan as a Jnani or Bhaktha? He who spoke of pure advaita, composed so many poems, like Shankara, who roared with poems like Nirvana shatkam, Dasa Shloki, Vivekachoodamani, etc... composed Shivaaparadhakshamapana Stothram, Bhavani Askhtakam, many Pancharathnams, etc...

The point is to look beyond these words of Bhakthi, Jnana, Yoga, Karma,

One who does real Bhakthi does not feel, I am doing Bhakthi, one who really meditates, does not feel he is a jnani, and one who does real Yoga, does not really feel he is a Yogi and one who does his karma truly, does not feel he is a Karma Yogi.

Salutations to Bhagavan
« Last Edit: March 21, 2012, 04:21:51 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: The Siva Linga
« Reply #11 on: March 21, 2012, 12:43:17 PM »
Dear Nagaraj,

Yes. Sri Arunachala Padigam is of eleven verses and in each verse, Sri Bhagavan shows His abundant devotion to
Arunachala by using many many wonderful similes/ metaphors.

1. Arunachalam is AruNan - the Sun.

   Arunachalam is a water fall where from aruL (grace) comes down and spreads.

   Arunachalam is anbu (love)

2. Arunachalam is bliss that sprouts when one loves It.
    Arunachalam is the spring of nectar in the Heart


3. Arunachalam has got a mysterious rope called aruL (grace) . It pulls to Itself with that rope.

4. Arunachalam is an ocean of karunai (compassion)

5, Arunachalam is indescribable.  No one can describe its nature.

6. Arunachalam is a lotus that waits for the bees (devotees) to come and suck Its honey.

7. Arunachalam is all the elements. Space, Air, Fire, Water and Earth and all living beings too.
    There is nothing other than Arunachalam.

8. Arunachalam is the rare medicine, that removes the madness (for the world).

9. Arunachalam is the bearer of all loads, nothing is impossible for It to bear.

10.Arunachalam is the magnet that attracts the ego and destroys all the mischiefs of the ego and make it as achalam like
     It.

11. Arunachalam kills the ego of one who remembers It even once. It is again a rare medicine that kills only the ego.


Arunachala Siva,.
     

Nagaraj

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Re: The Siva Linga
« Reply #12 on: March 21, 2012, 03:18:28 PM »
Dear Sir,

excellent summary.



Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Beloved Abstract

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Re: The Siva Linga
« Reply #13 on: March 25, 2012, 11:48:35 PM »
to me it looks like a citrus juicer
simply stop telling the story of the self and see who you are without it

Subramanian.R

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Re: The Siva Linga
« Reply #14 on: March 26, 2012, 02:57:57 PM »
Dear Beloved Abstract,

Thank God. For me It looks like a stone-crusher and bull dozer sometimes.


Arunachala Siva.