Lord Shiva ,The embodiment of supreme consciousness

**renukakarthikayan** · 05-02-2010 10:37 AM

from www.bhagavadgitausa.com/DAKSHINAMURTIi.htm
click on link above to see idols of Dakshinamurti.

Who is a Guru? What is he made of? Who is a disciple? Excerpt from Talks with Ramana Maha Rishi: Talk 398, page 385-386
Disciple: Swami Vivekananda says that a spiritual Guru can transfer spirituality substantially to the disciple.
Maha Rishi: Is there a substance to be transferred? Transfer means eradication of the sense of being the disciple. The master does it. Not that the man was something at one time and metamorphosed later into another.
Disciple: Is not Grace the gift of the Guru?
Maha Rishi: God, Grace and Guru are all synonymous and also eternal and immanent. Is not the Self already within? Is it for the Guru to bestow it by his look? If a Guru thinks so, he does not deserve the name.
The books say that there are so many kinds of diksha (initiations hasta diksha, sparsa diksha, chakshu diksha, mano diksha, etc.) , They also say that the Guru makes some rites with fire, water, japa, mantras, etc., and call such fantastic performances dikshas, as if the disciple (sishya) becomes ripe only after such processes are gone through by the Guru.
If the individual (Guru) is sought he is nowhere to be found. Such is the Guru. Such is Dakshinamurti. What did he do? He was silent; the disciples appeared before him. He maintained silence, the doubts of the disciples were dispelled, which means that they lost their
individual identities. That is jnana and not all the verbiage usually associated with it.
Silence is the most potent form of work. However vast and emphatic the sastras may be, they fail in their effect. The Guru is quiet and peace prevails in all. His silence is more vast and more emphatic than all the sastras put together. These questions arise because of the feeling, that having been here so long, heard so much, exerted so hard, one has not gained anything. The work proceeding within is not apparent. In fact the Guru is always within you.
Thayumanavar says: "Oh Lord! Coming with me all along the births, never abandoning me and finally rescuing me!" Such is the experience of Realization.
Srimad Bhagavad Gita says the same in a different way, "We two are not only now but have ever been so."
Disciple: Does not the Guru take a concrete form?
Maha Rishi: What is meant by concrete? Because you identify your being with your body, you raise this question. Find out if you are the body.
The Gita says: param bhavam ajanantah (Bh. Gita IX - II) that those who cannot understand the transcendental nature (of Sri Krishna) are fools, deluded by ignorance.
The master appears to dispel that ignorance. As Thayumanavar puts it, he appears as a man to dispel the ignorance of a man, just as a deer is used as a decoy to capture the wild deer. He has to appear with a body in order to eradicate our ignorant "l-am-the-body" idea.

Talk 35. Identification with the body is Dvaita. Non-identification is Advaita.

Dakshinamurti, the south-facing Siva-Guru is God, Guru, Self, and teacher. He is a very young teacher with aged students at his feet; he teaches Advaitic principles by silence and Cin-Mudra, apposition of thumb and forefinger which indicates the identity of the Supreme Self and the individual self. His face is suffused in Bliss. Advaitic principle says that the Self appears as the teacher, the taught, god and the self. Sankaracharya, the propounder of Advaita, brings four elements together in one advaitic unity in the following hymns: Jiva, the individual soul and the enjoyer; the universe, the object enjoyed; the Supreme Siva, the grantor of enjoyment, and the Guru, the leader in the path of release.

**RVR** · 05-02-2010 11:09 AM

Thanks Dr Renuka for the wonderful explanations from Great Gururs such as Swami Vivekananda and Ramana Maharishi

Keep it up

All the best

**DURGADASAN** · 05-02-2010 07:08 PM

Actually Dakshinamoorthy is the form of shiva, doing penance and at the sametime teaching Gnana to "Sanagadhi rishis". So this form is in inactive form, though he is active by silence. But in temples like Madambakkam Dhenupuriswarar temple, you can also able to see "Dampathya dakshinamoorthy" with umadevi. You can also see a different form of dakshinamoorthy as "Yoni dakshinamoorthy" idol in Kanchi ekambareswara temple (Dakshinamoorthy alone sitting on the yoni and his hands also has a yoni- It looks like he seated on a jackfruit and having the same in small size in his hand) and "Veena Dakshinamoorthy" shrine in Keevalor Akshayalingeswarar temple.

The contrast of NAtaraja and Dakshinamoorthy are many.

1.The hairlocks spread in nataraja shows that his creations also spread like that; Whereas in Dakshinamoorthy, the hairlocks are tied as "Jada makudam", which symbolises everything that spread is under his control now.

2. Nataraja will be in dancing posture. It means associated with music and sound-effects. In contrast, Dakshinamoorthy is in perfect silence.

3. Always dakshinamoorthy is associated with sanakadhi rishis. Always nataraja is associated with pathanjali and vyagrapadha.

4. Nataraja has Damaru (Udukkai) in his hand to show the birth of sound-effects from him. Dakshinamoorthy has a snake bound in his arm, to show that he conquered the Kundalini shakti itself.

5. Dakshinamoorthy is always associated with "Banyan tree". Nataraja is not associated with anysuch. A lot more are also there which when we compare we will be able to know.

Pranams

**renukakarthikayan** · 06-02-2010 09:07 AM

Famous 63 Nayanar Saints

Sundaramurti Nayanar
Tiru Neelakanta Nayanar
Iyarpahai Nayanar
Ilayankudi Mara Nayanar
Maiporul Nayanar
Viralminda Nayanar
Eripatha Nayanar
Amaraneedhi Nayanar
Enadhinatha Nayanar
Kannappa Nayanar
Kungiliya Kalaya Nayanar
Manakanchara Nayanar
Arivattaya Nayanar
Anaya nayanar
Murthi Nayanar
Muruga Nayanar
Rudra Pasupathi Nayanar
Tiru Nalai Povar Nayanar
Tiru Kurippu Thonda Nayanar
Chandesvara Nayanar
Tiru-Navukkarasar Nayanar
Kulacchirai Nayanar
Perumizhalai Kurumba Nayanar
Karaikal Ammayar
Appuddi Nayanar
Tiruneelanakka Nayanar
Nami Nadi Adigal
Tiru Jnana Sambandar
Eyarkon Kalikama Nayanar
Tiru Mula Nayanar
Danda Adigal Nayanar
Murkha Nayanar
Somasira Nayanar
Sakkiya Nayanar
Sirapulli Nayanar
Siruthonda Nayanar
Cheraman Perumal Nayanar
Gananatha Nayanar
Kootruva Nayanar
Pugal Chola Nayanar
Narasinga Muniyaraiyar
Adipattha Nayanar
Kalikamba Nayanar
Kalia Nayanar
Satti Nayanar
Aiyadigal Kadavarkon Nayanar
Kanampulla Nayanar
Kari Nayanar
Ninra Seer Nedumara Nayanar
Mangayarkarasiyar
Vayilar Nayanar
Munaiyaduvar Nayanar
Kazharsinga Nayanar
Seruthunai Nayanar
Idangazhi Nayanar
Pugazh Tunai Nayanar
Kotpuli Nayanar
Pusalar Nayanar
Nesa Nayanar
Kochengat chola Nayanar
Tiru Neelakanta Yazhpanar
Sadaya Nayanar
Isaijnaniyar

from book -- Bhagavan Sri Sathya Sai Baba and Lord Shiva
by Suresh C Bhatnagar

**nachi naga** · 06-02-2010 07:39 PM

Bhagavan Sathya Sai Baba in his discourses has said,that Sai Baba is,shiva-shakthi/vishnu-lakshmi/brahma-saraswathi swaroopam avataram.Sai is amma and baba is appa.The principal of lingam-yoni.His siddhis are just like visiting cards for the aspirant,to remember sai baba whenever wherever however sai baba is needed.Such is the mahima of the avatara sath purushan bhagavan.

Bhagavan keeps on giving untill one is ripe to understand his/her own self,to merge with the param porul.In his previous body in shirdi,sai baba was pure shiva swaroopam and the future body in mandya,purely shakthi swaroopam.Blessed are we,to have this darshanam as shiva-shakthi avataram.sai rama krishna.

nachi naga.

**renukakarthikayan** · 07-02-2010 06:08 AM

Originally Posted by nachi naga

Bhagavan Sathya Sai Baba in his discourses has said,that Sai Baba is,shiva-shakthi/vishnu-lakshmi/brahma-saraswathi swaroopam avataram.Sai is amma and baba is appa.The principal of lingam-yoni.His siddhis are just like visiting cards for the aspirant,to remember sai baba whenever wherever however sai baba is needed.Such is the mahima of the avatara sath purushan bhagavan.

Bhagavan keeps on giving untill one is ripe to understand his/her own self,to merge with the param porul.In his previous body in shirdi,sai baba was pure shiva swaroopam and the future body in mandya,purely shakthi swaroopam.Blessed are we,to have this darshanam as shiva-shakthi avataram.sai rama krishna.

nachi naga.

dear nachi naga Ji,
Bhagavan Baba has said this before;

God gives us what we want till the day we want what He gives.

Sai Ram
renu

**iyyerram** · 07-02-2010 02:14 PM

Five and Shiva

Five is a sacred number for Shiva.One of his most important mantras has five syllables .shiva's body is said to consist of Five mantras, called the pachabrahmans

Sadyojata
Vamadeva
Aghora
Tatpurusha
Ishana

These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action.this also represent the panchabhuta ,which is the base of all living.this is the importance of Panchakshari NA MAH SHI VA YA
Aghora- Shiva in cremation grounds, most often associated with death and mourning. Ishana- The form of Shiva symbolizing that which is invisible yet omnipresent. Tatpurasha- Signifies the power of meditation.
Vamadeva- Represents Shiva's immortality and is also known as eternal Shiva. This form also signifies the repetitiveness of the cycle between destruction and preservation. Saddyojat or Braddharudra- Represents Shiva’s destructive, wrathful side and is the form Shiva takes when people do not follow Karma.
These five forms are all depicted in the five-headed form of Shiva known as Panchavaktra.
we have this in Mahanyasam 'sadyojatamiti panchanuvakan panchaswanguleeshu' these five forms represents the five fingures.

**nachi naga** · 07-02-2010 06:15 PM

Originally Posted by iyyerram

Five and Shiva

Five is a sacred number for Shiva.One of his most important mantras has five syllables .shiva's body is said to consist of Five mantras, called the pachabrahmans

Sadyojata
Vamadeva
Aghora
Tatpurusha
Ishana

These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action.this also represent the panchabhuta ,which is the base of all living.this is the importance of Panchakshari NA MAH SHI VA YA
Aghora- Shiva in cremation grounds, most often associated with death and mourning. Ishana- The form of Shiva symbolizing that which is invisible yet omnipresent. Tatpurasha- Signifies the power of meditation.
Vamadeva- Represents Shiva's immortality and is also known as eternal Shiva. This form also signifies the repetitiveness of the cycle between destruction and preservation. Saddyojat or Braddharudra- Represents Shiva’s destructive, wrathful side and is the form Shiva takes when people do not follow Karma.
These five forms are all depicted in the five-headed form of Shiva known as Panchavaktra.
we have this in Mahanyasam 'sadyojatamiti panchanuvakan panchaswanguleeshu' these five forms represents the five fingures.

thank you iyerram.truly wonderful.va ya na ma shi.

nachi naga.

**DURGADASAN** · 08-02-2010 02:00 PM

Nataraja and Shri Vidhya

1. Lord Nataraja with his damaru created first 9 sounds (Navakshari) and then he created 5 sounds (panchakshari). Even now, in chidambaram, when dikshithars get upadesam they getting dhiksha for both navakshari and panchakshari simultaneously.

2. The count of whole letters in sanskrit is 43, created by nataraja. This denotes the 43 triangles in the shri chakra.

3. The first letter is "A" and last letter is "ham", on addition it gives "aham". It means the body itself is the shri chakra, which the sadhaka should learn and proceed.

4. The pooja in chidambaram as rahasya is there doing only to the shri chakra meru.

5. There are 9 mandapams, which denotes navakshari and 5 steps to reach natarja, which denotes panchakshara, and the festival dates starts with tamil month 9.

Pranams

**renukakarthikayan** · 13-02-2010 06:44 PM

When you realise Shivoham (I am Shiva), then, you have all the happiness, all the auspiciousness that there is. Shiva is not to be sought on the peak of a distant range of mountains, or in some other special place. You must have heard that sin and merit are inherent in the acts that men do; so too, Shiva is inherent in every thought, word and deed, for He is the energy, the power, the intelligence that is behind each of them.

-Divine Discourse on Maha Shivarathri, February 20, 1974

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