To my heart (My Devi)

To my heart (My Devi)

I just discovered my true Love, It happened spontaneously.

She is beyond the phenomenal world; she is beyond the concept of understanding.

She can only be discovered, she existed before everything.

I Love her with my heart, the heart not the physical heart.

The heart on the right side, which is the sky of consciousness/The Triadic Heart of Shiva. For I am Shiva.

She is my heart Sakthi (My Devi).

The universe is the result of our playful union.

A union never lustful but lovefull, for I am(Shiva) infinite love , she(My Devi) my Heart is infinite love ,when infinite love meets the infinite love, taking the infinitude of the infinite , what results is an infinite love alone(universe). This is the essence of Vedas.

The sun and moon her two eyes.

Let not my Mind (Manas) hurt my Heart (My Devi).

Oh Lord Rudra I invoke thee, by thy never ending grace …let not my love for my heart fade.

Let my Heart, overcome the power of mind.

Let my heart speak, let my heart think, let not my mind think.

By Lord Rudra’s grace never shall be a day where my mind will hurt you.

Let not my Mind (wild animal) scare my dear, tender heart.

Oh my heart I shall never leave you alone in this wilderness (mind).

Devi (my Heart) I shall reside in you always, for Am I not your heart??

Devi you reside in the Lotus of my heart, for are you not my heart??

Thy Love for me sends me into trace with my eyes closed chanting Devi Devi Devi….

In these seven worlds is there a heart like you?? Oh Devi I am I not blessed to have you.

Oh devi come sit on my throne (Heart) only when you arrive, will the kingdom be formed, let’s sit on the throne together to rule the nine gated city and the mind.

Dedicated to my Beloved Devi (the queen of the universe) and my heart, who also assumes endless forms as my consort and soul mate.

Mother of the universe

I bow before Lord Ganesha remover of all obstacles.

Salutation to The greatest Mother of all, consort of the compassionate one.

Salutation to Devi the Consort of Maha-Deva.

Oh mother the universe thy Turf, ruled by thy servants Virinchi, Hari and devendra.

Oh my dear consort Maha-devi , who resides in the Infinite heart of the Brahman(Siva).

Oh Queen of Siva, who sits on the throne (Universe) of Siva.

Oh dear what is known to me is also know to you, you reside in me as Ardhanari-Isvara.

My praises are your praise, O Devi thy eyes that shine bright as the sun, thy beautiful lips that cover and protect the doorway to the universe residing in you.

My queen who’s hair has the radiance of the thousand suns.

The touch of my queen heals and cures the Jivatma from the vicious cycle of birth and death.

My queen who is triloki!!

O Amba , O Ambika, O Durga thy lotus feet are crowns of Virinchi, Murari and Devendra.

Oh Parameshwari when thou sit on the thrown of Parameshwara the create becomes the uncreated .

When thou Sakti meet thy Siva in the thousand petal lotus or thousand spokes lotus called the Sahasra that they say is the highest bliss.

Oh Mother who looks at Ganga with jealous in thy eyes.

Oh Mother who has the form of Ganga.

O Queen of ISVARA encompassed in the nine gated city which becomes the Mobile Shrine, enrouting the doorway to Prakasha and vimarsha.

Oh compassionate ones thou reside in the universe ,in Kashi as Annapoorna Vishwanatha(Lord of the universe)

Thou reside as Mallika-Arjuna in sri sailam

Thou reside as Meenakshi-Sundereswara.

Thou reside as Jumbukeshwara-Akhilandeshwari.

All animate and inanimate belong to thee.

The universe is created with thy play with thy Lord (Siva).

Oh Mother let my Ego vanquish.

If not for you O mother thy Lord out of compassion has revealed the Holy Secret Guru- Gita,

If not for you O Mother Thy Lord has revealed the Highest of highest knowledge that is difficult even for the gods to comprehend in the Devi-kallotara Jnana-achara vichara.

Oh Mother thy forms are many, thy ways are many, even in my dream will not think of worshipping any other gods, than thy consort.

Till the last bit of moment until thy shine with the effulgence of thousand suns I shall meditate on thy form.

Oh the queen of the Parabrahman, let me take the highest of highest path, let me practice the highest of highest austerities, let me worship the lord of the Lords and the Lord of each and everyone, let me worship that Supreme Arunachala Siva!!

Om Namah Sivaya!! Let everyone be blessed!!

Dedicated to my Consort, Soul mate, one residing in my Name, having the attributes of the divine she shines!!

Sound and its source.

“That Which emanates from the Beat of the Drum, giving rise to Sound and source of sound, that Brahman(Shiva) who dances the cosmic dance of Creation, with the First beat of the drum proceeds the sound and Abides Shiva in them as Speech and as Saptasvaramaya Seven principal musical notes.To that Shabda Brahman be Salutation , and for ones who Master the art emanating from Sound become one with the sound ….. for sound indeed is Shiva”

To my Father the timeless and mysterious Hill

There stands my father hill at the heart of the universe.

At my father’s feet resides my Preceptor(Maharishi Ramana)

My brother Ganesha I invoke the foremost, the Lord of all beings.

Thy duality is culminated when I submit to thy rule; my father who assumes many forms and shapes resides at the feet of the Hill as my preceptor.

O Isvara who in the form of the hill deludes each and every one.

O Maheswara who in the form of the hill deluded gods like Brahma and Vishnu.

O Siva thy ways are mysterious, for Siva only knows Siva.

How can jiva (Ego associated) know Siva?

Siva is the Hill; the hill is the Atman of the universe.

Kashi is my Father’s resort on earth, while Aruna Mountain is my father himself.

My father, O lord O Shankara what is more calming and culminating my mind than thy form as a timeless and ancient hill.

O primordial Lord, the ancient one that existed before everything and will exists after everything.

They say thou fostered and continue to foster the Siddhas (magical beings) Gandharvas , Gods and sages who appear invisible to human sight.

If so then O lord I do not want to be any magical being or a God, instead grant me the highest of liberation that even Brahma and Vishnu cannot easily get.

O Lord Thou art the seeker seeking and the seeking for.

When will you dawn in me Cidananda rupa “Siva” Sivoham ! Sivoham!

O lord I don’t seek thee to perform miracles or magic of rising the dead or doing anything instead seek for Mukthi grant me bliss , everlasting bliss O Siva !!

O Satchitananda Rupa!!! Sivaya Brahmaney,Sivaya Paramatmaney,Sivaya Guravey,Sivaya Sakala Nishkala , Namah Sivaya!!

Is there Contradiction in the Vedas?

One fine morning, a man walking outside a house heard a lady sound from within: "Son, please drink milk, it is very good for your health. Do not insist on eating this fried potato, it is not good." In the evening, going by the same way he heard the woman's voice: "Why are you insisting on milk? What is in it except water? Potatoes are ready, eat them." At another time he heard the woman saying: "You are continuously sitting and studying. If you continue like this you will get indigestion. Go out and play for sometime." Later he heard her say: "Why are you always playing here and there like an idle dog? Sit down and study. If you go outside again, I will thrash you."

Hearing these contradictory statements, the man concluded that the woman was very impatient, quarrelsome or even mad. So much for the simple lady; but what about the Supreme Vedas?

Is there Contradiction in the Vedas?

The ultimate source for discerning the nature of God are the collection of scriptures known as the Vedas. However, it is not easy to go through them. Why? Consider the following example:

'God has hands and legs everywhere, eyes, ears, heads and faces everywhere; and envelopes everything in this world.' (Shvetashvatara Upanishad 3.16 and Bhagavad Gita 13.13)

However, the Brhadaranyaka Upanishad says:

'God is neither gross nor subtle, neither short nor long, neither shadow nor darkness, neither air nor space. God is without eyes and ears or mouth. It is without taste or smell, speech or mind, without an exterior or an interior. It neither eats anything, nor anything eats It.' (3.8.8)

The Isha Upanishad:

'God is without a body, sinless and without any wound.' (Mantra 8)

And finally,

'God is Not this, Not this (neti neti). There is no other more appropriate description of God.' (Brhadaranyaka Upanishad 2.3.6)

We therefore see that the scriptures have described God in both ways – with form and attributes (saguna; savishesha), and without any form or attributes (nirguna; nirvishesha).

We know that each and every word of the Vedas is sacred. Nothing can be left out. How, then can we reconcile these apparently contradictory statements?

The correct thing obviously would be to study its context and then interpret. For example, in the illustration given above, after investigation it turned out that the woman was dissuading a small child from eating fried potatoes and insisting on him to take milk, while a grown up child was being offered potatoes. One studious boy was being encouraged to go out and play, while an errant one was being forced to sit down and study. Interpreted in this contextual way, everything fell beautifully into place and there remained no contradiction at all.

Similarly, whether we have to accept God with or without form depends on who is making the choice. A sadhaka in the initial stages of sadhana should accept God with both form and qualities, and then set out to perform ritual worship (puja) etc, as prescribed in the scriptures. Engaged in these auspicious activities he should then slowly and steadily give up interest in karma and internalizing his sadhana, start comprehending the formless, featureless God (Nirguna Brahman).

Doubt: Leaving the sadhana issue apart, if it is asked what actually is God, Nirguna or Saguna, what would be your reply?

Resolution: Many people say that God is both Nirguna and Saguna. However, this is erroneous, because to describe One God we cannot use contradictory statements. Therefore, we have to accept one of them as the actual truth and reconcile the other with it. Such a reconciliation is known in Vedanta as 'samanvaya.'

According to one school of thought, God is Saguna only, but the adjectives used to describe His qualities and features are transcendental, not material (prakritik). The Nirguna statements are merely metaphorical, indicating that God is extremely subtle.

In such a scheme, we can easily reconcile the adjectives like 'without smell' (a-gandham), or without taste (a-rasam), i.e. we can say that God has transcendental taste and smell.

However, what about the attributes 'not gross', 'not subtle', or 'not short' 'nor long'? If we say that these qualities refer to transcendental features, then we would have to say that God is transcendentally both gross and subtle, short and long. Thus again we are saddled with contradictory features in God.

Not only this, if we interpret 'without a body' as meaning that God does not have a material body but a transcendental one, then we will have to interpret 'without wound' as God having a transcendental wound; and 'sinless' would mean having transcendental sins. This obviously will not be acceptable to anybody, not even to those who propound the above interpretation.

Doubt: No, no. We have to accept only those features which reflect on God's benevolent nature, and discard the unpleasant qualities like 'without a wound' etc.

Resolution: We must realize that even though a wound is harmful for the one possessing it, it is not so for the worm who finds shelter and nourishment in the wound. From the viewpoint of which creature are you calling a particular feature harmful or beneficent? We cannot discard any part of the Vedas. Not only this, the scriptures also say that even the negative, harmful aspects of the world are but God only:

'God has desire, anger and adharma' (Brhadaranyaka Upanishad 4.4.5)

'Fishermen, gamblers, all are God' (Atharvaveda, quoted by Shri Shankaracharya in Brahma Sutras 2.3.43).

Hence, it is clear that such a narrowing down of the meaning is not sufficient at all. Therefore, now there is no other way other than reconciling the Saguna statements with a Nirguna God; i.e. God is fundamentally Nirguna only, but due to 'upadhi', seems Saguna.

Doubt: What is the meaning of this term 'upadhi'? You have introduced it without defining it first.

Resolution: 'Upadhi' is a precisely defined technical term in Vedanta. It will not be an exaggeration to say that if we grasp the essence of this one term, much of Vedanta will fall into place for us, and things will become much easier to understand. Consider the following example:

We go to somebody and ask him what is gold? In answer, he shows us a ring. Therefore, the ring becomes useful for understanding gold. Even though we recognize gold through the ring, the gold is totally independent of the ring; i.e., we could have come to know what gold is through a ring, bracelet, or a necklace. Whatever the shape may be, we will we get to know gold only. Even though the ring etc. is by itself not a part of gold, it helps us to recognize gold. The ring is called an 'upadhi' for gold.

It is not necessary that an 'upadhi' be always be in contact with the object we wish to understand. It can remain away from it also. Consider the example of a Linga made of crystal. Being by itself colorless, it is difficult to distinguish. However, if we keep a red flower behind it we can distinguish it clearly. But, rather than its colorless nature, we now see it as red. This red flower is an 'upadhi' for the Linga. Even though the Linga seems red due to its proximity with the red flower, in actuality it is not red because it seems blue due to an upadhi of a blue flower. In this manner, because the same Linga seems to take on the different color of its various upadhis, the only possible conclusion is that it is by itself colorless. Even though the Linga is invisible to the eye, we can come to this conclusion because of its upadhis. This is the advantage of an upadhi. However, we need to be cautious on one point regarding upadhis: Though due to an upadhi we could clearly see the colorless Linga, even then, the upadhi showed it different from its true nature, i.e. it showed the Linga to be red while it was colorless. Therefore, after having recognized an object through its upadhi, to know its true nature we have to discard the upadhi.

This is the only faultless theory. God is without any form, otherwise how can It take any form? This is what the scriptures declare again and again. The Brahma Sutra, the ultimate authority on Vedanta composed by sage Vyasa, says:

'Arupa-vat eva hi tat pradhanatvat' (Brahma Sutras 3.2.14): God is formless because this is the primary meaning of the Vedas.

What then is the significance of the statements in Shruti (Vedas), where God is described as formless and without any qualities? The next sutra gives the answer:

'Prakasha-vat cha a-vaiyyarthyat' (3.2.15): God assumes forms various forms like light, because no statement in the scriptures is without significance.

Shankaracharya's commentary on the above sutra says: 'God may be said to take various forms due to Its contact with various upadhis, just as the light of the sun, even though it pervades all space, is said to become straight or curved when it comes into contact with curved or straight things. But this does not mean that the character, which appears to belong to God on account of these upadhis, is Its true nature. So long as avidya (ignorance) exists, there exist the upadhis and the various forms ascribed to God, allowing room for the worship of Saguna Brahman.'

Doubt: So the scriptures give sanction to both Saguna and Nirguna Brahman?

Resolution: Yes. Not only that, the Prashna Upanishad names them as Para (Higher) Brahman and Apara (Lower) Brahman – Prashna Upanishad 5.2

Nirguna God is Para Brahman and Saguna is Apara Brahman. Negating the transient, ever-changing world, what is described in the Brhadaranyaka Upanishad as "Neti Neti – Not This, Not This", is the Nirguna Brahman. The God which is described in the terms of the world of names and forms is Saguna Brahman.

Doubt: If you speak thus, will it not contradict the scriptures, which have consensus in declaring that God is one and one only?

Resolution: Not at all. God is one only and that is Para Brahman. Those who cannot know this accept the God defined by various upadhis and perform karmas and worship. Para Brahman is knowable, and Apara Brahman is attainable (Param gyatavyam, Aparam prapatavyam) – Shri Shankaracharya's commentary on the Katha Upanishad (1.2.16)

However way God is described, it is only on account of some upadhi. In its true nature God is indescribable. That is why, however way we describe It, Shruti calls it "Neti Neti".

Doubt: If God is neither this nor that, then is God 'Nothing' (Shunya)?

Resolution: No. Whatever we see in front of us has come from God. How then can it be Shunya? God is. However being essentially Nirguna, nothing can be explained about It. Even then, the compassionate Vedas decide to explain God to us. Therefore, they describe God as having contradictory qualities:

'God moves not. God is swifter than the mind. Standing still It surpasses other runners'. (Isha Upanishad 4)

'It moves, It does not move. It is far, It is near'. (Isha Upanishad 5)

'God is very far, God is very near'. (Mundaka Upanishad 3.1.7)

'God walks and holds without hands or legs, It sees without eyes and hears without ears'. (Shvetashvatara Upanishad 3.19)

'God is light (tejomaya), God is without light (a-tejomaya). God has desire (kamamaya), God is without desire (a-kamamaya). God has anger (krodhamaya), God does not have anger (a-krodhamaya). God has dharma (dharmamaya), God does not have dharma (a-dharmamaya).' (Brhadaranyaka Upanishad 4.4.5)

Here we see that these are not different mantras giving contradictory versions, but same mantras presenting apparently conflicting perceptions of God. Obviously then there has to be a purpose behind these strange statements. Take the example of a colorless crystal. Sometimes it is red and sometimes it is not. At other times it is blue, and at others it is not blue. From theses descriptions it is clear that the crystal is neither red nor blue, rather, it seems to take on the color of the upadhi. In itself it is colorless.

Thus fundamentally God is One and upadhi-less. When It assumes the form of the gods (Brahma,Vishnu,Indra etc), it has a lustrous body made up of light, when It takes on the form of lower creatures like animals etc, it is said to have dark forms, lacking in light. God is desireful when associated with the upadhi of those like us bound by desire. When by performing sadhana we become free from kama God is called a-kamamaya. When our desires are thwarted, we become angry, and when we are peaceful, a-krodhamaya. Similarly, God seems dharmamaya and a-dharmamaya on account of the various creatures engaged in dharma or dharma.

God does not move. It is both here and there (everywhere). However, when joined with the upadhi of this moving world, it seems endowed with movement. God is far from those who do not know It; but is near for those who do know It.

However, in its fundamental form (svarupa), God is neither angry nor wrathless. It is "Neti Neti", - Not This, Not This. Actually, Neti Neti is the negation of all upadhis in God.

Doubt: How is it possible for God to be totally Nirguna? This world is full of various names and forms, with different qualities and features, how can such a world come from Someone who has no features?

Resolution: God is Nirguna exactly because It is the root cause of this diverse world. All features can come only from that which is Itself featureless. Light, though it consists of all colors is by itself colorless. Clay, which can take any shape, is by itself shapeless. It is by association with the various colors and shapes that they are said to possess those qualities. Any quality comes only through the association with upadhis.

Doubt: Caught you! By accepting the presence of upadhis which are associated with God, you are propounding duality; i.e. there are two things - God and upadhi. This clearly contradicts your principle that 'everything is God' (sarvam khalu idam Brahman, Chandogya Upanishad 3.14.1)

Resolution: No, on the contrary, the whole purpose of this analysis is to show how everything in this world is God.

At one level we have considered this world to be an upadhi for God. At another we have already seen that this world is but God only, because of the latter being the material cause of the former. Upadhi means something different from God. However, we already know that there is nothing different from It. Therefore, how to reconcile these two statements?

Fundamentally, everything being God only, there can be no upadhi different from It. Actually, the shape of an object is also fundamentally the cause only. The shape of a pot is also clay only. What else can it be? Shankaracharya Ji says: 'the shape of the effect too is fundamentally nothing but the cause itself' – karya-akaar api karanasya atmabhuta eva (Commentary on the Brahma Sutras, 2.1.18)

thus, even the shape of a thing cannot fundamentally become an upadhi for God. There cannot be any upadhi for the One and Only God without a second. Therefore, when there is no upadhi, then God has no feature whatsoever. Hence, in Its true nature, God is Nirguna and only Nirguna. However, even though God has no features, It is there. Why? Because it is the cause of this world, and an effect can never exist without its cause inhering in it. A pot cannot exist without clay. Fundamentally, a pot is nothing but clay only.

---

Short Parable's

All religions point to the same goal.

All religions point to the same goal and one religion is not in any way inferior or superior to the other. The goal is one, though the paths to reach it may be different. Allah of Islam is none other than Lord Siva of Hinduism and Lord Siva of Hinduism is none other than the Father that Jesus Christ mentions. Anybody criticizing Allah is also criticizing Lord Siva and the Father too. Hence people can take guidance from all of them, but it is necessary to follow one path and one master.

All creations of god without discrimination of caste creed or color have the privilege to sing his praise, worship him and adopt methods of realizing him. Wealth should be used for charitable purposes.

“Who is superior? You or your dog asked a person when he saw a saintly –looking man, and a dog sleeping by his side. Without any ill feeling the saintly man replied: “Superiority does not belong to anyone, but he who aspires to serve the Lord is indeed superior, one who merely enjoys worldly pleasures will only be wasting his life”.

A king who once desired to know which religion was the best, summoned several spiritual leaders to debate on this question, but each claimed that his was the best ,while the king was puzzled ,An old man took him to a river promising him to give a suitable answer, provided they cross the river and reach the other side. The king brought many boats, but the old man rejected all of them giving some excuse.

The king ultimately compelled him to get into one, and finally crossed the river. Upon reaching the other side wanted a suitable answer. The old man disappeared, and the king who was left alone and he realized that, just as the raft which though not perfect had carried them safely across, so too any religion he liked would serve his purpose.

God pervades the entire universe and is the witness to all our actions.Sri Ganapathi Sachitananda swami in a lecture said. A teacher was once preaching god is present everywhere, to test how far the disciples had understood what he had taught, gave each of them a fruit and asked them to eat it secretly in a place where no one see’s them, nine out of ten went to different spots and consumed it, one boy alone returned saying : “I find no place where god does not exist.” The teacher was happy that the student had understood God is Omnipresent and none can hide any of his acts from him.

Overcome problems with faith in God

Life is extremely precious, time highly valuable, man’s heart is tender and Mind is a gifted possession. Happiness does not come by satisfying your desire or your passions, it is with in you, you are embodiment of happiness itself, though endowed with all faculties man conducts himself as a mean, miserable and ignorant being. With his power of speech he can conquer kingdoms, but by his improper use he can also lose it. Through his gentle words he can acquire friends, but by his injudicious utterance he can become their worst enemy. Forgetting his divine nature he gets immersed in worldly activities ,pleasures and desires. Not respecting time, he leads his life like an animal who also eat,sleep,drink and mate.

The mind which is all powerful can see without eyes, listen without ears, walk without legs and speak without tongue. Instead of controlling it, man becomes subordinate to it.

Three centuries ago a poor Muslim lad in north India, who was ever meditating on god, left his home not keen on formal education. The effulgence in his face attracted people who gave him food. But when he started telling people that “I am God”, people ridiculed him. He justified that there is divine energy in everyone, while some use it for good and some misuse it. Faith made him declare that “I am God”. Evil minded people who always criticize others complained to the king. Even to the king the boy replied, that he was only uttering the truth and God dwells in every creation. “Like the beads of a rosary, he is the thread running through all beings”. Even when the boy’s hands and limbs were severed, the boy never desisted from his resolve that “I am God”. From the burial ground where he laid to rest, the cry I am God continued.