Aadidaivik ethereal What relieves you from all the problems and suffering is the trishul. And it is in the hand of Shiva. Ganga means knowledge; knowledge that purifies your soul. Head is always the symbol of knowledge. Heart is the symbol of love. If Ganga were to be love, it should have come out of the heart of Lord Shiva.
It is coming out of the head, because it simply means knowledge. Knowledge is liberating, knowledge brings freedom, knowledge is purifying.
All these are the characteristics of knowledge. Knowledge is also movement; motion. Blue means like the Sky. Blue signifies all pervading, infinity which has no limits. It has no shape. Shiva does not have a body.
Shiva was never a person at all. To symbolize the unfathomable, the infinite Divinity and to make that Divinity comprehensible to people, the ancient Rishis made a form. Knowledge has no shape but it infiltrates each and every particle of the universe. The whole world is filled with Shiva — whose body is in the whole universe.
Lingam means identification, a symbol through which you can identify what the truth is, what the reality is. What is not visible but yet can be identified by one thing, that is lingam. When a baby is born, how do you know whether the baby is a male or female? Only through one part of the body can you identify whether this baby is a boy or a girl. That is the reason the genital is also called lingam. Similarly, how do you identify the Lord of this Creation? He has no form! So then they said that there should be a sign to identify Him.
So the sign, by which you identify both the male and female forms, combining them both to form one single symbol to identify the Lord who has no form or identity; who is all pervading in this entire Brahmanda Creation , is Shiva Lingam.
Shiva Linga is very ancient, in fact most ancient. From the form, you go to the formless, through the Shiva Linga. It is a symbol that is the representation of the cosmos and the creator of the cosmos, as one. It is the Shiva and the Shakti , the two principles in the creation. The silent un-manifest and the dynamic manifestation together are represented as Shiva Linga.
Behind the technologies that you are enjoying today, either in the form of a smartphone or a computer or some other gadget, there is a science. That science is not relevant to you. You are only using the technology. But if someone had not grasped the science, you would not have the technology. So what Shiva said is simply pure science. He left it to the Saptarishis to make the technology as it would suit the people who would sit in front of them on that day.
Technology can be made up. Depending upon what we need, we produce a particular gadget, but the fundamental science is the same. Gadgets that are relevant today may be irrelevant tomorrow. So many gadgets that we once thought were very valuable are no more valuable because new gadgets have come — but the science is the same. So with the Adiyogi, we are looking at the fundamental science. At a time like this, when for various reasons, humanity is in the kind of state that it is in, it is important that the essential science is strengthened.
They're free! Download Now. This is amazing and amusing. Shiva has always been my addiction but I haven't came across such a simple and free-flowing explanation of Shiva. I am getting positive vibes just by reading above answer by Sadhguru. Namah Shivay. Shiva has A Place for Himself in my life.
I can't accept Him in a negative light. Though there are stories of Him giving Gana's head to His first son. I can't see it that way. I have my own version of it, and can't accept it any other way.
I feel Ganesh as Shiva Himself. I did come across such a depiction too elsewhere, and was very I feel Ganesh with an elephant's head could be to depict the immensity of the existence.
Elephant being the largest animal known then, could have had our sages and saints create a God with its head, and also have them ascribe existencial reality to it. This is how Ganesh would have been born, and not out of any of Shiva's hasty act. There's another story in which Ravana expresses his desire to have Parvathi as his wife and Shiva nods in agreement. Then, the ganas rush to Manasarovar where Parvathi was relaxing then to let her know of the demon's intentions.
She then turns the frog princess into a beautiful girl, whom he accepts as Parvathi. According to me, Shiva had nodded because He knew very well of what's in store for Ravana. I can't see Shiva in any other way. Mad after you, Shiva. Lemme know you the way Devi does. May I live with you like Nandhi and never move off you. Lemme know you ever in me Replying my post only to add a new piece of info. I have heard from teens that the girl who visits Shiv Temples on Mondays gets to marry a boy like Him.
Why that love for Shiv? There's another sweet angle to it, which I discovered lately, when I bought a book for my dear friend's little boy. The story goes like this: one day, Parvathi gets distracted when Shiva is in conversation with Her.
He deemed Shiva, the outsider, unfit for prayer, praise or sacrifice. Members of the merchant classes patronised these monastic ideologies. Threatening even the Buddhists and the Jains was the idea of an all-powerful personal godhead that was slowly taking shape in the popular imagination. The common man always found more comfort in tangible stories and rituals that made trees, rivers, mountains, heroes, sages, alchemists and ascetics worthy of worship.
The move from many guardian deities and fertility spirits to one all-powerful uniting deity was but a small step. Being atheistic, or at least agnostic, Buddhism and Jainism could do nothing more than tolerate this fascination for theism on their fringes.
In a desperate bid to survive, Vedic priests, the Brahmins, did something more: they consciously assimilated the trend into the Vedic fold. In their speculation they concluded and advertised the idea that godhead was nothing but the embodiment of brahman, the mystic force invoked by the chanting of Vedic hymns and the performance of Vedic rituals.
Adoration of this godhead through pooja, a rite that involved offering food, water, flowers, lamp and incense, was no different from the yagna. Vedanta metaphysics was allegorised so that paramatma was not just an abstract concept; it was personified in godhead. In the Shvetavastra Upanishad, Shiva is without doubt Brahman, the cosmic consciousness. With this association, Vedism transformed into what is now known as classical Hinduism. It was a transformation that ensured that Vedic ideology survived the Buddhist and Jain onslaught.
The Vedic gods, such as Indra and Agni, were sidelined. All attention was given to Shiva and Vishnu, forms of godhead, whose story was told and retold and finally compiled in Sanskrit chronicles known as the Puranas. The middle ages saw great rivalry between Shiva-worshippers and Vishnu-worshippers. The theme is reversed in the Vishnu Purana and the Matysa Purana.
So great was the rivalry that Vishnu-worshippers wore vertical caste marks while Shiva-worshippers wore horizontal caste marks; Vishnu-worshippers painted their house with vertical strokes while Shiva-worshippers painted their houses with horizontal strokes; Vishnu-worshippers kept the Tulsi in their house while Shiva-worshippers kept the Bilva plant.
People who worshipped Vishnu refused to marry or dine with those who worshipped Shiva. There were, of course, many attempts at reconciliation such as the cult of Hari-Hara, the simultaneous worship of Vishnu and Shiva, that become popular around the fifteenth century. Even the sixteenth-century classic, Tulsi Ramayana, makes an overt attempt to show that Shiva and Vishnu are one and the same Godhead that cares for humanity. Today, the rivalry between Shiva-worshippers and Vishnu-worshippers is not very evident except perhaps in the temple complexes of Tamil Nadu and in the traditions of the Iyers and the Iyengars.
The concept of Shiva constructed by sacred stories, symbols and rituals is quite different from the idea of Vishnu. Shiva is always a reluctant groom whom the goddess has to force into marriage. Vishnu, on the other hand, is surrounded by women.
As Rama, he protects them. As Krishna, he flirts with them. While Shiva is associated with snow-capped mountains and caves and crematoriums, Vishnu is associated with meadows and rivers and battlefields. Whereas Shiva surrounds himself with dogs, bulls, ashes, skulls, animal skins and narcotics, Vishnu is found amid cows, horses, silks, flowers, pearls, gold and sandal paste.
Shiva does not want to be part of society; Vishnu, on the other hand, establishes the code of conduct for society.
In temples, Vishnu is visualised as a king. His anthropomorphic image is bedecked with gold and devotees can see him only from afar. Shiva, on the other hand, is enshrined in open temples. Devotees are free to walk in and pour water on the oval stone or cylinder that represents him.
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